023. The Tsayik, A Doctoring Ritual

Dictated by Hamilton George, Fall of 1910. ntbk I: 173-185; typed text in Ethnographic Notes, reel 24: 20- 28

An account of a doctoring ceremony among the Nuuchahnulth.

c̉aayiq

23.1

ʔaaniyasamin

ʔaaniyasa

only do so when ...

-(m)in

1p IND

we only do so at the time

c̉aayiqšiƛ

c̉aayiqšiƛ

perform Tsayik

perform Tsayik

ʔuyi

ʔuyi

when

when

teʔiɬnak̉aƛquu

teʔiɬnakʷ

be sick

-ˀaƛ

NOW

-quu₁

3.CND

someone would get sick

.

We perform the Tsayik doctoring ceremony only when someone would get sick.

23.2

qʷisasaminʔaaɬa

qʷi(q)

REL

-sasa

only [L]

-(m)in

1p IND

=ʔaaɬa

=always

we always do just that

qʷisqinʔaaɬa

qʷis

do thus

-qin

1p REL

=ʔaaɬa

=always

when we do

ƛ̉iiʔiɬaƛqun

ƛ̉iiʔiɬ

give a feast

-ˀaƛ

NOW

-qʷin

1p REL

when we give a feast

čučuukʷaʕinmas

čučuukʷaʕinmas

go about inviting

going about inviting

.

We always do just like that when we give a feast, going about extending invitations.

One or more persons in morning or evening before day go around to every house to tell people to come to feast. Not called anything or given pay. Anyone seen first is sent.

23.3

ʔukɬaaʔakin

ʔukɬaa

name

-ˀak

POSS

-ni

1p.ABS

ours is called

c̉aayiʕiƛ

c̉aayiʕiƛ

invite to Tsayik

inviting to Tsayik

.

Ours is called "inviting to the Tsayik."

23.4

ʔuum̉iiħstaʕiƛmaʔaaɬa

ʔuum̉iiħstaʕiƛ

start at

-maˑ

3.IND

=ʔaaɬa

=always

they always start at

hiiɬsʔatuʔiɬʔi

hiiɬsʔatu

at the door

-‘iɬ

in the house

=ʔiˑ

DEF

at the door

nuuʔiƛ

nuuʔiƛ

start singing

beginning to sing

.

They always start at the door inside the house, beginning to sing.

People are seated around walls of house on all four sides. Sit on bed-planks that are always there and are called hitsaak "bed". Several fires (say four) are built up i house near sides. Man seated nearest to door begins song.

23.5

ħačatakma

ħačat

all

-maˑ

3.IND

everyone is

ʔukʷiicnak

ʔukʷiicnakʷ

have one's own ...

having their own

nuuk

nuuk

song

songs

suč̉ap̉iɬuk

suč̉a

five

-p̉iˑɬʷ₁

... long objects

-uk

POSS

having five

ʔuuš

ʔuuš

some

some

ħayup̉iɬuk

ħayu

ten

-p̉iˑɬʷ₁

... long objects

-uk

POSS

having ten

.

Everyone has their own songs, some have five, (some) ten.

23.6

wik

wik

not

not

mimiiɬħi

mimiiɬħi

be alike

be alike

ʔuuš

ʔuuš

some

some

nasqaaỷak

nasqaaỷakʷ

beating song

beating song

ʔuuš

ʔuuš

some

some

tuuxtuuxʷaỷak

tuuxtuuxʷaỷakʷ

jumping song

jumping song

.

