With the dual division of the population the seeds of dissension were sown in Peru as elsewhere. At a certain festival the youths of the upper lineage encountered those of the lower lineage in trials of strength and prowess, which sometimes resulted in violence. A certain feeling of rivalry and opposition must have been thus fostered. Two forms of cult prevailed: the Inca lords and warriors were associated with the cult of the Above of which the emblems were golden images of the Creator and of the Sun, “the lord of day,” to whose power rain and thunder were attributed. The silver huaca or image of the moon, called Quilla in Quechua and Pacsa in the Colla dialect, was in the figure of a woman and was kept under the charge of women, the reason for this being “that the moon was a woman.” During the festival Situa, one day was dedicated to the Creator, the Sun and Thunder and another to “the Moon and Earth, when the accustomed sacrifices and prayers were offered up.” We thus clearly distinguish a cult of the Heaven and Day presided over by the Inca and a cult of Earth and Night, whose high priestess was the Coya. She, moreover, had charge of the embalmed bodies of her predecessors, which were regarded as sacred and were solemnly carried forth in certain festivals, whilst the bodies of the defunct Incas were guarded by their successor. The emblems of both cults were, however, preserved in a single Great Temple, whose principal doorway looked to the north, a fact of special importance in connection with what follows. All authorities, indeed, designate the north as the quarter whence the foreign culture-heroes came to Peru. “The Incas had a knowledge of the Creator from the first,” but it was not until the time of the Inca Yupanqui that the ignorant sun-worship of the primitive inhabitants of the country was superseded by a firmly established new and superior religion.