These Lakhota texts are s copied from 1932 edition of Ella Daloria's Dakota Text. The title probably reflects the usage of that period, when "Dakota" was applied as a name for all five dialects (Teton, Santee, Yankton-Yanktonai, Assiniboin and Stoney). Despite the title the book contains only texts in Lakhota or Teton dialect (with one exception - a tale in Yankton).
| 1. Héčheš Iktómi kákhena tókhe-ečháčha1 ománi yá-haŋ škhé’.2 | Iktomi14 was wandering off in a certain direction, walking along at random. |
| 2. Pahá waŋ kákhel iyáhiŋ kta háŋl Íya íš-eyá3 uŋmá ečhíyataŋhaŋ hiyáhaŋ čhaŋké Iktó líla nihíŋčiyiŋ na "É! Aŋpétu léčhečaka čha él mat’íŋ kta huŋšé," ečhíŋ hiŋglá škhé’. | Just as he reached the hill-top, Iya15, the eater, also reached it, coming up from the other side; so Ikto was very much frightened and, "Ah! So it is on a day like this that I am to die, is it?" he thought suddenly. |
| 3. Makĥáblu ičú na sičháŋ4 kiŋ líglila kpawíyakpa na leyá škhé’, "Húŋhúŋhé, misúŋ, na’íŋš čhiyé, (háš!, íš tukté-uŋmá tĥo’úŋkapĥapi huwó?)" eyá škhé’. | He took some earth and polished his thigh vigorously and said, "Well, well, well! my younger brother16, - or is he my elder brother? - Hash, (O, the deuce!) which of us is the elder anyway?" |
| 4. K’éyaš Íya čhuwí okíniya čháŋšna Iktó yačégčeg ičú’; čhaŋké kĥokípĥe ĥčiŋ na "Wáŋ, misúŋ, na’íŋš čhiyé, akĥówapĥa nážiŋ yé. Míš-eyá wačhíŋ háŋtaŋhaŋš yatĥáhena ičhíču kte ló," eyá škhé’. | But each time Iya took in his breath he jerked Ikto towards him, with such force that he staggered; he therefore was very much frightened and said, "Now, now, my younger brother, - or my elder, - stand farther off, can't you? I too have something I can do; I can pull you towards me if I care to!" he said. |
| 5. K’éyaš Íya ayúpte šni yuŋkĥáŋ heháŋl akhé "Ho, itĥó misúŋ, na’íŋš čhiyé (háš!, íš tukté - uŋmá tĥo’úŋkapĥapi čha!), tóhuŋwel nitĥúŋpi huwó?" eyá škhé’. | But Iya did not reply; so then, once more, "Come now, my younger brother, - or is he my elder brother? - Hash! Which of us is the elder anyway? ... Well, when were you born?" Ikto asked. |
| 6. Yuŋkĥáŋ "Eyá maĥpíya na makĥá kiŋ lená tĥoká - káğapi k’uŋ hé eháŋ matĥúŋpe ló," eyá čhaŋké Iktó íyogmus glúziŋ na "Wáŋ, witkó, maĥpíya na makĥá kiŋ hená lé miyé wakáğe ló. Oháŋ, waná wawéksuye čiŋ ečhíyataŋhaŋ eháŋkeč’uŋ miglúštaŋ na heháŋl tákula waŋ kál yupšúŋpšuŋ iĥpéwaye č’uŋ hé lé niyéla yeló. Čha čhiyémayaye ló," eyá - okíyaka kéye’. | Iya answered, "Why, I was born when this earth and the sky were created." Ikto clamped his palm over his mouth, surprised17. "So? Well, you fool, I made the earth and the sky myself! Oh, of course, now, as I recall it, there was a but of leavings, after I had finished making the earth and sky, which I didn't know what to do with; I therefore rolled it into a wad and tossed it aside. And you grew from that! There isn't any doubt now. I am the elder!" he said. |
| 7. "Ho, misúŋ, lé táku - omáyani huwó?" eyá yuŋkĥáŋ "Wáŋ, léčhiya oyáte waŋ wičhóthi čha ektá wičháble ló. Hená wičháwaglutiŋ kta čha," eyá škhé’. | "Now then, what errand are you on?" And Iya said, "Over in this direction there is a tribal camp, and I am going there. I shall eat the people, for they are mine." |
