﻿398 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  E. 
  Bull. 
  143 
  

  

  Sacrifices. 
  — 
  The 
  sacrifices 
  regarded 
  as 
  appropriate 
  offerings 
  to 
  the 
  

   deities 
  and 
  cult 
  objects 
  were 
  characterized 
  by 
  their 
  status 
  as 
  materials 
  

   of 
  value 
  upon 
  which 
  some 
  labor 
  had 
  been 
  expended. 
  It 
  was 
  essential 
  

   that 
  animal 
  sacrifices 
  be 
  made 
  of 
  domestic 
  animals 
  on 
  which 
  time 
  and 
  

   labor 
  had 
  been 
  spent, 
  rather 
  than 
  wild 
  animals. 
  Yet 
  the 
  sacrifices 
  

   of 
  animals 
  were 
  no 
  longer 
  publicly 
  but 
  secretly 
  performed 
  by 
  the 
  

   Quechua. 
  The 
  rites 
  no 
  longer 
  involved 
  valuable 
  livestock, 
  such 
  as 
  

   llamas, 
  but 
  only 
  guinea 
  pigs, 
  as 
  offerings, 
  and 
  also 
  for 
  divinatory 
  and 
  

   therapeutic 
  purposes. 
  

  

  Practitioners. 
  — 
  In 
  Quechua 
  religion, 
  a 
  sacerdotal 
  caste 
  must 
  be 
  dis- 
  

   tinguished 
  from 
  the 
  immense 
  number 
  of 
  common 
  " 
  sorcerers." 
  The 
  

   proliferation 
  of 
  the 
  sorcerers 
  practicing 
  an 
  infrasocial 
  or 
  antisocial 
  

   magic 
  was 
  a 
  Colonial 
  phenomenon. 
  Christian 
  doctrine 
  contains 
  a 
  

   distinction 
  between 
  idolatry 
  and 
  sorcery. 
  The 
  former 
  consists 
  either 
  

   of 
  superfluous 
  worship 
  or 
  false 
  worship 
  ; 
  the 
  latter 
  always 
  involves 
  a 
  

   pact 
  with 
  the 
  demon, 
  regardless 
  of 
  formal 
  cult 
  (Pena, 
  1698, 
  p. 
  236). 
  

   Hence, 
  the 
  priests 
  of 
  Quechua 
  religion 
  were 
  always 
  true 
  idolaters, 
  

   unlike 
  the 
  sorcerers, 
  who 
  might 
  or 
  might 
  not 
  be 
  idolaters. 
  

  

  Both 
  in 
  antiquity 
  and 
  after 
  the 
  Conquest, 
  the 
  sorcerers 
  were 
  men 
  

   and 
  women 
  of 
  low 
  caste. 
  It 
  was 
  exceptional 
  that 
  nobles 
  or 
  wealthy 
  

   men 
  engaged 
  in 
  the 
  profession. 
  In 
  the 
  Colonial 
  era, 
  the 
  animal 
  sacri- 
  

   fices 
  which 
  were 
  provided 
  by 
  the 
  client 
  to 
  furnish 
  the 
  sustenance 
  of 
  

   the 
  spellbinder 
  were 
  commuted 
  to 
  offerings 
  of 
  money, 
  clothing, 
  or 
  

   food. 
  The 
  number 
  of 
  sorcerers 
  had 
  increased 
  enormously, 
  and 
  Polo 
  

   de 
  Ondegardo 
  assigns 
  the 
  increase 
  to 
  the 
  general 
  spread 
  of 
  indigence 
  

   in 
  the 
  Colonial 
  communities. 
  Their 
  services 
  were 
  therapeutic, 
  divi- 
  

   natory, 
  and 
  magical. 
  

  

  Their 
  rites 
  were 
  often 
  practiced 
  with 
  Christian 
  formulas, 
  especially 
  

   in 
  the 
  treatment 
  of 
  disease. 
  The 
  customary 
  rites 
  of 
  securing 
  confes- 
  

   sion 
  of 
  sins, 
  and 
  of 
  sucking 
  or 
  extracting 
  the 
  disease 
  from 
  the 
  body 
  

   of 
  the 
  patient, 
  were 
  alternated 
  with 
  kneeling 
  Christian 
  prayer, 
  sprink- 
  

   lings 
  of 
  holy 
  water, 
  invocations 
  of 
  God 
  and 
  Jesus, 
  and 
  signs 
  of 
  the 
  

   Cross. 
  The 
  sorcerers 
  also 
  attempted 
  to 
  explain 
  and 
  adapt 
  Chris- 
  

   tian 
  doctrine, 
  by 
  pronouncing 
  that 
  God's 
  goodness 
  was 
  finite, 
  that 
  the 
  

   Christian 
  remission 
  of 
  sins 
  was 
  not 
  accorded 
  to 
  great 
  sinners, 
  that 
  

   natural 
  events 
  were 
  actually 
  governed 
  by 
  the 
  huacas, 
  that 
  the 
  Chris- 
  

   tian 
  saints 
  were 
  huacas, 
  and 
  that 
  Jesus 
  and 
  the 
  Devil 
  were 
  related 
  as 
  

   brothers. 
  Hence, 
  the 
  sorcerers 
  played 
  a 
  role 
  in 
  the 
  formation 
  of 
  

   Quechua 
  Catholicism, 
  while 
  bringing 
  support 
  to 
  Quechua 
  idolatry. 
  

   In 
  essence, 
  however, 
  their 
  crafts 
  were 
  contrary 
  to 
  religion 
  whether 
  

   Quechua 
  or 
  Christian, 
  in 
  that 
  their 
  magic 
  was 
  illicit, 
  infrasocial, 
  and 
  

   proliferant 
  without 
  relation 
  to 
  doctrine. 
  (Arriaga, 
  1920, 
  p. 
  41; 
  Polo 
  

   de 
  Ondegardo, 
  1916 
  a, 
  pp. 
  26-30; 
  Calancha, 
  1638, 
  pp. 
  377-79.) 
  

   Among 
  the 
  White 
  population 
  of 
  Perti, 
  the 
  Indian 
  sorcerers 
  not 
  infre- 
  

  

  