WHOLE VOL. ARAUCANIAN CHILD LIFE — HILGER 25I 



indicates it. It is held for the welfare of all the people, especially 

 those attending the ceremonial. 



Black art is practiced by witches, both men and women, upon per- 

 sons or property, in revenge. Witches are hired and exercise their art 

 through an object as a medium. Being a witch is not a profession, 

 such as being a machi is, but occasionally a machi is a witch, also. 



Conjuring is ascribed to the machi, but it does not seem to have 

 been resorted to often. Both good and bad omens were believed in, 

 but neither seems to have had any great significance. 



Death, and belief in life after death. — Nocturnal calls of certain 

 animals foretell death. Death is unfailingly caused by poisoning, 

 except in cases of accident, violence, or suicide. In Conaripe area, 

 having oneself photographed is also believed to be a cause of death. 



Relatives of a dying person are summoned and remain until after 

 the burial. The dying person is generally dressed in his best clothes. 

 There are no facial or skin decorations. Formerly, personal silver 

 accessories were buried with the person. According to Cooper's 

 sources the rites and observances connected with death and mourning 

 were complex and differed somewhat according to period and region, 

 and also according to the rank, status, sex, and age of the deceased. 

 Only a few of the customs recorded by him exist today. 



Women and children in Panguipulli and Conaripe areas, but not in 

 Alepue area, attend burials. Burials of related families have al- 

 ways been in the same cemetery. Formerly each grave had a wooden 

 marker ; today, nearly every grave has a cross at the head end. 



The abode of the dead was believed to be in the volcanoes. The 

 journey there begins immediately after death, but an occasional spirit 

 haunts the ruka it inhabited in life, and also the area about it, and does 

 annoying things. Only vague ideas regarding life after death exist. 



Formerly, there were no exterior signs of mourning ; today, customs 

 of Chileans are often followed. 



Tribal government. — Formerly, the cacique was the head of the 

 local unit of government, that is, an area occupied generally by related 

 families. He was assisted by men of his choice. Laws were made by 

 the male population, acting as a body, but the cacique was responsible 

 for their interpretation and enforcement. At the cacique's death his 

 eldest son inherited his place, unless the people did not recognize 

 this son as an able man, in which case another son was designated ; or 

 if no son was considered capable, a man from another family was 

 selected. When the men assembled to select a cacique, women had the 

 right to express an opinion. 



Although a cacique had no emblem of power, he was easily dis- 



