﻿Vol.2] 
  COLONIAL 
  QUECHUA 
  — 
  KUBLER 
  397 
  

  

  the 
  mountains 
  and 
  hills, 
  the 
  streams, 
  springs, 
  and 
  lakes, 
  the 
  ocean 
  

   and 
  many 
  other 
  natural 
  forms 
  whose 
  adoration 
  never 
  ceased 
  (Polo 
  de 
  

   Ondegardo, 
  1916 
  a, 
  p. 
  43). 
  

  

  Devotion 
  to 
  the 
  pacarinas 
  sometimes 
  determined 
  the 
  place 
  of 
  res- 
  

   idence 
  of 
  the 
  tribe, 
  and 
  often 
  proved 
  a 
  serious 
  obstacle 
  to 
  the 
  efforts 
  

   of 
  the 
  Colonial 
  government 
  to 
  move 
  the 
  Indians 
  to 
  more 
  productive 
  

   sites. 
  

  

  The 
  theory 
  of 
  multiple 
  human 
  origins, 
  as 
  represented 
  by 
  the 
  belief 
  

   in 
  the 
  pacarinas, 
  with 
  its 
  complicating 
  ancillary 
  proposition 
  that 
  the 
  

   progenitor 
  of 
  any 
  species 
  may 
  unaccountably 
  occur 
  in 
  another 
  realm 
  

   of 
  nature, 
  was 
  the 
  most 
  objectionable 
  heresy 
  the 
  Christians 
  felt 
  it 
  

   necessary 
  to 
  combat 
  (Arriaga, 
  1920, 
  pp. 
  69-127). 
  

  

  Special 
  Colonial 
  forms 
  of 
  static 
  huaca 
  worship 
  were 
  evolved 
  at 
  the 
  

   mines. 
  The 
  mountains 
  and 
  the 
  mines 
  themselves 
  were 
  implored, 
  

   as 
  huacas, 
  for 
  a 
  plentiful 
  yield, 
  with 
  nocturnal 
  rites 
  of 
  dancing 
  and 
  

   drinking. 
  The 
  gold 
  mines 
  were 
  called 
  Coy 
  a 
  ; 
  the 
  silver 
  mines 
  and 
  their 
  

   metals, 
  Mama. 
  Mercury 
  and 
  its 
  ores 
  were 
  adored 
  as 
  Ichma 
  or 
  

   Linpi, 
  while 
  ores 
  in 
  general 
  were 
  addressed 
  as 
  Corpa 
  (Calancha, 
  1638, 
  

   vol. 
  2, 
  bk. 
  10, 
  pp. 
  371-72). 
  The 
  mining 
  city 
  of 
  Potosi 
  was 
  adored 
  as 
  a 
  

   sacred 
  object 
  (Loaysa, 
  1889, 
  p. 
  593; 
  Calancha, 
  1638, 
  pp. 
  371-72). 
  

   The 
  spiritual 
  force 
  of 
  the 
  huaca 
  was 
  both 
  contagious 
  and 
  infinitely 
  

   divisible, 
  so 
  that 
  even 
  a 
  burned 
  fragment, 
  or 
  the 
  place 
  where 
  a 
  huaca 
  

   had 
  been 
  destroyed, 
  was 
  venerable, 
  or 
  huaca 
  itself. 
  The 
  Indians 
  of 
  

   Huaylas 
  worshiped 
  in 
  the 
  17th 
  century 
  at 
  the 
  Rimac 
  bridge 
  in 
  Lima, 
  

   because 
  their 
  huacas 
  had 
  been 
  jettisoned 
  there 
  in 
  the 
  1570's 
  (Arriaga, 
  

   1920, 
  p. 
  22). 
  

  

  The 
  mallquis, 
  or 
  mummies 
  of 
  the 
  dead 
  members 
  of 
  the 
  ayllus, 
  were 
  

   also 
  huacas, 
  and 
  the 
  bodies 
  of 
  the 
  dead 
  lords 
  had 
  their 
  own 
  priests 
  

   and 
  rites. 
  Throughout 
  Peru, 
  the 
  Indians 
  were 
  in 
  the 
  habit 
  of 
  re- 
  

   moving 
  the 
  bodies 
  of 
  the 
  deceased 
  from 
  the 
  churchyards 
  to 
  transfer 
  

   them 
  to 
  the 
  Machay 
  or 
  mountain 
  caves 
  and 
  niches 
  in 
  which 
  such 
  

   huacas 
  were 
  kept 
  in 
  the 
  Colonial 
  era. 
  When 
  apprehended 
  in 
  the 
  

   act, 
  the 
  Indians 
  gave 
  as 
  their 
  reason 
  Cuyaspa, 
  i. 
  e., 
  love 
  for 
  the 
  

   dead. 
  The 
  custom 
  was 
  prevalent 
  as 
  late 
  as 
  the 
  second 
  quarter 
  of 
  the 
  

   17th 
  century 
  (Arriaga, 
  1920, 
  pp. 
  14, 
  25, 
  61; 
  Calancha, 
  1638, 
  p. 
  377). 
  

  

  A 
  social 
  difference 
  was 
  present 
  between 
  the 
  cult 
  of 
  the 
  mallquis 
  

   and 
  that 
  of 
  the 
  other 
  portable 
  huacas. 
  In 
  any 
  community 
  there 
  were 
  

   two 
  social 
  strata 
  based 
  upon 
  priority 
  of 
  residence 
  and 
  designated 
  as 
  

   the 
  Huari 
  (old 
  settlers) 
  and 
  the 
  Llacuaz 
  (immigrants 
  within 
  the 
  mem- 
  

   ory 
  of 
  recent 
  generations). 
  The 
  number 
  of 
  artifact 
  huacas 
  was 
  great- 
  

   est 
  among 
  the 
  old 
  settlers, 
  and 
  mallqui 
  worship 
  was 
  more 
  common 
  

   among 
  the 
  Llacuaz 
  (Arriaga, 
  1920, 
  p. 
  138; 
  Calancha, 
  1638, 
  p. 
  372). 
  

  

  Artifacts 
  of 
  European 
  manufacture 
  frequently 
  attained 
  status 
  as 
  

   conopas, 
  such 
  as 
  fragments 
  of 
  glass, 
  silk, 
  or 
  sealing 
  wax. 
  In 
  general, 
  

   they 
  were 
  regarded 
  as 
  luck 
  pieces 
  or 
  talismans. 
  

  

  