﻿558 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  E. 
  Bull. 
  143 
  

  

  This 
  sharing 
  of 
  powers 
  among 
  different 
  categories 
  of 
  magical 
  prac- 
  

   titioners 
  has 
  led 
  to 
  a 
  certain 
  terminological 
  confusion 
  on 
  the 
  part 
  of 
  

   the 
  Aymara 
  themselves; 
  a 
  given 
  individual 
  will 
  be 
  designated 
  a 
  

   "diviner' 
  ' 
  (yatiri) 
  when 
  he 
  is 
  being 
  considered 
  in 
  this 
  role, 
  and 
  later 
  

   as 
  a 
  "doctor" 
  (qolasiri). 
  A 
  particular 
  "magician" 
  (paqo) 
  will 
  also 
  

   be 
  called 
  at 
  times 
  "witch" 
  (laiqa) 
  or 
  again 
  "diviner" 
  (yatiri). 
  In 
  

   general, 
  in 
  their 
  approach 
  to 
  the 
  supernatural, 
  Aymara 
  practitioners 
  

   of 
  magic 
  belong 
  rather 
  to 
  a 
  "priestly" 
  than 
  to 
  a 
  "shamanistic" 
  tradi- 
  

   tion. 
  

  

  Temple 
  cult. 
  — 
  The 
  early 
  Spanish 
  conquerors 
  of 
  the 
  Collao 
  said 
  

   little 
  about 
  the 
  content 
  and 
  organization 
  of 
  formal 
  Aymara 
  religion. 
  

   Their 
  brief 
  descriptions 
  of 
  practices 
  of 
  that 
  period 
  seem 
  to 
  indicate 
  

   that 
  Aymara 
  state 
  religion 
  was 
  strongly 
  colored 
  by 
  Inca 
  beliefs, 
  if 
  

   not 
  of 
  Inca 
  origin. 
  In 
  addition, 
  archeology 
  confirms 
  native 
  tradition 
  

   that 
  many 
  temples 
  in 
  Aymara 
  territory 
  were 
  erected 
  as 
  late 
  as 
  the 
  

   period 
  of 
  Inca 
  domination. 
  

  

  The 
  Cana 
  and 
  Colla 
  possessed 
  temples 
  dedicated 
  to 
  the 
  creator 
  god, 
  

   Viracocha, 
  who 
  was 
  thought 
  to 
  live 
  in 
  the 
  sky. 
  A 
  Cana 
  temple 
  is 
  

   said 
  to 
  have 
  contained 
  a 
  quantity 
  of 
  gold 
  and 
  a 
  stone 
  statue 
  the 
  size 
  

   of 
  a 
  man. 
  Other 
  temples, 
  dedicated 
  to 
  the 
  sun, 
  were 
  built 
  by 
  the 
  

   Inca 
  at 
  Hatuncolla 
  and 
  on 
  the 
  Island 
  of 
  the 
  Sun. 
  These 
  were 
  served 
  

   by 
  priests 
  and 
  Chosen 
  Women. 
  On 
  top 
  of 
  a 
  high 
  hill 
  near 
  Have, 
  in 
  

   Lupaca 
  territory, 
  stood 
  a 
  monolithic 
  statue 
  facing 
  east. 
  It 
  was 
  carved 
  

   with 
  a 
  man 
  on 
  one 
  side, 
  a 
  women 
  on 
  the 
  other, 
  and 
  with 
  frogs 
  and 
  

   snakes 
  all 
  over. 
  Other 
  monoliths 
  adorned 
  with 
  frogs, 
  snakes, 
  and 
  

   lizards 
  were 
  encountered 
  by 
  Squier 
  at 
  Hatuncolla 
  (Squier, 
  1877, 
  

   pp. 
  385-86). 
  In 
  their 
  ceremonies, 
  the 
  Aymara 
  are 
  said 
  to 
  have 
  made 
  

   offerings 
  of 
  llamas 
  and 
  vegetables. 
  Only 
  male 
  animals 
  were 
  sacri- 
  

   ficed, 
  the 
  color 
  and 
  the 
  quality 
  of 
  the 
  animal 
  depending 
  on 
  the 
  deity 
  

   for 
  which 
  the 
  sacrifice 
  was 
  intended. 
  Human 
  sacrifice 
  seems 
  to 
  have 
  

   been 
  rare, 
  although 
  children 
  were 
  occasionally 
  sacrificed 
  on 
  important 
  

   occasions. 
  The 
  victims 
  are 
  said 
  to 
  have 
  been 
  strangled 
  (Morua, 
  

   1922-25, 
  p. 
  239). 
  

  

  The 
  most 
  common 
  religious 
  practices, 
  however, 
  formerly 
  as 
  now, 
  

   seem 
  to 
  have 
  been 
  connected 
  with 
  a 
  series 
  of 
  "nature 
  spirits." 
  Gar- 
  

   cilaso 
  states 
  that 
  the 
  Aymara 
  worshiped 
  such 
  natural 
  phenomena 
  as 
  

   rocks, 
  lakes, 
  and 
  caves. 
  According 
  to 
  Cieza, 
  they 
  possessed 
  temples 
  

   or 
  "guacas," 
  each 
  with 
  an 
  "oracle," 
  in 
  unpopulated 
  and 
  remote 
  regions 
  

   (Cieza 
  de 
  Le6n, 
  1924, 
  p. 
  315). 
  Morua 
  speaks 
  of 
  sacrifices 
  at 
  shrines 
  

   and 
  cairns 
  which 
  are 
  virtually 
  identical 
  with 
  those 
  performed 
  today 
  

   (Morua, 
  1922-25, 
  pp. 
  236-38). 
  

  

  Supernatural 
  beings. 
  — 
  To 
  the 
  Aymara, 
  the 
  world 
  is 
  so 
  densely 
  

   populated 
  with 
  supernatural 
  beings 
  that 
  it 
  is 
  literally 
  impossible 
  to 
  

   enumerate 
  them. 
  They 
  exist 
  almost 
  everywhere 
  in 
  nature 
  and 
  vary 
  

  

  