﻿Vol.2] 
  INCA 
  CULTURE 
  — 
  ROWE 
  297 
  

  

  Two 
  kinds 
  of 
  huacas 
  were 
  associated 
  with 
  cultivated 
  fields: 
  the 
  

   boundary 
  markers 
  (saywa) 
  and 
  the 
  field 
  guardians 
  (waRka). 
  Field 
  

   guardians 
  were 
  long 
  stones 
  set 
  upright 
  in 
  the 
  center 
  of 
  the 
  field, 
  and 
  

   their 
  importance 
  is 
  indicated 
  by 
  the 
  fact 
  that 
  the 
  principal 
  wanka 
  of 
  

   Cuzco 
  was 
  believed 
  to 
  have 
  been 
  a 
  brother 
  of 
  Manca 
  Capac 
  (Sarmi- 
  

   ento, 
  1906, 
  ch. 
  13). 
  

  

  Another 
  special 
  type 
  of 
  huaca 
  was 
  the 
  apacita, 
  a 
  pile 
  of 
  stones 
  

   marking 
  the 
  top 
  of 
  a 
  pass 
  or 
  other 
  critical 
  point 
  on 
  a 
  road, 
  where 
  

   travelers 
  stopped 
  to 
  make 
  small 
  offerings 
  and 
  pray 
  for 
  strength 
  

   before 
  continuing. 
  The 
  offering 
  might 
  consist 
  of 
  worn-out 
  sandals, 
  

   a 
  coca 
  quid, 
  straw, 
  another 
  stone 
  added 
  to 
  the 
  pile, 
  or 
  anything 
  else 
  

   of 
  little 
  value. 
  This 
  custom 
  is 
  still 
  general 
  throughout 
  the 
  Andes 
  on 
  

   trails 
  where 
  the 
  Indians 
  travel 
  on 
  foot, 
  and 
  the 
  ancient 
  huacas 
  are 
  

   being 
  constantly 
  augmented 
  (Cobo, 
  1890-95, 
  bk. 
  13, 
  ch. 
  11). 
  

  

  Besides 
  the 
  localized 
  huacas, 
  the 
  Inca 
  used 
  a 
  variety 
  of 
  portable 
  

   images 
  and 
  amulets 
  for 
  different 
  purposes. 
  Some 
  were 
  in 
  human 
  form, 
  

   some 
  represented 
  animals, 
  ears 
  of 
  maize, 
  or 
  potatoes, 
  and 
  others 
  were 
  

   natural 
  stones 
  of 
  unusual 
  shape 
  or 
  color, 
  bezoar 
  stones, 
  or 
  crystals. 
  

   These 
  were 
  all 
  called 
  indiscriminately 
  wak'a, 
  but 
  were 
  distinguished 
  

   by 
  function, 
  as 
  wasi-kamayoq, 
  "house 
  guardian," 
  sara-mama, 
  

   "maize 
  mother/' 
  etc. 
  Bezoar 
  stones, 
  favorite 
  amulets, 
  were 
  called 
  

  

  ILYA 
  Or 
  AYAYLYA. 
  31 
  

  

  Bodies 
  of 
  the 
  dead 
  and 
  all 
  unusual 
  things 
  were 
  also 
  called 
  huaca, 
  

   regarded 
  with 
  awe, 
  and 
  worshiped. 
  Gonzalez 
  (1608) 
  gives 
  the 
  follow- 
  

   ing 
  examples: 
  ayriwa-sara 
  ("April 
  maize"), 
  two 
  grains 
  of 
  maize 
  

   growing 
  together, 
  or 
  a 
  stalk 
  with 
  a 
  black 
  and 
  a 
  white 
  ear 
  on 
  it; 
  twins 
  

   (wak'a- 
  wacasqa 
  or 
  iskay-wacasqa) 
  ; 
  persons 
  with 
  six 
  fingers 
  like 
  a 
  

   puma 
  (poma-rona) 
  ; 
  persons 
  born 
  feet 
  first 
  (*chacpa). 
  Similar 
  terms 
  

   are 
  given 
  by 
  Arriaga 
  for 
  central 
  Peru. 
  

  

  Each 
  Inca 
  Emperor 
  had 
  a 
  personal 
  guardian, 
  usually 
  a 
  portable 
  

   huaca, 
  which 
  he 
  called 
  wawqi, 
  "brother," 
  and 
  which 
  protected 
  and 
  

   advised 
  him. 
  It 
  is 
  not 
  certain 
  whether 
  other 
  men 
  also 
  claimed 
  to 
  

   have 
  personal 
  guardians, 
  but 
  it 
  seems 
  likely. 
  These 
  guardians 
  were 
  

   rarely 
  animals. 
  Pachacuti 
  took 
  an 
  image 
  of 
  the 
  Thunder 
  God 
  for 
  

   his 
  guardian 
  (Sarmiento, 
  1906, 
  ch. 
  14; 
  Cobo, 
  1890-95, 
  bk. 
  12, 
  ch. 
  

   13; 
  bk. 
  13, 
  ch. 
  9). 
  

  

  Evil 
  spirits. 
  — 
  Evil 
  spirits 
  (sopay) 
  were 
  probably 
  numerous, 
  but 
  

   the 
  chroniclers 
  avoid 
  the 
  subject 
  so 
  consistently 
  that 
  we 
  know 
  little 
  

   about 
  them. 
  Gonzalez 
  (1608) 
  says 
  that 
  the 
  Indians 
  greatly 
  feared 
  

   "an 
  apparition 
  or 
  fairy 
  which 
  used 
  to 
  appear 
  with 
  two 
  long 
  teats 
  so 
  

   that 
  they 
  could 
  grasp 
  them" 
  (hap'iynyonyo), 
  and 
  oma-popiq, 
  a 
  human 
  

   head 
  which 
  went 
  abroad 
  at 
  night 
  saying 
  "wis, 
  wis." 
  The 
  wandering 
  

   heads 
  were 
  believed 
  to 
  be 
  witches 
  who 
  assumed 
  that 
  shape 
  in 
  the 
  

  

  « 
  Cobo, 
  1890-95, 
  bk. 
  13, 
  ch; 
  11; 
  AiTiaga, 
  1920; 
  Gonzalez, 
  1608. 
  Amulets 
  were 
  called 
  *conopa 
  on 
  the 
  Coast 
  

   and 
  *chanca 
  in 
  some 
  parts 
  of 
  the 
  Highlands, 
  according 
  to 
  Arriaga. 
  In 
  modern 
  literature, 
  the 
  term 
  "conopa" 
  

   is 
  frequently 
  used 
  to 
  distinguish 
  portable 
  from 
  localized 
  huacas. 
  

  

  