﻿Vol.2] 
  THE 
  ARAUCANIANS 
  — 
  COOPER 
  743 
  

  

  1911, 
  pp. 
  236-46; 
  1929, 
  1:438-46; 
  Housse, 
  1939, 
  pp. 
  103-12; 
  Moesbach, 
  

   1936, 
  pp. 
  371-94; 
  Robles 
  Rodriguez, 
  1942, 
  pp. 
  9-36.) 
  This 
  rite 
  dif- 
  

   fered 
  considerably 
  in 
  detail 
  from 
  place 
  to 
  place, 
  it 
  would 
  seem, 
  to 
  judge 
  

   from 
  variations 
  in 
  the 
  accounts. 
  The 
  main 
  features 
  were 
  the 
  following: 
  

   A 
  master 
  of 
  ceremonies, 
  called 
  ^en'pin, 
  an 
  older 
  man 
  respected 
  for 
  age 
  

   and 
  character 
  (distinct 
  from 
  machi), 
  who 
  presided 
  over 
  the 
  rite; 
  the 
  

   setting 
  of 
  the 
  day 
  for 
  the 
  rite 
  and 
  preliminary 
  slaughtering 
  of 
  animals 
  

   and 
  preparation 
  of 
  chicha 
  for 
  the 
  feast; 
  the 
  rewe, 
  a 
  branch 
  or 
  branches 
  

   of 
  Drimys 
  winteri, 
  Aristotelia 
  maqui, 
  and 
  sometimes 
  others, 
  stuck 
  in 
  the 
  

   ground 
  or 
  tied 
  to 
  a 
  thick 
  pole 
  or 
  log 
  which 
  was 
  firmly 
  embedded 
  in 
  the 
  

   earth 
  (fig. 
  83) 
  ; 
  the 
  erection 
  of 
  the 
  lla^illa^i, 
  a 
  quadrangular 
  platform, 
  

   which 
  served 
  as 
  a 
  sort 
  of 
  altar 
  (fig. 
  84) 
  ; 
  repeated 
  execution 
  of 
  the 
  awiin, 
  

   an 
  encircling 
  of 
  the 
  rewe 
  and 
  altar 
  by 
  the 
  people 
  on 
  horseback 
  and 
  

   afoot; 
  the 
  sacrifice 
  of 
  animals, 
  usually 
  lambs, 
  with 
  cutting 
  off 
  of 
  the 
  

   ears 
  and 
  offering 
  the 
  blood 
  to 
  the 
  Supreme 
  Being 
  in 
  plates 
  placed 
  on 
  the 
  

   altar; 
  a 
  dipping 
  of 
  Aristotelia 
  maqui 
  branches, 
  carried 
  by 
  each 
  of 
  the 
  

   participants, 
  in 
  chicha, 
  sucking 
  the 
  chicha 
  off 
  and 
  spitting 
  it 
  out 
  

   toward 
  the 
  sky, 
  and 
  asperging 
  with 
  the 
  dipped 
  branches, 
  four 
  times; 
  

   dancing 
  and 
  singing; 
  repeated 
  prayers 
  by 
  the 
  master 
  of 
  ceremony 
  and 
  

   others 
  to 
  the 
  Supreme 
  Being, 
  particularly 
  for 
  food, 
  for 
  good 
  crops, 
  for 
  

   increase 
  of 
  the 
  flocks 
  and 
  herds, 
  for 
  good 
  growing 
  weather, 
  for 
  long 
  life 
  

   for 
  children 
  and 
  for 
  elders, 
  and 
  for 
  the 
  welfare 
  of 
  all 
  members 
  of 
  the 
  

   family 
  and 
  group. 
  The 
  rite 
  ended 
  with 
  the 
  usual 
  eating 
  and 
  drinking 
  

   feast. 
  

  

  In 
  some 
  cases 
  the 
  machi 
  took 
  a 
  leading 
  part 
  in 
  the 
  ^illatun 
  rite, 
  

   with 
  her 
  characteristic 
  performances, 
  such 
  as 
  ascending 
  the 
  rewe, 
  

   swooning, 
  and 
  on 
  falling, 
  being 
  caught 
  in 
  a 
  blanket. 
  (Cf 
  ., 
  e. 
  g., 
  Housse, 
  

   1939, 
  pp. 
  105-10; 
  see 
  also 
  infra 
  under 
  Shamanism, 
  p. 
  750.) 
  

  

  In 
  some 
  sections 
  and 
  very 
  commonly 
  in 
  association 
  with 
  the 
  ^illatun 
  

   rite, 
  even 
  in 
  some 
  cases 
  as 
  an 
  integral 
  part 
  of 
  it, 
  was 
  carried 
  out 
  the 
  

   konchotun 
  rite. 
  This 
  latter 
  is 
  the 
  rite 
  previously 
  referred 
  to 
  (see 
  

   Sociopolitical 
  Culture, 
  p. 
  727), 
  under 
  which 
  one 
  person 
  gives 
  a 
  lamb 
  to 
  

   another 
  and 
  the 
  lamb 
  is 
  then 
  killed 
  and 
  partaken 
  of 
  jointly 
  as 
  a 
  symbol 
  

   of 
  special 
  friendship 
  between 
  the 
  two. 
  When 
  this 
  konchotun 
  rite 
  is 
  

   performed 
  as 
  part 
  of 
  the 
  rjillatun 
  rites, 
  the 
  blood 
  of 
  the 
  lamb 
  may 
  be 
  

   put 
  in 
  a 
  receptacle 
  and 
  placed 
  on 
  the 
  Tjillatiin" 
  altar" 
  (Moesbach, 
  1936, 
  

   p. 
  390). 
  

  

  Is 
  the 
  concept 
  of 
  the 
  Supreme 
  Being, 
  with 
  the 
  associated 
  public 
  and 
  

   private 
  cults, 
  aboriginal 
  or 
  the 
  result 
  of 
  a 
  reflection 
  of 
  missionary 
  influ- 
  

   ence? 
  An 
  answer 
  cannot 
  easily 
  be 
  given. 
  Some 
  features 
  of 
  the 
  

   concept, 
  such 
  as 
  the 
  titles 
  King 
  and 
  Queen, 
  are 
  clearly 
  European. 
  

   Certain 
  other 
  features, 
  such 
  as 
  ambisexuality, 
  and 
  the 
  absence 
  of 
  

   prayer 
  for 
  forgiveness, 
  of 
  relation 
  to 
  the 
  moral 
  order, 
  of 
  future 
  reward 
  

   and 
  punishment, 
  and 
  of 
  still 
  more 
  distinctive 
  Christian 
  doctrines, 
  and 
  

   the 
  emphasis 
  in 
  prayer 
  on 
  food 
  and 
  long 
  life, 
  look 
  decidedly 
  aboriginal. 
  

  

  