﻿298 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  E. 
  Bull. 
  143 
  

  

  course 
  of 
  their 
  evil 
  activities. 
  (See 
  Gonzalez, 
  1608, 
  under 
  *hapufiunu 
  

   and 
  *vissocho.) 
  Many 
  ancient 
  beliefs 
  about 
  evil 
  spirits 
  and 
  appa- 
  

   ritions 
  havesu 
  rvived 
  in 
  Quechua 
  and 
  Mestizo 
  folklore, 
  and 
  could 
  be 
  

   collected 
  from 
  oral 
  tradition. 
  

  

  The 
  Inca's 
  supernatural 
  beings 
  were 
  almost 
  entirely 
  potential 
  pro- 
  

   tectors 
  and 
  friends 
  of 
  man, 
  who 
  only 
  punished 
  with 
  bad 
  luck 
  for 
  

   remissness 
  about 
  ceremonial 
  obligations 
  or 
  for 
  sin. 
  They 
  were 
  wor- 
  

   shiped 
  in 
  the 
  hope 
  of 
  gaining 
  practical 
  benefits. 
  The 
  evil 
  spirits 
  were 
  

   of 
  much 
  less 
  importance, 
  and 
  seem 
  not 
  to 
  have 
  been 
  worshiped, 
  

   except 
  perhaps 
  by 
  sorcerers, 
  as 
  they 
  were 
  believed 
  incapable 
  of 
  any- 
  

   thing 
  but 
  evil. 
  

  

  Life 
  after 
  death.' 
  — 
  Virtuous 
  persons 
  went 
  to 
  live 
  with 
  the 
  Sun 
  in 
  

   heaven 
  (hanaq-paca, 
  "upper 
  world"), 
  where 
  there 
  was 
  plenty 
  to 
  eat 
  

   and 
  drink 
  and 
  life 
  went 
  on 
  much 
  as 
  on 
  earth. 
  Sinners 
  went 
  to 
  the 
  

   interior 
  of 
  the 
  earth 
  (okho-paca), 
  or 
  hell, 
  where 
  they 
  suffered 
  from 
  

   cold 
  and 
  hunger, 
  and 
  had 
  no 
  food 
  but 
  stones. 
  The 
  nobility, 
  however, 
  

   was 
  believed 
  to 
  go 
  to 
  heaven 
  regardless 
  of 
  moral 
  character. 
  Under 
  

   certain 
  circumstances, 
  the 
  souls 
  of 
  the 
  dead 
  might 
  linger 
  on 
  earth, 
  and, 
  

   in 
  any 
  case, 
  they 
  protected 
  their 
  descendants. 
  They 
  required 
  offer- 
  

   ings 
  of 
  food 
  and 
  liked 
  to 
  have 
  their 
  bodies 
  brought 
  out 
  to 
  take 
  part 
  

   in 
  festivals. 
  The 
  Inca 
  did 
  not 
  believe 
  in 
  the 
  resurrection 
  of 
  the 
  body. 
  

   A 
  belief 
  in 
  reincarnation 
  is 
  mentioned 
  for 
  the 
  Cavina, 
  near 
  Cuzco, 
  

   but 
  not 
  for 
  the 
  Inca 
  proper, 
  nor 
  for 
  other 
  peoples 
  of 
  Peru 
  (Cobo, 
  

   1890-95, 
  bk. 
  13, 
  ch. 
  3; 
  Cieza, 
  1554, 
  bk. 
  1, 
  ch. 
  97). 
  

  

  Shrines 
  and 
  temples. 
  — 
  Inca 
  temples 
  were 
  built 
  to 
  house 
  the 
  cult 
  

   objects, 
  priests, 
  and 
  attendants, 
  with 
  space 
  for 
  the 
  storage 
  of 
  regalia. 
  

   They 
  were 
  not 
  meant 
  to 
  shelter 
  congregations. 
  The 
  holiest 
  Inca 
  tem- 
  

   ple, 
  the 
  "Temple 
  of 
  the 
  Sun" 
  in 
  Cuzco, 
  was 
  built 
  on 
  the 
  same 
  plan 
  

   as 
  an 
  ordinary 
  house 
  compound, 
  with 
  six 
  or 
  more 
  one-room 
  buildings 
  

   grouped 
  around 
  an 
  open 
  courtyard 
  and 
  surrounded 
  by 
  a 
  blank 
  en- 
  

   closure 
  wall. 
  The 
  construction 
  was 
  superb, 
  and 
  the 
  buildings 
  were 
  

   lavishly 
  decorated 
  with 
  gold 
  plates 
  for 
  impressive 
  effect. 
  The 
  build- 
  

   ings 
  were 
  used 
  chiefly 
  for 
  storage 
  and 
  as 
  the 
  living 
  quarters 
  of 
  priests 
  

   and 
  consecrated 
  women. 
  Most 
  ceremonies 
  were 
  conducted 
  in 
  the 
  

   open 
  air. 
  Most 
  huacas 
  were 
  outdoors, 
  although 
  there 
  might 
  be 
  

   buildings 
  nearby 
  for 
  the 
  attendants, 
  as 
  at 
  Huanacauri. 
  Most 
  of 
  the 
  

   great 
  Inca 
  ceremonies 
  took 
  place 
  in 
  the 
  Great 
  Square 
  of 
  Cuzco 
  (haw- 
  

   kay-pata, 
  "leisure 
  square"), 
  or 
  in 
  one 
  of 
  the 
  smaller 
  squares 
  near 
  the 
  

   Temple 
  of 
  the 
  Sun 
  (inti-pampa, 
  eimaq 
  pampa). 
  The 
  cult 
  objects 
  

   were 
  brought 
  out 
  into 
  the 
  square, 
  and 
  divination, 
  sacrifice, 
  prayer, 
  

   dancing, 
  and 
  drinking 
  were 
  carried 
  out 
  in 
  public. 
  Ordinarily, 
  only 
  

   the 
  priests 
  and 
  Inca 
  officials 
  were 
  permitted 
  to 
  enter 
  the 
  temples 
  (Cobo 
  

   1890-95, 
  bk. 
  13, 
  ch. 
  12, 
  etc.; 
  Rowe, 
  1944). 
  

  

  Priesthood.- 
  — 
  All 
  important 
  shrines 
  had 
  at 
  least 
  one 
  resident 
  

   attendant; 
  the 
  larger 
  ones 
  had 
  a 
  considerable 
  staff 
  of 
  diviners, 
  sacri- 
  

  

  