Ceques and Huacas
The path of Collasuyo, which we explore in this issue, encompasses 9 ceques or demarcations and 84 huacas or landmarks; these form a meticulously organized distribution of lands within the Sacred Valley of Qosqo.
Each ceque route provides us with deeper and varied insights into the origins of the Inca people, who established in this valley the most formidable culture of integration with nature.
The path of Collasuyo is a unique and original repository of Andean religious thought and cosmogony. It presents, in a detailed succession of gods, apus, mallquis, and heroes, a mythology unmatched anywhere else in the world.
The ceques and huacas are also a vast document of information about Inca society, containing data on Panacas, Ayllus, and the communities of Qosqo; it compiles records of succession and lineage, details of social hierarchy and correspondence, and is, in sum, a valuable archive that warrants extensive study.
The Incas, unlike any other civilization, employed the order they received from and learned from nature for their own rational organization.
This path also brings us the magic of the Apus, living spirits residing in the mountains who preside over the Altomisayoc’s ceremonies.
An eminently religious people, the Incas possessed grand ceremonial practices, a splendorous display, and a church of the highest order.
The ceques and huacas are, moreover, meticulous accounts of the history of each Inca ruler, serving as effective informants on the eponymous events in the history of Qosqo.
Here are the first, second, and third ceques:
Collasuyo First Huaca:
In the Inticancha palace, Manco Capac, the founder of Qosqo, was venerated, and it later served as a monastery for the Sun priests.
This site is integral to the First Ceque, known as Hurin Huaca, which defines the southern boundary of the Sacred Valley.
It includes significant landmarks such as the Saqsayhuaman fortress and the Puca Pucara complex.
The stones of the Pururaucas evoke the myth of stones transforming into soldiers of the Inca Pachacutec. They symbolize the rise and zenith of the Tawantinsuyu Empire.
This ceque embodies the spiritual and ceremonial essence of the valley. It reflect the deep connection between the Inca‘s sacred geography and their cosmological beliefs.
Collasuyo Second Huaca:
The water spring, originating from the Qoricancha temple and attributed with special qualities, was situated to the south of the temple, marking the beginning of the journey to Collasuyo.
The Second Ceque, also known as Qollasuyu Huaca, extends into the southeastern regions of the Sacred Valley.
The spring was offered small shells, with the hope that the water it carried would be beneficial and bring blessings to its users.
This ceque includes significant landmarks such as the Tambomachay water shrine and the Qenqo ritual site. The deep reverence the Incas had for water sources as sacred elements linked to their spiritual and ceremonial practices.
Collasuyo Third Huaca:
They called it Churucana, a small, round hill near San Lázaro, where three stones served as idols.
People made ordinary sacrifices, including offerings of children, to ensure the sun retained its strength.
Recent airport expansion has destroyed this huaca, which was part of the Third Ceque, also known as Pachacamac Huaca.
Once a highly revered site, it offered an extraordinary vantage point for observing the sun’s movement from the heart of the Qosqo Valley.
The Third Ceque, covering the northeastern regions of the Sacred Valley, includes significant huacas like Huchuy Qosqo and Machu Picchu.
Reference
Candia M, C; Del Solar, M y Iwaki O, R. (1994). Los ceques y las huacas, caminos del Contisuyo. Cuadernos Andinos Nº6.