They are not alike; some are for rapid beating, some for jumping up and down.

nasqaa = to move about or stand still with right hand held over head; thumb and index kept unbent, while other three are bend back firm to palm. Whole hand is lightly trembled and rapidly in time to music. Others join in singing but do not stand and do not tremble; at same time (they beat very rapidly with sticks of any length nasqiỷak)) on planks raised from floor by blocks at both ends (nasqac̉us = plank to beat on). Each family may have 100 or more songs of both kinds that are all members (by blood) of family have handed down to them; generally each member of family sings certain of these songs at performance, not duplicating others; though, if they wish, other members may duplicate it. All present join in song, thought it may not belong to their family. Only person who is standing and owns song is crying. He may repeat song as much as he likes; then stops a while and changes song. When he cries too much, he stops. Hardly anyone sings more than one or two songs, never really finishing their stock. In Wolf Ritual there is dance called Tsika which has same beat as nasqaa, but with rattles (kuxmin) or sticks on drums held in hand (t̉ickỷak = for thundering). Any number may stand up and dance it, inside or outside; no dance to it; anyone may see it. Tsikaa songs (c̉iiqỷak) also run in families; no particular order observed in starting one of these. May be held on any day of Wolf Ritual, may be held every day or several times each of 10 days of Wolf Ritual. Sound good deal like Tsayik songs, but anyone could tell difference by sound; Tsayik songs more like doctoring songs.

tuuxtuuxʷaỷak "jumping songs" are sung as above, owner of song jumping up and down with both feet (does not move in circle or march); at same time he holds out right hand as above but does not tremble it;moves it about from side to side, always pointing out in jerks. "Jumping" songs sound quite different from nasqaa, not like doctoring but more like dancing songs.

23.7

ʔanicšiƛmaʔaaɬa

ʔanic

thus

-šiƛ

PRF

-maˑ

3.IND

=ʔaaɬa

=always

one always does thus

nunuuk

nunuuk

singing

singing

ʔanicʔitq

ʔanic

thus

-ʔiˑtq

3s.REL

do thus

wik

wik

not

not

ʕiiħšiƛ

ʕiiħšiƛ

start to cry

start to cry

.

One always sings until they begin to cry;

In singing Tsayik songs, one introduces a sobbing effect into the voice, very slightly at first and then more and more.

They generally cry somewhat while singing but do not break right out into real cry. Sometimes, when they feel too much like crying, they can continue standing and some other member of family takes it up and finishes song while seated, first man siting down as soon as song is taken up. Rarely song is finished without some crying. Owner of song will always cry when he hears his Tsayik song sung, no matter by whom. This Tsayik song ceremony is not shared by all Ahts (only Hupachas, Tsishaath, Uchucklesaht, Ucluelet, Huu-ay-aht, Hikuhlath, Hachas.); Hupachas had it first and it spread from there to others. Greatest place for Tsayik is at Cowichan where it is also called Tsayik. These do not invite to it, but dance starts spontaneously in winter; many people all at once will begin to go off in bush or graveyards and say "Hai hai hai" and next day Tsayik [Tsayik spirti is supposed suddenly to enter into them] starts. Lasts for three months. Many neighbouring tribes come to it.

23.8

ʔaħʔaaʔaƛ

ʔaħʔaaʔaƛ

and then

and then

t̉iqpiʔaƛ

t̉iqpiƛ

sit on floor

-ˀaƛ

NOW

they sit down

.

Then they sit down.

pg. 175 begins here

23.9

ʔaħʔaaʔaƛ

ʔaħʔaaʔaƛ

and then

and then

ƛakišiʔaƛ

ƛakišiƛ

stand up

-ˀaƛ

NOW

he stands up

yaqčiiɬʔatʔitq

yaqʷ

REL

-či₂

at

-‘iɬ

in the house

-ˀat

PASS

-ʔiˑtq

3s.REL

the one who is next to him

ỷuuqʷaaƛaa

ỷuuqʷaa

also

=ƛaa

again

he too again

nuuʔiƛ

nuuʔiƛ

start singing

starting to sing

.

Then the one next to him gets up and likewise starts to sing.

23.10

ʔanicšiƛ

ʔanicšiƛ

do thus

he does thus

ỷuuqʷaa

ỷuuqʷaa

also

also

ʔanicʔitq

ʔanic

thus

-ʔiˑtq

3s.REL

do thus

wik

wik

not

not

ʕiiħšiƛ

ʕiiħšiƛ

start to cry

start to cry

.

