Society for American Archaeology

Ritual Pathways of the Inca: An Analysis of the Collasuyu Ceques in Cuzco

Author(s): Brian S. Bauer
Source: Latin American Antiquity, Vol. 3, No. 3 (Sep., 1992), pp. 183-205
Published by: Society for American Archaeology
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 RITUAL PATHWAYS OF THE INCA: AN ANALYSIS OF
THE COLLASUYU CEQUES IN CUZCO

BrianS. Bauer

The ceque system of Cuzeo was composedof at least 328 shrines (huacas) organizedalong 42 hypothetical
lines (ceques) that radiatedout of the city of Cuzeo,the capital of the Inca. Ethnohistoricresearchindicatesthat
the system was conceptuallylinkedto, and essentiallyreproduced,thefundamentalsocial, political,spatial, and
temporaldivisionsof the Cuzeo region and Inca society.As such the ceque system is one of the most complex,
indigenousPrehispanicritualsystems knownin the Americas.This articlesummarizesthe basic organizational
features of the ceque system accordingto ethnohistoriansand reviewsthe currentliterature.Archaeologicaldata
documentthe likelypositions of 85 shrinesand the probablecoursesof nine ceques in Collasuyu,the southeast
quarterof the Cuzeo Valley.The coursesof the nine Collasuyuceques are then comparedwithpredictedcourses
setforth in currentmodelsof the system. Thefindingssuggestthat numerousinternalinconsistencies,if not errors,
exist in the seventeenth-century documentarysourcethat describesthe ceque system and that the coursesof the
ceques may have variedfar more than is suggestedin the literature.
El sistema de cequesde Cuzeo estaba compuestopor lo menos de 328 santuarios(huacas)organizadosa lo
largo de 42 lineas hipoteticas(ceques)que partian de la ciudad de Cuzeo, la capital inca. La investigacion
etnohistoricasenala que el sistema estaba vinculadoconceptualmente,y esencialmentereproducia,las divisiones
sociales,politicas,espacialesy temporalesfundamentalesde la regionde Cuzeoy de la sociedadinca. Como tal,
los cequesconstituyenuno de los mas complejossistemas ritualesindigenasprehispanicosde las Americas.Este
articulosintetiza, de acuerdoa los etnohistoriadores,los rasgos basicos organizativosdel sistema de ceques,y
resena la literaturaactual. La evidenciaarqueologica,por su parte, documentalas posibles posiciones de 85
santuariosy los probablescursosde nuevecequesen el Collasuyu,el cuadrantesudestedel vallede Cuzeo.Luego
se comparanlos cursosde dichos nuevecequescon aquellosprevistosen los modeloscomunesdel sistema. Los
resultadosrevelannumerosasinconsistenciasinternas,si no errores,en la fuente del siglo diecisieteque describe
el sistema de cequesy, ademas, que el curso de estos puede haber variadobastante mas de lo sugeridopor la
literaturacorriente.

One of the most extraordinaryaccounts of indigenous cultureand religion compiled duringthe

period of early Spanish rule in the Americas is preservedin the 1653 chronicle of BeInabe Cobo.
Four chaptersof this chronicle(Cobo 1956:169-186, 1990:51-84 [1653:Book 13, Chapters13-16];
Rowe 1980) are devoted to describingsome 328 huacas(shrines)that surroundedCuzco,the ancient
capitalof the Inca. The 42 ceques(lines) that radiatedout from Cuzco, along which the shrineswere
organized,are also discussed in Cobo's account. In addition, the objects offieredto the shrines, the
relative orderof the shrines along the ceques,and the means by which the shrineswere maintained
and worshippedby the Inca are describedin this unusuallydetailed manuscript.This list of huacas
and cequesis the most complete descriptionof Inca ritualsknown and forms the empiricalbase for
a number of social and political models of the Inca capital (Chavez Ballon 1970; Rowe 1985;
Sherbondy1982,1986; Zuidema 1964,1983a). The cequesystemof Cuzcohas also been fundamental
in discussions of the Inca calendarand Andean mythology (Aveni 1981; DearboIn and Schreiber
1986, 1989; Zuidema 1977a, 1977b, 1981a, 1982a, 1982b, 1982c, 1982d, 1983b, 1988b). Thus
Cobo's chroniclepresentsa raredescriptionof elaborateindigenousritualexpressionsin Cuzco and
a means of examining the basic organizingprinciplesof one of the New World'slargestempires.

Brian S. Bauer, 5514 South UniversityAvenue,Apt. 1724, Chicago,IL 60637

Latin American Antiquity, 3(3), 1992, pp. 183-205.

Copyright C) 1992 by the Society for American Archaeology

183

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 LATIN AMERICANANTIQUITY
184 [Vol. 3, No. 3, 1992

Despite the importance of the ceque system in

have been few large-scale,systematic studies understandingthe organizationof Cuzco, there
aimed at identifyingthe shrinesand ceques
by Cobo. The aim of this article is to described
examine the positions of 85 huacas in the
of the Cuzco Valley, known as Collasuyu. southeastquarter
of 9 cequesare suggested.This ground Throughthe identificationof these shrines the
courses
to analyzethe accuracyof Cobo'sdocument documentation of shrine locations and cequesis then used
and to examinediffieringtheoriesconcerningthe physical
natureof Andean ceque systems.

THE ORGANIZATIONOF CUZCO AND

THE INCA EMPIRE
An analysis and discussion of the locations
of specific huacas in the Cuzco region and
tionalityof the cequesrequiresa comprehension the direc-
by ethnohistorians. of the system as a whole as currently
understood
The spatial organizationof the Inca empire
is
generalagreementon its broadest geopolitical discussed in a number of chronicles,and there is
byextension their immense empire, into divisions. The Inca divided the Cuzco Valley,
four regions, or suyus, from which the and
name,Tahuantinsuyu("the four parts empire gained its
together").The imperialcity of Cuzco was
centerof these four partsand was perceivedby visualized at the
the Inca as the centerof Andean
Furthermore, thereis ampleevidence to concludethatthe cosmological order.
itwere divided into moieties. The upper city of Cuzcoand the valley that surrounds
half of Cuzco, called Hanansaya,was
separatequarters.These includedthe northwestquarterof composed of two
andthe northeast section, named Antisuyu. the empire, referredto as Chinchaysuyu,
The lower half of Cuzco was called
containedthe quartersof Collasuyu and Hurinsayaand
Cuntisuyu, lying to the southeast and southwest
imperialcapital. of the

