﻿Vol.2] 
  COLONIAL 
  QUECHUA 
  — 
  KUBLER 
  405 
  

  

  speaking 
  world, 
  or 
  sodalities 
  in 
  English. 
  In 
  canon 
  law, 
  the 
  cofradia, 
  

   or 
  sodality, 
  is 
  regarded 
  as 
  an 
  association 
  of 
  the 
  faithful 
  with 
  episcopal 
  

   approbation, 
  existing 
  to 
  promote 
  the 
  maintenance 
  of 
  the 
  cult. 
  The 
  

   cofradias 
  are 
  among 
  the 
  most 
  characteristic 
  institutions 
  of 
  Spanish 
  

   Catholicism; 
  they 
  flourished 
  most 
  amply 
  in 
  Spain 
  during 
  the 
  16th 
  and 
  

   17th 
  centuries, 
  and 
  served 
  as 
  an 
  instrument 
  of 
  the 
  Catholic 
  Eeform 
  

   (Pfandl, 
  1924, 
  p. 
  83). 
  

  

  In 
  Peru, 
  the 
  existence 
  of 
  Indian 
  cofradias 
  (fig. 
  37, 
  d) 
  is 
  reported 
  as 
  

   early 
  as 
  1575 
  by 
  Father 
  Arriaga. 
  One 
  dedicated 
  to 
  the 
  relief 
  of 
  the 
  

   souls 
  in 
  Purgatory 
  was 
  established 
  in 
  that 
  year 
  in 
  the 
  district 
  of 
  Hu- 
  

   aylas, 
  immediately 
  after 
  the 
  destruction 
  of 
  the 
  huacas 
  by 
  the 
  priests. 
  

   About 
  1610, 
  several 
  cofradias 
  are 
  reported 
  in 
  Cuzco 
  (Romero, 
  1923 
  a; 
  

   Arriaga, 
  1920, 
  pp. 
  85, 
  99). 
  After 
  1650, 
  more 
  or 
  less, 
  cofradias 
  were 
  

   established 
  wherever 
  parish 
  conditions 
  permitted 
  them. 
  

  

  Their 
  membership 
  was 
  usually 
  restricted 
  to 
  24, 
  including 
  two 
  

   major-domos 
  annually 
  elected 
  under 
  the 
  curate's 
  supervision. 
  The 
  

   members 
  were 
  selected 
  from 
  within 
  a 
  single 
  parish. 
  Ideally, 
  all 
  the 
  

   adult 
  males 
  of 
  a 
  parish 
  should 
  belong 
  to 
  the 
  cofradias; 
  the 
  parish 
  con- 
  

   tained 
  as 
  many 
  cofradias 
  as 
  were 
  necessary 
  for 
  the 
  maintenance 
  of 
  

   the 
  various 
  altars, 
  the 
  seasonal 
  and 
  annual 
  Church 
  ceremonies, 
  and 
  

   the 
  charitable 
  enterprises 
  of 
  the 
  community. 
  Certain 
  cofradias, 
  

   moreover, 
  offered 
  the 
  privileges 
  of 
  mutual 
  benefit 
  associations. 
  The 
  

   membership 
  was 
  responsible 
  for 
  the 
  funeral 
  expenses 
  of 
  its 
  members, 
  

   and 
  occasionally 
  undertook 
  to 
  provide 
  for 
  the 
  families 
  of 
  deceased 
  

   members. 
  But 
  the 
  main 
  function 
  of 
  the 
  cofradia 
  was 
  always 
  to 
  sub- 
  

   sidize 
  the 
  festival 
  occasions 
  of 
  the 
  cult, 
  especially 
  on 
  certain 
  saints' 
  

   days 
  and 
  during 
  Holy 
  Week. 
  Its 
  members 
  might 
  endow 
  the 
  associ- 
  

   ation 
  by 
  testamentary 
  disposition, 
  but 
  whether 
  endowed 
  or 
  not, 
  the 
  

   association 
  was 
  held 
  responsible 
  by 
  the 
  curate 
  for 
  providing 
  cult 
  

   expenses 
  (Juan 
  and 
  Ulloa, 
  1826, 
  pp. 
  647-49; 
  Haenke, 
  1901, 
  p. 
  113). 
  

  

  The 
  wide 
  diffusion 
  of 
  the 
  cofradia 
  system 
  cannot 
  be 
  assigned 
  to 
  

   any 
  date 
  earlier 
  than 
  the 
  general 
  Christianization 
  of 
  the 
  Quechua 
  and 
  

   must, 
  therefore, 
  be 
  placed 
  after 
  1650. 
  Almost 
  no 
  record 
  of 
  the 
  cof- 
  

   radia 
  structure 
  within 
  a 
  single 
  Colonial 
  community 
  has 
  been 
  preserved, 
  

   but 
  its 
  integral 
  survival 
  and 
  amplification 
  in 
  many 
  modern 
  Quechua 
  

   communities 
  suggest 
  the 
  importance 
  of 
  studying 
  it 
  in 
  great 
  detail. 
  

   The 
  ritual 
  life 
  of 
  the 
  Catholicized 
  Quechua 
  very 
  likely 
  unfolded 
  almost 
  

   entirely 
  within 
  the 
  sodalities, 
  with 
  their 
  costumes, 
  insignia, 
  privileges, 
  

   responsibilities, 
  and 
  interlocking 
  memberships. 
  

  

  The 
  Catholic 
  calendar. 
  — 
  The 
  Church 
  regarded 
  the 
  non-observance 
  

   of 
  certain 
  festivals 
  by 
  the 
  Indians 
  as 
  a 
  mortal 
  sin. 
  Every 
  Sunday 
  was, 
  

   of 
  course, 
  a 
  compulsory 
  observance, 
  as 
  well 
  as 
  Good 
  Friday 
  and 
  Sat- 
  

   urday, 
  Easter 
  Sunday, 
  and 
  the 
  Nativity. 
  Other 
  compulsory 
  festivals 
  

   were 
  the 
  days 
  in 
  the 
  calendar 
  dedicated 
  to 
  the 
  Circumcision, 
  the 
  

   Ascension, 
  Corpus 
  Christi, 
  the 
  Nativity 
  of 
  the 
  Virgin, 
  the 
  Purification, 
  

  

  