MICHELSON] INTRODUCTION. Son 
If a death occurs the day a gens festival was to be celebrated, this 
latter will be suspended till a ceremonial runner comes telling the 
wishes of the bereaved ones. The festival will begin or be postponed 
in accordance with their wishes. 
When a dead person has been in the habit of visiting a dwelling 
there is a belief that the big soul (see below) will come around the 
place. Cedar leaves are burned to drive this away; they are burned 
especially in the doorway. Sometimes an ash is dropped into a 
bucket of water. This also will drive the big soul away. 
It is believed that the (little) souls of married couples are always 
together in life. When either the man or the woman dies, at the 
funeral he or she is adjured not to look backward on their journey 
westward to where Aiyapa‘ti'** dwells; for in that case the soul of 
the departed would take the soul of the living along, and hence the 
living would die. For a recent discussion of the soul-stealing concept 
see R. Lowie, Primitive Religion (New York, N. Y., 1924), page 177 
et seq. 
If a person sees a lizard on the road, either the person or the person’s 
relatives will die. 
In case of childbirth, it is believed that if the afterbirth adheres to 
the mother, both the mother and child will die. 
It should be noted that there are a number of “chost-feasts”’ 
which are not treated at length in this paper because of the paucity 
of information obtained concerning them. Among those extinct we 
may note there was one in which old men who were unmarried 
and women who had ceased to menstruate were the sole persons who 
ate. Another one was when dancing occurred all night. There were 
two in which four and two dishes were used, respectively. In the 
latter case water was poured also. The names of the following! 
are known, but it is claimed that they were extinct at more ancient 
time than those listed above: ma wa di lo we ni (meaning ?), ma wa 
to lo we ni (meaning ?), A ne mi tti la ya wi se nye we ni (Future- 
Ghost Eating-Rite), lye ne ti wi se nye we ni (Bring-To-Each Other 
Eating-Rite), o wi tti sge ti wi tti le ko ge we ni (Reciprocal-Foe 
Ghost-Feast). A form of a ghost-feast in combination with a gens 
festival still is practiced to-day. As many as dance give the ghost- 
feast. 
There are a number of adoption-feasts which are no longer used. 
One is where the adopted danced four times. Another is one in which 
the adopted was painted red and remained standing all night. Another 
is an adoption-feast in combination with the gens-festival (ki ke 
no wi la ki ta mo we ni). Still another is a combination with the 
Mide (me te wi la ki ta mo we ni); and lastly, one in combination 
with the Wizard Rite (wa la no wi la ki ta mo we ni).? 
1 Given in the current syllabary; the renditions so far as given are by myself. 
? Further information on this was received too late to insert in this volume. 
