naa-chʾ..gootpoint to something3.5.6.2Point atder. ofnaa-1iterativechʾ-3Indef√GEET/GEEH/GOTpierce/spearSource forms: ...nnaˑtʃʾgoˑtʿSee-Naachʾgootn aPointing Rock
Cahto - English
n
naa-chʾ-ghi..lhgheelhcarry st. along as a load; carry st. bundled7.3.1Carryimpf. 2sg.+ 3indf. obj.naachʾilhgheelhyou (sg.) carry it/bundle along; carry it! (sg.)opt. 1sg.+ 3indf. obj.naachʾiishgheelhlet me carry something as a bundleder. of√GHEELH1bundle/packSource forms: na tcic geʟ, na tciʟ geʟ
naa-chʾ-(ghin)..deeghacorns dropas to the ground when ripe7.2.2.5.1Fall6.2.5Harvestder. ofchʾ-3Indefnaa-(ghin)..deeghdrop downna:=k'i-(w)-diw "acorns drop to the ground"na tcī gûn de geNaachʾighindeegheen aAugust/September
naa-chʾ-(ghin)..lhnaacure soul-loss disease, cure fright sickness2.5.7Treat diseaseder. ofchʾ-3Indefgh-1gh-conjugationnaa-(0)..lhnaaexamine O medicallyno-aa=y-ki-ɣ-i-ł-náʾ=aŋ 'They have saved him.'Source forms: ná‑chŭh͡l‑na, náchŭh͡lnanatcĭłnaching bilhnaachʾilhnaaʾn acuring wandnaachʾilhnaan acuring fright sickness performing doctornaa-chʾ..lnaavpbe cured of soul-loss
naachʾiʾaishinny"Shinny (nadjai), played with L-shaped stick (cumasolgal), ball (butt end tan oak, knocked off; smoothed; rounded in fire; seasoned); family against family or men against women. 2 goal posts each end; 1 goal wins. Sometimes women use cumasolgal with net on end." (Loeb, p.49)
???"As the games of the Kato were exactly like those of the Wailaki, to be described later, it is unnecessary to enumerate them here." (Curtis, p.9)toolbilhninghilghaalʾ 1shinny stickchim-meesilhghaalʾangled shinny stickching-teebaashshinny puckchʾildeeh-dingshinny goalchʾkaakʾ 2netted shinny stick4.2.6.3Team Sportsder. ofnaa-1iterativechʾ-3Indef√ʾAA.extend=iNRextending something aroundSource forms: naatcĭainadjai
???"As the games of the Kato were exactly like those of the Wailaki, to be described later, it is unnecessary to enumerate them here." (Curtis, p.9)toolbilhninghilghaalʾ 1shinny stickchim-meesilhghaalʾangled shinny stickching-teebaashshinny puckchʾildeeh-dingshinny goalchʾkaakʾ 2netted shinny stick4.2.6.3Team Sportsder. ofnaa-1iterativechʾ-3Indef√ʾAA.extend=iNRextending something aroundSource forms: naatcĭainadjai
naachʾighilnaaʾherbal doctorsim.chʾeelei 3singing doctoridiiyiingdoctornaachʾilhnaa 2soul-loss doctornindaash1dancing doctortyiiningdoctortcʾeeʾtʾootʾsucking doctor6.6Occupation2.5.7.1Doctor, nurseder. ofnaa-chʾ..lnaabe cured of soul-losscfnaachʾilhnaacuring fright sickness performing doctorSource forms: na tcĕ gûl na
NaachʾighindeegheeAugust/September, "Acorns Dropped to the Ground" monthmonth 11 in list in (Goddard notebook I, p.26), between Tl'ohchow and Shiin-uulhaas'aanwhshiing-hitsummertime8.4.1.4.1Months of the yearder. ofnaa-chʾ-(ghin)..deeghacorns drop=yeeeyewitness evidential affirmativena:k'iwindiw "acorns have dropped to the ground"Source forms: na tcī gûn de ge
naachʾilkaachowdragonflyAnisoptera1.6.1.9.5Flying Insectsder. ofnaa-1iterativechʾ-3Indefl-l-classifier√KAA1classify contained O-chowaugmentativebig one that carries st. around in a basket (its legs)Source forms: Nah´-chil-katch´-o
Naachʾilnaa-kwʾit Chʾeeleeʾdance-curingdancing with cocoon rattles at the time of a cure (Loeb, p.34)2.5.7Treat diseaseder. ofnaa-chʾ..lnaabe cured of soul-losskwʾit2on itchʾeeleisingingSource forms: nacil nakut cele
naachʾiltoongʾflicking stones, stone filliping"Stone filliping (natcil toñ). Small stone thrown for distance; index finger used." (Loeb, p.50)
like flicking a paper football4.2.6.1Gameder. ofl-l-classifiernaa-chʾ-(s)..lhtoonʾmake st jump around=iNRSource forms: natcil toñ
like flicking a paper football4.2.6.1Gameder. ofl-l-classifiernaa-chʾ-(s)..lhtoonʾmake st jump around=iNRSource forms: natcil toñ
