families and a good many others that are still unidentified by outsiders. The soul exists in the heart, but leaves the body when a person is asleep or unconscious. Upon death, the soul lingers around the house of the dead person for a month until a fiesta is held as a way of saying good-bye. After this, the house may be abandoned in fearful respect for the vicious ill will of a returned soul. If all goes well, the soul departs to live in the sky. The church cemetery is the usual place of burial. A coherent description of the Tepehuan conception of the afterlife has not yet been recorded. O'dam and Audam When illness strikes, anyone in the family of the afflicted may petition the supernatural through prayer, but more serious conditions require the efforts of shaman curers. These individuals are endowed with the gift of healing, may be of either sex but are usually male, and specialize in the treatment of specific infirmities. Well-known curers are often consulted by mestizo neighbors. A young person who is called to be a shaman will train for five years as an apprentice to an older shaman. During this time he learns ritual prayers and makes an ascetic retreat of seclusion for one month each year, nourished only by plain tortillas, water, meditation, and prayer. Treatment entails a long, elaborate ceremony that normally lasts for five days. The curer fasts, prays, and chants long routinized orations. The sick person is massaged and has smoke from the curer's pipe blown over his or her body. Typical of shamanistic healing in this part of the world, the ritual involves sucking the material object that caused the disease from the body of the patient, the use of eagle feathers for sweeping the patient, incantations including invocation of Catholic saints, the symbolic use of the cross and images of saints, and the use of various herbs. Ritualized confession of the patient, the participation of other family members as beneficiaries of healing, and special healing mitotes, in which a large number of people are cured en masse by the spiritually charged aura of the ceremony, are some of the curing practices with wider social dimensions. The malady that brings death is believed to be both spiritual and physical in nature, a result of sickness and sorcery. Throughout the life cycle, intervals of five are of significant symbolic