﻿Vol.2] 
  THE 
  ARAUCANIANS 
  — 
  COOPER 
  747 
  

  

  Mapuche-Huilliche 
  chau, 
  "father/' 
  with 
  "father" 
  (Guinnard, 
  1864, 
  

   p. 
  147), 
  chachao 
  (Mansilla, 
  1877, 
  2:32), 
  expected 
  to 
  look 
  after 
  them 
  

   "as 
  a 
  father" 
  (De 
  la 
  Cruz, 
  1836, 
  p. 
  48) 
  ; 
  Buta-gen, 
  as 
  supra. 
  And 
  on 
  

   both 
  sides 
  of 
  the 
  Andes 
  the 
  Supreme 
  Being 
  was 
  not 
  concerned 
  with 
  

   the 
  moral 
  order 
  (cf. 
  supra). 
  

  

  In 
  the 
  light 
  of 
  the 
  foregoing 
  evidence, 
  the 
  Supreme 
  Being 
  concept 
  

   can 
  be 
  clearly 
  traced 
  back 
  a 
  century 
  and 
  a 
  half 
  and 
  probably 
  two 
  

   centuries, 
  and 
  shows 
  from 
  the 
  first 
  certain 
  suggestively 
  aboriginal 
  

   features. 
  But 
  even 
  before 
  the 
  middle 
  18th 
  century, 
  the 
  Araucanians 
  

   had 
  been 
  open 
  for 
  two 
  centuries 
  to 
  much 
  European 
  influence 
  from 
  

   captives, 
  missionaries, 
  and 
  other 
  acculturational 
  agents. 
  (See 
  supra, 
  

   p. 
  696). 
  In 
  the 
  light 
  of 
  the 
  evidence 
  on 
  both 
  sides, 
  the 
  chances 
  for 
  

   aboriginal 
  or 
  European 
  origin 
  of 
  the 
  Araucanian 
  Supreme 
  Being 
  belief 
  

   seem 
  close 
  to 
  even, 
  with 
  perhaps 
  a 
  slightly 
  greater 
  probability 
  that 
  

   we 
  have 
  to 
  do 
  with 
  an 
  aboriginal 
  belief 
  which 
  has 
  been 
  appreciably 
  

   developed 
  and 
  pointed 
  up 
  as 
  a 
  result 
  of 
  White 
  influence. 
  

  

  So 
  far 
  as 
  the 
  ^illatun 
  rite 
  itself 
  is 
  concerned, 
  apart 
  from 
  and 
  waiving 
  

   the 
  question 
  of 
  the 
  prayers 
  to 
  the 
  Supreme 
  Being 
  therein, 
  its 
  charac- 
  

   teristic 
  features 
  appear 
  as 
  definitely 
  aboriginal 
  and 
  peculiar 
  to 
  the 
  

   Araucanians, 
  and 
  some 
  of 
  tbem, 
  such 
  as 
  the 
  use 
  of 
  the 
  sacred 
  Drimys 
  

   winteri 
  and 
  the 
  (sacrificial) 
  killing 
  of 
  animals, 
  can 
  be 
  traced 
  back 
  

   through 
  our 
  dated 
  historical 
  sources 
  as 
  far 
  as 
  the 
  earlier 
  decades 
  

   following 
  the 
  Contact. 
  The 
  ensemble 
  of 
  the 
  modern 
  rite 
  may, 
  of 
  

   course, 
  be 
  much 
  more 
  recent. 
  

  

  One 
  other 
  principal 
  Araucanian 
  rite, 
  the 
  new 
  year 
  rite, 
  Wunn 
  

   tripantu, 
  was 
  held 
  at 
  the 
  winter 
  solstice 
  (June 
  21 
  ; 
  latterly 
  on 
  St. 
  John's 
  

   day, 
  June 
  24), 
  and 
  was 
  characterized 
  by 
  a 
  long 
  ceremonial 
  bath 
  which 
  

   all 
  the 
  group, 
  young 
  and 
  old, 
  took 
  in 
  a 
  nearby 
  stream; 
  by 
  the 
  public 
  

   sacrifice 
  of 
  a 
  lamb; 
  by 
  prayers 
  to 
  Kanifihuenu 
  (lit. 
  "zenith," 
  a 
  name 
  

   for 
  Supreme 
  Being: 
  Felix 
  Jose, 
  1916, 
  1 
  : 
  193) 
  for 
  general 
  welfare 
  during 
  

   the 
  year; 
  and 
  by 
  an 
  obligatory 
  rest 
  (Christian 
  influence?) 
  from 
  work 
  

   throughout 
  the 
  day 
  (Claude 
  Joseph, 
  1933-34, 
  pp. 
  1063-64). 
  

  

  The 
  Pillan 
  cult. 
  — 
  In 
  contrast 
  to 
  ryanechen, 
  who 
  was 
  associated 
  with 
  

   and 
  appealed 
  to 
  mostly 
  for 
  food 
  and 
  long 
  life, 
  Pillan 
  (Pillan) 
  was 
  

   pretty 
  consistently 
  associated 
  in 
  our 
  sources 
  from 
  at 
  least 
  the 
  first 
  

   half 
  of 
  the 
  17th 
  century 
  on 
  (Marcgrav, 
  1648, 
  p. 
  286; 
  cf. 
  Febr6s, 
  

   1882, 
  s. 
  v.) 
  with 
  dramatic 
  catastrophic 
  natural 
  phenomena, 
  such 
  as 
  

   volcanic 
  eruptions, 
  thunder 
  and 
  lightning, 
  river 
  floods, 
  tidal 
  waves, 
  

   etc. 
  The 
  crops, 
  too, 
  according 
  to 
  one 
  tradition, 
  were 
  under 
  the 
  pro- 
  

   tection 
  of 
  Pillan 
  (Felix 
  Jose\ 
  1916, 
  1:181). 
  According 
  to 
  Sors 
  (1921, 
  

   p. 
  184), 
  epidemics 
  were 
  attributed 
  to 
  Pillan's 
  anger. 
  We 
  do 
  not 
  seem 
  

   to 
  have 
  any 
  information 
  on 
  what 
  was 
  supposed 
  to 
  arouse 
  Pillan's 
  ire. 
  

   Data, 
  too, 
  on 
  the 
  cult 
  of 
  Pillan 
  are 
  meager 
  and 
  scattered. 
  According 
  

   to 
  Marcgrav 
  (1648, 
  p. 
  286), 
  Pillan 
  was 
  appealed 
  to 
  by 
  the 
  Mapuche- 
  

   Huilliche 
  to 
  destroy 
  their 
  enemies, 
  and 
  tobacco 
  smoke 
  was 
  blown 
  in 
  

  

  