﻿Vol.2] 
  COLONIAL 
  QTJECHUA 
  — 
  KUBLER 
  395 
  

  

  to 
  the 
  status 
  of 
  a 
  restricted 
  commodity, 
  as 
  under 
  Inca 
  rule. 
  (Mati- 
  

   enzo, 
  1910, 
  chs. 
  44-45; 
  SantiMn, 
  1879, 
  pp. 
  115-16; 
  Anonymous, 
  

   1889, 
  pp. 
  214-16; 
  Falc6n, 
  1867, 
  p. 
  484; 
  Quiroga, 
  1922, 
  p. 
  100 
  ff.) 
  

  

  KELIGION 
  

  

  The 
  16th-century 
  conversions. 
  — 
  The 
  Jesuit 
  Bias 
  Valera, 
  writing 
  

   about 
  1591, 
  left 
  a 
  succinct 
  account 
  of 
  the 
  nature 
  of 
  16th-century 
  efforts 
  

   to 
  Christianize 
  the 
  Quechua 
  populations 
  of 
  Peril 
  (1879, 
  pp. 
  207-15). 
  

   In 
  the 
  first 
  months 
  after 
  the 
  Conquest 
  the 
  Indians 
  were 
  forcefully 
  

   herded 
  into 
  the 
  Christian 
  family, 
  being 
  given 
  baptism 
  without 
  cate- 
  

   chism 
  or 
  doctrinal 
  instruction 
  of 
  any 
  kind. 
  Such 
  mass 
  baptisms 
  were 
  

   practiced 
  in 
  northern 
  Peru, 
  at 
  Cajamarca, 
  and 
  among 
  the 
  Coastal 
  

   tribes 
  as 
  far 
  south 
  as 
  Pachacamac. 
  Not 
  only 
  were 
  these 
  early 
  con- 
  

   versions 
  impermanent, 
  but 
  the 
  bad 
  example 
  of 
  the 
  first 
  generation 
  of 
  

   colonists 
  brought 
  about 
  the 
  social 
  and 
  moral 
  degradation 
  of 
  Indians 
  

   living 
  in 
  proximity 
  to 
  the 
  Europeans. 
  

  

  On 
  the 
  encomiendas, 
  the 
  grantee 
  was 
  obliged 
  to 
  maintain 
  a 
  resident 
  

   clergy 
  for 
  religious 
  instruction 
  of 
  the 
  repartimiento 
  Indians. 
  Since 
  

   the 
  living 
  of 
  the 
  curate 
  or 
  friar 
  in 
  question 
  was 
  collected 
  in 
  part 
  from 
  

   the 
  encomendero 
  himself, 
  the 
  religious 
  instruction 
  often 
  served 
  the 
  

   encomendero's 
  wishes, 
  favoring 
  his 
  techniques 
  of 
  exploitation 
  (Toledo, 
  

   1867, 
  p. 
  4). 
  In 
  certain 
  cases, 
  the 
  encomendero 
  even 
  appointed 
  the 
  

   curate 
  to 
  the 
  position 
  of 
  major-domo, 
  putting 
  him 
  in 
  the 
  position 
  of 
  

   extortioner 
  (Anonymous, 
  1889, 
  p. 
  201). 
  The 
  priest 
  enforced 
  his 
  

   exactions 
  by 
  appointing 
  officers 
  of 
  justice, 
  dispensing 
  judgment 
  in 
  

   civil 
  matters, 
  and 
  maintaining 
  prisons 
  (Lorente, 
  1867-72, 
  1:3-4). 
  

   For 
  such 
  services 
  the 
  resident 
  curate 
  was 
  paid 
  not 
  only 
  a 
  substantial 
  

   cash 
  salary, 
  amounting 
  to 
  as 
  much 
  as 
  300 
  or 
  400 
  pesos 
  annually, 
  but 
  

   his 
  extensive 
  food 
  needs 
  were 
  provided 
  by 
  the 
  Indians 
  of 
  the 
  reparti- 
  

   miento 
  (Vega, 
  1896, 
  pp. 
  109-10). 
  

  

  In 
  general, 
  then, 
  the 
  Indians 
  were 
  reluctant 
  to 
  enter 
  Christian 
  life 
  

   during 
  the 
  16th 
  century. 
  Their 
  behavior 
  with 
  regard 
  to 
  conversion 
  

   impressed 
  the 
  Spaniards 
  of 
  the 
  generation 
  of 
  the 
  1560's 
  as 
  obstinate, 
  

   secretive, 
  and 
  hypocritical. 
  The 
  Indians 
  retorted 
  that 
  Christian 
  

   doctrine 
  was 
  imposed 
  by 
  force 
  rather 
  than 
  by 
  love, 
  that 
  the 
  Spaniards 
  

   had 
  never 
  seriously 
  attempted 
  to 
  remove 
  linguistic 
  obstacles, 
  and 
  that 
  

   evil 
  Christian 
  works 
  had 
  corrupted 
  the 
  Christian 
  faith 
  in 
  Perti. 
  In 
  

   the 
  eyes 
  of 
  the 
  Indians, 
  as 
  we 
  may 
  gather 
  from 
  the 
  remarkable 
  "Colo- 
  

   quios 
  de 
  la 
  Verdad," 
  by 
  Pedro 
  de 
  Quiroga, 
  written 
  about 
  1563, 
  the 
  

   Christian 
  ministers 
  were 
  corrupt 
  and 
  greedy. 
  The 
  doctrine 
  itself 
  

   had 
  often 
  been 
  degraded 
  through 
  being 
  taught 
  by 
  Negroes 
  and 
  

   yanaconas. 
  From 
  the 
  Indian 
  point 
  of 
  view, 
  the 
  missionaries 
  had 
  

   failed 
  in 
  the 
  following 
  objectives: 
  (a) 
  To 
  convince 
  the 
  Indian 
  of 
  the 
  

   existence 
  of 
  the 
  true 
  God; 
  (6) 
  to 
  demonstrate 
  that 
  the 
  universe 
  was 
  

   created 
  by 
  the 
  one 
  and 
  only 
  God; 
  (c) 
  to 
  explain 
  the 
  mystery 
  of 
  the 
  

  

  