22 BUREAU OF AMERICAN ETHNOLOGY [Bull. 175 



straiglit" (multiple) illness if it is complicated by the ghost factor 

 or by the witchcraft factor. Thus, a quite ordinary illnCvSs which, if 

 it just happens, is a "straight" disease, has to be viewed as a "not 

 straight" disease if it is caused by witchcraft. In brief, the ghost 

 or witchcraft factors, which turned a "straight" illness into a "not 

 straight" one, are the Mohave equivalents of modern medicine's "com- 

 plications" or "secondary invaders." Hence, ahwe nyevedlii : is, ac- 

 cording to the Mohave themselves, an aggravated ("not straight") 

 form of ahwe: hahnok, wliile hiwey lak nyevedhi: is an aggi-avated 

 ("not straight") form of liiwey lak. This necessarily implies that 

 ahwe : nyevedhi : must be grouped with ahwe : hahnok and hiwey lak 

 nyevedhi : with hiwey lak. By contrast, nyevedhi : taha : na must be 

 treated as a distinct disease entity which, like a simon-pure witch- 

 craft disease (pt. 4, pp. 195-202), can occur not only as a "complica- 

 tion" or as a "secondaiy invader" in some other illness, but also by it- 

 self, as a disease sui generis. (In the same sense, certain microorga- 

 nisms which tend to attack a patient already weakened by a virus 

 illness, can invade the organism also in the absence of any preexisting 

 virus illness, ) 



(2) Active vs. passive — According to the Mohave themselves, cer- 

 tain ailments resulting from aggressive contact with aliens do not 

 cause "not straight" illnesses. For example, when discussing the 

 psychiatric disorders of scalpers, the Mohave systematically empha- 

 sized the patient's own aggressive activities rather than the influence 

 exerted upon him by the scalped foe. Moreover, they explicitly 

 called this ailment a "straight" illness. The same is also true of 

 magical courtship (pt. 1, pp. 83-87), where witchcraft simply mobi- 

 lizes and amplifies the victim's own sexual impulses. This explains 

 why disorders in which the ailing person's own activities caused his 

 illness, and in which, e.g., the slain and scalped foe played a more 

 or less passive role, being object rather than subject or actor, are dis- 

 cussed in part 1, which is devoted to the study of the disorders of 

 impulses and drives. Specifically, it explains why i\i& god Mas- 

 tamho's own psychosis, which was due to his hyperactivity as a culture 

 hero, is discussed in part 1, while the psychiatric illness of those who 

 dream of the insane Mastamho is discussed in part 4, which is devoted 

 to "exogenous" psychiatric illnesses. 



{3) Aliens= ghosts. — Fathauer (1951) and I independently con- 

 cluded that, on the affective level, the Mohave equate aliens with 

 ghosts and, especially, with the ghosts of deceased relatives. More- 

 over, it will be shown in part 4 (pp. 128-186) that the equation 

 "aliens = ghosts" can actually be extended as follows: "aliens= 

 ghosts=ghosts of relatives = actual memories of deceased relatives= 

 witches = magic substances and narcotics." Most of these equivalen- 



