These two cults and beliefs, Pawnee and Blackfoot, may be regarded as fairly well authenticated examples of un-Christianised American religion among races on the borderland of agriculture and the chase. It would be difficult to maintain that ghost-worship or ancestor-worship is a potent factor in the evolution of the deathless Ti-ra-wá or the immortal Creator Nà-pi, who has nothing of the spirit about him, especially as ghosts are not worshipped.[12] Let us now look at the Supreme Being of a civilised American people. There are few more interesting accounts of religion than Garcilasso de la Vega's description of faith in Peru. Garcilasso was of Inca parentage on the spindle side; he was born in 1540, and his book, taken from the traditions of an uncle, and aided by the fragmentary collections of Father Blas Valera, was published in 1609. 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. But behind Sun worship was the faith in a Being who 'advanced the Sun so far above all the stars of heaven.'[13] This Being was Pachacamac, 'the sustainer of the world.' The question then arises, Is Pachacamac a form of the same creative being whom we find among the lowest savages; or is he the result of philosophical reflection? The latter was the opinion of Garcilasso. 'The Incas and their Amautas' (learned class) 'were philosophers.'[14] '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.