He also does so until he begins to cry.

23.11

qʷaaʔap

qʷaaʔap

do thus

they do thus

ʔaħʔaa

ʔaħʔaa

that

that way

ʔuum̉aaqƛinƛ

ʔuum̉aaqƛinƛ

reach the last one

reach the last one

yaaʕaqƛiɬseʔitq

yaqʷ

REL

-ˀaqƛ₁

inside

-‘iɬ

in the house

-sasa

just [L]

-ʔiˑtq

3s.REL

the one which is the very last

.

They continue in this way until they reach the very last one.

23.12

ħačiiɬšiʔaƛquu

ħačiiɬšiƛ

complete a full cycle

-ˀaƛ

NOW

-quu₁

3.CND

when a full cycle is completed

ʔaħʔaaʔaƛ

ʔaħʔaaʔaƛ

and then

and then

susuukʷiƛmeʔiʔaƛ

susuukʷiƛmeʔiƛ

go about seizing people

-ˀaƛ

NOW

they go about seizing them

yaaqʷiɬʔaaqƛʔitq

yaqʷ

REL

-iɬ

do to [L]

-ʔaaqƛ

INTENT

-ʔiˑtq

3s.REL

the ones to whom they would do to

c̉aayiqsap

c̉aayiqsap

initiate in Tsayik

initiate in Tsayik

.

When the full number of days is completed, they start going about in the village and seize those whom they are to initiate into the Tsayik.

23.13

ʔayačink

ʔayačinkʷ

many together

they are many together

ʔuwiiħtas

ʔuwiiħtas

go first

going first

yaʕiħteʔitq

yaqʷ

REL

-ˀiħta

at the end

-ʔiˑtq

3s.REL

the one who is in the lead

c̉aayiq

c̉aayiq

doctoring ceremony

Tsayik

.

They (go) many together with the Tsayik leader at the head.

23.14

c̉aawat̉imʔap

c̉aawat̉im

one at a time

-ˀap

CAUS

they did one by one

č̉inaaqħčik

č̉inaa

holding by the hair

-čik₂

each

holding each one by the hair

.

They take (the novices) along, holding each by the hair one by one.

23.15

ʔuustukħʔatweʔinʔaaɬa

ʔustukħ

for that reason

-ˀat

PASS

-weˑʔin

3.QT

=ʔaaɬa

=always

for that reason they always did

ʔuyi

ʔuyi

so that

so that

wikquu

wik

not

-quu₁

3.CND

they should not

t̉uut̉uuħč̉ap̉iik

t̉uut̉uuħč̉ap̉iikʷ

be given to headaches

be given to headaches

.

They treat them thus, it is said, in order that they should not be given to headaches.

pg. 177 begins below

23.16

minkšiʔaƛquu

minkšiƛ

make a circuit

-ˀaƛ

NOW

-quu₁

3.CND

they made a circuit

č̉inaaqħčik

č̉inaa

holding by the hair

-čik₂

each

holding each one by the hair

nunuuk

nunuuk

singing

singing

ʔuʔuyaqħ

ʔuʔuyaqħ

sing

sing

ʔuʔuuštaqyuqʷaɬšỷakukʔi

ʔuʔuuštaqyuqʷaɬšỷakʷ

doctoring song

-uk

POSS

=ʔiˑ

=DEF

the doctoring songs of

.

As they make a circuit, dragging (the novice) along by the hair, singing the doctoring songs of (the leader).

Head-man of Tsayik is doctor, sings his own medicine songs.

23.17

ʔaħʔaaʔaƛ

ʔaħʔaaʔaƛ

and then

and then

ħacʔiiqimɬʔaƛquu

ħacʔiiqimɬ

make complete circuit

-ˀaƛ

NOW

-quu₁

3.CND

they made a complete circuit

t̉iqpitap̉aƛ

t̉iqpitap

sit s.o. up on floor

-ˀaƛ

NOW

they have him sit up on the floor

.

