﻿564 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  E. 
  Bull. 
  143 
  

  

  the 
  positions 
  of 
  the 
  stars, 
  the 
  viscera 
  of 
  animals, 
  the 
  interpretation 
  of 
  

   dreams, 
  and 
  the 
  movement 
  of 
  objects 
  floating 
  in 
  water. 
  But 
  scap- 
  

   ulimancy 
  is 
  lacking. 
  They 
  utilize 
  color 
  (the 
  green 
  or 
  white 
  side 
  of 
  a 
  

   coca 
  leaf), 
  texture 
  (the 
  rough 
  or 
  smooth 
  side 
  of 
  a 
  bone), 
  odd 
  and 
  even 
  

   numbers, 
  and 
  the 
  appearance 
  of 
  burned 
  minerals. 
  They 
  also 
  consult 
  

   supernatural 
  beings. 
  

  

  In 
  addition 
  to 
  the 
  formal 
  divinatory 
  techniques, 
  omens 
  are 
  impor- 
  

   tant 
  and 
  govern 
  all 
  behavior. 
  To 
  mention 
  a 
  few: 
  Owls 
  and 
  the 
  

   whistle 
  of 
  a 
  guinea 
  pig 
  presage 
  death; 
  comets 
  forecast 
  bad 
  crops; 
  and 
  

   to 
  see 
  a 
  condor 
  while 
  planting 
  means 
  good 
  fortune. 
  

  

  As 
  the 
  soul 
  is 
  thought 
  to 
  leave 
  the 
  body 
  temporarily 
  while 
  dreaming, 
  

   much 
  attention 
  is 
  paid 
  to 
  dreams. 
  A 
  person 
  usually 
  interprets 
  his 
  

   own 
  dreams, 
  but 
  a 
  witch 
  (laiqa) 
  may 
  be 
  consulted 
  in 
  unusual 
  cases 
  

   (Bandelier, 
  ms.). 
  Most 
  dream 
  interpretation 
  is 
  stereotyped. 
  Con- 
  

   dors 
  indicate 
  success 
  and 
  llamas 
  failure. 
  Corpses 
  or 
  toads 
  mean 
  

   money, 
  owls 
  and 
  guinea 
  pigs 
  presage 
  bewitchment. 
  To 
  dream 
  of 
  

   horned 
  animals 
  usually 
  means 
  infidelity, 
  of 
  meat 
  signifies 
  death, 
  and 
  

   of 
  excrement 
  forecasts 
  dishonor 
  (Paredes, 
  1936, 
  pp. 
  17-18). 
  

  

  Practitioners 
  of 
  magic. 
  — 
  The 
  Aymara 
  terms 
  for 
  practitioners 
  of 
  

   magic 
  are 
  somewhat 
  confused, 
  because 
  the 
  activities 
  and 
  techniques 
  

   of 
  these 
  specialists 
  tend 
  to 
  overlap. 
  The 
  generic 
  Aymara 
  word 
  for 
  

   "witch" 
  or 
  worker 
  of 
  black 
  magic 
  is 
  laiqa, 
  whereas 
  those 
  who 
  practice 
  

   white 
  magic 
  are 
  called 
  paqo. 
  As 
  both 
  classes 
  work 
  chiefly 
  at 
  night, 
  

   they 
  are 
  frequently 
  designated 
  c'amakani, 
  literally 
  "he 
  who 
  works 
  in 
  

   the 
  dark." 
  Other 
  names 
  used 
  refer 
  specifically 
  to 
  the 
  techniques 
  

   employed. 
  A 
  person 
  often 
  performs 
  both 
  black 
  and 
  white 
  magic, 
  

   but 
  never 
  willingly 
  admits 
  the 
  former. 
  Either 
  sex 
  may 
  become 
  magi- 
  

   cians 
  or 
  witches, 
  but 
  most 
  are 
  men. 
  

  

  As 
  the 
  same 
  person 
  may 
  work 
  both 
  black 
  and 
  white 
  magic, 
  it 
  is 
  not 
  

   surprising 
  that 
  both 
  kinds 
  of 
  supernatural 
  power 
  come 
  from 
  the 
  same 
  

   source, 
  lightning. 
  To 
  practice 
  magic, 
  a 
  man 
  must 
  be 
  struck 
  by 
  two 
  

   successive 
  lightning 
  bolts, 
  the 
  first 
  of 
  which 
  is 
  thought 
  to 
  kill 
  him, 
  

   the 
  second 
  to 
  restore 
  him 
  to 
  life. 
  When 
  sufficiently 
  recovered, 
  he 
  

   must 
  undergo 
  a 
  period 
  of 
  training 
  in 
  the 
  black 
  or 
  white 
  art. 
  Of 
  four 
  

   paqo 
  in 
  the 
  town 
  of 
  Chucuito 
  (total 
  population 
  554), 
  three 
  claimed 
  

   to 
  have 
  been 
  struck 
  by 
  lightning. 
  All 
  of 
  these 
  individuals 
  were 
  classed 
  

   as 
  "mature 
  men. 
  " 
  (See 
  Social 
  Status, 
  p. 
  54 
  1.) 
  Of 
  five 
  persons 
  at 
  present 
  

   learning 
  the 
  arts 
  of 
  the 
  paqo 
  in 
  Chucuito, 
  four 
  claimed 
  this 
  experi- 
  

   ence. 
  Seven 
  of 
  the 
  above 
  individuals 
  learned 
  (or 
  are 
  learning) 
  from 
  

   teachers 
  who 
  were 
  not 
  considered 
  to 
  be 
  related 
  to 
  them 
  by 
  blood; 
  

   another 
  claimed 
  to 
  be 
  self-taught; 
  while 
  the 
  last 
  is 
  learning 
  from 
  his 
  

   brother. 
  The 
  apprentice 
  acts 
  as 
  his 
  teacher's 
  assistant, 
  and 
  makes 
  

   payments 
  to 
  him 
  consisting 
  of 
  food, 
  alcohol, 
  coca, 
  and 
  small 
  amounts 
  

   of 
  money. 
  Although 
  two 
  individuals 
  (both 
  of 
  whom 
  are 
  old 
  men) 
  

  

  