naachʾiltʾaawslingweaponsynsintlʾoolhsling (weapon)4.8.3.7Weapon, shoot6.4.1Huntder. ofchʾ-3Indefl-l-classifiernaa-n-(nin)..lhtʾaaghsling at O=iNRone that is slung at somethingSource forms: natcĭltalNah´-chil-tah´-ŏ
naachʾiltcʾai1stick bouncing game"Throwing stick (nacilgai). Plain, stout stick; thrown overhand, allowed to run on hard ground. Men, women play." (Loeb, p.49)synnaateelhtcʾai 2stick-throwing contest4.2.6.4Throwing2throwing stickas used in the bouncing stick game4.8.3.7Weapon, shootder. ofnaa-1iterativechʾ-3Indefl-l-classifier√TCʾAI/TCʾAAKʾhop/bounce=iNRSource forms: nacilgai
naachʾilhgwaaspoor qualityas of arrows8.3.7.1Badder. ofnaa-1iterativechʾ-3Indeflh-1lh-classifier=iNRhaving st. gwaas alongSource forms: na cuʟgwas
naachʾilhgheelhyou (sg.) carry it/bundle along; carry it! (sg.)impf.2sg.+ 3indf. obj.naa-chʾ-ghi..lhgheelhcarry st. along as a loadSource forms: na tciʟ geʟ
naachʾilhnaa1curing fright sicknessreg.chʾghootʾoo 2cocoon rattlerel.daiʾ-kiiyaahaang 1Outside People2.5.7Treat disease2soul-loss doctor, performing doctor"Ka: Soul-loss doctors (sack doctors) called natcĭłna." (Essene, p.68)
"The shamans of the Kato were of three classes: ... the náchŭhlna, who by the use of uncouth costumes and grotesque antics cured illness caused by fabulous woodland creatures... If the frequency with which the Kato mention the subject is a valid indication, there must have been many cases of sickness that was assigned to fright resulting from a casual encounter with some fabulous creature. In fact any illness unaccountable in its origin and incurable by ordinary means was apt to be explained by this hypothesis. Sickness of that sort was treated by the náchŭh͡lna, who acquired their power through dreams. When their services were required, several of them would go to the forest and dress themselves in grotesque costumes, with large baskets on their heads, strange objects hanging from their ears, slabs of wood tied about their bodies in lieu of clothing. Thus arrayed they would return to the place where the sick person lay, and the head shaman would point to each one in turn and ask if that were the one that had frightened him into sickness. The sufferer would indicate some one of them, and it was believed that looking at this one and beholding how harmless he really was would cause recovery. If the shamans decided that Nág͡hai-cho was the cause of the sickness, preparations were made to confront the patient with his personator. After they had performed their incantations for a time there was an answering call from the forest, and a confederate representing Nág͡hai-cho would emerge, walking backward in order that his glance might not fall on the people and kill them. On such an occasion there were strict orders to remain in the village and not walk about in the woods, lest Nág͡hai-cho be encountered with fatal results. Women and young people remained at some distance from the place where the sick person was exposed under a brush shelter at the edge of the forest. There were many strings of beads and other articles of value were hung, professedly a reward for Nág͡hai-cho. While all the medicine-men sang, one of their number, whose face was blackened, kept time with a split-elder baton. Nág͡hai-cho went straight to the sick man and walked four times around him, each time feeling the patient's head; but suddenly the medicine-men grasped sticks and drove him back into the woods, where they were supposed to imprison him in a hollow tree and admonish him not to molest and frighten people. Thence they returned to the sick man's shelter and feasted. The head shaman took the reward. Sometimes a person would have what apparently was a fit of insanity, which the Kato attributed to his having encountered