Illustration of the Method of Recording Indian Languages | Page 4

flesh- |to look |Thus|I | am like at.
informed;
túmi |hû'nk| sháyuakta | hû'masht=gîsht | tchut[=i]'sht;| tsúyuk | tsúshni
many | | know | (that) in | were effected | and he | always men this
manner cures; then
wä'mp[)e]le. was well again.
NOTES.
585, 1. náyäns hissuáksas: another man than the conjurers of the tribe.

The objective case shows that m[=a]'shitk has to be regarded here as
the participle of an impersonal verb: m[=a]'sha nûsh, and m[=a]'sha nû,
it ails me, I am sick.
585, 2. yá-uks is remedy in general, spiritual as well as material. Here a
tamánuash song is meant by it, which, when sung by the conjurer, will
furnish him the certainty if his patient is a relapse or not. There are
several of these medicine-songs, but all of them (nánuk hû'k shu[=i]'sh)
when consulted point out the spider-medicine as the one to apply in this
case. The spider's curing-instrument is that small piece of buckskin
(ubá-ush) which has to be inserted under the patient's skin. It is called
the spider's medicine because the spider-song is sung during its
application.
585, 10. gutä'ga. The whole operation is concealed from the eyes of
spectators by a skin or blanket stretched over the patient and the hands
of the operator.
585, 10. kiatéga. The buckskin piece has an oblong or longitudinal
shape in most instances, and it is passed under the skin sideways and
very gradually.
585, 11. tánk[)e]ni ak waítash. Dave Hill gave as an approximate limit
five days' time.
* * * * *

SWEAT-LODGES.
IN THE KLAMATH LAKE DIALECT BY MINNIE FROBEN.
OBTAINED BY A.S. GATSCHET.
É-ukshkni| lápa |spû'klish|gítko.|[K=]ú[k=]iuk
|[k=][)e]lekapkash|spû'klishla The lake | two | sweat- |have. |To weep
over | the deceased |they build people (kinds lodges sweat-lodges of)
yépank | käíla; | stutílantko| spû'klish, | käíla|waltchátko.|Spû'klish a

digging|the ground;| are roofed | (these) | with | covered. | (Another) up
sweat-lodges earth sweat-lodge
sha |shû'ta | kué-utch, |kítchikan[']sh|stinága=shítko;|skû'tash a|wáldsha
3 they| build |of willows,| a little | cabin looking | blankets | they like
spread
spû'klishtat |tataták s[)e]|spukliá.|Tátataks a hû'nk| wéas |lúla,|tatátaks
over the | when in it | sweat. | Whenever |children|died,| or when
sweating-lodge they
a
híshuaksh|tchím[)e]na,|snáwedsh|wénuitk,|[k=]û'[k=]i|[k=][)e]lekátko,|
a husband | became |(or) the| (is) | they weep | for cause | widower, wife
|widowed, of death
|spû'klitcha |go sweating
túmi |shashámoks=lólatko;|túnepni|waítash|tchík| sa |hû'uk|spû'klia. 6
many | relatives who | five | days | then|they| | sweat. have lost
Shiúlakiank a| sha| ktái | húyuka |skoilakuápkuk;|hútoks| ktái |[k=]á-i
tatá Gathering |they|stones| (they) | to heap them | those|stones| never
heat (them) up (after use);
spukliû't[']hu[=i]sh.|Spúklish|lúp[)i]a| húyuka; |[k=]élpka a| át, | having
been used | Sweat |in front|they heat| heated |when,| for sweating lodge
of (them); (being)
| ílhiat |átui, | they bring | at (them) inside|once,
[k=]ídshna ai| î | ámbu,|kliulála.|Spû'kli|a sha|túm[)e]ni|"hours";| pour |
on |water,|sprinkle.| Sweat |then | several | hours; | them they
|[k=]élpkuk 9 |being quite warmed up
géka |shualkóltchuk |péniak|[k=][=o]'[k=]s|pépe-udshak|éwagatat,| they
|(and) to cool |with- | dress |only to go | in a | leave|themselves off| out
bathing spring,

|[k=]ó[k=]etat,|é-ush | river, | lake
wigáta.|Spukli-uápka|m[=a]'ntch.| Shpótuok | i-akéwa | kápka,
|skû'tawia close | They will | for long |To make them-|they bend| young
|(they) tie by. sweat hours. selves strong down pinetrees together
sha | wéwakag | knû'kstga.| Ndshiétchatka | knû'ks a|sha |shúshata. 12
they| small |with ropes.|Of (willow-)bark|the ropes|they| make.
brushwood
Gátpamp[)e]lank| shkoshkî'l[x]a|ktáktiag| hû'shkankok
|[k=][)e]lekápkash,| On going home | they heap up | small |in
remembrance| of the dead, | into cairns stones
| ktá-i |stones
shúshuankaptcha | î'hiank. of equal size | selecting.
NOTES.
No Klamath or Modoc sweat-lodge can be properly called a
sweat-house, as is the custom throughout the West. One kind of these
lodges, intended for the use of mourners only, are solid structures,
almost underground; three of them are now in existence, all believed to
be the gift of the principal national deity. Sudatories of the other kind
are found near every Indian lodge, and consist of a few willow-rods
stuck into the ground, both ends being bent over. The process gone
through while sweating is the same in both kinds of lodges, with the
only difference as to time. The ceremonies mentioned 4-13. all refer to
sweating in the mourners' sweat-lodges. The sudatories of the
Oregonians have no analogy with the estufas of the Pueblo Indians of
New Mexico, as far as their construction is concerned.
586, 1. lápa spû'klish, two sweat-lodges, stands for two kinds of
sweat-lodges.
586, 5. shashámoks=lólatko forms one compound word: one who, or:
those who have lost relatives by death; cf. ptísh=lûlsh, pgísh=lûlsh;

hishuákga ptísh=lúlatk, male orphan whose father has died. In the same
manner, [k=][)e]lekátko stands here as a participle referring
simultaneously to híshuaksh and to snáwedsh wénuitk, and can be
rendered by "_bereaved_". Shashámoks, distr. form of