﻿732 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  E. 
  Bull. 
  143 
  

  

  of 
  the 
  same. 
  The 
  usual 
  speeches 
  were 
  made 
  and 
  agreements 
  concurred 
  

   in. 
  A 
  white 
  llama 
  was 
  killed, 
  and 
  each 
  headman 
  present 
  consumed 
  

   a 
  bit 
  of 
  the 
  heart 
  while 
  the 
  canelos 
  were 
  anointed 
  with 
  the 
  blood 
  of 
  

   the 
  llama. 
  A 
  hole 
  was 
  dug 
  in 
  the 
  ground 
  and 
  therein 
  were 
  buried 
  

   arrows, 
  tokis, 
  and 
  other 
  instruments 
  of 
  war. 
  The 
  hole 
  was 
  then 
  filled 
  

   up 
  and 
  a 
  canelo 
  planted 
  over 
  it. 
  

  

  CANNIBALISM 
  

  

  From 
  the 
  accounts 
  left 
  us 
  by 
  Gonzalez 
  de 
  Najera 
  (1889, 
  pp. 
  54, 
  56), 
  

   Bascufian 
  (1863, 
  p. 
  43), 
  Kosales 
  (1877-78, 
  1:125), 
  and 
  others, 
  there 
  

   can 
  be 
  no 
  reasonable 
  doubt 
  that 
  a 
  certain 
  amount 
  of 
  cannibalism 
  in 
  

   connection 
  with 
  the 
  killing 
  of 
  war 
  prisoners 
  was 
  practiced 
  by 
  the 
  

   Araucanians. 
  As 
  to 
  the 
  purpose, 
  our 
  sources 
  are 
  not 
  clear; 
  magical 
  

   acquisition 
  of 
  power 
  does 
  not 
  seem 
  indicated. 
  In 
  some 
  cases 
  the 
  

   captors 
  cut 
  flesh 
  off 
  the 
  living 
  captive, 
  broiled 
  it, 
  and 
  ate 
  it; 
  in 
  other 
  

   cases 
  they 
  burnt 
  the 
  bones 
  of 
  captives, 
  reduced 
  them 
  to 
  powder, 
  and 
  

   drank 
  the 
  powder 
  mixed 
  with 
  lime; 
  in 
  still 
  other 
  cases 
  the 
  more 
  

   common 
  custom, 
  the 
  heart 
  of 
  the 
  captive 
  was 
  cut 
  out, 
  sucked, 
  and 
  

   bitten 
  into 
  by 
  the 
  headmen 
  and 
  sometimes 
  by 
  others 
  as 
  well, 
  or 
  was 
  

   cut 
  up 
  into 
  small 
  bits 
  and 
  each 
  ate 
  a 
  bit 
  — 
  as 
  was 
  the 
  common 
  custom 
  

   with 
  the 
  hearts 
  of 
  sacrificed 
  animals. 
  

  

  Some 
  of 
  our 
  early 
  sources 
  — 
  Ona 
  (canto 
  2, 
  1917, 
  p. 
  86), 
  Fernandez 
  

   (1611, 
  cited 
  by 
  Medina, 
  1882, 
  p. 
  217) 
  and 
  Molina 
  (1878 
  a, 
  p. 
  253; 
  

   1901, 
  p. 
  165) 
  — 
  mention 
  human 
  sacrifice 
  proper 
  among 
  the 
  Araucan- 
  

   ians, 
  but 
  without 
  giving 
  convincing 
  evidence 
  or 
  details. 
  There 
  is 
  a 
  

   greater 
  probability 
  that 
  it 
  did 
  not 
  occur. 
  (For 
  summary 
  and 
  discus- 
  

   sion 
  of 
  evidence, 
  cf. 
  McClafferty, 
  1932, 
  pp. 
  27-29.) 
  

  

  LIFE 
  CYCLE 
  

  

  Birth. 
  — 
  It 
  was 
  taboo 
  for 
  an 
  expectant 
  mother 
  to 
  stand 
  on 
  the 
  thresh- 
  

   old 
  of 
  the 
  hut. 
  To 
  give 
  birth 
  within 
  the 
  family 
  hut 
  was 
  thought 
  to 
  

   bring 
  evil 
  upon 
  the 
  inmates. 
  When 
  travail 
  began, 
  the 
  woman, 
  

   accompanied 
  by 
  a 
  relative 
  or 
  friend 
  as 
  midwife, 
  retired 
  to 
  a 
  temporary 
  

   shelter 
  near 
  a 
  stream 
  or 
  the 
  sea. 
  Delivery 
  was 
  in 
  kneeling 
  position. 
  

   Midwives 
  showed 
  considerable 
  skill 
  in 
  cases 
  of 
  difficult 
  delivery, 
  and 
  

   practiced 
  cephalotomy 
  when 
  they 
  thought 
  it 
  indicated 
  (Claude 
  

   Joseph, 
  1933-34, 
  p. 
  713). 
  The 
  umbilical 
  cord 
  was 
  ordinarily 
  cut 
  with 
  

   a 
  flint 
  knife 
  (Latcham, 
  1922 
  b, 
  p. 
  561). 
  Various 
  plant 
  medicines 
  were 
  

   used 
  to 
  facilitate 
  delivery; 
  also, 
  recently 
  at 
  least, 
  a 
  decoction 
  of 
  Datura 
  

   stramonium 
  to 
  deaden 
  the 
  pains; 
  and 
  during 
  and 
  for 
  a 
  while 
  after 
  

   delivery, 
  the 
  mother 
  took 
  no 
  cold 
  drink 
  (Gusinde, 
  1936, 
  pp. 
  561, 
  S55 
  f 
  

   and 
  passim). 
  

  

  The 
  mother 
  bathed 
  the 
  infant 
  and 
  herself 
  in 
  a 
  stream 
  or 
  in 
  the 
  

   sea 
  right 
  after 
  birth. 
  After 
  remaining 
  in 
  seclusion 
  8 
  days, 
  or 
  in 
  some 
  

   cases 
  less, 
  she 
  returned 
  with 
  the 
  child 
  for 
  the 
  naming 
  feast. 
  At 
  this 
  

  

  