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.
583, 2. káhaktok for ká-akt ak; ká-akt being the transposed
distributive form kákat, of kát, which, what (pron. relat.).
584, 4. lgû'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. kû'tash etc. The conjurer introduces a louse into the eye to
make it eat up the protruding white portion of the sore eye.