Despite a belief in and a dependence on shamanistic curing or its latter-day counterpart, the peyote curing session, most Washo are willing patients of white doctors. This suggests that perhaps the old views are disappearing under the scientific certainty of Western medicine. Quite the reverse seems true, however. Every failure of white medicine strengthens the Indians’ belief that the real source of curing power is a gift from nature. Every success is attributed to assistance the white men have received from Indians’ power. When asked the direct question: “Why aren’t there so many Indian doctors today?” my informant answered: “Well, Indians just don’t need all that power today. The white doctors know a lot of things and can cure sickness pretty good. In the old days we didn’t know them things so we had to have them real powers.” This attitude, that nature provided whatever was necessary for Washo survival, crops up in other contexts which I will discuss later in this paper. Far from disappearing, the old notions seem to be maintaining a strong hold on the minds of the Washo. As the number of active peyotists dwindle (d’Azevedo and Merriam 1957), one gets the impression that the shamanistic forms may again become a more important part of Washo life. DREAMS AND DREAMERS (2566) Mentioned almost as frequently as doctors are dreamers, whom the Washo view as distinct from shamans. The so-called antelope shaman and rabbit boss fall into this category rather than that of doctor. Dreamers were gifted with a power to foretell special classes of events in dreams. All Washo believe dreams are likely to foretell the future, and they are alert to find meanings in any dreams they have. Certain persons, those thought of as “dreamers,” are reported to have special gifts of this nature.