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Updated: June 18, 2025
Nothing, however, could be more remote from Garcilasso's nebulous half-pagan melancholy; we are no less distant from the pseudonymous nymphs of Cetina and Francisco de la Torre: the elegant Amaryllis of the one, the elusive Filis of the other, though destined to be re-incarnated by a tribe of later poets, find no place in these stately numbers.
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 divine tradition.
"Of a truth," said Don Quixote, "your worship has a most excellent voice; but what you sang did not seem to me very much to the purpose; for what have Garcilasso's stanzas to do with the death of this lady?"
In Garcilasso's theory the original people of Peru, Totemists and worshippers of hills and streams, Earth and Sea, were converted to Sun worship by the first Inca, a child of the Sun. Even the new religion included ancestor-worship and other superstitions.
This hypothesis, by no means original with the author, may give no unfair notion of the character of his mind. In the progress of his work he follows down the line of Inca princes, whose exploits, and names even, by no means coincide with Garcilasso's catalogue; a circumstance, however, far from establishing their inaccuracy.
Now, Christoval has got hold of a variant of Garcilasso's narrative, which, in Garcilasso, has plenty of humour and human nature. According to Christoval it was not the Prince, later Inca Uiracocha, who beheld the apparition, but the Inca Uiracocha's son, Prince of Wales, as it were, of the period, later the Inca Yupanqui. Garcilasso corrects Christoval.
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 N
The First Part of the Commentarios Reales is occupied, as already noticed, with the ancient history of the country, presenting a complete picture of its civilization under the Incas, far more complete than has been given by any other writer. Garcilasso's mother was but ten years old at the time of her cousin Atahuallpa's accession, or rather usurpation, as it is called by the party of Cuzco.
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. He disbelieves Garcilasso's statement, that human sacrifices were not made to the Sun. Garcilasso must, if Mr.
"Of a truth," said Don Quixote, "your worship has a most excellent voice; but what you sang did not seem to me very much to the purpose; for what have Garcilasso's stanzas to do with the death of this lady?"
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