| 8. Yuŋkĥáŋ Iktó "Húŋhúŋhé, akĥáš wičhówepila ye. Wáŋ, misúŋ, lé míš eyá hená ektá5 wičhábla čha sakhíb uŋyíŋ kte ló," ečíya škhé’. | "Well of all things! Funny, isn't it? Yet what else can you expect, with brothers? Why, little brother, that is just the people I am going to; and we shall travel together!" Ikto told Iya. |
| 9. Waná yá-haŋpi k’éyaš Íya líla tké čhaŋké iglúha šni6 kiŋ uŋ lehíčhitĥa - iyúŋg yápi na waná wičhóthi kiŋ ikĥáŋyela iyúŋkapi škhé’. | They were now traveling, but Iya could not manage his weight, and they were obliged, therefore, to stop often; but they were now stopping for the night near the encampment. |
| 10. Waná Íya ištíŋma čhaŋké Iktó í kiŋ él a’ókas’iŋ yuŋkĥáŋ tĥezí - mahél oyáte thebwíčhaye č’uŋ hená oyás’iŋ hóčhokatĥuŋtĥuŋyaŋ o’íyokiphiya wičhóthi - waŋyáŋka škhé’. | When Iya slept, Ikto ventured to look into his body through his mouth, and saw there all the tribes that Iya had eaten in the past, living on in contentment in their respective tribal circles. |
| 11. Makĥá akáŋl úŋpi k’uŋ héhaŋ tókhel ophí’ič’iyapi k’uŋ héčhena’. Khi’íŋyaŋkapi na ĥaká úŋpi na pa’íŋyaŋkapi úŋpi kĥó waŋyáŋka škhé’. Kál íš yuphíyela tĥabkápsičapi na kakhíyotĥaŋ íš ho’áglagla Miwátani - wačhí ahíyaya škhé’. | Inside Iya, they were living and having their being exactly the same fashion as when they lived on earth. Races and ĥaká18 and pa’íŋyaŋkapi19 games were in progress. Yonder, on the other hand, a game of Dakota ball was being played with great skill; while, in another direction, could be seen a group of Miwatani-Society dancers performing their dance round the circle. |
| 12. Nakúŋ kĥoháŋ wágli ukíyiŋ na nakúŋ Wíč’iŋska - wačhí ahíyaya škhé’. | Meanwhile successful hunters were returning with game; and also the White-Pack Strap20 group were going along, dancing. |
| 13. Thípi-iyókhiheya7 waŋ él wó’a’i kĥó škáŋpi na hél wičháĥčala kiŋ líla o’íyokiphiya yaŋkápi škhé’. Oyáte wičháninika wičhóthi čha Íya í kiŋ mahél héčhel tĥaŋ’íŋ škhé’. | Another thing else was that women were taking food to the council tipi, and there the old men of the tribe foregathered with much feasting and the recounting of past glories. Taken all in all, the sight presented a picture of the good old days when the people lived; such Ikto saw inside the Iya's body. |
| 14. Iktómi líla yuš’íŋyayiŋ na Íya tókhel gnáyiŋ kta héčiŋhaŋ hé iyúkčaŋ škhé’. | Very much frightened, Ikto tried to think out a way to capture the Iya. |
| 15. Kiktá čhaŋké léčhel wíyuŋğa škhé’, "Misúŋ, léčhel - ya’úŋke čiŋ8 éš takúĥčiŋ kĥoyákipĥe séče ló," eyá yuŋkĥáŋ, "Há’u, ĥláĥla kaĥlápi kiŋ hé kĥowákipĥe ló; na čháŋčheğa apĥápi kiŋ hé kĥowákipĥe ló; na hiŋháŋ hotĥúŋpi kiŋ hé kĥowákipĥe ló; na akíš’api kiŋ hé kĥowákipĥe ló," eyá škhé’. | And when he woke, this is what Ikto said to him, "All appearances to the contrary notwithstanding, there must something that you fear?" - "Yes; the sound of rattles, and drums, the hooting of owls, and the shouts of men - all these I fear," Iya admitted. |
| 16. Yuŋkĥáŋ "Akĥáš9 wičhówepila ye, wáŋ, misúŋ, míš eyá hená iyúha kĥowákipĥe ló," eyá škhé’. | So then, "Well, of all things! Just what you would expect, though, of brothers! Why, little brother, those are exactly the same things what I too fear!" Ikto said. |
