﻿296 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  E. 
  Bull. 
  143 
  

  

  wak'a, 
  "shrine"; 
  they 
  were 
  also 
  called 
  wil'ka). 
  It 
  is 
  not 
  entirely 
  

   clear 
  whether 
  the 
  Indians 
  believed 
  that 
  the 
  supernatural 
  beings 
  had 
  a 
  

   separate 
  existence 
  from 
  the 
  object 
  in 
  which 
  they 
  resided 
  (animism), 
  or 
  

   whether 
  the 
  object 
  was 
  the 
  supernatural 
  being 
  (animatism), 
  although 
  

   the 
  latter 
  appears 
  to 
  have 
  been 
  the 
  case. 
  The 
  problem 
  is 
  complicated 
  

   by 
  the 
  Spanish 
  practice 
  of 
  speaking 
  of 
  the 
  shrines 
  as 
  inhabited 
  by 
  

   devils, 
  probably 
  from 
  their 
  own 
  rationalization 
  of 
  oracular 
  responses. 
  

  

  The 
  shrines 
  called 
  huacas 
  were 
  so 
  numerous 
  that 
  very 
  few 
  inhabit- 
  

   ants 
  of 
  any 
  town 
  could 
  have 
  known 
  all 
  the 
  recognized 
  ones 
  in 
  the 
  

   neighborhood. 
  Cobo 
  lists 
  over 
  350 
  huacas 
  in 
  a 
  radius 
  of 
  perhaps 
  20 
  

   miles 
  around 
  Cuzco, 
  and 
  Polo 
  de 
  Ondegardo 
  indicates 
  that 
  they 
  were 
  

   proportionately 
  numerous 
  in 
  most 
  other 
  Highland 
  towns. 
  Those 
  

   listed 
  for 
  Cuzco 
  include 
  temples 
  and 
  cult 
  objects, 
  tombs 
  of 
  ancestors, 
  

   places 
  associated 
  with 
  mythological 
  characters 
  or 
  dead 
  Inca 
  Emperors, 
  

   battlefields, 
  calendar 
  markers, 
  hills, 
  caves, 
  springs, 
  palaces, 
  prisons, 
  

   houses, 
  meeting 
  places, 
  bridges, 
  forts, 
  quarries, 
  stones, 
  and 
  roots. 
  

   The 
  most 
  numerous 
  were 
  springs 
  and 
  stones, 
  which 
  together 
  formed 
  

   nearly 
  half 
  of 
  the 
  total. 
  Buildings 
  and 
  hills 
  were 
  also 
  numerous. 
  

  

  A 
  few 
  of 
  the 
  most 
  important 
  huacas 
  were 
  worshiped 
  as 
  the 
  resi- 
  

   dences 
  of 
  important 
  natural 
  powers. 
  A 
  flat 
  place 
  in 
  one 
  of 
  the 
  squares 
  

   at 
  Cuzco 
  was 
  supposed 
  to 
  be 
  the 
  abode 
  of 
  the 
  Earthquake, 
  and 
  a 
  

   doorway 
  in 
  one 
  of 
  the 
  palaces, 
  the 
  home 
  of 
  the 
  Wind. 
  Some 
  objects 
  

   associated 
  with 
  the 
  cult 
  were 
  worshiped; 
  for 
  instance, 
  the 
  brazier 
  

   from 
  which 
  fire 
  for 
  sacrifice 
  was 
  taken, 
  a 
  field 
  dedicated 
  to 
  the 
  cult 
  of 
  

   Huanacauri, 
  and 
  so 
  forth. 
  Places 
  associated 
  with 
  an 
  Emperor, 
  espe- 
  

   cially 
  with 
  Pachacuti 
  or 
  Topa 
  Inca, 
  or 
  with 
  Topa 
  Inca's 
  queen, 
  Mama 
  

   Ocllo, 
  were 
  huacas. 
  The 
  stones 
  which 
  had 
  turned 
  to 
  men 
  to 
  help 
  

   Pachacuti 
  defeat 
  the 
  Chanca 
  were 
  very 
  numerous. 
  The 
  city 
  of 
  Cuzco 
  

   itself 
  was 
  sacred, 
  as 
  is 
  clear 
  from 
  the 
  fact 
  that 
  the 
  places 
  where 
  a 
  

   traveler 
  caught 
  his 
  first 
  and 
  last 
  glimpses 
  of 
  it 
  were 
  important 
  shrines. 
  

  

  The 
  most 
  important 
  huaca 
  outside 
  of 
  the 
  temples 
  of 
  the 
  sky 
  gods 
  

   was 
  Huanacauri 
  (wanakawri), 
  a 
  spindle-shaped 
  unwrought 
  stone 
  on 
  

   Huanacauri 
  hill 
  near 
  Cuzco, 
  which 
  was 
  believed 
  to 
  represent 
  one 
  of 
  

   Manco 
  Capac's 
  brothers 
  (see 
  Cobo, 
  1890-95, 
  bk. 
  13, 
  ch. 
  25; 
  Howe, 
  

   1944) 
  and 
  was 
  a 
  special 
  protector 
  of 
  the 
  Inca 
  royal 
  family 
  and 
  a 
  prom- 
  

   inent 
  feature 
  in 
  the 
  maturity 
  rites 
  of 
  the 
  Inca 
  youth. 
  Certain 
  other 
  

   hills 
  near 
  Cuzco 
  were 
  also 
  of 
  exceptional 
  importance 
  (Anahuarque, 
  

   Senca, 
  etc.). 
  In 
  general, 
  the 
  supernatural 
  power 
  of 
  a 
  hill 
  or 
  moun- 
  

   tain 
  varied 
  in 
  direct 
  proportion 
  to 
  its 
  height, 
  and 
  all 
  snow-capped 
  

   peaks 
  were 
  very 
  important 
  deities. 
  The 
  powerful 
  peaks 
  of 
  Ausangate 
  

   (visible 
  from 
  Cuzco), 
  Vilcanota, 
  Coropuna, 
  and 
  Pariacaca 
  were 
  widely 
  

   worshiped. 
  This 
  mountain 
  worship 
  is 
  a 
  very 
  important 
  element 
  of 
  

   modern 
  Quechua 
  religion. 
  In 
  modern 
  times, 
  mountain 
  peaks 
  are 
  

   called 
  apo 
  ("lord"), 
  but 
  this 
  title 
  does 
  not 
  appear 
  to 
  have 
  been 
  used 
  

   in 
  ancient 
  religion 
  (Cieza, 
  1880, 
  bk. 
  2, 
  ch. 
  27; 
  Poma, 
  1936, 
  p. 
  266). 
  

  

  