﻿404 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  B. 
  Bull. 
  143 
  

  

  Hence, 
  if 
  Christianization 
  requires 
  an 
  ample 
  working 
  staff 
  of 
  

   curates 
  and 
  missionaries, 
  the 
  epoch 
  of 
  the 
  most 
  rapid 
  Christianization 
  

   may 
  be 
  assigned 
  to 
  the 
  period 
  in 
  which 
  the 
  number 
  of 
  European 
  

   workers 
  was 
  most 
  rapidly 
  expanded. 
  

  

  The 
  maintenance 
  of 
  the 
  curates 
  in 
  the 
  parishes 
  was, 
  of 
  course, 
  

   provided 
  by 
  the 
  parishioners. 
  The 
  stipends 
  were 
  fixed 
  by 
  a 
  synodal 
  

   constitution, 
  whence 
  they 
  took 
  the 
  name 
  of 
  sinodos. 
  Payment 
  to 
  

   the 
  curate 
  was 
  made 
  out 
  of 
  the 
  tribute 
  collected 
  by 
  the 
  corregidor. 
  

   The 
  sinodos, 
  however, 
  were 
  inadequate 
  for 
  the 
  needs 
  of 
  the 
  ministers, 
  

   who 
  increased 
  their 
  income 
  by 
  various 
  methods 
  (Montesclaros, 
  1859, 
  

   pp. 
  13-14). 
  For 
  example, 
  the 
  priest 
  collected 
  funds 
  from 
  the 
  various 
  

   lay 
  organizations 
  (cofradias) 
  in 
  the 
  parish, 
  and 
  he 
  benefited 
  from 
  the 
  

   many 
  gifts 
  that 
  were 
  customary. 
  Called 
  camaricos, 
  these 
  consisted 
  

   mainly 
  of 
  foods. 
  

  

  The 
  curates, 
  whether 
  regular 
  or 
  secular, 
  were 
  always 
  men 
  of 
  Euro- 
  

   pean 
  caste. 
  The 
  intention 
  of 
  the 
  Church 
  itself 
  had 
  long 
  been 
  to 
  en- 
  

   courage 
  the 
  creation 
  of 
  a 
  clergy 
  recruited 
  at 
  least 
  in 
  part, 
  from 
  the 
  

   native 
  populations. 
  For 
  instance, 
  a 
  papal 
  brief 
  from 
  Clement 
  XIII 
  

   in 
  1766 
  confirmed 
  and 
  repeated 
  earlier 
  resolves, 
  taken 
  in 
  1697 
  and 
  1725, 
  

   that 
  Indians 
  should 
  be 
  admitted 
  to 
  the 
  religious 
  orders, 
  educated 
  in 
  

   the 
  colegios, 
  and 
  promoted 
  according 
  to 
  their 
  capacities 
  to 
  suitable 
  

   positions 
  and 
  dignities 
  (Garcia 
  y 
  Sanz, 
  1876, 
  p. 
  225). 
  The 
  frustration 
  

   of 
  these 
  good 
  intentions 
  on 
  the 
  side 
  of 
  the 
  hierarchy 
  was 
  achieved 
  

   by 
  the 
  civil 
  government 
  through 
  the 
  Spanish 
  institution 
  known 
  as 
  

   royal 
  patronage. 
  Not 
  long 
  after 
  the 
  Contact, 
  the 
  Papacy 
  had 
  con- 
  

   ceded 
  the 
  Spanish 
  Crown 
  the 
  rights 
  of 
  appointment 
  to 
  ecclesiastical 
  

   positions 
  in 
  America. 
  (See 
  Mecham, 
  1936.) 
  In 
  Peru, 
  accordingly, 
  

   the 
  practice 
  was 
  for 
  the 
  Bishop 
  to 
  form 
  panels 
  of 
  three 
  names 
  for 
  each 
  

   benefice 
  or 
  curacy; 
  from 
  such 
  panels 
  the 
  Viceroy 
  or 
  the 
  President 
  of 
  

   the 
  Audiencia, 
  as 
  vice-patrons 
  representing 
  the 
  Crown, 
  selected 
  the 
  

   effective 
  appointment 
  (Juan 
  and 
  Ulloa, 
  1826, 
  pp. 
  335-37). 
  Hence, 
  

   as 
  the 
  institution 
  of 
  corregimiento 
  had 
  deprived 
  the 
  Indians 
  of 
  par- 
  

   ticipation 
  in 
  Colonial 
  government 
  (see 
  pp. 
  345-347), 
  so 
  did 
  royal 
  

   patronage 
  deprive 
  them 
  of 
  participation 
  in 
  religious 
  government. 
  

   During 
  the 
  great 
  Indian 
  rebellion 
  of 
  the 
  1780's, 
  when 
  the 
  Indian 
  rebels 
  

   sought 
  to 
  capture 
  Spanish 
  institutions, 
  it 
  was 
  characteristic 
  that 
  

   ecclesiastical 
  offices 
  also 
  were 
  appropriated 
  by 
  Indians. 
  For 
  example, 
  

   in 
  1782, 
  an 
  Indian 
  from 
  Paucartambo, 
  named 
  Nicolas 
  Villca, 
  conse- 
  

   crated 
  himself 
  Bishop 
  of 
  Cuzco. 
  He 
  was 
  tonsured, 
  and 
  accepted 
  the 
  

   hand-kisses 
  and 
  genuflexions 
  of 
  his 
  followers, 
  while 
  dispensing 
  pastoral 
  

   benedictions 
  (Angelis, 
  1836-37, 
  p. 
  170). 
  

  

  The 
  lay 
  associations. 
  — 
  The 
  prestige 
  system 
  of 
  the 
  modern 
  Quechua 
  

   community 
  (see 
  Mishkin, 
  this 
  volume, 
  pp. 
  443,459), 
  designated 
  as 
  the 
  

   institution 
  of 
  cargos, 
  has 
  its 
  origin 
  in 
  the 
  intricately 
  organized 
  lay 
  

   associations 
  of 
  the 
  Catholic 
  parish, 
  called 
  cofradias 
  in 
  the 
  Spanish- 
  

  

  