| 17. "Itĥó, misúŋ, léna yaŋká yo; kĥoháŋ wičhóthita mní na thípi - očhókaya kiŋ hé thiyópa kiŋ él ka’íčhiyopteya iwákazo na wakú kte ló. Heháŋl uŋyíŋ na iháŋke anúŋg oyáte kiŋ thebyá awíčha’uŋku kte10 ló. na tukté uŋmá tĥokéya thípi očhókaya kiŋ hél uŋglíhuŋni háŋtaŋhaŋš hé uŋmá kiŋ thebyíŋ kte ló, hé ohíyiŋ kta čha," eyá yuŋkĥáŋ Íya héčhetula škhé’. | He added, "I'd suggest you stay here, little brother, while I go ahead. I will select the center tipi, and mark it with a cross, and then I shall return. Then we two can go together, and, starting at either end, we shall progress towards the center tipi, eating the people as we go. And he who arrives first at that center tipi shall have the right to eat his opponent, as his reward for winning." And Iya thought that a good idea.21 |
| 18. Čhaŋké héčhena Iktó íŋyaŋk’ič’ičhiyiŋ na ítĥab wičhóthita ihúŋni na páŋ íŋyaŋka škhé’. "Ho-po! Wahóši - wahí čhe naĥ’úŋ po! Íya waŋ wakĥáŋ ĥča čha wagnáyiŋ na lé wa’ú weló." | So Ikto ran hard and soon he arrived shouting, at the tribal camp. "Hear ye, everybody! I have something to tell you, so listen! I have just deceived a very supernaturally powerful Iya, and I have come. |
| 19. "Na takúku kĥokípĥa héčiŋhaŋ imúŋğa yuŋkĥáŋ ĥláĥla kiŋ hé é na čháŋčheğa kiŋ hé é na hiŋháŋ hotĥúŋpi kiŋ hé é na akíš’api kiŋ henákeča kĥokípĥa kéye ló. Čhe yu’ínaĥni po," eyá škhé’. | And when I questioned him, he admitted that he feared certain things: rattles, and drums, and the hooting of owls, and the shouting of man. So make haste!" he said. |
| 20. "Nakúŋ ištíŋma háŋl í kiŋ mahél waŋbláka yuŋkĥáŋ tĥaŋmáhel wíŋkčekče oyáte - tĥáŋka wičhóthi yeló. Wipĥá - tĥoyá na’íŋš wipĥá - sabyá kĥó thi’ówa óta yeló," eyá čhaŋké héčhena šičáwačhiŋ iglúwiŋyeyapi na Iktó ihákab yápi škhé’. | "Moreover, while he slept, I looked into his mouth, and inside his body there actually live great tribes of people. Tipis with tops painted blue, and some painted black, - many painted tipis I saw," he said. So immediately the people prepared in frantic haste, and followed Ikto out. |
| 21. Ka’íyuzeya pahá - a’ínabya énažiŋ11 čhaŋké Iktó išnála Íya yaŋké č’uŋ ektá khiyóĥpayiŋ na waná khihúŋni - wa’íyehaŋl hiŋháŋ - hotĥúŋpi na čháŋčheğa apĥápĥa akíš’api na natáŋ éyaya škhé’. | At a little distance away, hidden by a hill, they stopped, and allowed Ikto to proceed alone, and after he had disappeared downhill, and it seemed time that he had reached Iya, they charged forth, making all those noises that Iya feared. |
| 22. Íya kiktá hiyáyiŋ na nihíŋčiya pĥá yuptáŋpi s’e yaŋká tkĥáš ečháŋl a’óglutĥeyapi na ačháŋkozapi na ktépi škhé’. | Iya jumped up and sat with his head turning nervously from side to side, as if someone pulled it about22; but they soon surrounded and clubbed him to death. |
| 23. Héčhuŋpi na heháŋl tĥezí - kaĥléčapi čhaŋké etáŋhaŋ aŋpétu waŋ átaya oyáte tĥaŋktĥáŋka igláka aglínapĥiŋ na wakpá - iyúkšaŋyaŋ kiŋ hená iyóhi’ič’iya éthipi na ítĥab ĥtawóhaŋpi kta čha čhethípi čhaŋké tókhiya kiŋ oyás’iŋ pĥéta wiyákpakpayela o’íyokiphiya yaŋkápi škhé’. | They tore open his body; and then, for one entire day, great tribes of people crawled out of Iya, moving their camps, and settled by groups in the many pleasant bends of the river; and soon they built their fires for cooking the evening meal, and no matter where one looked, one could see the campfires, sparkling like stars, and it was a beautiful sight. |
| 24. Héčheĥčiŋ Íya tĥakpé - ípi šni yuŋkĥáŋš oyáte kiŋ leháŋhuŋniyaŋ (wašíču kĥóya) thebwíčhaya-hiŋ kta tkĥá12 škhé’. | Now, if Iya had not been destroyed in just that way, he would undoubtedly still be eating people up, White people and all. |