in the night one of the taí-kyáhaṇ ('outside people'). These beings were quite black, and small in stature. To combat this affliction the náchŭh͡lna sang, shook their rattles, and called on the 'outside people.' Suddenly several of these creatures appeared, or it was pretended that they appeared. A medicine-man shot, one of the taí-kyáhaṇ fell, and the others disappeared. The shamans leaped upon the fallen one, covered it with brush, and in a short time carried it away to a secluded place. The patien then recovered, but always remained subjet to fits of insanity, in which he wandered about the village at night, shouting and singing; and he had dreams in which future events were foreseen. For instance, he might dream that on the morrow the men would go hunting and would kill four deer, no more. When this dream was made known, the chief would of course bid his hunters go forth, and they would kill just four deer. Surely not a remarkable instance of prophecy." (Curtis, p.14-17)synchʾeelei 3singing doctornindaash1dancing doctorsim.chʾeelei 3singing doctoridiiyiingdoctornaachʾighilnaaʾherbal doctornindaash1dancing doctortyiiningdoctortcʾeeʾtʾootʾsucking doctor2.5.7.5Traditional medicine6.6Occupation2.5.7.1Doctor, nurseder. ofnaa-chʾ-(ghin)..lhnaacure soul-loss illnesscfnaachʾighilnaaʾherbal doctorSource forms: ná‑chŭh͡l‑na, náchŭh͡lnanatcĭłna
"The shamans of the Kato were of three classes: ... the náchŭhlna, who by the use of uncouth costumes and grotesque antics cured illness caused by fabulous woodland creatures... If the frequency with which the Kato mention the subject is a valid indication, there must have been many cases of sickness that was assigned to fright resulting from a casual encounter with some fabulous creature. In fact any illness unaccountable in its origin and incurable by ordinary means was apt to be explained by this hypothesis. Sickness of that sort was treated by the náchŭh͡lna, who acquired their power through dreams. When their services were required, several of them would go to the forest and dress themselves in grotesque costumes, with large baskets on their heads, strange objects hanging from their ears, slabs of wood tied about their bodies in lieu of clothing. Thus arrayed they would return to the place where the sick person lay, and the head shaman would point to each one in turn and ask if that were the one that had frightened him into sickness. The sufferer would indicate some one of them, and it was believed that looking at this one and beholding how harmless he really was would cause recovery. If the shamans decided that Nág͡hai-cho was the cause of the sickness, preparations were made to confront the patient with his personator. After they had performed their incantations for a time there was an answering call from the forest, and a confederate representing Nág͡hai-cho would emerge, walking backward in order that his glance might not fall on the people and kill them. On such an occasion there were strict orders to remain in the village and not walk about in the woods, lest Nág͡hai-cho be encountered with fatal results. Women and young people remained at some distance from the place where the sick person was exposed under a brush shelter at the edge of the forest. There were many strings of beads and other articles of value were hung, professedly a reward for Nág͡hai-cho. While all the medicine-men sang, one of their number, whose face was blackened, kept time with a split-elder baton. Nág͡hai-cho went straight to the sick man and walked four times around him, each time feeling the patient's head; but suddenly the medicine-men grasped sticks and drove him back into the woods, where they were supposed to imprison him in a hollow tree and admonish