ON THE NORTH-WESTERN TRIBES OF CANADA, 647 
is believed that as soon as he begins the song of the shaman who has 
bewitched the patient, the evil-doer will become crazy. 
The shaman can also bewitch his enemy by throwing the cause of 
disease, 7.¢., a feather or a thong, at him; or by putting magic herbs into 
his drink. Ground human bones, mixed with food, are believed to make 
the hair of the person who eats it fall out. If parts of the clothing of a 
person are placed in contact with a corpse the owner must die. It is 
-¢ believed that the shaman can in no way harm a white man. 
The shaman also endeavours to obtain game in times of want. He 
begins his incantation and sends his soul in search of deer and other 
game. When he returus he tells the hunters to go to such and such a 
place in order to find the animals. When they find any they must bring 
the venison to the shaman. Nobody is allowed to eat of it until the 
shaman has eaten his share. 
Frequently after a death has occurred the shaman is called by the 
relatives of the deceased. It is believed that the ghost of the dead 
person is eager to take one of his nearest relatives with him to the country 
of the souls. In order to drive the ghost away the shaman is called. He 
sees the ghost, and orders all the members of the mourning family to stay 
in the house, which the ghost cannot enter. Then he speaks to the ghost, 
asking him whom he wants, and telling him that he cannot have the 
person he wants. He appeases the ghost, who then leaves, and does not 
further trouble his relatives. The shaman is paid a high price for 
this service. 
Contests between shamans, in order to ascertain who is the most 
powerful, are not rare. The one will take his charm first, blow on it, 
and throw it at the other. Ifthe other is weaker he will fall on his back, 
and blood will flow from his mouth. Then the former blows on him and 
restores him by this means. They also practise jugglery. The shaman 
is tied, and he frees himself by the help of his spirit. 
‘ 
DEFORMED CRANIA FROM THE NORTH PACIFIC COAST. 
In describing the customs of the Lku/igen and of the Kwakiutl, men- 
tion has been made of the methods employed for deforming the cranium. 
It remains to say a few words regarding the effects of such deformations. 
So far as I am aware there exist three distinct types of intentional head 
deformation, which, however, are connected by intermediate types. These 
types may be designated as the Chinook, the Cowitchin, and the Koskimo, 
from the names of certain tribes practising these methods of deformation. 
The first is found in the region of Columbia River, principally among 
the Chinook and Cowlitz. Its northern limit is unknown to me, The 
second is practised on Puget Sound, by the Lku’igen, Cowitchin, and 
Sk-qomic of British Columbia. The Catloltq form a gradual transi- 
tion to the last type, which reaches its highest development at Kwatzino 
Sound, but extends southward along the coast of ‘Vancouver Island 
and the mainland opposite to Toba Inlet and Comox. The Chinook 
cranium is excessively flattened (figs. 24 to 26), the forehead being 
depressed. The head is allowed to grow laterally. Consequently a com- 
pensatory growth takes place in this direction. The Cowitchin do not 
flatten the cranium, but rather shorten it by means of a strong pressure 
upon the region of the lambda and farther down. It appears that the 
subsequent flattening of the forehead is mainly due to growth under the 
altered conditions, after the compressing cushions have been removed. 
