1. _Dûnu´wa_, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa (_song_). Sgĕ! Ha-Walâ´sĭ-gwû tsû[n]lû´[n]tani´ga. 2. _Dayuha_, dayuha, dayuha, dayuha dayuha (_song_). Sgĕ! Ha-_Usugĭ_-gwû tsû[n]-lû[n]´-tani´ga. (Degâ´sisisgû´[n]ĭ).--Kanâgi´ta nâyâ´ga hiă´ dilentisg´û[n]ĭ. Tă´lĭ igû´nkw’ta‘tĭ, ûlĕ´ talinĕ´ tsutanû´[n]na nasgwû´ tâ´lĭ igû´nkw’ta‘tĭ´. Tsâ´la aganû´[n]lieskâĭ´ tsâ´la yikani´gû[n]gû´âĭ´ watsi´la-gwû ganû[n]li´yĕtĭ uniskûl‘tsû´[n]ĭ. Nû´‘kĭ nagade´stisgâĭ´ aganû[n]li´esgû[n]ĭ. Akskû´nĭ gadest´a‘tĭ, nûû‘kĭ nagade´ sta hû[n]tsatasgâ´ĭ. Hiă-‘nû´ i´natû akti´sĭ udestâ´ĭ yigû´n‘ka, naski-‘nû´ tsagadû´lăgisgâ´ĭ iyu´stĭ gatgû´[n]ĭ. _Translation._ THIS IS TO TREAT THEM IF THEY ARE BITTEN BY A SNAKE. 1. Dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa, dûnu´wa. Listen! Ha! It is only a common frog which has passed by and put it (the intruder) into you. 2. Dayuha, dayuha, dayuha, dayuha, dayuha. Listen! Ha! It is only an _Usu´‘gĭ_ which has passed by and put it into you. (Prescription.)--Now this at the beginning is a song. One should say it twice and also say the second line twice. Rub tobacco (juice) on the bite for some time, or if there be no tobacco just rub on saliva once. In rubbing it on, one must go around four times. Go around toward the left and blow four times in a circle. This is because in lying down the snake always coils to the right and this is just the same (_lit._ “means like”) as uncoiling it. _Explanation._ This is also from the manuscript book of Gahuni, deceased, so that no explanation could be obtained from the writer. The formula consists of a song of two verses, each followed by a short recitation. The whole is repeated, according to the directions, so as to make four verses or songs; four, as already stated, being the sacred number running through most of these formulas. Four blowings and four circuits in the rubbing are also specified. The words used in the songs are sometimes composed of unmeaning syllables, but in this case dûnuwa and dayuha seem to have a meaning, although neither the interpreter nor the shaman consulted could explain them, which may be because the words have become altered in the song, as frequently happens. Dûnu´wa appears to be an old verb, meaning “it has penetrated,” probably referring to the tooth of the reptile. These medicine songs are always sung in a low plaintive tone, somewhat resembling a lullaby. Usu´‘gĭ also is without explanation, but is probably the name of some small reptile or batrachian.