WHOLE VOL. ARAUCANIAN CHILD LIFE — HILGER 389 



sisters. Each wife with her children lived either in a section of one 

 large toldo, or in a separate toldo, or in one of several attached toldos. 



Cross-cousin marriages were not institutional. Preferential mar- 

 riages were those between persons of the same jurisdiction. All other 

 marriages were tolerated, but not favored. Informants had not heard 

 of the levirate or sororate. In the early days men were usually in their 

 thirties when they married ; women, past 25 ; men sometimes married 

 a last time when about 80 years of age. 



Traditionally, the proper way to arrange a marriage was for the 

 man to tell his parents of his wish to marry a certain girl and for his 

 parents then to speak to the girl's parents about it — the girl's wishes 

 were seldom consulted. The girl's parents talked it over, but it was 

 her father that gave consent and set the bride price. In more recent 

 times, the man himself has obtained the consent of the girl's parents. 

 Today, often the man asks the girl directly, and then together they 

 ask the consent of the girl's parents. Child bethrothal occurred, but 

 whether or not it was institutional was not ascertained. Elopement 

 was never considered proper form. 



Objects used as love charms were not known, but sorcery was exer- 

 cised to obtain love. In recent years, young girls have sought to 

 learn the kind of husband that might be theirs through the interpre- 

 tation of ink or soot blotches. The families of both sides participated 

 in the marriage ceremonial. 



Desertions were, and still are, very rare. In cases of infidelity, 

 formerly, the paramour of an unfaithful wife, especially of a cacique's 

 wife, was usually killed. 



A formalized welcome was given the relatives of a woman on their 

 first visit to her after her marriage, as already stated. Mother-in-law- 

 son-in-law taboos were institutional, but not so father-in-law-daugh- 

 ter-in-law or mother-in-law-daughter-in-law taboos. No evidence was 

 found that joking relationships were institutional. 



Religion. — The belief in God as creator and the belief in God as 

 one interested in the welfare of the people both exist. God is ad- 

 dressed as "father of all" during the tribal ceremonial, the ijillatun. 

 There are no minor deities. A woman said to be with God is not a 

 deity, informants insisted ; nor are stones resembling figurines, to 

 which something akin to veneration is shown. Private prayers were 

 said to avert harm and to obtain favors. During thunderstorms they 

 were, and are, accompanied with a small offering of anything edible. 

 In one place, a special dance was performed to avert floods. No in- 

 formants claimed personal supernatural powers, or knew of anyone 

 who did so except sorcerers. 



