Colonial written sources are full of data on Viracocha, but these data often seem contradictory. They are, more than because of the right to information, because of the misinterpretation on the part of the authors of the chronicles and post-Inca relationships. For this reason, the first step of the investigation must consist of stripping that famous divinity of the Christian disguise that the missionaries and the chroniclers put on him. For this we will ask ourselves: Why did the missionaries want to make Viracocha a creator god? And how did they make him a creator god? We find the answer to the first question by analyzing the ideological and theological tendencies of missionary Spain in the 16th century. The answer to the second question is in the same chronicles.

The manuals or treatises on Inca civilization do not generally mention the rites of capacocha, perhaps because there is no monograph on this subject that has collected the scattered data in ethnohistorical sources. However, it is worth looking closely at this issue. One realizes that the capacocha was one of the most solemn ceremonies of Inca life and in which the largest number of individuals of the entire "empire" participated. Still 89 years after the Conquest, populations far removed from Cusco preserved the memory of what had been. In addition, the reconstruction of the facts as far as we can take it -and the analysis- of its operation and purposes, convinces that we are facing one of the most original institutions of the Tawantinsuyu, especially significant in terms of the mechanisms of political, social and cultural reciprocity. put into play and that, therefore, helps us to bette...