TheCuzvoCeque System
While information on the generalsuyu and
moiety divisions of Cuzco and the empire
foundin most of the Spanish chronicles, the may be
work entitled Historia del Nuevo Mundo
theNew World),written in 1653 by Bernabe (Historyof
ofa related, but vastly more complex, Cobo, a meticulousJesuit scholar,preservesa
record
partitioningsystem of the Cuzco Valley by the
addition to the moieties of Cuzco (Hanan and Inca. In
Hurin) and the four quartersof the empire
chaysuyu, Antisuyu, Collasuyu,and Cuntisuyu),the Cuzco (Chin-
partitionedby 42 cequesthat radiatedout from the region was, accordingto Cobo, further
were center of Cuzco. The orientationsof these lines
determinedby the locations of some 328 shrines
these that surroundedthe city. The focal point of
lines, or what could be called the nucleusfor
of the cequesystem, is said to have been the
Cori Cancha,later referredto by the temple
Spaniardsas
Book 13, Chapter 13]) wrote in the introduction the Temple ofthe Sun. Cobo (1990:51 [1653:
to his cequedescription:
del templo del sol salian como de centro
ciertas lineas, que los indios llaman, ceques;
conforme a los quatro caminos Reales que y hacianse quatro partes
su orden las Guacas, y adoratorios salian del Cuzco; y en cada uno de
que hauia en el Cuzco, y su comarca, aquellos ceques estauan por
cuya veneracion era general a todas como estaciones de lugares pios,
[transcription by Rowe (1980:14) from the
original document].
from the Temple of the Sun as from the
center there went out certain lines which
they formed four parts corresponding to the Indians call ceques:
the four royal roads which went out
those cequeswere arranged in order the from Cuzco. On each one of
guacas and shrines which there were
stations of holy places, the veneration of in Cuzco and its district, like
which was common to all [translation by
Rowe (1980:15)].
Inthe courseof his documentation,Cobo
as describedthe cequescontainedin each of the four
wellas the individual shrinesthat formed suyus,
the organizationallines. His description
the
first three suyus of the Cuzco indicatesthat
ceques region-Chinchaysuyu, Antisuyu, and Collasuyu-contained 9
each, while the last, Cuntisuyu, contained
15. The ceques in each of the four suyus
enumeratedin groupsof three, and rankedby the were
(3)
Cayao hierarchical
terms of (1) Collana,(2) Payan, and
(Rowe 1985; Zuidema 1964:2-5, 1983a).

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Bauer] RITUALPATHWAYS OF THE INCA 185

The Shrines of the Cuzeo Ceque System

Any discussion of the Cuzco cequesystem, and its representationsof the Inca culturalorder,must
necessarily include a description of the many individual huacas-sacred places or objects-that
formed the basic units of the system. The shrines of the Cuzco region included naturalfeaturesof
the landscape,such as caves, boulders,springs,and man-made features,such as houses, fountains,
and canals.The numberof huacasthat were containedalongindividualcequesvaried. For example,
two ceques in Cuntisuyucontained only 3 shrines each, while two other ceques, one in Collasuyu
and one in Chinchaysuyu,contained 13. Due to the scarcityof field researchon the system, little
is known concerningthe spacingof these shrines,their distributionacrossthe region,or the lengths
of the ceques. The Cobo document contains fragmentsof oral traditionsconcerningthe origins of
the huacas, as well as information on what offieringswere made at them and for what purposes.
Manyof the shrinesgainedstatusas holy placesfor the inhabitantsof Cuzcothroughtheirassociation
with events in Inca mytho-history. Other shrines became the focus of worship because of their
relationshipwith Inca rulers;severalwere palacesand othersmarkedplaceswhereimportantevents
in an Inca's life were said to have taken place. A number of huacas served as land boundaries
betweensocial groupsor were relatedto the irrigationsystems of the Cuzco region(Sherbondy1982,
1986;Zuidema 1986). Certainshrinesalso markedsymbolicallyimportantlocations,such as moun-
tain passes where Cuzco was lost from sight. Othersrepresentedastronomicalsightingpoints in the
Inca calendar;for example, three huacas are said to have been sets of towers on hills surrounding
Cuzco that markedsunsets on importantdays in the agriculturalcalendar.
Cobo also notes that attendantsand servantsof the various kin groups(ayllusand panacas) were
responsiblefor making offieringsto the huacas on specific ceques(Cobo 1956:169 [1653:Book 13,
Chapter 13]; Rowe 1980:14). Accordingly,it seems that the spatial divisions ofthe Cuzco Valley,
as defined by the courses of ceques,were directlylinked to the social organizationof the capital by
the ritual responsibilitiesheld by certainkin groups (Rowe 1985; Zuidema 1964, 1990).

CEQUE-SYSTEMRESEARCH
The four chaptersof Cobo's chroniclethat contain the accountof the huacas and cequesof Cuzco
are refexTedto collectively here as the Relacionde las huacas. It is widely recognized,however, that
Cobo was not the original author of this work and that he gained his information by copying a
second presumablymuch older document. The two most frequentlymentioned candidatesfor the
original author are Juan Polo de Ondegardoand Cristobalde Molina, both of whom lived and
wrote in Cuzco duringthe late 1500s and were interestedin documentingthe religiouspracticesof
the Inca. Rowe (1980:6-8) has, however, identifieddiscrepanciesbetweeninformationpresentedin
the writings of these Spaniardsand information contained in the Relacion de las huacas. On the
basis of these discrepancies,he arguesagainst the likelihood that either Polo de Ondegardoor de
Molinawas the principalauthorofthe originalceque-systemaccount.This leaves open the possibility
that the work may be the result of another,currentlyunidentified,Spaniard.

Sixteenth-CenturyWritingson the CuzvoCeque System

When BernabeCobo finishedhis Historiadel NuevoMundoin 1653 Spanishforceshad occupied
the Peruvian highlands for more than 100 years. During this four- or five-generation-longperiod
of Hispanic rule, the existence of cequesystems in Andean communities had come to the attention
of a number of Jesuits and Spanish crown administrators.These early referencesto ceque systems
suggestthat groupsof shrines,organizedalong lines that radiatedout from communitycenters,may
have been widely recognizedfeaturesof the Andean landscapein the immediate Postconquestera.
For example, Jose de Acosta (1954:560-561, 562 [1580:Book 5, Chapters9 and 10]) and Cristobal
de Molina(1989:126 [1575])both referto the Cuzcosystemin theirwritings.JuanPolo de Ondegardo
(1916a:43 [1585]), two-term corregidorof Cuzco, also indicates that he knew of the Cuzco ceque
system and that he personally investigated over 100 other such systems in differentparts of the
highlands(Polo de Ondegardo1916b:55-57 [1571]). In addition, Cristobalde Albornoz (1984:218

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186 LATIN AMERICANANTIQUITY [Vol. 3, No. 3, 1992

[ca. 1582]) also was aware of various ceque systems throughoutthe Andes and,
like Polo de On-
degardo,implored other Spaniardsto destroy them.
A number of sixteenth- and seventeenth-centurylinguists also mention the word
ceque in their
works and indicate that it can be glossed as "line." For example, Diego Gon,calez
Holguin (1952:
81-82, 652 [1608]) relates ceque with the Spanish word raya (line or mark).
Domingo de Santo
Tomas (1951:159, 196, 259 [1560:71, 89, 121]) also glosses cequeas raya and suggests
that it had
special importancein discussions of field boundaries. Furthermore,the Jesuit parish
priest Juan
Perez [de] Bocanegra(1631:609, 610), states that the term checan cequepincorporates
the concepts
of "straightline of consanguinity"while pallcareccequedenotes "transversal"or
"collateral"lines
of relations in his discussion of Quechuakinship terminology(Zuidema
1977c:260).

