The arms of the infantry are muskets, which from the Spaniards they have learned to use with great dexterity, though bows and arrows, slings, clubs and pikes are their proper weapons. They have also their cavalry, in imitation of their conquerors; and, possessed of a good and ample breed of horses, are very excellent riders. The arms of this branch of their force are swords and lances, their system being to come to close quarters with the enemy as soon as possible. Their standards have a fine pointed star in the centre, generally white, in a field of bluish green, which is their favourite colour. Military uniforms are not used, but a species of leather dress is worn under their ordinary clothing, to defend the body from arrow, pike and sword wounds. This is doubtless of modern invention, for before the arrival of the Spaniards they had no animal of sufficient size to afford hides large or thick enough for such a purpose.
The whole of the provisions of an Araucanian army consist of the machica, or meal of parched grain. Each individual provides himself with a small bag full, which diluted with water furnishes him with sustenance until he can quarter on the enemy, an object of the last importance to the leaders. In the camp or resting-place every soldier lights a fire: a practice which during the first wars with the Spaniards (so beautifully recorded by Ercilla in his Araucania) often deceived the enemy as to their numbers. What Robertson says in praise of the Chileans must be wholly ascribed to the Araucanians, in order to avoid the confusion which would be created were we to consider the present inhabitants of Chile as the persons spoken of by that author.
After a general action or a skirmish the booty taken is equally divided among the individuals who were at the capture. They judiciously consider that rank and honours repay the leaders, and that a larger share of the booty would probably induce them to be more attentive to spoil than to conquest, to personal good than to national welfare: a policy worthy of the imitation of all nations.
Abbé Molina, in his History of Chile, speaks of sacrifices after an action; but although I inquired, when at Arauco in the year 1803, and more particularly in the province of Valdivia in 1820, I never could obtain any account from the natives which gave the least countenance to this assertion. It is possible, however, that during the first wars with the Spaniards the barbarous proceedings of the latter to the captured Indians gave rise to a retaliation which was confounded with sacrifice. Among the religious ceremonies of Araucania human sacrifices are decidedly not included.
The independent spirit of the Araucanians prevents their ever sueing for peace. The first overtures have always been made by the Spaniards, who are the only nation with which they have contended; for although the Inca Yupanqui invaded Chile about the year 1430, the northern limit of his acquired territory was, according to Garcilaso, the river Maule. When the proposals are accepted by the indians, or rather by the commanding Toqui, he lays down his insignia, which the four Toquis of the uthalmapus resume, and accompanied by the Apo-ulmenes and principal officers of the army, they adjourn to some appointed plain, generally between the rivers Bio-bio and Duqueco. The two contending chiefs, with their respective interpreters, meet, and the Araucanian claiming the precedence, speaks first, and is answered by the Spaniard. If the terms offered to the indians meet their approbation, the baton of the Spanish chief, and the war axe of the Toqui are tied together, crowned with a bunch of canelo, and placed on the spot where the conference was held. The articles of the treaty are written, but agreed to rather than signed, and they generally state the quantity and quality of the presents which the indians are to receive. The negociation ends in eating, drinking, riot and confusion. Raynal, treating of the Araucanians, says—"As these Araucanians are not embarrassed by making war, they are not apprehensive of its duration, and hold it as a principle never to sue for peace, the first overtures for which are always made by the Spaniards."
Their religion is very simple. They have a Supreme Being, whom they call Pillian, and who is at the head of a universal government, which is the prototype of their own. Pillian is the great invisible Toqui, and has his Apo-ulmenes and his Ulmenes, to whom he assigns different situations in the government, and entrusts the administration of certain affairs in this world. Meulen, the genius of good and the friend of mankind, and Wencuba that of evil, and the enemy of man, are the two principal subordinate deities. Epunamun is their genius of war; but it appears that he is seldom invoked as a protector, being only the object by which they swear to fight, destroy, &c. These three may be considered their Apo-ulmenes; and their Ulmenes are a race of genii, who assist the good Meulen in favour of mortals, and defend their interests against the enormous power of the wicked Wencuba. The Araucanians have no places of worship, no idols, no religious rites. They believe that as their God and his genii need not the worship of men, they do not require it; that they are not desirous of imposing a tribute or exacting a service, except for the good or interest of their servants; and that they thus resemble the Toquis and Ulmenes, who can call upon them to fight for their country and their liberties, but for no personal offices. They, nevertheless, invoke the aid of the good Meulen, and attribute all their evils to the influence of the wicked Wencuba.
The Spanish government has taken great pains to establish the Christian religion among the different tribes of indians in South America, and for the education of missionaries for the conversion of the Araucanians a convent of Franciscan friars, called de propaganda fide, is established at Chillan. These individuals, however, are chiefly natives of Spain, and being ordained presbyters can easily obtain a mission; and as pecuniary emoluments are attached to the employment, the order has always endeavoured to preclude Americans. There are also minor convents at Arauco, Los Angeles and Valdivia. As the missionaries only require the young indians to learn a few prayers, attend mass on particular days, and confess themselves once a year, they make some proselytes; but in the year 1820, when the Spanish government was overthrown at Valdivia, the indians immediately accused their missionaries of being enemies to the newly-established system, and requested their removal. Another proof of dislike to the priests, if not to the religion, is, that they are generally massacred when any revolution takes place among the indians. Such was the case in 1792 at Rio-bueno.[2] According to the confessions of those who were taken and tried upon that occasion, their plan was to burn all the missions, and murder the missionaries.
Witchcraft and divination are firmly believed by the Araucanians. Any accident that occurs to an individual or family is attributed to the agency of the former, and for a due discovery they consult the latter. Particular attention is paid to omens, such as the flight of birds, and dreams. These are either favourable or otherwise according to the bird seen, or the direction of its flight, &c. An Araucanian who fears not his foe on the field of battle, nor the more dreadful hand of the executioner, will tremble at the sight of an owl. They have also their ghosts and hobgoblins: but is there any nation on earth so far removed from credulity as not to keep the Araucanians in countenance in these matters?
The belief of a future state and the immortality of the soul is universal among the indians of South America. The Araucanians agree with the rest in expecting an eternal residence in a beautiful country, to which all will be transferred. Pillian is too good to inflict any punishment after death for crimes committed during life. They believe that the soul will enjoy the same privileges in a separate state which it possessed whilst united to the body. Thus the husband will have his wives, but without any spiritual progeny, for the new country must be peopled with the spirits of the dead. Like the ancients, they have their ferryman, or rather ferrywoman, to transport them thither. She is called Tempulagy, being an old woman who takes possession of the soul after the relations have mourned over the corpse, and who conveys it over the seas to the westward, where the land of expectation is supposed to exist.
When an indian becomes enamoured of a female, or wishes to marry her, he informs her father of his intention, and if his proposals be accepted, the father at a time agreed upon sends his daughter on a pretended errand. The bridegroom with some of his friends is secreted on the route she has to take: he seizes the girl, and carries her to his house, where not unfrequently her father and his friends have already arrived to partake of the nuptial feast, and receive the stipulated presents, which consist of horses,
