llamas: "A 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.

"Whatever was 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.

what 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.

"naming can 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.

Knowing 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.

two 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., 1983. p.88.