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The main characteristic of the Inca mythology is its eclecticism, that is, the combination and layering of beliefs and myths of various cultures of the South American continent that existed both before the Incas and simultaneously with them, which creates considerable difficulties in determining what time and people this or that actually belongs to. another legend.

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The Inca pantheon is quite diverse, some gods have repeated duties. This is explained by the policy of the Incas in relation to the peoples they conquered: they never sought to prohibit other beliefs and gods, but, on the contrary, included them in their pantheon.

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Many of the natural objects were considered "huaca", that is, holy. Huaca could be rocks, stones, caves, hills, cliffs, houses and streams, as well as mummies.

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Inca mythology is directly related to cosmology, since each science reflected a certain celestial body or phenomenon. This was reflected in many legends, where, during the creation of the world, celestial objects descended underground, and then again came out of rocks, caves, springs, that is, each uaka[3]. From them, according to the ideas of the Incas, various peoples came out.

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The most important position in the divine pantheon was occupied by the god of wind, heaven, stars and the cultural hero Quetzalcoatl, the god of night, magic and prophecy Tezcatlipoca, the god of war, the sun and the patron of the Aztecs Huitzilopochtli and the god of rain and storm Tlaloc.

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The religious life of the Aztecs was organized around calendars. Like most Mesoamericans, the Aztecs used two calendars at the same time: a 260-day ritual calendar called tonalpoualli, and a 365-day solar calendar, Xioupoualli. Each day had its own name and number in both calendars.