ModernStudies of the CuzvoCeque System

The Cuzco ceque system first appeared as a topic of scholarly researchin work
by KirchhoW
(1949), but the first formal study of the system was conducted by Zuidema in the mid-
1950s and
published in 1964. Since that time interest in this complex system has grown, until
today it has
become one of the most widely debated aspects of Andean studies. Zuidema has been
especially
active in continued researchon the social and political dimensions of Inca society as
reflectedin
the Cuzco ceque system. Other prominent scholars, includingAgurto Calvo (1980,
1987), Chavez
Ballon (1970), Hyslop (1990), Rowe (1980, 1985), Urton (1984), and Wachtel
(1973) have also
examined various organizationalaspects of the Cuzco ceques.These studies are largely
historicalin
nature, attemptingto construct models of the system from informationprovided in
the Relacion
de las huacasand includelimited groundverificationofthe locationofthe shrinesor
the organization
of the ceques.
Field researchcan, however, make importantcontributionsto understandingthe
ceque system.
Sherbondy's(1982, 1986, 1987) study ofthe irrigationsystem of Hanan Cuzco provides one
ofthe
best examples. Throughan analysis of Cobo's writing, informationrecovered in
Cuzco archives,
and data gathered during limited reconnaissancework, Sherbondy examined the
interrelations
between Inca social organization,traditionalInca land and water rights, and the ceque
system in
the Chinchaysuyuand Antisuyu regionsof Cuzco, since approximately30 percent
of the huacas in
the Cuzco cequesystem are springs.She also identifieda numberof shrinesand
developed a series
of maps showing possible cequecourses in these two suyus.
Another investigationthat illustrateshow fieldworkcan advance our understandingof
the Cuzco
cequesystem, is Van der Guchte's (1984, 1990) study of Inca carved stones. In his
work, Van der
Guchtesuppliesdetailed descriptionsof all known carved rocksin the Cuzco region,
some of which
may have representedhuacasin the cequesystem. He also providesa collectionof
maps that portray
possible projectionsof cequesin Chinchaysuyuand Antisuyu. Sherbondy'sand Van
der Guchte's
worksassume, however, that the Cuzco cequesformed perfectlystraightlines, an
assumptionthat
has been generallyaccepted in the literaturesince the time of Zuidema's initial
researchon the
system.
The initial acceptanceof the cequesas straightlines is supportedby de Molina's
(1989 [1575])
reporton the Capac Cocha ritual of the Inca, in which priests are describedas visiting
the shrines
of Cuzco and the empire by traveling in straightlines. The idea that the ceques
formed perfectly
straightlines is also continuallyreinforcedby the many hypotheticalreconstructionsof
the system
currentlyfound in the literature(Aveni 1990; Chavez Ballon 1970; Dearbornand
Schreiber1989;
Sherbondy1982, 1986; Urton 1984; Van der Guchte 1984, 1990; Wachtel 1973; Zuidema
1964,
1977a,1983b,1990). The notion of straightcequelines is furtherbolsteredby the many comparisons
thathave been made between the ceque system and the Nazca Lines on the Pacific
coast of Peru
(Aveni1990;Morrison1978;Reinhard1985). In addition,the frequentobservationthat
the physical
formof the ceque system may have been analogousto a quipu-on which its
existence may have
beenrecorded-has also been used to supportthe concept of straightcequelines
(Aveni 1990; Rowe
1946, 1980; Zuidema 1977a, 1988a, 1989).
However, it is within the context of Zuidema'swork on the possible calendricalfunctions
of the

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Bauer] RITUALPATHWAYS OF THE INCA 187

cequesystem that the straight-lineassumption takes on more than a heuristicvalue and becomes
a definitive feature of the system. Since the mid- 1970s, Zuidema (1977a, 1977b, 1981a, 1981b,
1982b,1982c,1983b,1988b) and AnthonyAveni (1981) have been developinga complex argument
suggestingthat one of the central functions of the cequesystem was as a counting device for the
Inca calendar.Within this elaboratehypothesis, each huacaof the system stands for a day in the
year, and some of the cequeswere used as sight lines for observing astronomicalevents on the
horizon (Zuidema 1977a:220).
The suggestionthat some of the cequeswere straightlines has profoundimplications for under-
standingthe role of the shrines recordedby Cobo in the Relacionde las huacasand the essence of
their sacred nature. Zuidema's theory suggeststhat various objects and locations were selected as
huacasbecause they fell along certain preconceived lines. In other words, various shrines were
incorporatedinto the cequesystem not becauseof some innatepowerthey possessed,or theirspecific
significancein events of Inca mytho-history,or their importancein definingterritorialboundaries
between ethnic groups, but ratherbecause of their usefulness in defining lines from the center of
Cuzco to the horizon (Zuidema 1977a:251, 1981b:325, 1988a:341).This is discussed in an article
on the Inca's sidereal lunarcalendar:
As far as we have been able to study these directions, called ceques, "lines," they were based on sightlines
towards the horizon. Ceques to the nearby horizon could pass beyond it, while ceques to the far away horizon
would end before. The directions were known with the help of natural or man made markers along the ceques,
in numbers varying from 3 to 15, whose locations normally were chosen as close as possible to the directions.
For this reason they were worshiped as sacred and called huacas [Zuidema 1982c:59].

It is importantto note, however, that Zuidema and Aveni do not state that all of the cequeswere
straight.Nevertheless,their discussionsof the system and their diagramsof "known"ceques(Aveni
1981, 1990; Zuidema 1977a, 1982b, 1982c, 1990) indicate that they believe a good many of them
did representstraightlines. This straight-lineassumption also has been accepted and furtherad-
vanced by students trained by Zuidema who have conducted their own fieldworkin the Cuzco
region. As discussed above, both Sherbondy(1982) and Van de Guchte (1990), suggest locations
for a numberof huacasin Chinchaysuyuand Antisuyuand plot the cequesof these suyus as straight
lines.
Rowe (1979) appearsto have been the first to question the straight-lineassumption.Additional
researchon this issue by Niles recoveredfield data that necessitatereconsiderationof the straight-
line cequeproposition. In 1977, Niles began an intensive archaeologicalstudy of a small section of
Antisuyu, northeastof Cuzco. She concludedthat many of the huacasthat definedthe fourth,fifth,
and sixth cequesof Antisuyu were scattered across the Callachacaregion in a nonlinear fashion
(Niles 1987:171-206). Subsequently,it was recognizedthat these huacasand their respectiveceques
appearedto be located in radicallydiffierentlocations than predictedby Zuidema's models of the
cequesystem (Dearbornand Schreiber1989; Niles 1987:180,204-205). In addition, it is important
to note that while the lines in Nile's model do not cross over each other, they do frequentlychange
directionsas they zigzagtheir way across the landscape.In this model of the cequesystem, it is the
specific locations of the huacasthat define the course of the lines and not vice versa.

CUZCO CEQUE-SYSTEMRESEARCHPROJECT
Additional researchon the cequesystem was begun by the author in 1990 under the auspices of
the Cuzco Ceque System Research Project. The goal of the project was to provide, through eth-
nographic and archival researchas well as field survey, systematic documentation of the entire
Cuzco cequesystem. Researchbeganin Collasuyusince, of the foursuyus, it appearedto have been
the least disturbed by modern population growth. The results of that initial work are presented
below.'