Then, when they have made the complete circuit (in the house), they have him sit up.

23.18

ʔaħʔaaʔaƛ

ʔaħʔaaʔaƛ

and then

and then

ƛaaʔuuʔaƛƛaa

ƛaʔuˑ

another

-ˀaƛ

NOW

=ƛaa

=again

they take another

ʔiiqħapsaƛaa

ʔiqħ

same

-ˀap

CAUS

-sasa

only [L]

=ƛaa

=again

do same as

qʷaaʔamitʔitq

qʷaaʔap

do thus

-(m)it

PAST

-ʔiˑtq

3s.REL

do thus before

.

Then they take another and do exactly as before.

23.19

ħačatakšiƛ

ħačatakšiƛ

be complete

they go through all

qʷam̉aaw̉it̉asʔitq

qʷam̉aˑ

all

-w̉it̉as₂

go to

-ʔiˑtq

3s.REL

they go to all the ones who

c̉aayiqšiƛ

c̉aayiqšiƛ

perform Tsayik

are performing the Tsayik

.

They go through all the novices doing the Tsayik.

23.20

ʔaħʔaaʔaƛ

ʔaħʔaaʔaƛ

and then

and then

čamaasʔaƛ

čamaas

earnestly

-ˀaƛ

NOW

they do in earnest

c̉aac̉aayiqšiƛ

DUP-

PL

c̉aayiqšiƛ

perform Tsayik

sing Tsayik songs

.

Then they begin singing Tsayik songs in earnest.

23.21

wik̉aƛ

wik

not

-ˀaƛ

NOW

they did not

wikʕaƛšiƛ

wikʕaƛšiƛ

be silent

be silent

c̉aayiqšiƛm̉inħʔi

c̉aayiqšiƛ

Tsayik initiate

-m̉inħ

PL

=ʔiˑ

DEF

Tsayik initiates

.

The novices now keep quiet.

23.22

ʔaay

ʔaay

Aay

Aay

ʔaay

ʔaay

Aay

Aay

ʔaay

ʔaay

Aay

Aay

wawaaʔaƛ

wawaa

say

-ˀaƛ

NOW

they say

ʔuustukħʔaƛ

ʔustukħ

for that reason

-ˀaƛ

NOW

so that

ʔani

ʔani

that

that

wikʔaaqƛqa

wik

not

-ʔaaqƛ

INTENT

-qaˑ

3.SUB

for they should not do

taaʕiik

taaʔiikʷ

be sickly

be sickly

.

They say 'Ay ay ay', so that they should not be sickly.

Ay or hay, uttered breathily and with force, is a vocable used in cases where power is sought, e.g., in the Tsayik, in secret power rituals, in the hand game.

23.23

saač̉ink

saač̉inkʷ

continuously

continuously

qʷayaatuk

qʷaa

thus

-aˑtuk

make ... sound

they make that sound

qʷicačiƛʔitq

qʷi(q)

REL

-ca

go to

-šiƛ

PRF

-ʔiˑtq

3s.REL

where they go

k̉ʷaaɬuk

k̉ʷaaɬuk

branches

branches

ʔuuwiic

ʔuuwiic

have around the head

having around their heads

ʔuħ

ʔuħ

is

is

čapxsaaħtakʔi

čapxsaaħtak

male

=ʔiˑ

=DEF

the males

ʔanaaƛ

ʔana

only

-ˀaƛ

NOW

only

ɬučsaaħtakʔi

ɬučsaaħtak

female

=ʔiˑ

=DEF

the females

hisyuu

hisyuu

shredded cedar bark

shredded cedar bark

ʔuuwiic̉aƛ

ʔuuwiic

have around the head

-ˀaƛ

NOW

have around the head

.