| 25. Íya ktépi na hé uŋ makĥóčhe kiŋ átaya leháŋl oyáte owíčhat’iŋziŋ na tukténi okĥáŋ waníče čiŋ hé héčhetu škhé’. | Iya was killed and that is why the entire country is now so full of people that it is impossible to find any open spaces anymore. |
| 26. Hetáŋhaŋ nakéš wičhó’ičhağe kiŋ áwičakheya hiyú škhé’. | From that time on, the expansion of peoples began in earnest, they say. |
| 27. Ho, itĥó wáŋča ĥči Iktó wawáphilaya škhé’. na hetáŋhaŋ akhé tókhel iyáye-ča čhél. | Now, that was one time at least that Ikto must be given credit; he did do a great service to people, and merits thanks for it23. And from then on, who knows where Ikto went next?24 | 28. Heháŋyela owíhaŋke’. 13 | That is all. |
NOTES
Note 1: tókhe-ečháčha - aimlessly; at random; without serious intent; as a pastime
Note 2: škhé - it is said; form škĥá. Unless an eye-witness is relating anything in Dakota, all statements attribute their authority to somebody. škĥá, it is said, occurs particularly in myths; kéyapi; abbreviated to ké, is used in tribal tales, and in war and other stories. In all this material, škhé ’ or kéyapi ’ or ké ’, should close every declarative sentence; though some informant have omitted it. (Editor's note: The character ’ marks sentence final glottal stop, a typical feature of all Deloria's writing in Lakhota.)
Note 3: íš-eyá, sometimes written íš eyá, is best translated "he too; he as well as (the person previously mentioned)". Eyá is a word of many uses; and no direct English equivalent will satisfy.
Note 4: sičháŋ, the outer side of the thigh, including the seat.
Note 5: ektá, to; towards, as something ahead, or removed; wiča - them; bla (from yá), I go. Whereas English says "I go to them" the Dakota says "to or towards / I-them-go".
Note 6: iglúha šni - he does not have himself (literally); an idiom meaning: "he can not manage his weight; he is too heavy"; ič’ígluha šni (with ič’i - reflexive) would seem a better form. gluhá (from yuhá) to have one's own; to hold one's own.
Note 7: thípi iyókhiheya is the official name for the council-tent, among the Tetons. (The Yankton word is thiyóthipi.) In reality, there are two words here, with independent accents. I have seen this translated as "the tipi next." That would be correct, if the accent fell on i - íyokhiheya next to it. But it doesn't. Ókhihe, joint; a jointing on; ya to cause; i, to. The reference here, I think, is rather to the fact that in enlarging a tent, in order to accommodate the company who are to sit in it, the poles, and the sheathings of two or more tipis are added or joined on to each other. "A tipi made by jointing on", is something of the meaning, I think.
Note 8: léčhel, thus; ya’úŋ, you live on; you exist; ke (ka), as it were; some-what; rather; in a manner of speaking; in a way; čiŋ (kiŋ) the. This comprises an idiom of which no direct English equivalent meaning has been found.
Note 9: Akĥáš (?). This word gives the force of "No wonder!" "Of course," "Wouldn't you know it?" or some such expression, to the sentence.
Note 10: a’ú, to bring; awíčha’u, to bring them; awíčha’uŋku, we two bring them; kta (kte), shall. We two shall bring them. thebyá, to consume; eat up. The two verbs mean, "We shall proceed, eating them up, as we come."
Note 11: énažiŋ, another form for kál (hél) inážiŋpi, (there) they came to a stand.
