﻿746 
  SOUTH 
  AMERICAN 
  INDIANS 
  [B. 
  A. 
  E. 
  Bull. 
  143 
  

  

  Carvallo 
  i 
  Goyeneche 
  (1876, 
  p. 
  137) 
  held 
  that 
  the 
  Mapuche 
  had 
  no 
  

   concept 
  of 
  a 
  Supreme 
  Being 
  and 
  that 
  Molina's 
  names 
  for 
  him 
  were 
  the 
  

   inventions 
  of 
  missionaries. 
  But 
  the 
  case 
  may 
  not 
  be 
  as 
  simple 
  as 
  this 
  

   markedly 
  unsympathetic 
  chronicler 
  of 
  the 
  Araucanians 
  made 
  it. 
  

   Some 
  of 
  Molina's 
  names 
  for 
  the 
  Supreme 
  Being, 
  taken 
  perhaps 
  from 
  

   Febres 
  (1882) 
  or 
  L. 
  de 
  Valdivia 
  (1887), 
  such 
  as 
  Vilpepilvoe 
  (cf. 
  Argen- 
  

   tine 
  Araucanian 
  names: 
  Pepilf6e, 
  Barbara, 
  1879, 
  p. 
  161; 
  Filpepilfoe, 
  

   Milanesio, 
  1898, 
  p. 
  41) 
  and 
  Vilvemvoe 
  are 
  pretty 
  surely 
  of 
  Christian 
  

   origin. 
  But 
  others, 
  such 
  as 
  Guenu-pillan 
  (cf. 
  Felix 
  Jose, 
  1910, 
  p. 
  227, 
  

   Wenu 
  Key 
  Fucha, 
  " 
  Above 
  King 
  Old"), 
  Buta-gen 
  (cf. 
  Argentine 
  

   Araucanian 
  names 
  for 
  Supreme 
  Being: 
  Fecha 
  huentu, 
  "great 
  man," 
  

   Barbara, 
  1930, 
  p. 
  48; 
  Vita 
  OuSnetrou, 
  "great 
  man," 
  Guinnard, 
  1864, 
  

   pp. 
  82, 
  145; 
  Cuchauentru, 
  "great 
  man," 
  Mansilla, 
  1877, 
  2:32; 
  Feta 
  

   huentru, 
  Moreno, 
  1879, 
  pp. 
  108, 
  114), 
  and 
  great 
  Toqui 
  (cf. 
  Toquichen, 
  

   Falkner, 
  1935, 
  p. 
  114, 
  and 
  variants 
  of 
  ^anechen, 
  infra), 
  have 
  a 
  more 
  

   aboriginal 
  ring. 
  

  

  East 
  of 
  the 
  Andes, 
  among 
  the 
  Argentine 
  Araucanians, 
  the 
  Supreme 
  

   Being 
  concept 
  is 
  recorded 
  consistently 
  by 
  our 
  chief 
  19th-century 
  

   observers— 
  La 
  Vaulx 
  (1901, 
  pp. 
  139, 
  178-79), 
  Milanesio 
  (1898, 
  pp.41- 
  

   42), 
  Moreno 
  (1879, 
  pp. 
  10, 
  108, 
  113-14), 
  Mansilla 
  (1877, 
  2:32), 
  Cox 
  

   (1863, 
  p. 
  172), 
  Guinnard 
  (1864, 
  pp 
  82, 
  145-48, 
  237), 
  Barbara 
  (1879, 
  

   pp. 
  102, 
  161; 
  1930, 
  p. 
  48), 
  D'Orbigny 
  (1835-47, 
  2:259), 
  De 
  la 
  Cruz 
  

   (1836, 
  p. 
  48) 
  — 
  and 
  back 
  to 
  the 
  period 
  of 
  first 
  close 
  European 
  contact 
  

   in 
  the 
  second 
  third 
  of 
  the 
  18th 
  century 
  by 
  the 
  Jesuit 
  missionaries 
  

   of 
  the 
  1740's 
  to 
  their 
  expulsion 
  in 
  1767-68 
  (Falkner, 
  1935, 
  p. 
  114; 
  

   cf. 
  Sanchez 
  Labrador, 
  1936, 
  p. 
  65). 
  The 
  Argentine 
  "Peguenche" 
  

   observed 
  in 
  1806 
  by 
  De 
  la 
  Cruz 
  (1836, 
  p. 
  48) 
  all 
  believed 
  in 
  a 
  Supreme 
  

   Being 
  who 
  made 
  and 
  governed 
  all 
  things, 
  who 
  was 
  expected 
  to 
  look 
  

   after 
  them 
  "as 
  a 
  father," 
  who 
  protected 
  and 
  helped 
  them, 
  but 
  who 
  was 
  

   not 
  offended 
  at 
  the 
  evil 
  they 
  did. 
  According 
  to 
  Falkner 
  (1935, 
  p. 
  11 
  4), 
  

   who 
  spoke 
  Araucanian 
  and 
  who 
  had 
  been 
  in 
  close 
  contact 
  with 
  the 
  

   Araucanians 
  over 
  many 
  years 
  : 
  

  

  These 
  Indians 
  [tribes 
  of 
  Argentine 
  Pampa] 
  believe 
  in 
  two 
  superior 
  beings, 
  the 
  

   one 
  good, 
  the 
  other 
  evil. 
  The 
  good 
  power 
  is 
  called 
  by 
  the 
  Moluches 
  Toquichen, 
  

   which 
  signifies 
  governor 
  of 
  the 
  people 
  .... 
  

  

  Furthermore, 
  some 
  significant 
  correspondences 
  occur 
  between 
  

   names 
  of 
  the 
  Supreme 
  Being 
  used 
  among 
  both 
  the 
  Mapuche-Huilliche 
  

   and 
  the 
  Argentine 
  Araucanians. 
  Mapuche-Huilliche 
  ^en^chen, 
  "mas- 
  

   ter 
  of 
  men," 
  and 
  variants, 
  occurs 
  among 
  the 
  Argentine 
  Araucanians 
  

   as 
  Geunetchen 
  (La 
  Vaulx, 
  1901, 
  p. 
  139), 
  Gne-che 
  (Milanesio, 
  1898, 
  

   p. 
  41), 
  Gunechen 
  (Barbara, 
  1879, 
  pp. 
  102, 
  161), 
  correlating 
  with 
  

   "governs 
  all 
  things" 
  (De 
  la 
  Cruz, 
  1836, 
  p. 
  48), 
  Toquichen, 
  "governor 
  of 
  

   the 
  people" 
  (Falkner, 
  1935, 
  p. 
  114; 
  cf. 
  Molina, 
  1901, 
  p. 
  169, 
  "great 
  

   Toqui 
  of 
  the 
  invisible 
  world"); 
  Mapuche-Huilliche 
  ^anemapun," 
  master 
  

   of 
  the 
  land," 
  and 
  variants, 
  with 
  reyne 
  mapu 
  (Guinnard, 
  1864, 
  p. 
  147) 
  ; 
  

  

  