INCANTATIONS OF THE KLAMATH LAKE PEOPLE. 161 



155; 22. l'6ksh, 16ksh, distr. l^laksh crazy, maddened, intoxicated. This song is 

 sung also : le-e'ksli, l?e'ksb gend : __i.|^_l|^j. Of. 154; 7. 



155 ; 23. Tbe weasel is squealing, because hunters have caught or trajjped it. 



156 ; 20. Probably refers to one of those birds to whom the power is attributed to 

 bring about storms, fog, snow, or any change of the weather. 



15G ; 27. Coiiii>are songs 2 and 3. 



156 ; 28. This bug, perhaps a scarabee, bites the skin to suck out the disease from 

 the woinid. 



156 ; .'50. This is probably a song of the wind, not of the young silver-fox (as I was 

 told), and I have translated it as such. The song No. 20 is analogous to it in every 

 resi)ect; the winds, which the Indians constantly comiiarc with tlxe spread of the 

 disease, are frequently mentioned in these songs as blowing upon some animal or other 

 object sent out by the conjurer to discover the whereabouts of the disease. Cf. No. 16. 

 20. 24. 25. 29. 39. 43. and 57. 



156 ; 32. This song is said to allude to the circumstance that one fox's howl seems 

 to sound like the cries of many foxes howling together. Laldlash are both sides of one 

 and the same beast. 



156 ; 33. With these monotonous sounds the tudkash or tuiikish calls itself by its 

 own cry: tiiiik, wdk, tudk. Tn&uyi is: tudk ni gi "tudk I am crying." Cf. 154; 9. 

 Two refrains to this line are formed by the two lines of No. 34. 



156 ; 35. The personified disease spreads the germs of sickness through the atmos- 

 phere. This song is <!oniparable to songs 3 and 45. 



157; 37. The signification of h'b'Iantana could not be disclosed, but it seems to be 

 similar to that of tilantana. 



157 ; 39. This small bird is dark, and has a red or yellow neck. 



157 ; 43. Speaks of a fog drifting away from the mountains and turning iuto a 

 cloud, which is drifting also. 



157 ; 44. The bones of a dead person's skeleton are supposed to rattle against each 

 other, the spirit being here identified with the skeleton. 



157; 40. Often sung w^lwashi g1 ; epenthf tic syllables are frequent in these songs, 

 e. g. walj^dtchika in song 15. 



157 ; 47. The wdmgnigsh or wdmn'aks, a species of Pityophis, has large black spots 

 and frequently occurs in the Klamath country. TunuMla means to hang down over 

 something as over a rock. 



158; 48. This is sung when water is poured over the patient. A more literal 

 translation would be: "I am resounding within the ground." 



158 ; 50. Yainalam shuluyualsh means round, cylindric or globiform objects stand- 

 ing in a row on a mountain. The den of the grizzly bear is supposed to be in the 

 mountains or on a mountain top. Cf. song 30. My informants did not know what the 

 objects were which stood in a series, but if any religious notions were connected with 

 them, we may compare the three sacred rocks standing on a mountain top in Peruvian 

 mythology. These rocks were fetishes indicative of stone worship, representing a 

 mother with two sons. Another myth mentions four of them, representing Catequil 

 (the god of thunder), Viracocha, a sun god and a fire god. The song No. 50 is sung by 

 the chorus while the kiuks is dancing. 

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