strange legend is recounted of this lake-goddess. She was chiefly
worshipped as the giver of rain, but Huaina Ccapac, who had modern
ideas and journeyed through the country casting down huacas had determined
to raise on an island of Lake Titicaca a temple to Yatiri (The Ruler),
the Aymara name of the god Pachacamac in his form of Pachayachachic.
He commenced by raising the new shrine on the island of Titicaca
itself. But the deity when called upon refused to vouchsafe any reply
to his worshippers or priests. Huaina then commanded that the shrine
should be transferred to the island of Apinguela. But the same thing
happened there. He then inaugurated a temple on the island of Paapiti,
and lavished upon it many sacrifices of llamas, children, and precious
metals. But the offended tutelary goddess of the lake, irritated
beyond endurance by this invasion of her ancient domain, lashed the
watery waste into such a frenzy of storm that the island and the
shrine which covered it disappeared beneath the waves and were never
thereafter beheld by mortal eye." "The
Mythology of Peru: Sacred Texts." http://www.sacred-texts.com/nam/mmp/mmp6.htm.
sacred, of sacred origin, or of the nature of a relic the Peruvians
designated a huaca, from the root huacan, to howl, native worship
invariably taking the form of a kind of howl, or weird, dirge-like
wailing. All objects of reverence were known as huacas, although
those of a higher class were also alluded to as viracochas. The Peruvians
had, naturally, many forms of huaca, the most popular of which were
those of the fetish class which could be carried about by the individual.
These were usually stones or pebbles, many of which were carved and
painted, and some made to represent human beings. The llama and the
ear of maize were perhaps the most usual forms of these sacred objects." Ibid.
can one: M. Perlman, The Power of Trees--The
Reforesting of the Soul. Dallas, TX., 1994. p.31."They
seemed far closer than when their names had stood between myself
and them like a clear barrier: so close that my fear of them and
their fear of me became one same fear, And the attraction that
many of us felt, the desire to smell one another's smells, feel
or rub or caress one another's scales or skin or feathers or fur,
taste one another's blood or flesh, keep one another warm,---that
attraction was now all one with the fear, and the hunter could
not be told from the hunted, nor the eater from the eaten." U.
Le Guin, "She Unnames Them." In, Buffalo Gals.
Santa Barbara, CA., 1987. pp.195-96.
become the destruction of community, where we hide from the real
world by using more and more words. I know people who refuse to learn
the names of trees. They have a concept of 'tree,' but the names
simply get between them and the real tree." U. Le Guin, "Coming
Back From the Silence." In, J. Young, Editor, Saga: Best
New Writings on Mythology. Ashland, OR., 1996. p.189.
is being: J.W. Fernandez, Bwiti: An Ethnography
of the Religious Imagination in Africa. Princeton, NJ., 1982. "Consciousness
takes form in an intentional body, a body directed and oriented
towards the horizons of its life-world. Furthermore, the dimensionality
of this life-world and its horizons continually shift in the
movement of the body towards its world." B. Kapfferer, "From
the Edge of Death: Sorcery and the Motion of Consciousness." In,
A.P. Cohen and N. Rapport, eds, Questions of Consciousness.
London, 1995. p.135.
puddles: "For thousands of years mankind lived by hunting.
In the course of endless pursuits, hunters learned to reconstruct
the appearance and movements of an unseen quarry through its tracks---prints
in soft ground, snapped twigs, droppings, snagged hairs or feathers,
smells, puddles, threads of saliva. They learned to sniff, to observe,
to give meaning and context to the slightest trace. They learned
to make complex calculations in an instant, in shadowy wood or
treacherous clearing." C. Ginzburg, "Clues:
Morelli, Freud, and Sherlock Holmas." In, Y. Eco and T.A.
Sebeok, Editors, The Sign of Three. Bloomington, IN.,