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Bauer, B. 1992. Ritual Pathways of The Inca. An Analysis of The Collasuyu Ceques in Cuzco
Bauer, B. 1992. Ritual Pathways of The Inca. An Analysis of The Collasuyu Ceques in Cuzco
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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.
183
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).
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.
[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).
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
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
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
d - \ -
L f n S
called Mayu
HuatanayRiver representsthe ninth and last huaca of Co. 1, which was simply called
(river).
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.
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.
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
(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.
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.
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.