|i.||An insane deity appearing in dream|
|iii.||Aliens and alien ghosts|
|iv.||Mohave ghosts who cause psychosomatic illness|
|v.||Mohave ghosts who cause depressions|
|vi.||Funeral paraphernalia and rituals|
|viii.||Magic substances and narcotics|
An Appendix briefly discusses alcohol, drug addiction, and trance states (the latter being related to "power") that, if one tries to think along Mohave lines, appear to be related to exogenous psychic disorders, as the Mohave conceive of them.
While Kroeber's data impress one as reliable, it is likely that this belief is not a key concept of Mohave psychiatric thought. Indeed-- in reply to a direct question, illustrated by an account of the Indo- chinese Sedang Moi ( Devereux, MS., 1933-34) belief that a person who dies insane turns into the "ghost of insanity," which seeks to make others insane--the Mohave denied that they had similar beliefs. Furthermore, since Kroeber recorded the actual text that describes Mastamho's insanity--which means that his (apparently sane) informant had (theoretically at least) dreamed this portion of the myth without going insane--this raises questions concerning the rigorousness of Mohave belief in this assertion. What Kroeber's informant probably meant was that anyone who dreams of Mastamhoonly as a fish eagle, and perhaps not necessarily in connection with this myth, may become insane. This view would be compatible with modern psychoanalytic insight. Indeed, the onset of a psychosis is often