Devereux] MOHAVE ETEINOPSYCHIATRY AND SUICIDE 393 



ing around on the reservation, without stopping at any particular 

 home, spreading the epidemic everywhere. 



(4) A witch may betray himself by bewitching a relative of some- 

 one whom he notoriously hates, so as to grieve his enemy (Case 102). 

 He allegedly never bewitches anyone he dislikes, since he does not 

 care to have such a person join his ghostly retinue. 



(5) A witch may be known to be ambivalent about someone whom 

 he loves, but is also angry with, at the same time. "In such cases the 

 witch does not hate his victim — he really loves his victim." Such a 

 witch reveals his identity by bewitching someone he is Imown both to 

 love and to be angry with (Case 101). 



(6) The witch may betray himself by bewitching several of his 

 own relatives whom he loves but who have angered him. It does not 

 matter in this context whether the victim is a spouse (Case 49) or a 

 blood relative, since incestuous dream relations with one's blood kin 

 are said to be especially thrilling (Devereux, 1939 a). 



(7) A witch betrays himself by bewitching a professional rival, or a 

 shaman who disparaged his powers (Case 50) or who explained his 

 own powers in a different way (Devereux, 1957 b), or else one who be- 

 witched one of his relatives. 



( 8 ) 'When bewitching a person, the witch may appear to that person 

 without any disguise whatsoever. 



(9) The witch may decide not to "seal the lips" of his victim, thus 

 permitting his victim to reveal his identity. In so doing, he actually 

 makes a kind of vicarious confession. 



(10) The witch may be overly eager to be with his victim. If his 

 victim dies too slowly, the witch sends his shadow to visit the ailing 

 person. Only by haunting the victim in this manner can he keep 

 himself from visiting his victim in person. 



(11) The witch may refuse to deny accusations of witchcraft and 

 may calmly wait for the killers to arrive (Case 99). Wliether a 

 shaman's denials are believed or not will, of course, depend on his 

 general reputation. "When Sudhurra (Case 44) unjustly accused 

 Hivsu: Tupo:ma, who was actually trying to cure him, the deeply 

 distressed old shaman's denials were generally believed. By contrast, 

 even though Kwathany Hi :wa denies with tears in his eyes the re- 

 peated accusations of members of his own family that he is a witch, 

 his denials are not believed by anyone. However, even an unjustly 

 accused good shaman may become angry enough to refuse to deny 

 accusations and may even behave in a provocative manner (McNichols, 

 1944). 



(12) A witch who started an epidemic among children may learn 

 that a child whom he liked died in the epidemic. This will upset him 

 so much that he will decide to confess his guilt. 



