The prayer is addressed directly to the fish, who are represented as living in settlements. The same expression as has already been mentioned is sometimes used by the doctors in speaking of the _tsgâ´ya_ or worms which are supposed to cause sickness by getting under the skin of the patient. The Blue Cat (_Amiurus, genus_) is addressed as the principal fish and the bait is spoken of as the “white food,” an expression used also of the viands prepared at the feast of the green corn dance, to indicate their wholesome character. “Let the paths from every direction recognize each other,” means let the fishes, which are supposed to have regular trails through the water, assemble together at the place where the speaker takes his station, as friends recognizing each other at a distance approach to greet each other, [u]Wâhisâ´nahĭ tigiwatsi´la, rendered “our spittle shall be in agreement,” is a peculiar archaic expression that can not be literally translated. It implies that there shall be such close sympathy between the fisher and the fish that their spittle shall be as the spittle of one individual. As before stated, the spittle is believed to exert an important influence upon the whole physical and mental being. The expression “your spittle has become agreeable” is explained by A‘yû[n]inĭ as an assertion or wish that the fish may prove palatable, while the words rendered “there shall be no loneliness” imply that there shall be an abundant catch. LOVE. (YÛ[n]WĚ´HǏ UGÛ´[n]WA‘LǏ I.) Ku! Sgĕ! _Alahi´yĭ_ tsûl‘dâ´histĭ, Higĕ´‘ya tsûl‘di´yĭ, hatû´[n]gani´ga. _Elahi´yĭ_ iyû´[n]ta ditsûl‘da´histĭ, Higĕ´‘ya Tsûne´ga. Tsisa´‘tĭ nige´sû[n]na. Tsâduhi´yĭ. Nâ´gwa-skĭn´ĭ usĭnuli´yu hû[n]skwane´‘lû[n]gû´ tsisga´ya agine´ga. Agisa´‘tĭ nige´sû[n]na. Nâ´gwa nû´[n]nâ, une´ga hû[n]skwanû[n]neli´ga. Uhisa´‘tĭ nige´sû[n]na. Nâ´gwa skwade´tastani´ga. Sa‘ka´ni u´tatĭ nige´sû[n]na. Nû[n]nâ une´ga skiksa´‘û[n]taneli´ga. Elaye´‘lĭ iyû´[n]ta skwalewistă´‘tani´ga E´latĭ gesû´[n] tsĭtage´stĭ. Agisa´‘tĭ nige´sû[n]na. Agwâ´duhi´yu. Kûltsâ´te une´ga skiga´‘tani´ga. Uhisa´‘tĭ nige´sû[n]na, gû[n]kwatsâti´tege´stĭ. Tsi-sa‘ka´ni agwă´tatĭ nige´sû[n]na. Usĭnuli´yu hû[n]skwane´‘lû[n]gû´. Ha-nâ´gwûlĕ _Elahi´yĭ_ iyû´[n]tă dûhiyane´‘lû[n]gû´ a‘gĕ´‘ya sa‘ka´ni. Nâ´gwa nû[n]nâ´hĭ sa‘ka´ni hû[n]tane´‘laneli´ga. Uhisa´‘tĭ-gwû u´danû dudusa´gĭ tanela´sĭ. Nû[n]nâ´hĭ sa‘ka´ni tade´tâstani´ga. Nâgwûlĕ´ hû[n]hiyatsâ´û[n]taniga. E´latĭ gesû´[n] tû´l‘taniga. Dedu´laskû´[n]-gwû igû´[n]wa‘lawĭ´stĭ uhi´sa‘ti´yĭ widaye´la‘ni´ga. Dedulaskû´[n]-gwû igû´[n]wa‘lawĭ´stĭ uhi´sa‘ti´yĭ nitû´[n]neli´ga. Ha-sâgwahi´yu itsilasta´lagĭ + + uwă´sahi´yu, etsane´‘laneli´ga. Agisa´‘tĭ nige´sû[n]na. Agwâ´duhĭ. A´yû agwadantâ´gĭ aye‘li´yu d’ka´‘lani´lĭ duda´ntâ, uktahû´[n]stĭ nige´sû[n]na. Yû´[n]wĭ tsu´tsatû[n] widudante´‘tĭ nige´sû[n]na, nitû´[n]neli´ga. Sâ´gwahĭ itsilasta´lagĭ, etsane´‘laneli´ga kûlkwâ´gi-nasĭ´ igûlstû´‘lĭ gegane´‘lanû´[n].