While every aspect of the taxpayers’ life was inspected by the elite classes, they were often allowed relative freedom in religious worship, as long as they complied with the demands put on them by the religious leaders, such as paying tribute. More often than not, the Incas themselves accepted the Provinces’ gods, or superimposed their gods onto the local pantheon. In this way, the integration of new peoples was smoother and more widely accepted. Religion was therefore, not primarily concerned with the spiritual life of individuals, rather, it was organized to gain more practical result which reflected the reality of Inca power. An example of this is the idea of the Emperor ruling with divine right as he was considered to be a descendant of the Sun god. His connection to the gods gave him more power over the people as he controlled not only their secular lives but also their religious lives.

On an individual level, it was important to maintain a positive relationship with the gods to ensure the nature of all forces acting on the environment remained profitable. This was especially important considering the high necessity of successful food crops which everyone depended on for survival. The Sun god, which traditionally headed the deities, was studied by astronomer who constructed a twelve month calendar which was linked around the agricultural practice. The Scared Valley contained two streams which were believed to be the center of the universe. The Inca population developed a canal system, straightened and walled in these water ways as a way of showing their devotion. Many people believed the waters to have a healing affect and they were therefore used not only to bath in but also for ceremonies and accompaniments to sacrifices.

The most important celebration, during which a sacrifice of up to 200 human children were offered to the gods, was during the coronation of a new Emperor. This asserted his power over the people and his connection to the gods straight off, leaving no one in doubt of his divine right to rule. The sacrificial victims were usually about the age of ten and were taken from their families as part of the provinces’ taxation.

Conclusion
The Inca empire was made up of a strict social organisation, laws and punishments, and religious and community commitments. With the common connection that religion provided, the empire remained centralized even with their expansion into other territories of different ethnic backgrounds. By allowing the nobility of the conquered lands to continue with their administration duties, the Incas were able to integrate new people into its system more smoothly and effectively. The Inca empire clearly reflected a dominate social structure that was flexible and for the elites, especially rewarding.

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About the Author
Charlotte Gardner, a guest blog writer, is currently studying archaeology at the Australian National University. In her spare time she likes to read and write about eccentric historical moments. Her love of old buildings and older stories was sparked when she visited Italy. One of Charlotte’s greatest wishes is that in a few thousand years her skeleton will be dug up by an archaeological investigation team and put on display in a national museum. You may contact Charlotte via email at: charlotteg86@gmail.com.

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