| éwagatat, | ḵóḵetat, | é-ush | wigáta. |
| in a spring, | river, | lake | close by. |
| Shpótuok | i-akéwa | kápka, |
| To make themselves strong | they bend down | young pine-trees |
| skû´tawia | sha | wéwakag | knû´kstga. |
| (they) tie together | they | small brushwood | with ropes. |
| Ndshiétchatka | knû´ks a | sha | shúshata. | 12 |
| Of (willow-)bark | the ropes | they | make. | |
| Gátpampĕlank | shkoshkî´lχa | ktáktiagi |
| On going home | they heap up into cairns | small stones |
| hû´shkankok | ḵĕlekápkash, | ktá-i | shúshuankaptcha | î´hiank. |
| in remembrance | of the dead, | stones | 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.