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The end result was an Empire that was centered in Cusco, but with the same diversity and differentiation

of culture and tradition that had always existed throughout the region. The actual Inca State Cult, as some

historians have called it, was only truly practiced within Cusco itself, while outside of Cusco the other Andean

traditions still held precedence (Mills 16). It was a sign of how interchangeable religion and politics were in the

Andes that Inca leaders didn’t actually view the religion in terms of gods, but in terms of human societal structures

(MacCormack 114). It wasn’t necessarily important whether or not Inti was more powerful than the other regional

deities. Indeed, Inti was viewed in being equal in power to the Wari moon goddess Mamaquilla, but both of them

were FAR weaker than the Tiwanaku deity Viracocha. Rather than the spiritual importance of their deities, the

Inca religious and philosophical order was more so based on the political importance of the Emperor in Cusco.

Throughout the Empire, ayllus and their local leaders, called siches, were still allowed quite a large amount of

autonomy so long as taxes and dues were paid to the Emperor in Cusco (Conrad 97). For this reason, Inti worship

was almost unknown outside of Cusco, but the power of the Emperor was unquestioned.

Yet, Cusco still came to serve as the center of religion and festival throughout the Inca Empire. The

Cusquena Sun Temple of Coricancha was seen as the navel of the Earth. Here the Sun was King and He held court

here with lavish feasts prepared by the priesthood and collected from the offerings of pilgrims from throughout the

Empire (MacCormack 66). Extending out in all directions from the Coricancha were forty-two ley lines known as

seques. All temples and sacred sites were to be set along these seques so as to have a direct connection with the

Coricancha in Cusco. The most powerful huacas were to be located along these lines. But aside from being simple

idols, the gods and huacas of the Andes, like the Ancestral mummies were thought to be very much alive. It was

common practice throughout the region that priests and oracles were thought to speak for the god of their devotion

and pilgrims would often descend on temples throughout the Empire to ask these oracles for advice on matters of

love, politics, and business (MacCormack 58).

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