| [kû´tash] | tchish | kshéwa | lúlpat | pû´klash |
| a louse | too | introduces | into the eye | the white of eye |
| tuiχámpgatk | ltúiχaktgi gíug. |
| 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.] tchûtchtníshash. The distributive form of tchû´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; mû´lkaga is more of a generic term and its distributive form is therefore not in use.