ained itself among these people. The entirety of many
of the myths is no longer part of the repertoire of every adult Washo, but
variations, on-the-spot reconstructions, and the introduction of
mythological themes into contemporary stories of a secular nature are
definitely part of the oral literature of the Washo.

It is interesting to note that some aspects of Washo mythology appear to
have more viability than others. Thus the Water Baby remains an important
and vital aspect of modern Washo life, as does the Coyote. The twin
weasels have lost much of their appeal, as has the giant Hangawuiwui. The
giants of the mountains are acknowledged to be alive today but are seldom
referred to, whereas Coyote and Water Baby are almost always mentioned and
spoken of as living entities even by the most progressive Washo.

Except for the making of offerings to nature, which may be defined as
purely religious, other religious or ritual activities dealing with what
we would call the supernatural are so integrated with other aspects of
Washo life as to be almost inseparable. Thus in describing the religious
activities of the Washo I will proceed through various phases of their
life, pointing out the ritual actions which are part of Washo behavior in
specific situations.

CURING AND SHAMANISM (2469-2541)

The Washo word da?man?li? has a wide range of meanings which include
almost all people with supernatural powers, including curers of several
orders. The terms which they use when discussing the subject in English
are somewhat more precise and will be used in this paper.

The Washo make a distinction between curers (2594-96) and Indian doctors.
The latter, as will be shown, are true shamans whereas the former are
somewhat less powerful. Curers appear to be women who have certain powers
revealed to them in dreams. Such persons are usually members of what the
Washo describe as a "doctor family." An informant described the activities
of such a curer:

"My mother was a curer. She just smoke and talk. You would meet
her on the way to town mebbe and say 'I don't feel good' and she'd
just sit down and smoke and talk [pray?] a little and then mebbe
tell you what was wrong and what you should do.

"Along about the first war I got sick and couldn't make no water
at all. My mother smoked and then spread ashes all over my belly
and talked some and after that I passed a lot of blood and got
better."