Methods
Archaeologicalsurvey began in locations of Collasuyuthought to contain particularshrines on
the basis of documentaryevidence. Surveycrews were composed of studentsfrom the Universidad

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 LATIN AMERICAN ANTIQUITY
188 [Vol. 3, No. 3, 1992

San Antonio Abad del Cuzco, who were

in Spanish and Quechua.Positive trained in archaeologicalreconnaissanceand
were fluent
identificationof a huaca occurredwhen a
by Cobo matched the physical features descriptionprovided
of a
retained the name of a shrine listed in the specific object (e.g., a cave, spring, or outcrop) that
these points, teams surveyedthe surrounding Relacion de las huacas. Workingsystematically
areato identify and recordlocations of other from
shrines that did not retain their toponyms. possible
When a possible shrine was identified,its
markedon topographicmaps, photographswere location was
taken,and surfacematerialscollected.The
regions were repeatedlyvisited until the terrain research
had
While conductingthe archaeologicalfieldwork been exhaustivelycovered.
for this project,surveymembers
inhabitantsin Quechua.Duringthe courseof the interviewedlocal
were asked concerningpossible locations of interviews, the projectwas explainedand questions
shrines mentioned in the Relacion de las
names of the major physical featuresof the huacas. The
survey area includingmountains, hills, ridges,
rivers, lakes, irrigationsystems, outcrops,
isolated boulders,trails, passes, and caves, as springs,
names of archaeologicalsites were recorded. well as the
dependentinformantsprovided similar answers. Confirmationof toponyms occurredwhen three in-
Additionalquestionswereaskedconcerningthe
and locations, objects offieredto them, currentshrinesof the regionincludingtheir
when and how the offieringsare made, and names
the shrines. Interviewswere held with the function of
village officialsto gathermore toponymic
to gain access to early land documents informationand
that many communities still retain.
courseof the project,crew membersmet with Furthermore,over the
theseinterviews permission was sought to formerhaciendaownersof the Cuzco region.During
examine documents held in their private
questionswere asked concerning local land archives and
divisions, boundary markers, and toponyms of
region. the
Data on the formerhuacas were also
andearly Spanish orthography,workingin collected by project members trained in archival
the Archivo Arzobispaldel Cuzco, the research
tamental del Cuzco,the Archivosdel Ministeriode Archivo Depar-
ofvarious communities and former Agriculturadel Cuzco,and in the privatearchives
hacienda owners. This archival research
informationon the shrines mentioned in the provided additional
Relacion de las huacas, identifiedtoponyms that
beenforgottenor had changed,and helped had
resolve whetheror not specifictoponyms were
twodiffierentfeaturesof the landscapeover used for
time.

THE CEQUES OF COLLASUYU

Collasuyu representsthe southeast quarterof the
Cuzco
Huatanay River and north of the ridge of Anahuarqui. region, includingthe area south of the
area
of Collasuyucontained at least 85 shrines The Relacion de las huacas notes that the
that were organizedalong 9 ceques.2The
Collasuyucontainedbetween 8 and 13 huacas each. The first cequesof
in
the city of Cuzco (Figure 1) and the few shrinesof each cequewere located
remainingones were situated in the countryside.
In this study I use a modified version
of Rowe's (1980) numberingsystem of
huacaswhile describing their locations. In this the ceques and
system the ceques and huacas are identified
accordancewith the number that Cobo gave them in in
Co.1:
1 signifiesthe firstshrineof the firstceque his description of the system. For
of example,
of the ninth cequeof Collasuyu. My only Collasuyu,while Co.9: 13 designatesthe thirteenth
shrine
of
a period for a dash (Co. 1:1 and Co. modificationto Rowe's system is the substitution
9:13 replace Co- 1:1 and Co-9:13). Niles
uses
this modifiedversion. For the remainerof (1987:173) also
of this reportI quote from Rowe's (1980)
theRelacion de las huacas without further transcription
citation.3
The
First Ceque of Collasuyu
Thefirstceque of Collasuyu(Figure2,
Table 1) began at a stone near the house of
de
Leguizamo:a house that Garcilasode la Vega Mancio Serra
was
south of the Plaza de Armas. Mudca (1989:427 [1609:Book 7, Chapter 10]) suggests
Puquiu, the
end of Tullu Mayo (Wiener 1880) and the second shrine, was a small spring near the
southern
southeast next huaca, Churucana(Co. 1:3), was a hill
of San Sebastian.

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 A:X
:
\ '. *Co. 9:S Co. 7 3'
0 35
3- Temple of the Sun
*- Shrlne Location
- Area of Shrine
*- Possible Area of Shrine

Figure 1. Possible locationsof Collasuyushrines in the city of Cuzco.

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 *- Shrine Locatlon
*- Area ot Shrine
- Possible Area of Shrine

Figure 2. Suggestedcoursesof ceqlles: Co. 1, Co. 2, and Co. 3.

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Bauer] RITUALPATHWAYS OF THE INCA 191

Table 1. Short Descriptionsof Ceques: Co. 1, Co. 2, and Co. 3.

Num-
ber Name Description Location Possible Identification

Co. 1:1 Pururauca a stone in a win- where the house of Mancio Ser- south of the Plaza de
dow ra [de Leguizamo] was later Armas
Co. 1:2 Mudcapuquiu a small spring below the houses of Anton Ruiz on Tullu Mayo Street
Co. 1:3 Churucana a small and next to San Lazaro the hill of Churucana
round hill
Co. 1:4 Caribamba a flat place in the town of Cacra near Cayra
Co. 1:5 Micaya Pu- a spring on the slope of the hill of Micay Puquiu
quiu Guanacauri
Co. 1:6 Atpitan certain stones in a ravine where one loses village of Acpita
sight of Guanacauri
Co. 1:7 Guamansaui a large stone on top of a hill next to the An- unknown
gostura
Co. 1:8 Guayra a ravlne of the Angostura where they re- the Angostura
lated that the wind went in
Co. 1:9 Mayu a river which runs through the Angos- Huatanay River
tura and through Cuzco
Co. 2:1 Limapampa a flat place in the field of Diego Gil Lima Pampa
Co. 2:2 Raquiancalla a small hill in that chacara [field] unknown
Co. 2:3 Sausero a field Sausero
Co. 2:4 Omatalispa- a spring in the middle of a field unknown
cha
Co. 2:5 Oscollo a flat place which belonged to Garcilaso Oscollo Pampa
Co. 2:6 Tuino Urco three stones in a corner of the town of Cacra Tuino Urco
Co. 2:7 Palpancay Pu- a spring on a hill next to Cacra Palpancay Pampa
qUlU

Co. 2:8 Collocalla a marker in a ra- beside the road Collollacta

vlne
Co. 3:1 Tampucancha three stones part of the house of Mancio south of the Plaza de
Serra Armas
Co. 3:2 Pampasona a stone next to the house mentioned south of the Plaza de
above Armas
Co. 3:3 Pirpoyopacha a spring in the field of Diego Maldonado in San Borja
Co. 3:4 Guanipata a field farther down where there was a in E1 Progreso
big wall
Co. 3:5 Anaypampa a field Anay Pampa
Co. 3:6 Suriguaylla a sprlng in a flat place so named on the Hacienda Suri
Huaylla
Co. 3:7 Sinopampa three round on a flat place in the middle of Sano Ayllu Pampa
stones the town of Sano [Sano]
Co. 3:8 Sanopuquiu a spring in a ravine of the said town Sano Puquiu
Co. 3:9 Llulpacturo a small hill opposite the Angostura unknown

Cobo writes that a flat area in the town of"Cacra" called Cari Bamba was the fourth huaca of
this ceque. Cobo's town of Cacrais, in all probability,a community at the southeasternend of the
Cuzco Valley now called Cayra(Bauer 1991). The next shrineis reportedto be a springon the slope
of Huanacauricalled Micaya Puquiu (Co. 1:5). A good candidate for this huaca is the spring of
Micay Puquiu on Huanacaurinear the Cayra-Pacariqtambo trail (Figure 3).4 The sixth huaca,
Atpitan,is depictedas a groupof stones in a ravinewhereHuanacauriis lost from view. No location
with the name of Atpitan was found in the Cuzco Valley. There is, however, a village called Acpita
in a narrowravine one kilometer south of Micay Puquiu, at the base of Huanacaurithat may be
relatedto Atpitan. These possible locations for Co. 1:5 and Co. 1:6 are problematicsince they are
well off the generalcourse of this ceque.
The finalthreeshrinesof Co. 1 are registeredas beingnearthe Angostura;the narrow,southeastern
entranceinto the Cuzco Valley. The exact location of Co. 1:7, Guamansaui,is not known. Co. 1:
8, a ravine called Guayra(Huayra),was most certainlythe ravine of the Angosturaitself, and the

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 AMERICANANTIQUITY
LATIN lVol.3, No. 3, 1992
192

d - \ -
L f n S

Figure3. The springof Micay Puquiu(Co. 1:5 and/or Co. 6:8).

called Mayu
HuatanayRiver representsthe ninth and last huaca of Co. 1, which was simply called
(river).

The Second Ceque of Collasuyu

of Lima Pampa
The second cequeof Collasuyu(Figure2, Table 1) began in Cuzco in the plaza
13, Chapter 27]; de Molina 1989:72
(Cobo 1956:215, 216-217, 1990:140, 143-144 [1653:Book 1980:
[1609:Book 7, Chapter 8]; Guaman Poma de Ayala
[1575]; Garcilasode la Vega 1989:104 was
(actualpagination); 253 (correctpagination)]). The second huaca, Raquiancalla,
225 [1615:251
currentlycalled San Borja (Ardiles
nearthis plazaand the third,a fieldcalledSausero,was in an area
de Molina 1989:
Nieves 1986; Cobo 1956:216-217, 1990:142-144 [1653:Book 13, Chapter27];
Ayala 1980:225 [1615:251 (253)]).From Sausero the ceque ranthrough
118 [1575];GuamanPomade
shrine called Omatalis Pacha (Co. 2:4), to the pampa of Oscollo (Co. 2:5), and then
an unidentified
(Co. 2:7).
to Tunio Urco (Co. 2:6) near Cayra,where it curved southwardto the area of Palpancay
may have been a ravine currently called Collollacta
The terminusofthe ceque,Collocalla(Co. 2:8),
south of Palpancay.

The ThirdCeque of Collasuyu

Sona, are
The first and second shrinesof Co. 3 (Figure2, Table 1), Tampu Canchaand Pampa
Leguizamo. This house, as noted above,
describedas partof, or near,the house of Mancio Serrade was
de Armas. The third huaca, Pirpoypacha (Lirpuy Pacha),
may have stood south of the Plaza

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Bauer] RITUALPATHWAYS OF THE INCA 193

near the easternend of San Borja.The fourth shrine, Guanipata(HuanayPata) was a famous field
(Sarmientode Gamboa (1906:38 [1572:Book 13]) in the sector of Cuzco now called E1Progreso;
the fifth, Anay Pampa, was a large expanse of flat land near the Cuzco airport;and the sixth, Suri
Guaylla (Suri Huaylla), was across the Huatanay River from the airport. The next shrine, Sino
Pampa(SanoPampa [Co. 3:7]), may have been on a plain betweenSan Sebastianand San Jeronimo
formerlycalled Sano Ayllu Pampa, and a springwith the name of the eighth shrine, Sano Puquiu,
has been found in a village of Quircas,above this pampa. The location of the final shrine of this
ceque, Llulpacturo(LlulpactUrco? [Co. 3:9]), remains unknown.

The FourthCeque of Collasuyu

The fountain of Puma Pacha, the firsthuaca of Co. 4 (Figure4, Table 2), was beside the market
of San Blas (Sherbondy1982:192). From Puma Pachathe cequeran to the shrine of Taucaray(Co.
4:2), close to the hill of Taucaray,and then to the springof Quispiquilla(Co. 4:3) near its base. The
ceque then continued to an unidentifiedstone called Cuipan (Co. 4:4). The fifth and sixth shrines,
both called Ayavillay (Co. 4:5, Co. 4:6), were established on the hills of Huchuy Ayavillay and
Hatun Ayavillay at the southeast end of the Cuzco Valley, adjacentto the community of Cayra.
The next two huacas were called RauraoQuiran(Co. 4:7), a hill worshipedbecause of ils largesize,
and Guancarcalla(Huancarcalla[Co. 4:8]), a gateway-likeravine, next to Co. 4:7. The most likely
candidates for these shrines are an Inca platform at the summit of Corihuayachina,the highest
mountainimmediatelysoutheastof Cuzco, and an unusualpairof terraces,on the mountain'sslope,
throughwhich the major trail of the region passes.
The final two shrines of the Co. 4 were two mountains called Sinayba (Sayhua [Co. 4:9]) and
Sumeuro(SumeUrco [Co. 4: 10]).Fieldworkidentifiedan impressivemountaincalled Sayhuaacross
the valley from Quispicanchi that may represent Co. 4:9, however Sume Urco remains to be
identified.

The Fifth Ceque of Collasuyu

The location of the firstshrine, Catonge,along Co. 5 (Figure4, Table 2) is currentlynot known,
while the second, Membilla (Wimpillay)Puquiu, was beside the village of Wimpillay. The exact
positions of the third (Quinti Amaro), fourth (Cicacalla),and fifth (Ancas Amaro) shrines are
unknown. The hill of Taucarayand the village of Masca Huaylla contained the sixth and seventh
huacas of Co. 5. The next shrine, Inti Pampa (Co. 5:8), was most likely a large plain near Cayra
now called Inti Pata.
The location of Co. 5:9, the penultimateshrine of this ceque, characterizedas a flat place called
Rondao facingCacra,is problematic.While survey work found no such area near Cayra,there is a
small community called Rondo Bamba 5 km farther down the valley in an area traditionally
associatedwith Antisuyu. Since bamba (or pampa) may be translatedas "flatarea"there is a close
similarity between the name of this community and the name and description of Co. 5:9, even
though Rondo Bamba is situated a considerabledistance from Cayra.
The final huaca, a mountain called Omoto Urco, has been found opposite the village of Quis-
picanche (Zuidema 1982a).

The Sixth Ceque of Collasuyu

The initial huaca of Co. 6 (Figure4, Table 2), Tampucancha,like Co. 1:1, Co. 3:1, and Co. 3:2,
is describedas nearthe house of Serrade Leguizamo.The second (MamaColca),the third(Acoygua-
ci), the fourth ((2uiracoma),the fifth (ViracochaCancha),and the sixth (Cuipan)shrines have not
been found. The seventh, the well known huaca of Huanacauri,is on a high ridge 11 km from
Cuzco.
The location of the succeedinghuaca, Micay Puquiu (Co. 6:8), describedas a springon the road
to Pacariqtambo,is problematicsince its name is nearlyidenticalto that of Micaya Puquiu (Co. 1:

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 Bauer] RITUALPATHWAYS OF THE INCA 195

Table 2. Short Descriptionsof Ceques: Co. 4, Co. 5, and Co. 6.

