MALLERY.] SHAMAN LODGES. 5OT7 
handful in the same way, others following him. Some of the laymen, in their eager- 
ness to get some, pressed forward, but were ordered back. But atter the medicine 
men had supplied themselves the ramada was torn down and a rush was made by 
menand boys; handfuls of the dirt were grabbed and rubbed on their bodies or 
carried away. The women and children, who were waiting for an invitation, were 
then called. They rushed to the spot in a crowd, and grabbing handfuls of dirt 
tossed it up in the air so that if would fall on them, or they rubbed their bodies with 
it, mothers throwing it over their children and rubbing it on their heads. This 
ended the performance. 
According to Stephen Powers (in Contrib. to N. A. Ethnol., 111, p. 140), 
there is at the head of Potter valley, California, ‘‘a singular knoll of red 
earth which the Tatu or Hichnom believe to have furnished the mate- 
rial for the erection of the original coyote-man. They mix this red 
earth into their acorn bread, and employ it for painting their bodies 
on divers mystic occasions.” 
Fig. 714.—Sbhaman's lodge. Alaska. 
Descriptions of ceremonies in medicine lodges and in the initiation 
of candidates to secret associations have been published with and with- 
out illustrations. The most striking of these are graphic ceremonial 
charts made by the Indians themselves, a number of which besides those 
immediately following appear in different parts of the present work. 
Fig. 714 was drawn and interpreted by Naumoff, a Kadiak native, in 
San Francisco, California, in 1882. It represents the ground plan of a 
shaman’s lodge, with the shaman curing a sick man. 
The following is the explanation: 
a, the entrance to the lodge; b, the fireplace; ¢, a vertical piece of 
wood upon which is placed a crosspiece, upon each end of which is a 
lamp; d, the musicians upon the raised seats drumming and pro- 
