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: