﻿moo.ney.] 
  FORMULA 
  TO 
  DESTROY 
  LIFE. 
  393 
  

  

  he 
  employs 
  the 
  countercharrns 
  of 
  some 
  more 
  powerful 
  shaman, 
  his 
  

   soul 
  begins 
  to 
  shrivel 
  up 
  and 
  dwindle, 
  and 
  within 
  seven 
  days 
  he 
  is 
  

   dead. 
  When 
  it 
  is 
  found 
  that 
  the 
  spell 
  has 
  no 
  effect 
  upon 
  the 
  in- 
  

   tended 
  victim 
  it 
  is 
  believed 
  that 
  he 
  has 
  discovered 
  the 
  plot 
  and 
  has 
  

   taken 
  measures 
  for 
  his 
  own 
  protection, 
  or 
  that, 
  having 
  suspected 
  a 
  

   design 
  against 
  him 
  — 
  as, 
  for 
  instance, 
  after 
  having 
  won 
  a 
  girl's 
  affec- 
  

   tions 
  from 
  a 
  rival 
  or 
  overcoming 
  him 
  in 
  the 
  ball 
  play— 
  he 
  has 
  al- 
  

   ready 
  secured 
  himself 
  from 
  all 
  attempts 
  by 
  counterspells. 
  It 
  then 
  

   becomes 
  a 
  serious 
  matter, 
  as, 
  should 
  he 
  succeed 
  in 
  turning 
  the 
  curse 
  

   aside 
  from 
  himself, 
  it 
  will 
  return 
  upon 
  the 
  heads 
  of 
  his 
  enemies. 
  

  

  The 
  shaman 
  and 
  his 
  employer 
  then 
  retire 
  to 
  a 
  lonely 
  spot 
  in 
  the 
  

   mountains, 
  in 
  the 
  vicinity 
  of 
  a 
  small 
  stream, 
  and 
  begin 
  a 
  new 
  series 
  

   of 
  conjurations 
  with 
  the 
  beads. 
  After 
  constructing 
  a 
  temporary 
  shel- 
  

   ter 
  of 
  bark 
  laid 
  over 
  poles, 
  the 
  two 
  go 
  down 
  to 
  the 
  water, 
  the 
  shaman 
  

   taking 
  with 
  him 
  two 
  pieces 
  of 
  cloth, 
  a 
  yard 
  or 
  two 
  yards 
  in 
  length, 
  one 
  

   white, 
  the 
  other 
  black, 
  together 
  with 
  seven 
  red 
  and 
  seven 
  black 
  

   beads. 
  The 
  cloth 
  is 
  the 
  shaman 
  's 
  pay 
  for 
  his 
  services, 
  and 
  is 
  fur- 
  

   nished 
  by 
  his 
  employer, 
  who 
  sometimes 
  also 
  supplies 
  the 
  beads. 
  

   There 
  are 
  many 
  formulas 
  for 
  conjuring 
  with 
  the 
  beads, 
  which 
  are 
  

   used 
  on 
  almost 
  all 
  important 
  occasions, 
  and 
  differences 
  also 
  in 
  the 
  

   details 
  of 
  the 
  ceremony, 
  but 
  the 
  general 
  practice 
  is 
  the 
  same 
  in 
  all 
  

   cases. 
  The 
  shaman 
  selects 
  a 
  bend 
  in 
  the 
  river 
  where 
  his 
  client 
  can 
  

   look 
  toward 
  the 
  east 
  while 
  facing 
  up 
  stream. 
  The 
  man 
  then 
  takes 
  up 
  

   his 
  position 
  on 
  the 
  bank 
  or 
  wades 
  into 
  the 
  stream 
  a 
  short 
  distance, 
  

   where 
  — 
  in 
  the 
  ceremonial 
  language 
  — 
  the 
  water 
  is 
  a 
  " 
  hand 
  length" 
  

   (awd'hilu) 
  in 
  depth 
  and 
  stands 
  silently 
  with 
  his 
  eyes 
  fixed 
  upon 
  the 
  

   water 
  and 
  his 
  back 
  to 
  the 
  shaman 
  on 
  the 
  bank. 
  The 
  shaman 
  then 
  

   lays 
  upon 
  the 
  ground 
  the 
  two 
  pieces 
  of 
  cloth, 
  folded 
  into 
  convenient 
  

   size, 
  and 
  places 
  the 
  red 
  beads 
  — 
  typical 
  of 
  success 
  and 
  his 
  client 
  — 
  

   upon 
  the 
  white 
  cloth, 
  while 
  the 
  black 
  beads 
  — 
  emblematic 
  of 
  death 
  

   and 
  the 
  intended 
  victim 
  — 
  are 
  laid 
  upon 
  the 
  black 
  cloth. 
  It 
  is 
  prob- 
  

   able 
  that 
  the 
  first 
  cloth 
  should 
  properly 
  be 
  red 
  instead 
  of 
  white, 
  but 
  

   as 
  it 
  is 
  difficult 
  to 
  get 
  red 
  cloth, 
  except 
  in 
  the 
  shape 
  of 
  handkerchiefs, 
  

   a 
  substitution 
  has 
  been 
  made, 
  the 
  two 
  colors 
  having 
  a 
  close 
  mytho- 
  

   logic 
  relation. 
  In 
  former 
  days 
  a 
  piece 
  of 
  buckskin 
  and 
  the 
  small 
  

   glossy 
  seeds 
  of 
  the 
  Viper's 
  Bugloss 
  (Echium 
  vulgare) 
  were 
  used 
  

   instead 
  of 
  the 
  cloth 
  and 
  beads. 
  The 
  formulistic 
  name 
  for 
  the 
  bead 
  is 
  

   su'nikta, 
  which 
  the 
  priests 
  are 
  unable 
  to 
  analyze, 
  the 
  ordinary 
  word 
  

   for 
  beads 
  or 
  coin 
  being 
  adeld. 
  

  

  The 
  shaman 
  now 
  takes 
  a 
  red 
  bead, 
  representing 
  his 
  client, 
  between 
  

   the 
  thumb 
  and 
  index 
  finger 
  of 
  his 
  right 
  hand, 
  and 
  a 
  black 
  bead, 
  

   representing 
  the 
  victim, 
  in 
  like 
  manner, 
  in 
  his 
  left 
  hand. 
  Standing 
  

   a 
  few 
  feet 
  behind 
  his 
  client 
  he 
  turns 
  toward 
  the 
  east, 
  fixes 
  his 
  eyes 
  

   upon 
  the 
  bead 
  between 
  the 
  thumb 
  and 
  finger 
  of 
  his 
  right 
  hand, 
  and 
  

   addresses 
  it 
  as 
  the 
  Su'nikta 
  Gigftge'I, 
  the 
  Red 
  Bead, 
  invoking 
  bless- 
  

   ings 
  upon 
  his 
  client 
  and 
  clothing 
  him 
  with 
  the 
  red 
  garments 
  of 
  

  

  