Kato: The Kato probably included at least 2 tribelets, but we have no information on this point. Eel River Wailaki: 9 tribelets. North Fork Wailaki: 6 tribelets. Pitch Wailaki: 4 tribelets. Lassik: Probably several tribelets, but there is no information. Nongatl: There is evidence of 6 subgroups of the Nongatl. Some of these may be dialect divisions, that is, tribes. The information is not sufficient to permit definition and they have therefore been grouped under Nongatl. The extent of Nongatl territory indicates that there must have been several tribelets. Lolangkok Sinkyone: There were at least 2, and possibly more, tribelets. Shelter Cove Sinkyone: There were at least 4 tribelets. Mattole: 2 tribelets. Bear River: The Bear River tribe consists of a single tribelet. Whilkut: The 4 subdivisions of the Whilkut--Chilula Whilkut, Kloki Whilkut, Mad River Whilkut, and North Fork Whilkut--all appear to be tribelets. It is possible that the Mad River Whilkut spoke a different dialect than the other groups and, if so, they should be given tribal status. The evidence is not clear on this point and I have therefore included them simply as a Whilkut tribelet. Hupa: 2 tribelets are to be distinguished for the Hupa proper. In addition, Merriam distinguishes the South Fork Hupa as a distinct dialect division. The linguistic separation is not supported by Goddard or Kroeber and I have therefore included the South Fork Hupa under the Hupa proper, but as a separate tribelet. This gives a total of 3 tribelets for the Hupa. In general, it may be stated that the California Athabascans did not have the strong local organization characteristic of Central California. Emphasis on wealth, although present, was less strongly developed than among the Yurok and therefore did not lead to the fragmented villages and tight family organization of that group. This statement, of course, does not apply to the Hupa, and probably not to the Whilkut, both of which were more like the Yurok. _Religion and the supernatural._--The clearest account of the religious practices of the Athabascans is given by Nomland (1938, pp. 93-98), who obtained her information from the Bear River woman, Nora Coonskin, herself a shaman. The account, however, may not be representative of the Athabascans as a whole. The Athabascans thought that each person had a spirit which, leaving him when he died, might come back to earth as a small creature about two feet high. This returned spirit could communicate with shamans. When a person had a fainting spell, the spirit departed from the body and a shaman had to be called in order to get the patient's spirit back. If the shaman failed, the patient died. Shamans' spirits went to a special afterworld and were accompanied only by the spirits of other shamans.