WHOLE VOL. ARAUCANIAN CHILD LIFE — HILGER I45 



Groups of families from several neighboring localities meet for the 

 performance of a qillatun. Quoting a 33-year-old Conaripe man on 

 whose land the qillatun is held : "Mapuche settlements in our vicinity, 

 that is on this side of the Argentine line, that celebrate the r)illatun 

 somewhere, jointly with the others, are Cofiaripe, Llanchahue, Pucura, 

 Pullinque, Tracapulli, Kayumapu, Koiweku, Koskos, Lonkon, 

 Reweku, Kariline, Kikine, Karango, Huechulafken, Limai. Two or 

 three of these localities join to celebrate the qillatun — one locality 

 decides to hold a qillatun, and then invites one or two others." For 

 Panguipulli area the ceremonial had been held in three places between 

 January 17 and 31, 1947, namely in Shoshuenco, Huitag, and 

 Payahuinte. The families from neighboring settlements had attended 

 each celebration. 



The rjillatun is always conducted on a grassy plot, usually in a glade, 

 reserved for the purpose ; for Alepue area this plot is in Maiquillahue, 

 "the most level pampa in the area." 'T have noticed," said a non- 

 Araucanian, "that the Mapuche do not utilize this plot for any other 

 purpose; it is never plowed under, nor are animals grazed on it," 

 Quoting a Coiiaripe man : "The qillatun for Conaripe is held on my 

 land ; it was held there when my grandfather and my father owned the 

 land. It is because of this tradition that it is so difficult for me to 

 refuse to let the people hold it there. Every year during its celebration, 

 there is damage done to my wheat in the adjoining field, and to my 

 fences, also. I have often complained about this. I myself do not 

 believe in the rjillatun, nor do many other young people, but we re- 

 spect it as the religion of our old people who have faith in it, and 

 who encourage its continuance. We attend because we can renew 

 acquaintances and visit, and there is much good food to eat, too !" 



The leader of the ijillatun announces the date for the celebration 

 and sends out summons to the people through men who assist him in 

 the ceremonial; informants called them captains and sergeants. In 

 Alepue area, the cacique is the leader; in Cofiaripe and Panguipulli 

 areas, he is a person known as qenpin, and, when spoken of in Spanish, 

 as prophet. In no area did the machi have duties of leadership in the 

 qillatun by virtue of his status ; in fact, a machi was not allowed to 

 be the leader. The ijenpin, according to Felix Jose (191 6, vol. i, pp. 

 55-56), is the person who leads the prayer and delivers orations in the 

 rjillatun for all present, and directs the activities connected with the 

 sacrifices of the entire group, as well as the individual sacrifices of- 

 fered by each family ; one can consider the rjenpin as a class of priests 

 although they do not ordinarily slaughter the animal to be sacrificed. 

 My informants noted that the prophet inherits his position from 



