es we can see a blend of traditional Indian beliefs (i.e. seeing the shaman as the tiger) and Christian belief (i.e. receiving blessing from the Virgin), both symbols can coexist within the same image and are representative of the assimilation of Indian culture to particular Western ideas. Today, certain themes are shared by both cultures:
             "...New World version of the theme of descent, ascent, and salvation is the way by which the tropical hell of jungle and jungle Indians is so clearly opposed to the terrestrial paradise of the highlands above. The imagery proper to each realm, as well as the cycle of death and rebirth connecting them, reappear persistently down through the ages-as we shall see in curing visions of poor white colonists, Indians, and Capuchin missionaries in the twentieth century in the Putumayo" (Taussig, 292).
             Another common aftereffect of colonization is the creation of myths that combine the deities, and people of the two cultures involved. This idea is not new; it occurred even in Ancient times when one Greek city-state would conquer another. Stories would be constructed that found a way to link together particular concepts of both the conqueror and the conquered into a form that both could identify with. In many of the myths regarding catholic saints in South America there is an Indian involved in some aspect of the story. One such example is the legacy of the Wild Woman of the Forest otherwise known as Our Lady of Remedies (Taussig, 188-189):
             Just north of the city of Cali, in about 1560, an Indian told a missionary that there was a statue like the one th
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