METHOD OF RECORDING INDIAN LANGUAGES. 587 
intended for the use of mourners only, are solid structures, almost un- 
derground; 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 differ- 
ence 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. lapa spti’klish, two sweat-lodges, stands for two kinds of sweat- 
_ lodges. 
586, 5. shashamoks-l6latko forms one compound word: one who, or: 
those who have lost relatives by death; ef. ptish-lilsh, pgish-lflsh; 
hishuakga ptish-lilatk, male orphan whose father has died. In the 
same manner, kélekaétko stands here as a participle referring simul- 
taneously to hishuaksh and to snaéwedsh wénuitk, and can be rendered 
by “bereaved”. Shashdmoks, distr. form of sha-amoks, is often pro- 
nounced sheshamaks. Timi ete. means, that many others accompany 
to the sweat-lodge, into which about six persons can crowd them- 
selves, bereaved husbands, wives or parents, because the deceased 
were related to them. 
586, 7. Shitilakiank ete. For developing steam the natives collect 
only such stones for heating as are neither too large nor too small; a 
medium size seeming most appropriate for concentrating the largest 
amount of heat. The old sweat-lodges are surrounded with large ac- 
cumulations of stones which, to judge from their blackened exterior, 
have served the purpose of generating steam; they weigh not over 3 to 
5 pounds in the average, and in the vicinity travelers discover many 
small cairns, not over four feet high, and others lying in ruins. The 
shrubbery around the sudatory is in many localities tied up with willow 
wisps and ropes. 
586, 11. Spukli-udépka ma/ntch means that the sweating-process is 
repeated many times during the five days of observance; they sweat 
at least twice a day. 
A DOG’S REVENGE. 
A DakorTa FABLE, BY MicHEL RENVILLE. OBTAINED BY REV. S. R. Riaas. 
Suyka way 3 ka wakanka way wakiy way tanka hnaka. Unkan 
Dog a; and old-woman a pack a large laid away. And 
suyka kon he sdonya. Unkayn wanna hanyetu, unkay wakanka 
dog the that knew. And now night, and old-woman 
istinmay keéin ka en ya: tuka wakanka kin sdonkiye éa kiktahayn 3 
asleep he and there went: but old woman the knew and awake 
thought 
wanke, ¢a ite hdakinyay ape éa kiéakse, Ga nina po, keyapi. 
lay, and face across struck and = gashed, and much swelled, they say. 
