﻿314 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  E. 
  Bull. 
  143 
  

  

  about 
  ){ 
  inch 
  in 
  diameter. 
  Another 
  skull 
  was 
  trepanned 
  by 
  sawing 
  

   two 
  pairs 
  of 
  parallel 
  cuts, 
  one 
  pair 
  crossing 
  the 
  other. 
  The 
  patient 
  

   was 
  probably 
  in 
  a 
  drunken 
  stupor 
  when 
  the 
  operation 
  was 
  performed. 
  

   Examples 
  of 
  healed 
  trepanations 
  are 
  numerous, 
  and 
  some 
  skulls 
  show 
  

   very 
  large 
  trepanations, 
  or 
  several 
  successive 
  operations, 
  all 
  apparently 
  

   successful. 
  

  

  Sorcery, 
  — 
  Practitioners 
  of 
  black 
  magic 
  were 
  hated 
  and 
  feared 
  by 
  

   the 
  Inca. 
  As 
  they 
  practiced 
  in 
  secret, 
  no 
  one 
  knew 
  which 
  of 
  his 
  

   neighbors 
  might 
  be 
  weaving 
  spells 
  against 
  him. 
  As 
  these 
  sorcerers 
  

   were 
  usually 
  poison 
  experts, 
  their 
  neighbors' 
  fears 
  were 
  sometimes 
  

   well 
  grounded. 
  Murder 
  by 
  magic 
  or 
  poison 
  was 
  one 
  of 
  the 
  most 
  

   heinous 
  crimes 
  under 
  Inca 
  law, 
  and 
  conviction 
  meant 
  death 
  for 
  the 
  

   sorcerer 
  and 
  all 
  his 
  family 
  (Cobo, 
  1890-95, 
  bk. 
  12, 
  ch. 
  26). 
  Sorcerers 
  

   were 
  called 
  kawco 
  in 
  Quechua; 
  in 
  modern 
  times, 
  the 
  Aymara 
  word 
  

   layqa 
  is 
  more 
  generally 
  used. 
  

  

  Sorcerers 
  used 
  the 
  principles 
  of 
  sympathetic 
  and 
  contagious 
  magic, 
  

   and 
  worked 
  with 
  human 
  exuviae 
  (teeth, 
  hair, 
  nails, 
  etc.), 
  shells, 
  ani- 
  

   mal 
  figurines 
  and 
  amulets, 
  toads, 
  animal 
  heads, 
  small 
  dried 
  animals, 
  

   large 
  hairy 
  spiders 
  kept 
  in 
  closed 
  jars, 
  roots, 
  herbs, 
  and 
  ointments. 
  

   (See 
  Bingham, 
  1915 
  b, 
  pp. 
  214-15; 
  1930, 
  figs. 
  112-14). 
  A 
  sorcerer 
  

   who 
  wished 
  to 
  bring 
  sickness 
  or 
  death 
  to 
  an 
  enemy 
  might 
  make 
  an 
  

   image 
  of 
  him, 
  dress 
  it 
  in 
  his 
  clothes, 
  hang 
  it 
  up, 
  and 
  spit 
  on 
  it, 
  or 
  he 
  

   might 
  burn 
  a 
  figurine 
  of 
  clay 
  or 
  wax 
  representing 
  the 
  enemy, 
  or 
  other- 
  

   wise 
  mistreat 
  it 
  (Cobo, 
  1890-95, 
  bk. 
  13, 
  ch. 
  38). 
  Another 
  method 
  

   was 
  to 
  take 
  a 
  toad, 
  sew 
  up 
  its 
  eyes 
  and 
  mouth 
  with 
  thorns, 
  tie 
  its 
  feet, 
  

   and 
  bury 
  it 
  in 
  a 
  place 
  where 
  the 
  enemy 
  would 
  be 
  likely 
  to 
  sit 
  down. 
  

   The 
  suffering 
  of 
  the 
  toad 
  was 
  supposed 
  to 
  pass 
  into 
  the 
  enemy. 
  

  

  Another 
  method 
  was 
  to 
  spin 
  a 
  thread 
  of 
  black 
  and 
  white 
  wool, 
  

   twisting 
  it 
  to 
  the 
  left 
  (the 
  reverse 
  of 
  the 
  customary 
  direction), 
  and 
  

   then 
  place 
  a 
  noose 
  of 
  it 
  on 
  a 
  path 
  where 
  the 
  enemy 
  might 
  pass 
  so 
  that 
  

   it 
  would 
  catch 
  his 
  foot. 
  A 
  sorcerer 
  could 
  spoil 
  a 
  man's 
  harvest 
  by 
  

   burning 
  a 
  bundle 
  of 
  maize 
  ears, 
  fat, 
  thorns, 
  and 
  some 
  of 
  the 
  enemy's 
  

   hair 
  in 
  his 
  field 
  with 
  the 
  proper 
  ceremonies 
  (Poma, 
  1936, 
  p. 
  275) 
  . 
  The 
  

   power 
  of 
  the 
  "devil" 
  was 
  so 
  real 
  to 
  the 
  Spanish 
  writers 
  of 
  the 
  16th 
  and 
  

   17th 
  centuries 
  and 
  this 
  sort 
  of 
  black 
  magic 
  was 
  so 
  similar 
  to 
  that 
  

   practiced 
  in 
  their 
  own 
  country 
  towns 
  that 
  they 
  were 
  as 
  reluctant 
  to 
  

   write 
  about 
  it 
  as 
  the 
  Indians 
  were 
  to 
  explain 
  it. 
  

  

  Some 
  sorcerers 
  furnished 
  love 
  charms 
  for 
  a 
  price. 
  The 
  charms, 
  of 
  

   many 
  different 
  kinds 
  (called 
  generically 
  waqaStki), 
  were 
  made 
  of 
  

   feathers, 
  thorns, 
  stones, 
  or 
  herbs, 
  and 
  had 
  to 
  be 
  secreted 
  in 
  the 
  gar- 
  

   ments 
  or 
  bed 
  of 
  the 
  person 
  whose 
  affections 
  were 
  desired. 
  (Cobo, 
  

   1890-95, 
  bk. 
  13, 
  ch. 
  36; 
  Poma, 
  1936, 
  p. 
  276; 
  Morua, 
  1922-25, 
  bk. 
  

   3, 
  ch. 
  47.) 
  

  

  