ng version of the story of the apparition.

There is yet another version of this historical legend, written forty
years after Christoval's date by Don Juan de Santa Cruz Pachacuti-yamqui
Salcamayhua. He ranks after Garcilasso and Christoval, but before earlier
_Spanish_ writers, such as Acosta, who knew not Quichua. According to
Salcamayhuia, the Inca Uiracocha was like James III., fond of architecture
and averse to war. He gave the realm to his bastard, Urca, who was
defeated and killed by the Chancas. Uiracocha meant to abandon the
contest, but his legitimate son, Yupanqui, saw a fair youth on a rock, who
promised him success in the name of the Creator, and then vanished. The
Prince was victorious, and the Inca Uiracocha retired into private
life. This appears to be a mixture of the stories of Garcilasso and
Christoval.[34]

It is not, in itself, a point of much importance whether the Creator was
called Uiracocha (which, if it means anything, means 'sea of grease!'), or
whether he was called Pachacamac, maker of the world, or by both names.
The important question is as to whether the Creator received even human
sacrifices (Christoval) or none at all (Garcilasso). As to Pachacamac, we
must consult Mr. Payne, who has the advantage of being a Quichua scholar.
He considers that Pachacamac combines the conception of a general spirit
of living things with that of a Creator or maker of all things.
'Pachacamac and the Creator are one and the same,' but the conception of
Pachayachacic, 'ruler of the world,' 'belongs to the later period of the
Incas.'[35] Mr. Payne appears to prefer Christoval's legend of the Inca
crystal-gazer, to the rival version of Garcilasso. The Yunca form of the
worship of Pachacamac Mr. Payne regards as an example of degradation.[36]
He disbelieves Garcilasso's statement, that human sacrifices were not
made to the Sun. Garcilasso must, if Mr. Payne is right, have been a
deliberate liar, unless, indeed, he was deceived by his Inca kinsfolk.
The reader can now estimate for himself the difficulty of knowing much
about Peruvian religion, or, indeed, of any religion. For, if Mr. Payne
is right about the lowest savages having no conception of God, or even of
spirit, though the idea of a great Creator, a spirit, is one of the
earliest efforts of 'primitive logic,' we, of course, have been merely
fabling throughout.

Garcilasso's evidence, however, seems untainted by Christian attempts to
find a primitive div