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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. As to Pachacamac, we must consult Mr.
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.
Bartholomew. Garcilasso had seen the mummy of the Inca Uiracocha, and relates the whole tale from the oral version of his uncle, adding many native comments on the Court revolution described. To Garcilasso, then, the invocations of Uiracocha, in Christoval's collection of prayers, are a native adaptation to Spanish prejudice: even in them Pachacamac occurs.
The Inca took care of it, and they say that he afterwards saw everything he wanted in it. The apparition, in human form and in Inca dress, gave itself out for the Sun; and Yupanqui, when he came to the throne, 'ordered a statue of the Sun to be made, as nearly as possible resembling the figure he had seen in the crystal. He bade his subjects to 'reverence the new deity, as they had heretofore worshipped the Creator, who, therefore, was prior to Uiracocha.
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.
He then adopted, from the apparition, the throne-name Uiracocha, grew a beard, and dressed like the apparition, to whom he erected a temple, roofless, and unique in construction. Therein he had an image of the god, for which he himself gave frequent sittings.
Christoval declares, again contradicted by Garcilasso, that sacrifices were offered to the Creator. Christoval gives prayers in Quichua, wherein the Creator is addressed as Uiracocha. Christoval assigns images, sacrifice, and even human sacrifice, to the Creator Uiracocha.
Uiracocha saw the apparition, as Père Acosta rightly says, and Yupanqui was not the son but the grandson of this Inca Uiracocha. Uiracocha's own son was Pachacutec, which simply means 'Revolution, 'they say, by way of by-word Pachamcutin, which means "the world changes." Christoval's form of the story is peculiarly gratifying in one way.
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. Who is right? Uiracocha, says Garcilasso, is one thing, with his sacrifices; the Creator, Pachacamac, without sacrifices, is another, is GOD. Mr.
Garcilasso explodes the Spanish etymology of the name, in the language of Cuzco, which he 'sucked in with his mother's milk. 'The Indians said that the chief Spaniards were children of the Sun, to make gods of them, just as they said they were children of the apparition, Uiracocha. Moreover, Garcilasso and Cieza de Leon agree in their descriptions of the image of Uiracocha, which, both assert, the Spaniards conceived to represent a Christian early missionary, perhaps St.
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