In cases of the children’s disease known as Gû[n]wani´gista´ĭ (see formulas) it is forbidden to carry the child outdoors, but this is not to procure rest for the little one, or to guard against exposure to cold air, but because the birds send this disease, and should a bird chance to be flying by overhead at the moment the napping of its wings would _fan the disease back_ into the body of the patient. ILLUSTRATION OF THE TABU. On a second visit to the reservation the writer once had a practical illustration of the gaktû´[n]ta or tabu, which may be of interest as showing how little sanitary ideas have to do with these precautions. Having received several urgent invitations from Tsiskwa (Bird), an old shaman of considerable repute, who was anxious to talk, but confined to his bed by sickness, it was determined to visit him at his house, several miles distant. On arriving we found another doctor named Sû´[n]kĭ (The Mink) in charge of the patient and were told that he had just that morning begun a four days’ gaktû´[n]ta which, among other provisions, excluded all visitors. It was of no use to argue that we had come by the express request of Tsiskwa. The laws of the gaktû´[n]ta were as immutable as those of the Medes and Persians, and neither doctor nor patient could hope for favorable results from the treatment unless the regulations were enforced to the letter. But although we might not enter the house, there was no reason why we should not talk to the old man, so seats were placed for us outside the door, while Tsiskwa lay stretched out on the bed just inside and The Mink perched himself on the fence a few yards distant to keep an eye on the proceedings. As there was a possibility that a white man might unconsciously affect the operation of the Indian medicine, the writer deemed it advisable to keep out of sight altogether, and accordingly took up a position just around the corner of the house, but within easy hearing distance, while the interpreter sat facing the doorway within a few feet of the sick man inside. Then began an animated conversation, Tsiskwa inquiring, through the interpreter, as to the purpose of the Government in gathering such information, wanting to know how we had succeeded with other shamans and asking various questions in regard to other tribes and their customs. The replies were given in the same manner, an attempt being also made to draw him out as to the extent of his own knowledge. Thus we talked until the old man grew weary, but throughout the whole of this singular interview neither party saw the other, nor was the gaktû´[n]ta violated by entering the house. From this example it must be sufficiently evident that the tabu as to visitors is not a hygienic precaution for securing greater quiet to the patient, or to prevent the spread of contagion, but that it is simply a religious observance of the tribe, exactly parallel to many of the regulations among the ancient Jews, as laid down in the book of Leviticus.