es who had taken part in the ancient services, and collected their
evidence. He calls the Creator ('not born of woman, unchangeable
and eternal') by the name Pachayachachi. 'Teacher of the world' and
'Tecsiviracocha,' which Garcilasso dismisses as meaningless.[20] He also
tells the tale of the Inca Yupanqui and the Lord of the Sun, but
says that the Incas had already knowledge of the Creator. To Yupanqui he
attributes the erection of a gold image of the Creator, utterly denied by
Garcilasso.[21] Christoval declares, again contradicted by Garcilasso,
that sacrifices were offered to the Creator. Unlike the Sun, Christoval
says, the Creator had no woman assigned to him, 'because, as he created
them, they all belonged to him' (p. 26), which, of course, is an idea that
would also make sacrifice superfluous.

Christoval gives prayers in Quichua, wherein the Creator is addressed as
_Uiracocha_.

Christoval assigns images, sacrifice, and even human sacrifice, to the
Creator Uiracocha. Garcilasso denies that the Creator Pachacamac had any
of these things, he denies that Uiracocha was the name of the Creator,
and he denies it, knowing that the Spaniards made the assertion.[22] Who
is right? Uiracocha, says Garcilasso, is one thing, with his sacrifices;
the Creator, Pachacamac, without sacrifices, is another, is GOD.

Mr. Markham thinks that Garcilasso, writing when he did, and not
consciously exaggerating, was yet less trustworthy (though 'wonderfully
accurate') than Christoval. Garcilasso, however, is 'scrupulously
truthful.'[23] 'The excellence of his memory is perhaps best shown in
his topographical details.... He does not make a single mistake,' in the
topography of three hundred and twenty places! A scrupulously truthful
gentleman, endowed with an amazing memory, and a master of his native
language, flatly contradicts the version of a Spanish priest, who also
appears to have been careful and honourable.

I shall now show that Christoval and Garcilasso have different versions of
the same historical events, and that Garcilasso bases his confutation of
the Spanish theory of the Inca Creator on his form of this historical
tradition, which follows:

The Inca Yahuarhuaccac, like George II., was at odds with his Prince of
Wales. He therefore banished the Prince to Chita, and made him serve as
shepherd of the llamas of the Sun. Three years later the disgraced
Prince came to Court, with what the Inca regarded as a cock-and-bull s