Num-
ber Name Description Location Possible Identification

Co. 4:1 Pomapacha a sprlng where the houses of Sotelo were Puma Paccha
Co. 4:2 Taucaray a tomb in the field of Diego Maldonado near the hill of Tauca-
ray
Co. 4:3 Quispiquilla a sprlng in the said farm of Diego Mal- near Hacienda Quispi-
donado quilla
Co. 4:4 Cuipan a hill on the other side of Guanacauri unknown
Co. 4:5 Ayavillay a tomb Huchuy Ayavillay
Co. 4:6 Ayavillay certain stones on a hill which is opposite Cac- Hatun Ayavillay
ra
Co. 4:7 Raurao Qui- a large hill which they worshipped for its platform on Corihuaya-
ran great size china
Co. 4:8 Guancarcalla a rav1ne like a gateway next to the same terraces on Corihuaya-
hill china
Co. 4:9 Sinayba a large hill at the far end of Quispicanchi Sayhua Mountain
Co. 4:10 Sumeurco a hill next to the one above unknown
Co. 5:1 Catonge a stone by the house of Juan Sona unknown
Co. 5:2 Membilla Pu- a spring from which those of Membilla near Wimpillay
qUiU drank
Co. 5:3 Quintiamaro round stones in the town of Quijalla unknown
Co. 5:4 Cicacalla two stones in the same town unknown
Co. 5:5 Ancasamaro five stones in the same town unknown
Co. 5:6 Tocacaray a hill facing Quijalla Taucaray Hill
Co. 5:7 Mascaguaylla a fountain on the Guanacauri road village of Masca Huay-
lla
Co. 5:8 Intipampa a flat place next to Cacra Inti Pata
Co. 5:9 Rondao another flat place next to the royal road of Colla- village of Rondo Bam-
suyu, facing Cacra ba
Co. 5:10 Omotourco a small hill opposite Quispicanche in the Moto Urco
puna
Co. 6:1 Tampucancha a buhio the site of Mancio Serra's south of the Plaza de
house Armas
Co. 6:2 Mamacolca certain stones in Membilla unknown
Co. 6:3 Acoyguaci a house in Membilla unknown
Co. 6:4 Quiracoma a large stone in the flat place of Quicalla unknown
with four small
ones
Co. 6:5 Viracocha- five stones in the town of Quijalla unknown
cancha
Co. 6:6 Cuipan three stones in the flat place of Quicalla unknown
Co. 6:7 Huanacauri a hill two and a half leagues from Huanacauri Mountain
Cuzco
Co. 6:8 Micaypuquiu a fountain on the road to Tambo Macay Puquiu
Co. 6:9 Quiquijana a very small hill near Quiquijana River
Co. 6:10 Quizquipu- a small spring on a flat place near Cacra Quizqui Puquiu
quiu

5). As noted in the discussion of Co. 1:5, a large spring named Micay Puquiu is on the northern
slope of Huanacaurinear the Cayra-Pacariqtambotrail (Figure3).
The ninth shrine of this ceque, Quiquijana,may be located near the stream of Quiquijana,and
the last shrine, Quizque Puquiu (Co. 6:10), stood on a mountain slope still called Quizque.

The SeventhCeque of Collasuyu

The seventh ceque of Collasuyu(Figure 5, Table 3) ran from an unidentifiedshrine called San-
tocollo (Co. 7:1), to near the site of Qotakalla(Co. 7:2), and then crossed througha large ravine
called Chachaquiray(Co. 7:3) to the community of Huilcarpay(i.e., Vircaypay[Co. 7:4]). The fifth

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 *- Shrine Location
*- Area of Shrine
*- Possible Area of Shrine

Figure5. Suggestedcoursesof ceques Co. 7, Co. 8, and Co. 9.

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Bauer] RITUALPATHWAYS OF THE INCA 197

huaca, Matoro, is characterizedas a mountain slope near Huanacaurithat containedancient build-

ings (Cobo 1979:109 [1653:Book 12, Chapter4]; de Molina 1989:10S101 [1575]; Sarmiento de
Gamboa 1906:38 [1572:Book 13]). There is a small village called Matao on Huanacaurithat has
been associatedwith Matoro (or Matahua)since the 1940s (Rowe 1944:43), and an archaeological
site was found on the slope above this settlement that may mark the ancient shrine of Co. 7:5.
The sixth huaca, Vilcaray (Huilcarpay?)Puquiu has not been found. The next to last shrine of
this ceque, Uspa (Ushpa [Co. 7:7]) was on a large plain above Cayracalled Ushpa, and the final
shrine, Guamanca(Huananca)Puquiu (Co. 7:8), may be relatedto HuancaPuquiu, approximately
2 km from Ushpa.

The Eighth Ceque of Collasuyu

The course of Co. 8 (Figure 5, Table 3) remains speculative since few of its shrines have been
identified.The firsthuaca, SancaCancha,was on a house lot belongingto Juande Figueroa.Garcilaso
de la Vega (1989:424 [1609:Book 7, Chapter9]) suggeststhat the house of Figueroawas between
the Cori Canchaand an area known as Puca Marca,south of the Plaza de Armas. This location is
problematicsince it is situated,accordingto the other huacas in the system, in Chinchaysuyu.One
could suggestthat Figueroaowned more than one house lot, except that Ch. 7:1 is describedas a
stone in Figueroa'shouse, and the following huaca, Ch. 7:2, is also listed as Sanca Cancha.At this
time, it seems best to suggestthat the writerof the originalhuaca list may have confusedthe Sanca
Canchain Collasuyuwith one in Chinchaysuyu(J. H. Rowe, personalcommunication 1991).
The exact positions of the second, Guancha(Huanchac)Pacha,the third huaca (Mudca),and the
fourth (Chuqui Marca)are unknown. The fifth shrine, Cuicosa, has been identified as a group of
stones on a hill called Cuicus, southeast of Huanacauri(Figure6). The sixth huaca of this line is
listed as Coapa Puquiu, a spring next to the hill of Huanacauri.While fieldworkprovided no
additionaldata on this shrine,a 1595 referenceto a springcalled Cuapachain this generalarea was
found (Archivo del Ministerio de Agricultura,Cuzco 1656). Accordindy it is possible that the
Relacionde las huacascontainsa transcriptionerrorand the name ofthe huacashouldbe Cuapa[cha]
Puquiu. The seventh (Puquin)and eighth (no name given by Cobo) shrinesof this cequeremain to
be identified.

The Ninth Ceque of Collasuyu

The firstshrine of Co. 9 (Figure5, Table 3), Tampu Cancha,is reportedto be next to the Temple
of the Sun. The second shrine, TancarVilca, is describedas a stone situated in a flat place owned
by Antonio Pereira.Garcilasode la Vega (1989:430 [1609:Book 7, Chapter 11]) indicates that the
house of Antonio Pereirawas south of his father'shouse, and that the house of Alonso de Toro
stood near that of Antonio Pereira.This is noteworthysince Cobo writes that the third shrine of
this ceque, Pactaguanui,was a flat place belongingto Alonso Toro. Gutierrezet al. (1981:178, 180)
have found archivalevidence suggestingthat Toro's house was nearthe cornerof San Bernardoand
Marquesstreets, and that Antonio Pereira'shouse stood next to it (J. H. Rowe, personalcommu-
nication 1992). Althoughit is unclearin Cobo's descriptionwhetherCo. 9:3 was located on a house
lot, or on anotherpiece of land owned by Toro, the proximityof Pereira'sand Toro's houses suggest
that these shrines may have been in Cuzco near the homes of these conquistadors.The tentative
positions of these huacasare surprisingsince they appearto be northwestof the Temple of the Sun,
in Chinchaysuyu.Alternatively, since the huacalist does not specificallymention the houses of
either of these men, these huacascould have been elsewhere in Collasuyu(J. H. Rowe, personal
communication 1991).
The fourth shrine, Quica Puquiu, seems to have been on the Cuzco side of Wimpillay, and the
fifth, Tampu Vilca, was the round hill currentlycalled Muyu Urco beside Wimpillay. There is a
transcriptionerrorin the name of the nxt shrine, Chacapa(Co. 9:6), which should be recordedas
Chacapahua;the name of a flat area of land approximately3 km south of Wimpillay.
The seventh shrineof Co. 9, ChinchayPuquiu,remainsto be identified,while the eighth,Guarmi
(Huarmi)ChacaPuquiu,was associatedwith two or threeclosely spacedbridgessoutheastof Cuzco

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198 LATIN AMERICANANTIQUITY [Vol. 3, No. 3, 1992

Table 3. Short Descriptionsof Ceques: Co. 7, Co. 8, and Co. 9.

