(her husband) used to tell the same
thing to our girls but they didn't listen and every one of them married
out of the tribe."

The dried body of a bat, described as having several different kinds of
hair (Lowie 1939, p. 332) was a powerful gambling charm. Professional
Indian gamblers, who traveled about the country participating in the hand
game, often carried one. Bat power was considered extremely dangerous if
one did not know how to use it. "My daughter found a bat in a field one
day, but an old Indian said that if she didn't know how to treat it, it
would eat up her children." Women especially were afraid of bat-talismans
and of living bats. The Washo believe that a bat charm is also a powerful
love medicine and that a woman once touched by such a charm is powerless
in the hands of its owner. "You touch a woman with that thing and it
hypnotizes her. She follow the guy and die if she don't go with him. I
don't believe I ever heard of a Washo use one. We'd be too afraid. But
them Paiutes and Shoshones use it."

Except for the painting of a girl during her puberty dance, painting of
the face and body had little part in Washo ritualism, although its social
significance may have been important (Lowie 1939, p. 304). However,
certain other customs of dress and adornment appear to have had religious
significance. Eagle feathers and magpie feathers, as well as a bearskin
robe, conferred power. A similar notion may explain the use of the skin of
the agile and wise long-tailed weasel as a binding for hair braids.

The hooting of an owl or singing of birds at night was considered as a
warning of danger or an omen of death.

INFLUENCE OF CHRISTIANITY

The Washo have been exposed to Christianity from two main sources.
Missionary groups have maintained representatives from time to time at one
or another of the Washo colonies. A church dominates the appallingly
dreary landscape of Dresslerville. Weather and neglect have caused the
building to deteriorate. Permanent missionizing efforts apparently have
been abandoned. One church group carries on a summer Bible class for
children and sewing classes for women. Funerals are generally conducted by
a Christian minister, but this appears to be a sop to white opinion rather
than the result of any real desire on the part of the Washo to become
Christians. At best they seem to have simply incorporated Christian
services as another source of power. It is less than surprising th