584 METHOD OF RECORDING INDIAN LANGUAGES. 
ma/shish hi/nk hishudékshash, tétktish i/shkuk, hantchipka tehi/k 
diseased that man, the disease to extract, he sucks out then 
kukuaga, wishink4ga, mi/Ikaga, kako gi/ntak, kahaktok nénuktua 
a small frog, small snake, small insect, bone afterwards, whatsoever anything 
nshendshkane. Ts’t’/ks toks ké-usht tchékéle itkal; lilp toks ma/- 
small. A leg being frac- the (bad) he ex- eyes but be- 
tured blood tracts; 
shisht tchékélitat lgti’m shf/kélank ki/tua li/Ipat, kéi’tash tchish 
ing sore into blood coal mixing he pours intotheeyes, a louse too 
kshéwa lilpat pi’klash tuiyampgatk Ittizaktgi giug. 
introduces into the the white of protruding for eating out. 
eye eye 
NOTES. 
583, 1. shudkia does not mean to “call on somebody” generally, but 
only ‘‘to call on the conjurer or medicine man”. 
583, 2. wan stands for wanam ni/l: the fur or skin of a red or silver 
fox; kanita pi/sh stands for kanitana létchash m’nalam: “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. tchélya. 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. liuki4mnank. 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. Nadsha/shak qualifies the 
verb winota. 
583, 5.-tchiitehtnishash. The distributive form of tchi’t’na refers to 
each of the various manipulations performed by the conjurer on the 
patient. 
584, 1. ma/shish, shortened from mashipkash, ma/shipksh, like k’1a/ksh 
from Wliképkash. 
584, 2.3. There is a stylistic incongruity in using the distributive form 
only in kukuaga (kite, frog), kAhaktok, and in nshendshkane (nshekani, 
npshékani, tsékani, tehékéni, small), while inserting the absolute form 
in wishinkaga (wishink, garter-snake) and in kako; mti/Ikaga is more of 
a generic term and its distributive form is therefore not in use. 
583, 2. kahaktok for ka-akt ak; ka-akt being the transposed distrib- 
utive form kakat, of kat, which, what (pron. relat.). 
584, 4. loi’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. ki/tash ete. The conjurer introduces a louse into the eye to 
make it eat up the protruding white portion of the sore eye. 
