﻿Vol.2] 
  THE 
  ARATJCANIANS 
  — 
  COOPER 
  735 
  

  

  blood 
  specimens 
  or 
  of 
  the 
  gall 
  bladder 
  of 
  the 
  dead 
  person, 
  the 
  human 
  

   or 
  supernatural 
  agent 
  that 
  caused 
  the 
  death; 
  extracting 
  the 
  viscera 
  

   and 
  smoking 
  the 
  body 
  on 
  a 
  frame 
  with 
  a 
  fire 
  of 
  the 
  sacred 
  Drimys 
  

   winteri 
  wood, 
  which 
  gives 
  dense 
  fumes; 
  keeping 
  the 
  body 
  on 
  this 
  

   frame 
  or 
  on 
  a 
  bier 
  for 
  a 
  considerable 
  time, 
  even 
  2, 
  3, 
  or 
  more 
  months 
  

   until 
  everything 
  — 
  coffin, 
  chicha, 
  food, 
  gifts 
  — 
  could 
  be 
  gotten 
  ready 
  

   for 
  the 
  burial; 
  visiting 
  by 
  relatives 
  and 
  friends 
  who 
  brought 
  gifts, 
  

   including 
  chicha, 
  drank 
  toasts 
  to 
  the 
  dead, 
  and 
  placed 
  the 
  gifts 
  around 
  

   the 
  body; 
  making 
  of 
  chicha 
  libations 
  and 
  lustrations; 
  much 
  feasting 
  

   and 
  chicha 
  drinking 
  by 
  relatives 
  and 
  friends; 
  and 
  washing 
  the 
  body 
  

   and 
  dressing 
  it 
  in 
  new 
  clothes. 
  

  

  Each 
  family 
  or 
  lineage 
  had 
  its 
  own 
  burial 
  ground 
  near 
  the 
  dwelling, 
  

   in 
  a 
  grove 
  or 
  on 
  a 
  hill, 
  to 
  which 
  the 
  body 
  was 
  carried 
  in 
  procession, 
  

   on 
  a 
  stretcher 
  or 
  in 
  the 
  coffin. 
  The 
  coffin, 
  at 
  least 
  for 
  prominent 
  

   men, 
  was 
  ordinarily 
  a 
  log 
  hewn 
  hollow 
  in 
  dugout-canoe 
  shape, 
  covered 
  

   with 
  a 
  similar 
  inverted 
  dugout 
  or 
  heavy 
  planking; 
  in 
  more 
  recent 
  

   times, 
  a 
  plank 
  box. 
  Burial, 
  in 
  modern 
  times 
  in 
  a 
  dug 
  grave, 
  was 
  

   formerly 
  as 
  a 
  rule 
  on 
  the 
  surface. 
  Adornments 
  and 
  belongings, 
  

   according 
  to 
  the 
  sex 
  of 
  the 
  deceased, 
  were 
  deposited 
  in 
  and/or 
  around 
  

   the 
  coffin, 
  and 
  it 
  was 
  covered 
  with 
  a 
  mound 
  of 
  earth 
  or 
  rocks. 
  An 
  

   alternative 
  method, 
  reported 
  by 
  Gonzalez 
  de 
  Najera 
  (1889, 
  p. 
  50) 
  

   for 
  caciques, 
  was 
  to 
  place 
  the 
  covered 
  dugout 
  coffin 
  up 
  from 
  the 
  

   ground, 
  wedged 
  in 
  trees 
  or 
  resting 
  on 
  heavy 
  forked 
  posts. 
  

  

  Since 
  as 
  early 
  at 
  least 
  as 
  the 
  second 
  half 
  of 
  the 
  18th 
  century 
  (Car- 
  

   vallo 
  i 
  Goyeneche, 
  1876, 
  p. 
  140; 
  McClafferty, 
  1932, 
  pp. 
  47-48), 
  horses 
  

   were 
  killed 
  over 
  the 
  grave 
  of 
  a 
  man, 
  and, 
  at 
  least 
  for 
  more 
  prominent 
  

   men, 
  a 
  horse 
  skin 
  was 
  hung 
  up 
  at 
  the 
  grave 
  over 
  a 
  transverse 
  pole 
  

   resting 
  on 
  two 
  forked 
  poles 
  (fig. 
  79, 
  from 
  Smith, 
  1855, 
  p. 
  172), 
  and 
  a 
  

   lance 
  with 
  an 
  attached 
  banderole 
  implanted 
  upright 
  in 
  the 
  ground. 
  

   In 
  the 
  Huilliche 
  country, 
  graves 
  were 
  sometimes 
  surrounded 
  with 
  a 
  

   sort 
  of 
  fence 
  made 
  of 
  roughly 
  hewn 
  boards 
  (fig. 
  80) 
  and 
  posts 
  crudely 
  

   carved 
  in 
  human 
  form 
  were 
  set 
  up 
  (pi. 
  153, 
  top, 
  left) 
  (Smith, 
  1855, 
  

   p. 
  309; 
  Moesbach, 
  1936, 
  p. 
  405). 
  

  

  There 
  is 
  no 
  ethnological 
  or 
  archeological 
  evidence 
  of 
  cremation 
  of 
  

   corpses, 
  apart 
  from 
  the 
  practice 
  of 
  burning 
  the 
  bodies 
  of 
  warriors 
  killed 
  

   in 
  battle 
  far 
  from 
  home 
  and 
  of 
  transporting 
  the 
  ashes 
  back 
  for 
  burial 
  

   (Rosales, 
  1877-78, 
  1:163). 
  There 
  is 
  archeological 
  evidence 
  of 
  both 
  

   cist 
  and 
  urn 
  burial 
  in 
  Mapuche-Huilliche 
  territory 
  (Latcham, 
  1915 
  b, 
  

   pp. 
  211-12, 
  235; 
  1922 
  b, 
  pp. 
  765-66; 
  1928 
  b, 
  pp. 
  206-7, 
  figs. 
  5-6), 
  but 
  

   no 
  historic 
  record 
  of 
  such 
  burial 
  among 
  the 
  Mapuche-Huilliche. 
  

  

  In 
  some 
  cases 
  simple 
  anniversary 
  rites 
  occurred. 
  It 
  was 
  not 
  per- 
  

   missible 
  to 
  mention 
  the 
  name 
  of 
  a 
  deceased 
  person. 
  (For 
  fuller 
  details 
  

   on 
  burial 
  customs, 
  cf. 
  Latcham, 
  1915 
  b, 
  pp. 
  272-300.) 
  

  

  Concept 
  of 
  soul 
  and 
  future 
  life. 
  — 
  The 
  human 
  soul 
  or 
  spirit 
  was 
  called 
  

   pollti 
  (palli, 
  pulli), 
  am, 
  alwe, 
  lolin, 
  aiwifi. 
  Such 
  differences 
  of 
  meaning 
  

  

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