Num-
ber Name Description Location Possible Identification
Co. 7:1 Santocollo a flat place down from the field of Francis- unknown
co Moreno
Co. 7:2 Cotacalla a stone on the royal road near the town the site of Qotacalla
of Quicalla
Co. 7:3 Chachaquiray another stone not far from the one above Chajchacaray Ravine
Co. 7:4 Vircaypay a flat place Huilcarpay
Co. 7:5 Matoro a slope near Guanacauriwhere there Near Matao
were some ancient buildings
Co. 7:6 Vilcaraypu- a sprlng near the said slope Huilcarpay River?
qUiU
Co. 7:7 Uspa a great flat place near Guanacauri Ushpa
Co. 7:8 Guamanca- a spring ln a ravlne
. .

Huanca Puquiu
puquiu
Co. 8:1 Sancacancha a prlson on the house lot of [Juande] Fi- south of the Plaza de
gueroa Armas
Co. 8:2 Guanchapacha a field which belongedto Diego Mal- in Huancha
donado
Co. 8:3 Mudca a stone pillar on a small hill near Membilla near Wimpillay
Co. 8:4 Chuquimarca a small hill next to Guanacauri near Huanacauri
Co. 8:5 Cuicosa three round on a hill so named, next to Cuicus Mountain
stones Guanacauri
Co. 8:6 Coapapuquiu a certain spring next to the same hill of Guana- unknown
cauri
Co. 8:7 Puquin another spring next to the one mentioned unknown
above
Co. 8:8 a ravlne next to Guanacauri unknown
Co. 9:1 Tampucancha a seat next to the Temple of the Sun near the Temple of the
Sun
Co. 9:2 Tancarvilca a small round in the house lot of Don Antonio west of the Plaza de
stone [Pereira] Armas?
Co. 9:3 Pactaguanui a flat place which belongedto Alonso de west of the Plaza de
Toro Armas?
Co. 9:4 Quicapuquiu a sprlng this side of Membilla unknown
Co. 9:5 Tampuvilca a round hill next to Membilla Muyu Orco
Co. 9:6 Chacapa a flat place on that end of Membilla Chacapahua
Co. 9:7 Chinchaypu- a spring in a town of this name unknown
qUiU
Co. 9:8 Guarmichaca another spring fartherup in a ravine next to Huarmi Chaca
Puquiu Guanacauri
Co. 9:9 Cupaychangiri another spring next to the one above beside Inca Racay
Puquiu
Co. 9: 10 Quillo five stones on a hill of this name near Quello
Guanacauri
Co. 9:1 1 Cachaocachiri three stones on anothersmall hill so named unknown
Co. 9:12 Quiropiray a large stone on top of the hill of this name unknown
Co. 9:13 Puncu a hill Puncu

called Huarmi Chaca (Rowe 1944:43). The ninth shrine, CupaychangiriPuquiu, is described as
beingnearHuarmiChacaPuquiu.Approximatelyone-halfkilometerupstreamfrom HuarmiChaca
is a set of Inca structurescalled Inca Racay (Rowe 1944:42-43). A florescenceof springsat the foot
of these ruins is a good candidatefor Co. 9:9.
The tenth shrineof this ceque, Quillo, is characterizedas a set of stones on a hill near Huanacauri.
Approximately4 km to the southwest of Huanacauriis a toweringoutcrop called Quello (Figure
7). Althoughit is locateda considerabledistancefrom the apparentcourseofthis ceque,this outcrop
is the best known possibility for Co. 9:10. Our survey found no clear evidence of the eleventh

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Bauer] RITUALPATHWAYS OF THE INCA 199

Figure6. The hill of Cuicus(Co. 8:5).

(Cachaocachiri)or the twelfth (Quiropiray)shrine of this ceque, however, the final huacawas a
narrowpass called Puncu, located a short distance from the ruins of Inca Racay.

SUMMARY AND DISCUSSION

Figure 8 illustratesthe approximateprojectionsof the 9 ceques of Collasuyu,as defined by the
locations of their respective shrines. The map shows a series of lines radiatingout from various
locations nearthe centerof Cuzco. The firstceque, Co 1, appearsto have traveleddown the Cuzco

Figure7. The outcropof Quello (Co. 9:10).

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 *- Shrine Location
*- Area ot Shrine
*- Possible Area ot Shrine

Figure8. Suggestedcoursesof Collasuyuceques (Co. l-Co. 9).

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Bauer] RITUALPATHWAYS OF THE INCA 201

Valley toward the Angostura,while the ninth cequeran along the base of the ridge of Anahuarqui.
The seven other ceques of Collasuyu filled the territory between these two lines. This ground
documentationof the Collasuyucequessuggeststhat cequesof the Cuzco system were lines, direc-
tions, or paths that radiated from the city of Cuzco, the courses of which were defined by the
locations of various shrines within specific segments of the landscape. Since the ceques do not
generally cross over one another, their zigzaggingcourses appear to have been defined by, or to
have been confined within, pie-shaped segments of the countryside.These new data challenge a
number of assumptionsin early models of the system that need to be discussed in greaterdetail.

The Projectionof the Cequesfrom the Cori Cancha

In his introductorystatementto the Relacion de las huacas, Cobo wrote that the cequesof Cuzco
radiatedout fromthe CoriCancha.Most subsequentresearchon the system has uncriticallyaccepted
this statementand has illustratedthe cequesas projecting,like spokes of a wheel, from this temple.
Data from Collasuyusuggestthis may be true for some, but not all of the ceques, since the initial
shrines of several lines appear to be located to the north, northeast, and northwest of the Cori
Cancha(Figure1). For example,a numberof huacas, includingCo. 1:1 (Pururauca),Co. 3:1 (Tampu
Cancha),Co. 3:2 (Pampa Sona), Co. 6:1 (Tampu Cancha),and Co. 8:1 (SancaCancha)may have
been situatedbetween the Temple of the Sun and the Plaza de Armas in an area that, accordingto
the distribution of other huacas in the system, was located in Chinchaysuyu.In addition, it is
possible that Co. 9:2 (TancarVilca) and Co. 9:3 (Pactaguanui)were located to the northwestof the
temple in what may also have been Chinchaysuyu.Furthermore,the shrine of Puma Pacha (Co. 4:
1) has been found far from the first shrinesof the other Collasuyuceques.The probablelocation of
this shrine, north of Lima Pampa and east of the Plaza de Armas, on the edge of the ancient city
of Cuzco, places it in Antisuyu. It should be noted, however, that these suggestedlocations, with
the exception of Puma Pacha, have been developed from informationextractedfrom Garcilasode
la Vega's description of Colonial Cuzco, and need to be confirmedthrough additional historical
research.

