According to the Inca Garcilaso de la Vega, "PACHACAMAC" etymologically comes from two Inca words: PACHA, meaning world; and CAMAC, which means encouraging; and the God Doer PACHACAMAC means that/he who animates the world; and it is an invisible god, whose abstraction dates from earlier times to the Incas, and differs substantially from the anthropomorphic gods and those represented by the sun and the moon, characteristic of all contemporary civilizations developed in the southern hemisphere .

The Sanctuary of Pachacamac was established as the ORACLE of Lordship Ychma from archaic times, prior to the formation of Incanato [Inca period] time, approximately between the third and sixth centuries, becoming since a religious center where pilgrimage mainly from coastal cities was bound. Nevertheless people arrived from many other regions to consult the oracle and pay tributes.

Later, under the Inca domination, the Quechua name PACHACAMAC was imposed over the name Ychma. Moreover, the Inca at that time ordered the construction of a temple dedicated to the Sun, mandate that was rapidly obeyed by the priests in exchange for the respect for the ancient Temple of Ychma; thus becoming Cuzco and Pachacamac in the most sumptuous cities by their splendor and riches.

From 600 to 1100 A.D. evidence of the Wari empire are concentrated in Pachacamac. The Pachacamac Oracle's apogee occurred precisely during the Middle Horizon period - Wari, becoming a religious center that attracted many pilgrims reaching a first pan-Andean splendor. From this period dates an extensive cemetery, excavated by Max Uhle in 1896, located at the foot and below the Temple of Pachacamac, as well as a series of offerings of pottery found in the area .

By 1100 A.D. , the Ychma established their center of power in Pachacamac, with a number of residential and administrative settlements that include pyramids with ramps, among others, excelling Tijerales [a specific kind of bean structure], Quebrada Golondrina settlement, Pacae Redondo and Panquilma settlements, within the Lurin valley. In 1470 the Incas had established in Pachacamac an important provincial capital with the presence of distinguished buildings such as the Temple of the Sun and the Acllawasi, among others. Nevertheless, the religious importance of Pachacamac was not the only relevant variable of these lands, but its magnificent operation as one of the main administrative centers of the coast added during this period.

On arrival of the Spanish in 1533, Pachacamac was the most important sanctuary on the coast, as assured by the reports of the chroniclers. The abandonment of the sanctuary of Pachacamac dates from colonial times. With the passage of time, leading researchers such as Max Uhle, Julio C. Tello, Arturo Jiménez Borja, among others, have contributed with important and relevant research to aid our the understanding the Shrine and overall archaeological complex .

Currently, the Peruvian Ministry of Culture, continues to develop a number of research and conservation operations to contribute to the knowledge and dissemination of this important archaeological heritage, hoping one day it will be included in the UNESCO Wolrd Heritage List.

Silva, L. (1980). Fundo Mamacona. Unpublished manuscript, Complejo Turístico Mamacona.

Silva, (Photogtaphs). (1940-2016). Fundo Mamacona Archive [Photographs]. Lima, Lurín: Fundo Mamacona.

Uhle, M., Grosse, C., & University of Pennsylvania. (1903). Pachacamac: Report of the William Pepper, M.D., LL. D., Peruvian expedition of 1896. Philadelphia: Dept. of Archæology of the University of Pennsylvania.