They continuously make that sound wherever they go, only the males wearing branches around their heads, but the females have shredded cedar bark around their heads.

pg. 179 starts above

This was said outside of assembly house as well, for two months sometimes. Never had regular or potlatch or feast or song houses. Always somebody else's house was used.

23.24

ʔaħʔaaʔaƛ

ʔaħʔaaʔaƛ

and then

and then

ħačatakšiʔaƛquu

ħačatakšiƛ

be complete

-ˀaƛ

NOW

-quu₁

3.CND

when all is complete

ʔiinaxiičiƛ

ʔiinaxiičiƛ

get ready

getting ready

hiniiʔasʔaƛ

hiniiʔas

go out

-ˀaƛ

NOW

they left the house

ʔuwiiħtasʔaƛ

ʔuwiiħtas

go first

-ˀaƛ

NOW

going first

yaayaqsỷiʕaaɬʔatʔitq

DUP-

SUF

yaqʷ

REL

-(c,k)sỷi₁

... medicine

-aɬ

attached to

-ˀat

PASS

-ʔiˑtq

3s.REL

the one being treated

ʔuħʔiš

ʔuħʔiš

and

and

ʔuuštaqyuʔi

ʔuuštaqyu

doctor

=ʔiˑ

DEF

the doctor

.

Then, when all are ready, they go out of the house with the doctor and the one being doctored at their head.

The Tsayik is held for the benefit of someone who is sick by one of his relatives. Other people are initiated during the course of the ceremony and are thereby supposed to acquire some of the immunity from disease that goes with membership in the Tsayik, but the original purpose of the ceremony is to cure a particular sick person.

23.25

minkšiƛ

minkšiƛ

make a circuit

they make a circuit

hitinqisħčik

hitinqis

beach

-q(s/ħ)čik(ʷ)₁

go along

going along the beach

ħacʔiiqimɬ

ħacʔiiqimɬ

make complete circuit

making a complete circuit

huʔiiʔiƛ

huʔiiʔiƛ

re-enter house

re-entering the house

.

They make a circuit moving along the beach and complete the circle, reentering the house.

23.26

huuyaaɬmaʔaaɬa

huuyaaɬ

dance

-maˑ

3.IND

=ʔaaɬa

=always

they continue dancing

qʷisʔaƛ

qʷis

do thus

-ˀaƛ

NOW

just as

ʔaħkuu

ʔaħkuu

thus

thus

.

They keep on dancing (as they) do this.

23.27

ħačiiɬšiʔaƛquu

ħačiiɬšiƛ

complete a full cycle

-ˀaƛ

NOW

-quu₁

3.CND

they completed a full cycle

ħayučiɬšiƛ

ħayu

ten

-čiˑɬ

... days

-šiƛ

PRF

doing for ten days

.

They completed the full number of days, doing ten.

Hamilton George not sure that they dance after they have been down to the beach. Songs sung during marching with sick man quite different from Tsayik songs sung inside, probably doctoring songs

23.28

wik̉aƛ

wik

not

-ˀaƛ

NOW

they do not

ʔuħ

ʔuħ

is

is

wikʕaaƛšiƛ

wikʕaƛšiƛ

be silent

being silent

c̉aayiqšiƛm̉inħʔi

c̉aayiqšiƛ

Tsayik initiate

-m̉inħ

PL

=ʔiˑ

DEF

the Tsayik initiates

ʔuuyisaƛ

ʔuyi

when

-sasa

only [L]

-ˀaƛ

NOW

when they do

qʷiyimaʕiiqƛʔitq

qʷiyii

when

-maʕiiqƛ

want to

-ʔiˑtq

3s.REL

when they want to

.

