'Pacha,' he says, = universe, and 'cama' = soul. Pachacamac, then, is Anima Mundi. 'They did not even take the name of Pachacamac into their mouths,' or but seldom and reverently, as the Australians will not, in religious matters, mention Darumulun. Pachacamac had no temple, 'but they worshipped him in their hearts.' That he was the Creator appears in an earlier writer, cited by Garcilasso, Agustin de Zarate (ii. ch. 5). Garcilasso, after denying the existence of temples to Pachacamac, mentions one, but only one. He insists, at length, and with much logic, that He whom, as a Christian, he worships, is in Quichua styled Pachacamac. Moreover, the one temple to Pachacamac was not built by an Inca, but by a race which, having heard of the Inca god, borrowed his name, without understanding his nature, that of a Being who dwells not in temples made with hands (ii. 186). In the temple this people, the Yuncas, offered even human sacrifices. By the Incas to Pachacamac no sacrifice was offered (ii. 189). This negative custom they also imposed upon the Yuncas, and they removed idols from the Yunca temple of Pachacamac (ii. 190). Yunca superstitions, however, infested the temple, and a Voice gave oracles therein.[15] The Yuncas also had a talking idol, which the Inca, in accordance with a religious treaty, occasionally consulted.
While Pachacamac, without temple or rite, was reckoned the Creator, we must understand that Sun-worship and ancestor-worship were the practical elements of the Inca cult. This appears to have been distasteful to the Inca Huayna Ccapac, for at a Sun feast he gazed hard on the Sun, was remonstrated with by a priest, and replied that the restless Sun 'must have another Lord more powerful than himself.'[16]
This remark could not have been necessary if Pachacamac were really an article of living and universal belief. Perhaps we are to understand that this Inca, like his father, who seems to have been the original author of the saying, meant to sneer at the elaborate worship bestowed on the Sun, while Pachacamac was neglected, as far as ritual went.
In Garcilasso's book we have to allow for his desire to justify the creed of his maternal ancestors. His criticism of Spanish versions is acute, and he often appeals to his knowledge of Quichua, and to the direct traditions received by him from his uncle. Against his theory of Pachacamac as a result of philosophical thought, it may be urged that similar conceptions, or nearly similar, exist among races not civilised like the Incas, and not provided with colleges of learned priests. In fact, the position of Pachacamac and the Sun is very nearly that of the Blackfoot Creator Nà-pi, and the Sun, or of Shang-ti and the Heaven, in China. We have the Creative Being whose creed is invaded by that of a worshipped aspect of nature, and whose cult, quite logically, is nil, or nearly nil. There are also, in different strata of the Inca empire, ancestor-worship, or mummy-worship, Totemism and polytheism, with a vague mass of huaca = Elohim, kalou, wakan.
Perhaps it would not be too rash to conjecture that Pachacamac is not a merely philosophical abstraction, but a survival of a Being like Nà-pi or Ahone. Cieza de Leon calls Pachacamac 'a devil,' whose name means 'creator of the world'![17] The name, when it was uttered, was spoken with genuflexions and signs of reverence. So closely did Pachacamac resemble the Christian Deity, that Cieza de Leon declares the devil to have forged and insisted on the resemblance![18] It was open to Spanish missionaries to use Pachacamac, as to the Jesuits among the Bantu to use Mpungu, as a fulcrum for the introduction of Christianity. They preferred to regard Pachacamac as a fraudulent fiend. Now Nzambi Mpungu, among the Bantu, is assuredly not a creation of a learned priesthood, for the Bantu have no learned priests, and Mpungu would be useless to the greedy conjurers whom they do consult, as he is not propitiated. On grounds of analogy, then, Pachacamac may be said to resemble a savage Supreme Being, somewhat etherealised either by Garcilasso or by the Amautas, the learned class among the subjects of the Incas. He does not seem, even so, much superior to the Ahone of the Virginians.
We possess, however, a different account of Inca religion, from which Garcilasso strongly dissents. The best version is that of Christoval de Molina, who was chaplain of the hospital for natives, and wrote between 1570 and 1584.[19] Christoval assembled a number of old priests and other natives 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: