align="center">wigáta

tchélχa mā'shipksh. Lútatkish 3 Conjurers when treating approaching close by sit down the patient. The expounder

wigáta	kíukshĕsh	tcha’hlánshna.	Shuyéga	kíuks,	wéwanuish
close to	the conjurer	sits down.	Starts choruses	the conjurer,	females

tchīk	winóta	liukiámnank	nadshā'shak	tchútchtníshash.	Hánshna
then	join in singing	crowding around him	simultaneously	while he treats (the sick).	He sucks

mā'shish	hú'nk	hishuákshash,	tátktish	î'shkuk,	hantchípka	tcī'k
diseased	that	man,	the disease	to extract,	he sucks out	then

kukuága,	wishinkága,	mú'lkaga,	ḵáḵo	gî'ntak,	káhaktok	nánuktua
a small frog,	small snake,	small insect,	bone	afterwards,	whatsoever	anything

nshendshkáne.	Ts’ú'ks	toks	ké-usht	tchékĕle	ítkal;	lúlp	toks	mā'-	3
small.	A leg		being fractured	the (bad) blood	he extracts;	eyes	but	be-

shisht	tchékĕlitat	lgú'm	shú'kĕlank	ḵî'tua	lú'lpat,	kú'tash	tchish
ing sore	into blood	coal	mixing	he pours	into the eyes,	a louse	too

kshéwa	lúlpat	pú'klash	tuiχámpgatk	ltúiχaktgi gíug.
introduces	into the eye	the white of eye	protruding	for eating out.

NOTES.

583, 1. shuákia does not mean to "call on somebody" generally, but only "to call on the conjurer or medicine man".

583, 2. wán stands for wánam nī'l: the fur or skin of a red or silver fox; kaníta pî'sh stands for kanítana látchash m'nálam: "outside of his lodge or cabin". The meaning of the sentence is: they raise their voices to call him out. Conjurers are in the habit of fastening a fox-skin outside of their lodges, as a business sign, and to let it dangle from a rod stuck out in an oblique direction.

583, 3. tchélχa. During the treatment of a patient, who stays in a winter house, the lodge is often shut up at the top, and the people sit in a circle inside in utter darkness.

583, 5. liukiámnank. The women and all who take a part in the chorus usually sit in a circle around the conjurer and his assistant; the suffix -mna indicates close proximity. Nadshā'shak qualifies the verb winóta.

583, 5. tchútchtníshash. The distributive form of tchú't’na refers to each of the various manipulations performed by the conjurer on the patient.

584, 1. mā'shish, shortened from māshípkash, mā'shipksh, like ḵ'lä'ksh from k’läkápkash.

584, 2. 3. There is a stylistic incongruity in using the distributive form, only in kukuàga (kúe, frog), káhaktok, and in nshendshkáne (nshekáni, npshékani, tsékani, tchékĕni, small), while inserting the absolute form in wishinkága (wíshink, garter-snake) and in ḵáḵo; mú'lkaga is more of a generic term and its distributive form is therefore not in use.

583, 2. káhaktok for ká-akt ak; ká-akt being the transposed distributive form kákat, of kát, which, what (pron. relat.).

584, 4. lgú'm. The application of remedial drugs is very unfrequent in this tribe; and this is one of the reasons why the term "conjurer" or "shaman" will prove to be a better name for the medicine man than that of "Indian doctor".

584, 4. kú'tash etc. The conjurer introduces a louse into the eye to make it eat up the protruding white portion of the sore eye.

Kálak.

THE RELAPSE.

In the Klamath Lake Dialect by Dave Hill. Obtained by A.S. Gatschet.

Hä	náyäns	hissuáksas	mā'shitk	kálak,	tsúi	kíuks	nä'-ulakta	tchu-
When	another	man	fell sick	as relapsed,	then	the conjurer	concludes	to

tánuapkuk.	Tchúi	tchúta;	tchúi	yá-uks	huk	shläá	kálak a gēk.	Tchi
treat (him).	And	he treats;	and	remedy	this