Devereux] MOHAVE ETHNOPSYCHIATRY AND SUICIDE 159 



To illustrate the flexibility of Harav He :ya's texts, as well as the diflaculties 

 met with when trying to record them, all versions are reproduced as recorded. 

 The numbers in parentheses indicate how often a given word was repeated. 

 First song: 



(o) Final version: miyo:a (4) look at / amay (4) sky / miyo:a (4) look 



at / amay vadho miyo heavens face-toward you'll see / . . . (This song, 



repeated several times, refers to dreams about the homestead of one's 



youth.) 



(h) First recording: \augiyu (9) meaningless? / eyo angiyu (8) ? / eyo . . . 



(11) ? /eyohaymauay ohemay hamanay ?/. 

 (c) Second recording: vidhaue to take / eyam? / amaye heavens / vidhaue 

 to take / . 

 Second song: 



(a) Final version: miyo:a (12) will see / vangi :yo (12) meaningless? 

 / hemat body, kwisau soul or shadow / idhau take / miyo: will see/. 

 (This song refers to the ghost or shadow which comes and assumes a 

 shape.) 

 (h) First recording: e-matkwisa : soul or sbadovi' / idhau take / hiyuk to 

 see / vangi :yu meaningless?/. (The interpreters first thought that "hiyuk" 

 may be an onomatopoea for hiccoughing or sneezing. In fact, one of 

 them suspected that what I had recorded as hiyuk was an actual hiccough : 

 However, Pulyi :k later on translated it as "to see.") 

 Third song: 



(a) Final version: eyam meaningless? / ama :ye heavens / vedho :a will be 

 / midha:ua will take/. (This song refers to pseudocyesis and to the 

 ghost of the dead child.) 

 (6) First recording: hongoyi meaningless / manyau monoyi where you 

 were / myoyima (2) all gone / nyoyima hohima moved on / eyam 

 hamauayh ? heavens / midho : a is there / manyaui gone invisible / monoyi 

 where you were / . 

 Fourth song : 



Final {and only) version: manga : ui (12) all gone / eyam meaningless? / 



ama :uay heavens / aniat earth / kwisa : soul or shadow / idhauem 



taken / havi :yum meaningless / anyaue vanished /. (This song refers 



to the destruction of the old homestead, when "all is over," i. e., when, 



after the death of a person, the building in which he lived is burned 



down.) 



Epilogue. — The interview with Harav He : ya had an aftermath, which casts an 



interesting sidelight upon the psychological effects of listening to a shaman 



who is discussing his powers : 



Interpreter: "After listening to Harav Herya, I dreamed of dying and became 



ill." 



Anthropologist : "I will doctor you for it and you will never dream of it again." 



Hivsu : Tupo :ma : "I, for one, do not want helpers around me when I discuss 



such things with you, because, should the assistants become ill later on, they 



will blame their illness on me. 



Comment 



(1) It is quite striking that, after specifically denying that the baby actually 

 returns to the mother's womb, Harav He :ya promptly proceeded to interpret 

 most of this illness precisely in terms of this supposedly untenable theory. This 

 seeming self-contradiction illustrates, in the anthropological frame of reference, 