The Tsayik initiates are silent up to the time when they wish to (sing).

pg. 181 begins above

23.29

ʔuyimtweʔinʔaaɬa

ʔuyi

if

-(m)it

former

-weˑʔin

3.QT

=ʔaaɬa

=always

if they are

w̉asnaaƛquu

w̉asna

be unwilling

-ˀaƛ

NOW

-quu₁

3.CND

are unwilling to

c̉aayiqšiƛ

c̉aayiqšiƛ

perform Tsayik

performing the Tsayik

hiiɬasaqħʔap̉aƛ

hiɬ

LOC

-sasa

just [L]

-ħ₂

CONTEMP

-ˀap

CAUS

-ˀaƛ

NOW

they make him do right there

qaħšiƛ

qaħšiƛ

die

die

.

If someone should be unwilling to be initiated, they cause him to die right there.

Head Tsayik doctor was supposed to let one of his č̉iħaa (used also for ghost, creeping insect) fly off into person and make him faint, not really die. He would then be doctored and made to revive and join the Tsayik.

23.30

ʔuħʔaƛ

ʔuħ

is

-ˀaƛ

NOW

it was the one

qʷisʔap

qʷis

do thus

-ˀap

CAUS

he does thus

ʔuʔuuštaqyuqaɬšʔi

ʔuuʔuuštaqyuqaɬš

doctoring power

=ʔiˑ

=REL

the one doing doctoring

.

The one who is doing the doctoring does it.

23.31

qaħakħʔap̉aƛ

qaħakʷ

dead

-(q)ħ₃

BEING

-ˀap

CAUS

-ˀaƛ

NOW

they do being dead

hiniis

hiniis

take along

taking along

ʔucaʔap

ʔucaʔap

make s.o. go

making him go to

hiɬħʔiitq

hiɬ

LOC

-(q)ħ₃

BEING

-ʔiˑtq

3s.REL

where it is being done

c̉aac̉aayiqš

c̉aac̉aayiqš

doing doctoring ceremony

doing the doctoring ceremony

.

They carry him along dead to the place where the doctoring ceremony takes place.

23.32

hiɬħʔaƛ

hiɬ

LOC

-(q)ħ₃

BEING

-ˀaƛ

NOW

he is there

ʔaħʔaa

ʔaħʔaa

that way

that way

tiičaʔap̉aƛ̉at

tiičaʔap

bring to life

-ˀaƛ

NOW

-ˀat

PASS

bringing him to life

.

He is there in that condition, and then they bring him to life.

23.33

ʔuuỷuučiʔaƛ

ʔuuỷuučiƛ₁

wake up

-ˀaƛ

NOW

he wakes up

ʔuuʕaqƛ

ʔuuʕaqƛ

glad

happy

ʔaħʔaaʔaƛ

ʔaħʔaaʔaƛ

and then

and then

ʕaapukʷiʔaƛ

ʕaapukʷiƛ

be willing

-ˀaƛ

NOW

willing to

c̉aac̉aayiqš

c̉aac̉aayiqš

doing doctoring ceremony

do the doctoring ceremony

.

He wakes up feeling happy and is then willing to take part in the Tsayik.

23.34

ʔuunuuƛitweʔinʔaaɬa

ʔunw̉iiƛ

because

-(m)it

former

-weˑʔin

3.QT

=ʔaaɬa

=always

it used to be always

qiičiƛ

qiičiƛ

take a long time

taking a long time

ʔanič

ʔanič

that

that

ʔuušitʔaaɬa

ʔuuš

some

-(m)it

former

=ʔaaɬa

=always

always were

ʔayaak

ʔaya

many

-ˀak

POSS

having many

nuuk

nuuk

song

songs

.

(The ceremony) used to take long because some people would have many songs (to sing).

pg. 183 begins above

23.35

ʔuʕaštħƛaa

ʔuuʕašt

accomplish

-(q)ħ₃

BEING

=ƛaa

=again

it also brings about

ʔani

ʔani

that

that

ʕiiħp̉ičħ

ʕiħ

cry

-p̉ičħ

do while ...-ing

crying while doing

qʷačiħtaƛ

qʷačiħta

besides

-ˀaƛ

NOW

besides

ħačatak

ħačat

all

all

nuuʔiƛ

nuuʔiƛ

start singing

they start singing

qʷam̉iiɬʔitq

qʷam̉aˑ

all

-‘iɬ

in the house

-ʔiˑtq

3s.REL

all who are in the house

.

