﻿504 
  ANNUAL 
  REPORT 
  SMITHSONIAN 
  INSTITUTION, 
  1922. 
  

  

  which 
  the 
  otters 
  were 
  diving 
  with 
  them. 
  After 
  they 
  had 
  gone 
  along 
  for 
  a 
  

   while 
  longer 
  they 
  said 
  they 
  were 
  near 
  the 
  town. 
  . 
  . 
  

  

  When 
  he 
  entered 
  [the 
  house] 
  he 
  saw 
  many 
  shamans 
  gathered 
  in 
  the 
  

   house. 
  He 
  plainly 
  saw 
  a 
  bone 
  spear 
  on 
  the 
  surface 
  of 
  the 
  body 
  of 
  the 
  sick 
  

   otter. 
  Just 
  before 
  this, 
  some 
  persons 
  had 
  gone 
  hunting 
  from 
  the 
  town 
  where 
  

   Te 
  !aawu'nk 
  ! 
  lived. 
  They 
  speared 
  a 
  white 
  land-otter 
  with 
  a 
  spear. 
  The 
  

   creature 
  that 
  carried 
  it 
  away 
  was 
  sick 
  here 
  . 
  . 
  . 
  

  

  He 
  began 
  at 
  once 
  to 
  act 
  like 
  a 
  shaman. 
  After 
  he 
  had 
  danced 
  around 
  the 
  

   fire 
  for 
  a 
  while 
  he 
  pulled 
  out 
  the 
  spear, 
  and 
  the 
  sick 
  otter 
  stopped 
  moaning. 
  

   After 
  he 
  had 
  acted 
  for 
  a 
  while 
  he 
  pushed 
  it 
  back 
  into 
  the 
  same 
  place. 
  . 
  . 
  

   After 
  he 
  had 
  danced 
  around 
  the 
  fire 
  a 
  while, 
  he 
  pulled 
  out 
  the 
  spear. 
  He 
  

   pushed 
  it 
  in 
  again. 
  He 
  pulled 
  it 
  out, 
  and 
  stopped 
  performing. 
  He 
  put 
  it 
  in 
  

   again, 
  and 
  the 
  otter 
  began 
  again 
  to 
  suffer. 
  He 
  now 
  performed 
  again, 
  and 
  he 
  

   pulled 
  out 
  the 
  spear 
  for 
  the 
  last 
  time. 
  The 
  chief's 
  son 
  was 
  saved. 
  

  

  The 
  corresponding 
  performance 
  of 
  our 
  own 
  people 
  has 
  been 
  

   briefly 
  described 
  by 
  Eells 
  (Smithsonian 
  Keport 
  for 
  1887) 
  : 
  

  

  There 
  were 
  two 
  fires. 
  . 
  . 
  and 
  the 
  doctor 
  was 
  between 
  them 
  on 
  his 
  knees 
  

   on 
  the 
  gravel. 
  He 
  was 
  stripped 
  to 
  the 
  waist, 
  having 
  only 
  pantaloons 
  and 
  boots 
  

   on, 
  and 
  faced 
  the 
  woman. 
  He 
  had 
  a 
  small 
  tub 
  of 
  water. 
  . 
  . 
  He 
  worked 
  up 
  

   to 
  the 
  woman 
  and, 
  as 
  near 
  as 
  I 
  could 
  see, 
  placed 
  his 
  mouth 
  on 
  her 
  chest 
  or 
  

   shoulders 
  and 
  sucked 
  very 
  strongly 
  and 
  then 
  blew 
  out 
  of 
  his 
  mouth 
  with 
  all 
  

   his 
  force, 
  making 
  a 
  great 
  noise, 
  sometimes 
  blowing 
  into 
  the 
  air, 
  always 
  re- 
  

   maining 
  on 
  his 
  knees. 
  

  

  On 
  another 
  occasion 
  the 
  " 
  doctor 
  " 
  put 
  his 
  hands 
  in 
  water, 
  having 
  

   warmed 
  them 
  a 
  little, 
  and 
  then 
  placed 
  them 
  on 
  the 
  woman's 
  side, 
  

   her 
  dress 
  having 
  been 
  opened 
  and 
  partly 
  taken 
  down 
  for 
  the 
  pur- 
  

   pose, 
  arid 
  he 
  acted 
  as 
  if 
  he 
  were 
  trying 
  to 
  draw 
  out 
  something. 
  This 
  

   was 
  done 
  a 
  second 
  time, 
  when 
  he 
  plunged 
  into 
  water, 
  placed 
  his 
  

   mouth 
  next 
  to 
  them 
  and 
  blew 
  suddenly 
  and 
  powerfully 
  a 
  few 
  

   times 
  * 
  * 
  *. 
  

  

  It 
  is 
  perfectly 
  plain, 
  I 
  think, 
  where 
  the 
  Shaker 
  idea 
  of 
  curing 
  

   sickness 
  by 
  taking 
  something 
  away 
  from 
  the 
  patieM 
  took 
  its 
  origin. 
  

   The 
  " 
  Shaker 
  " 
  apostles 
  were 
  in 
  fact 
  called 
  " 
  blowers" 
  or 
  Shapupu- 
  

   'lema 
  by 
  the 
  Yakima 
  east 
  of 
  the 
  Cascades, 
  evidently 
  because 
  they 
  

   utilized 
  the 
  type 
  of 
  performance 
  just 
  described. 
  The 
  notion 
  that 
  

   it 
  is 
  sin 
  which 
  is 
  to 
  be 
  removed 
  is 
  of 
  course 
  an 
  infiltration 
  into 
  the 
  

   Indian's 
  point 
  of 
  view 
  of 
  Christian 
  preachments. 
  

  

  It 
  is 
  noteworthy 
  that 
  in 
  the 
  very 
  region 
  on 
  Puget 
  Sound 
  in 
  which 
  

   the 
  Shaker 
  religion 
  evolved, 
  the 
  principal 
  religious 
  performance, 
  

   which 
  is 
  known 
  as 
  the 
  "Spirit 
  Canoe" 
  or 
  SbEtEtda'q 
  ceremonial, 
  

   was 
  a 
  tribal 
  observance 
  whose 
  purpose 
  was 
  to 
  heal 
  the 
  sick. 
  This 
  

   has 
  been 
  described 
  by 
  Haeberlin 
  in 
  the 
  American 
  Anthropologist 
  

   (n. 
  s. 
  vol. 
  20) 
  and 
  by 
  Dorsey 
  in 
  the 
  Bulletin 
  of 
  the 
  Free 
  Museum 
  of 
  

   the 
  University 
  of 
  Pennsylvania 
  (vol. 
  3). 
  The 
  existence 
  of 
  this 
  old 
  

   healing 
  ceremonial 
  accounts, 
  I 
  think, 
  for 
  the 
  religious 
  fervor 
  that 
  

   attends 
  the 
  healing 
  of 
  the 
  sick 
  by 
  the 
  Shakers. 
  It 
  is 
  an 
  old 
  tribal 
  

   tradition 
  with 
  them 
  that 
  treating 
  the 
  sick 
  is 
  a 
  proper 
  occasion 
  for 
  

  

  