ceives extensive instruction in the utilization of native 
medicinal plants which form the physical basis of her 
healing powers. She is at once doctor and magician, 
playing a decidedly benevolent role in the community, 
in contrast to the sorcerer or kalh'u whose role is decidedly 
evil (Faron, 1968). Using her magical powers, the machi 
may determine the cause of someone’s death, foretell the 
future, bring good or bad luck and discover stolen ob- 
jects. Such acts of divination are common shamanistic 
practices among New World peoples. 
The curing ceremony of the machi, known as the ma- 
chitun, is a complex ritual deeply rooted in cultural tra- 
ditions. This ceremony varies considerably from place 
to place, for each macht conducts the rites as learned in 
her own region. ‘There are, however, several practices in 
common throughout the area. The trance state of the 
macht is nearly always basic to the ceremony. Other as- 
pects are the use of the sacred canelo tree (Drimys Win- 
tert), the playing of a small drum (the Aultrun) by the 
macht and the fumigation of the patient with tobacco 
smoke. The machi usually has a sacred pole or rewe con- 
structed near her hut. This consists of a trunk of canelo 
with rough-hewn steps cut in the form of a ladder. It is 
planted in the ground with smaller branches tied around 
it. 
During the machitun, the macht smokes constantly and 
plays her drum with a monotonous rhythm. She is usu- 
ally accompanied by one or more assistants who dance 
and sing a hypnotizing chant, designed to intensify the 
machi’s trance. When the machi reaches a highly trans- 
formed state of mind, she climbs up the rewe while her 
helpers dance around. She then falls into a swoon, often 
epileptic in nature, and is caught in a blanket held by 
her assistants beneath. At this time, the source of the 
sickness or perpetrator of evil is revealed to her. The 
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