﻿Vol.2] 
  QTJILLACINGA, 
  PASTO, 
  AND 
  COAIQUER 
  — 
  ORTIZ 
  967 
  

  

  Sickness. 
  — 
  The 
  Indians 
  believe 
  that 
  sickness 
  is 
  caused 
  by 
  unknown 
  

   influences, 
  invisible 
  and 
  diabolical. 
  In 
  these 
  beliefs, 
  he 
  appears 
  to 
  

   have 
  preserved 
  his 
  early 
  culture 
  in 
  greatest 
  strength. 
  

  

  All 
  communities 
  hold 
  the 
  concept 
  that 
  sickness 
  comes 
  from 
  a 
  bad 
  

   wind 
  or 
  from 
  the 
  evil 
  eye. 
  The 
  cures 
  correspond 
  to 
  the 
  diagnoses. 
  

   The 
  bad 
  wind 
  may 
  lodge 
  in 
  the 
  stomach, 
  which 
  is 
  the 
  Indians' 
  most 
  

   common 
  ailment 
  because 
  of 
  their 
  heavy 
  meals, 
  chicha 
  drinking, 
  and 
  

   other 
  indulgences. 
  It 
  may 
  also 
  enter 
  the 
  water 
  fall 
  (chorrera), 
  be- 
  

   cause 
  of 
  invisible 
  powers 
  and 
  ghosts 
  (duende), 
  or 
  the 
  soul, 
  as 
  when 
  

   one 
  has 
  been 
  exposed 
  in 
  open 
  places 
  or 
  at 
  certain 
  evil 
  hours 
  of 
  the 
  

   night. 
  The 
  evil 
  eye, 
  which 
  subjects 
  both 
  men 
  and 
  beasts 
  to 
  intestinal 
  

   disturbances, 
  is 
  given 
  by 
  a 
  person 
  who 
  possesses 
  extraordinary 
  

   powers 
  in 
  his 
  gaze 
  and 
  wishes 
  to 
  do 
  harm. 
  For 
  each 
  of 
  these 
  illnesses 
  

   there 
  are 
  special 
  practices 
  and 
  remedies. 
  

  

  Shamans. 
  — 
  Every 
  Indian 
  community 
  has 
  one 
  or 
  several 
  curanderos 
  

   (medicine 
  men 
  or 
  shamans) 
  , 
  the 
  most 
  accredited 
  of 
  whom 
  are 
  women. 
  

   When 
  the 
  shaman 
  is 
  called, 
  he 
  first 
  orders 
  that 
  burning 
  firewood 
  and 
  

   three 
  tullpas, 
  i. 
  e., 
  three 
  hearths, 
  with 
  three 
  stones 
  each, 
  be 
  prepared. 
  

   Next, 
  according 
  to 
  the 
  case, 
  he 
  asks 
  for 
  espingo 
  (a 
  rind 
  of 
  acrid 
  taste), 
  

   aguardiente, 
  rosa 
  amarilla 
  (a 
  native 
  emmenagogic 
  plant), 
  and 
  tobacco. 
  

   The 
  shaman 
  puts 
  a 
  little 
  of 
  each 
  substance 
  in 
  his 
  mouth, 
  chews 
  it, 
  

   and 
  then 
  sucks 
  the 
  patient's 
  head, 
  temples, 
  breast, 
  back, 
  stomach, 
  

   coccyx, 
  hands, 
  and 
  feet. 
  He 
  then 
  blows 
  out 
  part 
  of 
  the 
  contents 
  of 
  

   his 
  mouth 
  on 
  the 
  most 
  affected 
  part, 
  while 
  pronouncing 
  unintelligible 
  

   words, 
  which 
  the 
  Indians 
  say 
  are 
  prayers. 
  With 
  a 
  burning 
  stick 
  in 
  

   his 
  hand, 
  he 
  makes 
  several 
  turns 
  around 
  the 
  invalid 
  and 
  finally 
  takes 
  

   a 
  machete 
  and 
  cuts 
  the 
  air 
  in 
  the 
  form 
  of 
  a 
  cross. 
  At 
  the 
  end 
  of 
  the 
  

   performance, 
  he 
  takes 
  off 
  his 
  hat, 
  poncho 
  or 
  shawl, 
  and, 
  if 
  a 
  woman, 
  

   the 
  series 
  of 
  skirts, 
  leaves 
  them 
  where 
  they 
  fall, 
  and 
  then 
  runs 
  out, 
  

   scowling 
  as 
  if 
  angry. 
  When 
  children 
  are 
  being 
  treated, 
  the 
  curandero 
  

   passes 
  them 
  three 
  times 
  over 
  the 
  tullpas, 
  holding 
  the 
  sick 
  child 
  a 
  

   moment 
  above 
  each 
  one. 
  

  

  For 
  prolonged 
  illness 
  that 
  the 
  local 
  curanderos 
  cannot 
  cure, 
  another 
  

   medicine 
  man 
  is 
  sought 
  as 
  the 
  last 
  resort 
  in 
  Sibundoy, 
  a 
  day's 
  journey 
  

   away. 
  He 
  comes, 
  looks 
  at 
  the 
  sick 
  person, 
  and 
  returns 
  to 
  his 
  village. 
  

   The 
  patient's 
  family 
  is 
  confident 
  that 
  salvation 
  will 
  be 
  forthcoming, 
  

   and 
  when 
  the 
  curandero 
  returns, 
  everyone 
  leaves 
  the 
  room, 
  because 
  

   his 
  administrations 
  cannot 
  be 
  witnessed. 
  For 
  this 
  reason, 
  it 
  is 
  im- 
  

   possible 
  to 
  describe 
  the 
  curing 
  methods 
  used 
  by 
  the 
  Indians 
  of 
  

   Sibundoy. 
  

  

  THE 
  COAIQUER 
  

  

  PKESENT 
  HABITAT 
  

  

  The 
  Coaiquer 
  now 
  occupy 
  the 
  territory 
  bounded 
  as 
  follows: 
  On 
  the 
  

   north, 
  the 
  left 
  bank 
  of 
  the 
  Guabo 
  River 
  to 
  its 
  confluence 
  with 
  the 
  

  

  