BOAS] BELIEFS AND CUSTOMS 729 
own the Wadanrem, and also the Naqemgilistla. The | Kwag'ul and 
Q!omoya‘yé, ‘walas Kwagul, Q!omk* !at!rs, | SEE SOE Qweq'- 
sot !€nox", ‘nEmgés, || Lawéts!és, Maditbé:, Denax’da‘x", | Awaicela, 
Dzawadnénox", Haxwamis, Gwawaénox", | and eerie. "—all four 
tribes(?)—own the | ‘head shaman,” who isnot a shaman, on whose 
head red cedar-bark is placed, and who | never dances in the winter 
ceremonial. The othername of the || head man of the Sparrow Society 
is “head shaman;” for the “head shaman” is thesame as a‘‘ doctor” 
in a | museum, who is just called ‘‘doctor” but who is nota doctor. | 
Tt is the same with the “head shaman” in the winter dance. As soon 
as the | winter ceremonial is finished, that man is no longer | ‘head 
shaman,”’ for he is only like a head shaman in the winter ceremonial, 
when all act in different ways. || It is the same with the ‘head 
shaman” of the winter ceremonial. | If the one who is speaking 
wishes to call him “head man of the Sparrow Society,’ | then he calls 
him “head man of the Sparrow Society.’’ When another man | sends 
him to call the cannibal to a feast, he says, “Go, now, ad shaman, 
and call our friend;”’ || for the speakers do not always use the same 
words. | . . . Therefore they want to have only one speaker of the 
winter dance house. , 
I shall first say what I know about the shamans when they heal 
the | sick;! for really you are much mistaken in what you say about 
Aixnodgwatsa wadanEme LESwa Leas Wi, li hédéda 
Kwag'ul Le‘wa Q!omoya‘yé Le‘wa ‘walas Kwagul Le‘wa Q!omk:!a- 
tlEs LESwa Menmalel eqila LEfwa ” Qwaq'sot 'enox" LEfwa ‘nEemgés 
Lefwa Lawéts!és Lefwa Madilbafyé Letwa Denax-da‘x" LE‘wa 
AwaiLela Letwa Dzawadrénox" Lefwa Hixwamis LeSwa Gwawaé- 
nox" LE'wa Légwilda®x" ‘witlaxs mésgEmakwaé, wii, hi‘starm &xno- 
gwatsa pExEméxa k‘!és pixila, yixa qex'Emakwas: Llagekwexa 
héwiixa yEexwa laxa tsléts!éqa. Wa, hé*més ‘nem Légemse e@wesE- 
ma‘yé LOS pExEmé, yixs hi@ gwéx’sa pEXEMa‘ya doctor laxa 
museum, yixs wil'maé Léqerlaso‘s doctor, yixs k'!ésaé doctor. Wa, 
hét!a gwéx'sa pExEmé laxa tsléts!éqa. Wa, gilfmés¢ gwala ts!é- 
tsléqa laé gwal pexeméxa begwanemé qaxs A‘maé hé gwéx'sa 
pExEma‘yasa ts!éts!éqa, yixs 4fmae ‘naxwa ts lagekwe gwayi ‘liilasas. 
Wii, hé'mis 4em o6gwaqa gwéex'sa prxEmésa tslétsé!qa. Wai, 
gilfmésa yaq!ent!ala ‘néx: qa‘s hé Lex*tdayuwé gwésema‘yé aq 
ibe Léex‘édes laxa gwésema‘yé. Wii, gilfmésa dgt‘la begwanrm 
‘yalaqas qa liis Lé‘lalaxa hamats!a qa last k!wéla, lee énék'a, ‘‘ Hag'a- 
XENs pExEma‘yéx Lé‘lalaxens ‘nemodkwa, qaxs k‘!ésaé q!tnala 
naqilé waldemasa ya‘yaq!enlémila. . . . Hé*mis lag‘ilas ‘néx’sd qa 
‘nrmox"mésa yayaq!Entemilasa yiSwéx flats !é g:Okwa. 
Héemten gil waldemia q!aq!alak !a‘yasa pixila yixs hé‘lik-a- 
axa ts!ex'q!a qaxs Alaaqos k!wigila Léxteqwalil laxés waldemi- 
‘lilayOs, yixs ‘nék-afyaqdsaqéxs q!aq!alalelg-rsnokwaéda pépaixala 
1 The following is a reply to a request for information regarding shamanism received in the years 1897 
and 1900. 
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on 
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