ProblematicHuaca Locations and Errors

Several huacas appearto be situated a considerabledistance from the generalorientationof the
cequeson which they are listed. These shrinespresentcomplicatingfactorsin the study of the Cuzco
ceque system (Figure 8). For example, the spring of Micay Puquiu may be the shrine of Micaya
Puquiu (Co. 1:5),and the village of Acpita may be relatedto the huaca Cobo calls Atpitan (Co. 1:
6). These two possible shrines are, however, located 6-8 km south of the Cuzco Valley, well away
from the general course of Co. 1. Other problematic huacas include the area of Rondo Bamba,
which may representthe shrine of Rondao (Co. 5:9) and the large outcrop of Quello, which is a
good candidate for Quillo (Co. 9:10). There are several possible explanations for these unusual
observations.If these arethe correctlocations,then the individualcequesmay have curvedor double
back to include them on their course. It is also possible, however, that these loci do not represent
the huacas describedin the Relacion de las huacas as Co. 1:5, Co. 1:6, Co. 5:9, and Co. 9:10, and
that four other shrines, perhapsnow destroyed,with similar names were located along the general
orientation of the respective ceques. A third explanation suggeststhat the identified places were
indeed shrines in the ceque system, but they are listed on the wrongceques.
Field and archival researchhas found a number of possible recordingerrorsin the Relacion de
las huacas. One shrine, Micay Puquiu, appearsto be listed on two widely separateceques:Co. 1:5
(MicayaPuquiu)and Co. 6:8 (Micay Puquiu).sIn addition, it seems that the originalauthorof the
Relacion de las huacas may have confused a Sanca Cancha (Co. 8:1) in Collasuyuwith a second
SanchaCanchain Chinchaysuyu(Ch. 7:2). Furthermore,it has been noted that there are a number
of transcriptionerrorsin Cobo's version of the Relacion de las huacas. For example, in the case of
Chacapa(Co. 9:6) it is clear that Cobo mistranscribedthe name of the huaca from the older text
he was using, leaving oF the last three letters of the huaca's name: Chacapa[hua].
These observations indicate numerous internal inconsistencies, if not errors, exist in Cobo's

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202 LATIN AMERICANANTIQUITY [Vol. 3, No. 3, 1992

documentationof the ceques. Futurearchaeologicaland historicalstudies concerningthe form and

function of the Cuzco ceque system should proceed with the idea that Cobo's work may be an
incomplete, and perhapsinaccuratein parts, descriptionof the system as a whole.

The Ceques as StraightLines

Most current models of the ceque system assume that the ceques radiated out from Cuzco in
straight lines. This researchchallenges this general assumption by documenting angles in every
cequeof Collasuyu.Three cases serve as examples. The second cequeof Collasuyuappearsto have
projectedout from Cuzco in a relativelystraightline but then turnedsouthwardafter the shrine of
Tuino Urco (Co. 2:6) to the area of Palpancay(Co. 2:7). A second example of an angle in a ceque
occurs along the projectionof Co. 5. This ceque is listed as proceedingsoutheast from the hill of
Taucaray(Tocacary[Co. 5:6]) to the village of Masca Guaylla (Co. 5:7). From Masca Guaylla the
cequeturned northeastto the shnne of Inti Pata (Inti Pampa [Co. 5:8]). A third case is that of Co.
6 as it bends northwardsfrom Huanacaun (Co. 6:7) and Micay Puquiu (Co. 6:8) to the area of
Quiquijana(Co. 6:9).
Zuidema (1977a, 1982b, 1982c, 1990) suggeststhat some of the cequesof the Cuzco regionwere
used as astronomicalsight lines and illustratespossible courses for a number of them. Similarly,
Sherbondy(1982,1986) and Van der Guchte(1984,1990), who have conductedtheir own fieldwork
in the Cuzco region,suggestthat the cequesformedstraightlines and producemaps showingpossible
cequecourses in Chinchaysuyuand Antisuyu. The data recoveredin this study do not supportthe
belief that many of the Cuzco ceques formed straightlines. Instead, the courses of the ceques of
Collasuyuappearto be analogousto the zigzagginglines suggestedby Niles (1987) for the fourth,
fifth, and sixth cequesof Antisuyu. This is not to say, however, that certain huacas were not used
as sightingpoints for astronomicalevents. The Relacion de las huacasclearlystates that Quiangalla
(Ch. 6:9), Sucanca(Ch. 7:8), and Chinchincalla(Cu. 13:3) markedimportantsunsets for the Inca,
and there may be other alignmentsthat are not explicitly mentioned in the document.
These research findings demonstrate our imperfect understandingof the system as a whole.
Continuedethnographic,histoncal, and archaeologicalresearchis needed to identify the locations
of the huacas and ceques in other suyus of the Cuzco region. The results of these studies will
quantitativelyand qualitativelyexpandthe corpusof informationon this uniquelyimportantntual
system. Throughan expansionof our knowledgeconcerningthe physicalmakeupof the huacasand
the actual orientationsof the cequesacross the Cuzco region, new researchquestions on the orga-
nization of Inca society at the time of the Spanish conquest can be posed and addressed.Despite
the fact that nearly 30 years have past since Zuidema's first insights into the ceque system were
published, archaeologicalstudies of this complex system of indigenous ntual expressionsare still
just beginning.

Acknowledgments. This work has profited by critical readings provided by Tom Dillehay, Paul Goldstein,
John Hyslop, Martina Munsters, Jack Rossen, Prudence Rice, Helaine Silverman, Charles Stanish, Karen Wise,
and one anonymous reviewer. Detailed information concerning historical documents pertaining to the ceque
system have also been provided by John H. Rowe. I am also grateful to R. Tom Zuidema and Anthony Aveni
who have given advice and information at all stages of the project. Major funding for the project has been
provided by the National Endowment for the Humanities, The Skaggs Foundation, The Guttman Foundation,
The Institute for New World Archaeology, and the University of Chicago Housing System. Additional support
was provided by Brunton U. S. A. and Fuji U. S. A. Field and archival research was conducted by Wilton
Barrionuevo Orosco, Luis Guevara Carazas, Margarita Castro, Silvia Flores Delago, Jose Luis Mendoza, and
Nancy Orr.

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NOTES
s Surveys cuITentlyare being conducted in the Chinchaysuyu,Antisuyu, and Cuntisuyuareas of the Cuzco
region.The preliminaryresultsof these surveyssupportthe findingspresentedhere.
2 Detailed descriptionsof each huaca of Collasuyuand their precise locations are availablein Bauer(1991).
Descriptionsof the shrinesof Chinchaysuyu,Antisuyu,and Cuntisuyuare containedin Bauer(1992).
3 I offer,however, a numberof differentspellingsfor Quechuawords found in the Relacionde las huacas. In
these cases, the alternativespellingsappearin parenthesesbeside the wordsas they appearin Cobo'sdocument.
For example, Pirpoypacha(Lirpuy Pacha) and Guanipata(Huanay Pata). I have also divided marly of the
toponyms into individual words such as Limapampa(Lima Pampa) and Caribamba(Cari Bamba)to render
the Quechuawords more recognizableto the reader.Common Quechuawords includedin the text are:cancha
= enclosure, chaca = bridge, cori = gold, guayra (huayra) = wind, guaylla (huaylla) = meadow, inti = sun,
mayo = river,pacha [sic] for paccha = waterfall,pata = flat or teITacedarea,puncu = doorwayor pass,puquiu
orpuquEo= spring,and urco= mountain.It should also be noted thatpampa and bambaare alternativespellings
for the same Quechuaword meaning a flat place, and that the Englishand Spanishpluralform "s" is used in
this text ratherthan the Quechuaform (kuna or cuna).
4 Also see Co. 6:8.
5 It should be noted that Co. 3:1, Co. 6:1, and Co. 9:1 are all called Tampu Cancha.

ReceivedSeptember12, 1991; acceptedFebruary26, 1992

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