him not to molest and frighten people. Thence they returned to the sick man's shelter and feasted. The head shaman took the reward. Sometimes a person would have what apparently was a fit of insanity, which the Kato attributed to his having encountered in the night one of the taí-kyáhaṇ ('outside people'). These beings were quite black, and small in stature. To combat this affliction the náchŭh͡lna sang, shook their rattles, and called on the 'outside people.' Suddenly several of these creatures appeared, or it was pretended that they appeared. A medicine-man shot, one of the taí-kyáhaṇ fell, and the others disappeared. The shamans leaped upon the fallen one, covered it with brush, and in a short time carried it away to a secluded place. The patien then recovered, but always remained subjet to fits of insanity, in which he wandered about the village at night, shouting and singing; and he had dreams in which future events were foreseen. For instance, he might dream that on the morrow the men would go hunting and would kill four deer, no more. When this dream was made known, the chief would of course bid his hunters go forth, and they would kill just four deer. Surely not a remarkable instance of prophecy." (Curtis, p.14-17)synchʾeelei 3singing doctornindaash1dancing doctorsim.chʾeelei 3singing doctoridiiyiingdoctornaachʾighilnaaʾherbal doctornindaash1dancing doctortyiiningdoctortcʾeeʾtʾootʾsucking doctor2.5.7.5Traditional medicine6.6Occupation2.5.7.1Doctor, nurseder. ofnaa-chʾ-(ghin)..lhnaacure soul-loss illnesscfnaachʾighilnaaʾherbal doctorSource forms: ná‑chŭh͡l‑na, náchŭh͡lnanatcĭłna
naachʾingkatʾit fellperf.3naa-chʾ-(nin)..kat/katʾfall back downSource forms: na tcʼûn kûtʼna tcʼûñ kûtnā tcꜝû́ñ kûtꜝ
naachʾingʾaiʾlintellintel beam above the doorway, that is supported by the two forked posts (chin-lhgish)whyeehhouse6.5.2.4Doorder. ofchʾ-3Indefnaa-n-(nin)..ʾaa/ʾaaʾ2extend across=iNRSource forms: na tcûñ 'ai'
naa-chʾi-(s)..ldeeghwin backin gamblingNaaʾchʾisdeeh yaaʾnii, tcʾeek.He [Coyote] won back the wife, they say.GT13 3.1Lheeneeʾhaaʾ lhtaahkii naaʾchʾisdeeh yaaʾnii.He won back every kind of thing [that he'd lost], they say.GT13 3.3Naaʾchʾisdeeh yaaʾnii, lheeneeʾhaaʾ lhtaahkiitc.He won back all the different things, they say.GT13 NB short version 2.34.2.6.4Gamblingperf. 3anim.+ 3indf. obj.naaʾchʾisdeeghhe won it/them backSource forms: naᵋ tcʼûs deɢ, naᵋ tcʼûs deʽnaᵋ tcʼûs deɢ, naᵋ tcʼûs deʽnaʼ tcûs deʿ, na tcûs de, na djis te
naachʾi-(s)..lhgheelhcarry st. along as a load O7.3.1Carryopt. 1sg.+ 3indf. obj.naachʾiishgheelhlet me carry it/bundleder. ofchʾ-3Indefnaa-gh..lhgheelhcarry load O alongSource forms: na tcic geʟ
naachʾisyoolhwind blows around; it is windyperf.3indf.naa-chʾ-(s)..yoolhwind to blow aroundwind to blow aroundSource forms: na tcic yōʟ, na tcic yōl
naachʾiishgheelhlet me carry something as a bundleopt.1sg.+ 3indf. obj.naa-chʾ-ghi..lhgheelhcarry st. along as a loadlet me carry it/bundleopt.1sg.+ 3indf. obj.naachʾi-(s)..lhgheelhcarry along as load OSource forms: na tcic geʟ
naachʾiiyoos1buckskincnsttʾaaʾsitsquiver (for arrows)makechʾ..gotʾstretch O/hide6.3.7Animal products2tanned hide, leather6.6.4.3Working with leatherder. ofnaa-1iterativechʾ-3Indef√YOOSpullSource forms: natciyosna tcĕ yos
naachʾkwnimilhyou (sg.) bring the basketfull back; bring it back! (sg.)impf.2sg.+ 3indf. obj.+ 3areal obj.naa-chʾ-n-(nin)..bilh/biilʾbring basketfull O backSource forms: na tcʼ kɯ nûm mûʟ
naa-chʾ..kʾinʾwrithe"Naalhghaalh naachʾkʾingʾ," yaaʾnii."It is writhing, hit it again!" they say.GT30 18.17.2.2.8Move back and forthimpf. 3naachʾkʾinʾit is writhingder. ofnaa-1iterativechʾ-3Indef√KʾINʾtwistSource forms: na tcʼ kʼûñna tcʼ kʼûñᵋna tcī k!ûñ
Cahto Dictionary © 2018 Sally R. Anderson