Another reason was that they would cry while singing and, besides, everybody in the house (would) join in the singing.

23.36

t̉aatn̉eʔisʔi

t̉an̉a

child.pl

-ʔis

DIM

=ʔiˑ

DEF

the little children

ỷuuqʷaa

ỷuuqʷaa

also

also

ʔaanasa

ʔana

only

-sasa

only [L]

only then did

wikaɬ

wikaɬ₂

not go along

not join in

wiktaqyuʔi

wiktaqyu

uninitiated

=ʔiˑ

=DEF

the uninitiated

.

All the children in the house did likewise - only the uninitiated did not join in.

23.37

wiksinħap̉aanitweʔinʔaaɬa

wiksinħap

forbid

-ˀat

PASS

-(m)it

former

-weˑʔin

3.QT

=ʔaaɬa

=always

they were forbidden from

n̉ač̉aqƛ̉aʔa

n̉ač̉aqƛ̉aʔa

stare into a fire

looking into a fire

c̉aayiqšiƛm̉inħʔi

c̉aayiqšiƛ

Tsayik initiate

-m̉inħ

PL

=ʔiˑ

DEF

the Tsayik initiates

ʔuustukħʔap̉at

ʔustukħ

for that reason

-ˀap

CAUS

-ˀat

PASS

so that they are caused to

ʔani

ʔani

that

that

wikʔaaqƛ

wik

not

-ʔaaqƛ

INTENT

will not

qaaqaasč̉aʕiik

qaaqaasč̉aʕiikʷ

be susceptible to sore eyes

be susceptible to sore eyes

.

The initiates were not allowed to look into the fire, so they should not be subject to having sore eyes.

23.38

wiksinħap̉aanitweʔinƛaaʔaaɬa

wiksinħap

forbid

-ˀat

PASS

-(m)it

former

-weˑʔin

3.QT

=ƛaa

=again

=ʔaaɬa

=always

they were not allowed

ʔuʔiis

ʔuʔiis

eat

eat

siiħm̉uu

siiħm̉uu

herring egg/spawn

herring spawn

ʔuunuuƛ

ʔunw̉iiƛ

because

because

ʔaniič

ʔaniič

that

that

yaayakʷit̉iik̉amitaʔaaɬa

yayaakʷit̉iikʷ

subject to frequent body pain

-ˀap

CAUS

-(m)it

PAST

-(y)aˑ

IMPF

=ʔaaɬa

=always

always caused to be subject to pains in the body

.

They were not allowed to eat herring spawn, for the reason that it would cause them to be sore of the body.

pg. 185 begins here

23.39

wikƛaa

wik

not

=ƛaa

again

they did not even

ƛ̉um̉aħsʔis

ƛ̉um̉aħs

drink hot water

-ʔis

DIM

drink hot water

ʔuuʔutỷak

ʔuuʔutỷak

lest

lest

ʔuyi

ʔuyi

when

when

čiičiičč̉ap̉iikquu

čiičiičč̉ap̉iikʷ

be given to toothaches

-quu₁

3.CND

have a toothache

.

They also did not drink hot water lest they be subject to toothache.

23.40

wiksinħap̉atƛaa

wiksinħap

forbid

-ˀat

PASS

=ƛaa

=also

they were also not allowed to

ʔiišʔiiša

ʔiišʔiiša

be chewing

be chewing gum

ʔuuʔutỷak̉ap̉at

ʔuuʔutỷak

lest

-ˀap

CAUS

-ˀat

PASS

lest they become

huuʔakquu

huuʔakʷ

early

-quu₁

3.CND

prematurely

c̉aħuuƛ

c̉aħawiƛ

wrinkled face

wrinkled face

.

They also were not allowed to chew gum lest their faces become prematurely wrinkled.