﻿396 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  E. 
  Bull. 
  143 
  

  

  Redemption; 
  and 
  (d) 
  to 
  induce 
  the 
  Indians 
  by 
  good 
  example, 
  and 
  

   thus 
  to 
  lead 
  them 
  to 
  understand 
  and 
  participate 
  in 
  the 
  Sacraments 
  

   (Quiroga, 
  1922, 
  p. 
  115 
  ff.). 
  

  

  Sixty 
  years 
  later, 
  Father 
  Arriaga, 
  writing 
  about 
  1620, 
  still 
  faced 
  the 
  

   same 
  difficulties 
  as 
  had 
  his 
  16th-century 
  predecessors. 
  The 
  catechism 
  

   which 
  he 
  proposed 
  as 
  essential 
  for 
  the 
  instruction 
  of 
  the 
  Indians 
  yields 
  

   an 
  index 
  to 
  the 
  persistence 
  and 
  vitality 
  of 
  Indian 
  religion 
  at 
  the 
  time 
  

   he 
  was 
  writing. 
  For 
  Arriaga, 
  the 
  catechism 
  should 
  insist 
  upon 
  the 
  

   following 
  cardinal 
  points: 
  Only 
  one 
  God 
  exists; 
  God 
  created 
  the 
  

   universe; 
  the 
  Devil 
  is 
  a 
  fallen 
  angel 
  taking 
  vengeance 
  on 
  God 
  through 
  

   man 
  and 
  the 
  idols 
  of 
  Indian 
  worship. 
  Man 
  originated 
  in 
  the 
  Cre- 
  

   ation 
  of 
  Adam 
  and 
  Eve, 
  contrary 
  to 
  the 
  Indian 
  doctrine 
  of 
  multiple 
  

   human 
  origins. 
  Christ 
  instituted 
  the 
  Sacraments 
  for 
  redemption 
  from 
  

   original 
  sin. 
  Among 
  the 
  Sacraments, 
  that 
  of 
  confession 
  must 
  be 
  

   clearly 
  defined, 
  to 
  distinguish 
  it 
  from 
  Indian 
  confessional 
  rites. 
  The 
  

   doctrine 
  of 
  the 
  intercession 
  of 
  the 
  saints 
  needed 
  special 
  clarification, 
  

   to 
  avoid 
  the 
  great 
  confusion 
  between 
  the 
  saints 
  and 
  Indian 
  cult-objects 
  

   (Arriaga, 
  1920, 
  pp. 
  127-28). 
  Finally, 
  a 
  radical 
  conflict 
  was 
  present 
  

   between 
  the 
  Indian 
  and 
  the 
  Christian 
  concepts 
  of 
  afterlife. 
  The 
  

   traditional 
  Indian 
  view 
  regarded 
  the 
  poor, 
  the 
  old, 
  and 
  the 
  infirm 
  as 
  

   despised 
  by 
  the 
  supernaturals, 
  in 
  contrast 
  to 
  the 
  ethical 
  affirmations 
  

   of 
  humility 
  and 
  the 
  love 
  of 
  the 
  poor 
  contained 
  in 
  Christianity 
  (Polo 
  de 
  

   Ondegardo, 
  1916 
  a, 
  p. 
  8; 
  Arriaga, 
  1920, 
  p. 
  53). 
  In 
  brief, 
  Quechua 
  

   pre-Conquest 
  religion 
  subsisted 
  as 
  an 
  integral 
  system 
  of 
  beliefs 
  about 
  

   divine 
  essence 
  all 
  through 
  the 
  16th 
  century. 
  As 
  such, 
  it 
  was 
  dominant 
  

   over 
  Christianity, 
  which 
  was 
  not 
  accepted 
  by 
  the 
  Quechua 
  in 
  its 
  

   essential 
  beliefs 
  until 
  an 
  advanced 
  date 
  in 
  the 
  17th 
  century 
  (cf. 
  p. 
  400). 
  

  

  Survivals 
  of 
  Quechua 
  religion: 
  

  

  Objects 
  of 
  worship. 
  — 
  The 
  theogony 
  did 
  not 
  survive 
  intact, 
  but 
  

   underwent 
  certain 
  processes 
  of 
  deformation 
  and 
  reemphasis. 
  As 
  the 
  

   Inca 
  state 
  was 
  decapitated 
  by 
  the 
  Conquest, 
  so 
  also 
  was 
  its 
  religious 
  

   symbolism 
  decapitated. 
  Garcilaso 
  presented 
  Pachacamac 
  and 
  the 
  

   Sun 
  as 
  the 
  supreme 
  binary 
  deities 
  of 
  Inca 
  religion, 
  the 
  one 
  invisible, 
  

   and 
  the 
  other 
  visible 
  (Garcilaso, 
  1722, 
  vol. 
  1, 
  bk. 
  2, 
  ch. 
  2). 
  Pacha- 
  

   camac, 
  it 
  is 
  said, 
  had 
  been 
  incorporated 
  with 
  Inca 
  religion 
  as 
  a 
  politi- 
  

   cal 
  stratagem, 
  to 
  secure 
  the 
  coordination 
  of 
  the 
  Coastal 
  area 
  by 
  recog- 
  

   nition 
  of 
  its 
  supreme 
  deity 
  (Calancha, 
  1638, 
  pp. 
  365-66). 
  By 
  1566, 
  

   however, 
  Pachacamac 
  was 
  no 
  longer 
  taken 
  into 
  account 
  by 
  the 
  official 
  

   ecclesiastical 
  inquiries 
  into 
  idolatry 
  (Calancha, 
  ibid.). 
  

  

  In 
  general, 
  however, 
  the 
  adoration 
  of 
  celestial 
  bodies 
  was 
  continued 
  

   by 
  the 
  Quechua 
  tribesmen. 
  The 
  rites 
  of 
  the 
  sun, 
  called 
  Punchao 
  or 
  

   Inti 
  (Valera, 
  1879, 
  pp. 
  138-40), 
  took 
  precedence 
  over 
  those 
  of 
  other 
  

   major 
  planets. 
  However 
  zealously 
  the 
  Christians 
  destroyed 
  the 
  idols 
  

   and 
  the 
  instruments 
  of 
  idolatry, 
  there 
  remained 
  for 
  Indian 
  worship 
  

  

  