﻿254 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  E. 
  Bull. 
  143 
  

  

  taut 
  to 
  sort 
  out 
  those 
  references 
  to 
  the 
  ayllu 
  which 
  specifically 
  concern 
  

   the 
  social 
  unit 
  under 
  consideration. 
  

  

  We 
  shall 
  examine 
  in 
  turn 
  each 
  of 
  the 
  aspects 
  of 
  the 
  ayllu 
  by 
  which 
  

   we 
  desire 
  to 
  classify 
  it: 
  whether 
  it 
  was 
  a 
  kin 
  or 
  a 
  local 
  group; 
  its 
  

   functions 
  in 
  restricting 
  marriage 
  ; 
  the 
  line 
  of 
  descent 
  followed 
  ; 
  and 
  the 
  

   presence 
  or 
  absence 
  of 
  totemic 
  elements. 
  

  

  There 
  is 
  little 
  doubt 
  that 
  the 
  ayllu 
  was, 
  at 
  least 
  in 
  theory, 
  a 
  kin 
  

   group. 
  Dictionary 
  definitions 
  and 
  chroniclers' 
  statements 
  all 
  indicate 
  

   that, 
  in 
  all 
  its 
  uses, 
  the 
  word 
  ayllu 
  implied 
  some 
  sort 
  of 
  relationship 
  

   which, 
  though 
  very 
  remote 
  or 
  even 
  mythical, 
  must 
  have 
  been 
  an 
  impor- 
  

   tant 
  social 
  bond. 
  (See 
  Gonzalez, 
  1608; 
  Toledo, 
  1940, 
  pp. 
  158-192.) 
  

   As 
  to 
  its 
  functions 
  in 
  restricting 
  marriage, 
  we 
  have 
  already 
  noted 
  

   that 
  the 
  ayllu 
  was 
  theoretically 
  endogamous. 
  The 
  only 
  evidence 
  

   cited 
  to 
  indicate 
  ayllu 
  exogamy 
  is 
  Viceroy 
  Toledo's 
  decree 
  regulating 
  

   the 
  ayllu 
  affiliation 
  of 
  children 
  of 
  inter-ayllu 
  marriages 
  (Bandelier, 
  

   1910, 
  pp. 
  84, 
  146). 
  The 
  decree 
  states 
  that 
  disputes 
  had 
  arisen 
  when 
  

   the 
  father's 
  ayllu 
  refused 
  to 
  let 
  the 
  children 
  go 
  back 
  to 
  the 
  mother's 
  

   ayllu 
  after 
  the 
  death 
  of 
  the 
  father, 
  and 
  orders 
  that 
  the 
  mother 
  be 
  

   allowed 
  to 
  take 
  her 
  children 
  with 
  her. 
  Far 
  from 
  demonstrating 
  ayllu 
  

   exogamy 
  as 
  the 
  standard 
  practice, 
  this 
  decree 
  indicates 
  that, 
  as 
  late 
  

   as 
  1570, 
  marriage 
  outside 
  the 
  ayllu 
  was 
  still 
  so 
  rare 
  that 
  no 
  tradition 
  

   was 
  recognized 
  to 
  govern 
  the 
  affiliation 
  of 
  the 
  children, 
  and 
  that 
  the 
  

   resulting 
  disputes 
  had 
  reached 
  Spanish 
  courts. 
  

  

  The 
  evidence 
  for 
  descent 
  in 
  the 
  male 
  line 
  is 
  overwhelming 
  (KGI, 
  

   1881-97, 
  1: 
  100-101,188-9; 
  Falcon, 
  1918, 
  p. 
  147; 
  Las 
  Casas, 
  1892, 
  p. 
  21; 
  

   Fernandez, 
  1876, 
  pt. 
  2, 
  bk. 
  3, 
  ch. 
  11; 
  etc.) 
  These 
  citations 
  all 
  refer 
  

   to 
  the 
  inheritance 
  of 
  public 
  office, 
  for, 
  if 
  marriages 
  were 
  arranged 
  

   within 
  the 
  ayllu, 
  it 
  would 
  obviously 
  make 
  no 
  difference 
  in 
  which 
  line 
  

   ayllu 
  affiliation 
  was 
  traced, 
  and 
  no 
  rule 
  was 
  necessary. 
  Rulers, 
  how- 
  

   ever, 
  married 
  women 
  from 
  other 
  communities 
  for 
  political 
  reasons, 
  

   and, 
  in 
  such 
  cases, 
  the 
  children 
  belonged 
  to 
  the 
  father's 
  family 
  (Sar- 
  

   miento, 
  1906, 
  on 
  the 
  early 
  Inca). 
  

  

  In 
  order 
  to 
  classify 
  the 
  ayllu 
  as 
  a 
  totemic 
  group, 
  it 
  would 
  be 
  neces- 
  

   sary 
  to 
  show 
  that 
  the 
  ayllus 
  had 
  animal 
  (or 
  plant) 
  names, 
  or 
  that 
  the 
  

   ayllu 
  members 
  had 
  animal 
  names; 
  that 
  they 
  traced 
  their 
  descent 
  from 
  

   these 
  animals 
  and 
  had 
  some 
  sort 
  of 
  ceremonial 
  attitude 
  toward 
  them, 
  

   such 
  as 
  not 
  eating 
  them 
  or 
  performing 
  certain 
  rites 
  for 
  their 
  increase; 
  

   that 
  the 
  animal 
  was 
  used 
  as 
  a 
  symbol 
  of 
  the 
  ayllu; 
  or 
  some 
  combin- 
  

   ation 
  of 
  a 
  substantial 
  number 
  of 
  such 
  traits. 
  

  

  Ayllus 
  were 
  ordinarily 
  named 
  for 
  a 
  place 
  or 
  a 
  person, 
  if 
  we 
  may 
  

   judge 
  from 
  the 
  small 
  proportion 
  of 
  preserved 
  ayllu 
  names 
  which 
  are 
  

   translatable; 
  none 
  seem 
  to 
  have 
  been 
  named 
  after 
  an 
  animal. 
  Indi- 
  

   viduals 
  frequently 
  bore 
  animal 
  names, 
  but 
  were 
  just 
  as 
  often 
  named 
  

   or 
  abstract 
  qualities 
  or 
  given 
  traditional 
  names 
  the 
  meaning 
  of 
  

   which 
  had 
  been 
  lost 
  (like 
  ma^ko). 
  Some 
  Inca 
  names 
  are 
  given 
  below 
  

  

  