bear cult among
the Washo. However, Smith's notes, which Stewart used, report a bear
shaman who impersonated a bear (2558). Certainly the bear was one of the
spirits who could give power to a man destined to become a shaman. Bear
shamanism is reported only for the Fish Spring Valley Paiute by Steward
and for the Tago and Wada Northern Paiute by Stewart. These three groups
constitute the only ones having formalized bear ceremonialism of any sort
in the Basin. The bear dance and a note about impersonating bears (Steward
1941, pp. 266, 322) suggest that formalized bear ceremonialism came into
the Basin from the Rocky Mountains via the Ute and Bannock. However,
Kroeber reports awe of the bear, special euphemisms for them, and
ritualized secrecy about hunting them among the Miwok which seem more
closely related to Washo behavior. Bear impersonators among the Battle
Mountain Paiute were credited with invulnerability in war, which is
reminiscent of the use of a bear-hide cloak by Washo "rough men." Although
it is not possible to make any conclusive statement about the role of the
bear in the supernatural life of the Washo, it seems clear that the animal
is held in special awe and esteem by modern Indians.

Fishing (252a-296)

Fishing appears to be far less subject to ritualization among the Washo
than was hunting. Here again there may be a correspondence between the
amount of ritual and the degree of certainty involved in obtaining the
desired food. The Washo area is rated by Rostlund as being one of the
higher fish-producing areas in North America. Certainly the many lakes,
streams, and rivers were the source of great amounts of fish every year.
Indians who could at most be described as only middle-aged, recount the
tremendous numbers of fish which swept up the streams from Lake Tahoe
during the spawning season. While the numbers may have varied from year to
year, the large number of fish plus the intensive fishing methods employed
by the Washo almost guarantee a large catch.

However, d'Azevedo reports that Northern Washo describe some degree of
ritualism connected with fishing (d'Azevedo personal communication).
Dreamers are said to have predicted the day of the spawning run. Dances
were held and prayers said, suggesting a rather attenuated first-fish
ceremony for some of the Washo (2618). Other Washo report "big times,"
which included dancing and prayer, during the spring gathering on the
lake. However, in the a