Note 12: tkĥá, but, is used at the end of a sentence to make the statement a contrary-to-fact clause. thebyá, to cause to be consumed; i.e. to eat up. (thépa, to wear away.) wičhá, the plural object pronoun; theb-wíčha-ya to cause them to be worn away; i.e. to eat them up; hiŋ (from háŋ, continued action); kta, will; tkĥá, but, contrary to fact; thebwíčhaya-hiŋ kta tkĥá, he would have been eating them up (even to this day, etc.).
Note 13: heháŋyela owíhaŋke, that is as far as it goes; that is where it ends; that is all. (The conventional ending to all bona fide myths, and legends; the improbable tales, which are generally regarded as not possible at the present time.)
Note 14: The trickster in Dakota mythology; always visualized as having the appearance of a man. He is out to get the better of others, but generally comes through, the loser. The name is also the word for spider, and some translators and interpreters call him "Spider" in English. The only relation I have found is in a story of spiders coming out of the ashes of the dead Iktomi.
Note 15: Iya is the Orge in Dakota mythology. Anyone who eats excessively without ever seeming to have enough is said to be an íya.
Note 16: Iktomi always calls everyone his younger brother. In social kinship, when a man seems to have more younger brothers than any other relation, they say he is like Ikto.
Note 17: A common Dakota gesture to indicate surprise, real or pretended.
Note 18: ĥaká and pa’íŋyaŋkapi are two Dakota group games well described by Bushotter in a Manuscript owned by the Bureau of American Ethnology.(Editor's note: I am presently preparing Bushoter's manuscript for internet publication. A sample of it can be seen within this web site: sample of Bushotter's manuscript)
Note 19: Mandan or Miwátani: a men's society among the Dakota.
Note 20: Wíč’iŋ ská literally means a white pack strap, and so I have translated it here.
Note 21: Iya is generally indicated as enormous in bulk and very dull in his mind; he is easily managed by Iktomi.
Note 22: This is a figure of speech in Dakota and graphically expresses a nervous state wherein a person looks about quickly, as a puppet might, if the strings were worked fast. It is difficult to render the exact picture by any English phrase.
Note 23: Rarely does Ikto get such thorough praise as here
Note 24: Many tales end like this; for nobody can say where Ikto keeps himself until he turns up again wherever and whatever shape he chooses to accomplish his purposes.
| 1. Iktómi wíŋyaŋ waŋ líla wíŋyaŋ wašté1 yúza škhé’. | Ikto was married to a very beautiful woman. |
| 2. Yuŋkĥáŋ tóhuŋwel aŋpétu waŋ él hóčhokata í na glí na táku iyókiphi šni s’e iníla yaŋkíŋ na tĥağóša-haŋ2 škhé’. Čhaŋké tĥawíču kiŋ wayázaŋ kta kéčhiŋ na awáŋyaŋg khuwá’.3 | One day he returned from the council-tent, appearing to be very sad over something10; he said nothing, but just spat saliva11 ever so often. So his wife, sure that he was coming down with some dread sickness, watched him closely. |
| 3. Leyé’: "Tókĥa he? Táku iyóničiphi šni séče?" eyá yuŋkĥáŋ ayúpte šni; táku líla iyóyake4 s’e yaŋká-haŋ kéye’. | She said, "What is the matter? Something is disturbing you, evidently." But he didn't answer; only acting much upset by something. |
| 4. Naŋké íthehaŋ ĥča yuŋkĥáŋ "Hehehé, theĥíya lé wasúyapi čha iwámayazaŋ kte s’eléčheča kiŋ, tókhe nayáĥ’uŋ šni yélakĥa?" eyé’. | Finally, after a long while, "Alas, that they should make such a ruling. Why, it is enough to, make anyone ill; in fact, I feel sick this instant, over it. Haven t you heard the terrible decree ?" he said. |
| 5. Tĥawíču kiŋ hé táku čha wasúyapi héčiŋhaŋ iyúŋğa yuŋkĥáŋ, "Léčheya wičháša iyúha kĥúŋku ób zuyá yewíčhašipi čha theĥíke ló," eyá čhaŋké, "Kináš5 iná - tĥokápĥa kiŋ kičhí lé šní?"6 eyá yuŋkĥáŋ čhíŋ šni kéye’. | When ahe asked about it, he told her that every man was bidden to go to war with his mother-in-law. So his wife suggested that he take her eldest mother. But that didn't appeal to him.12 |
| 6. Čhaŋké "Ho, ečhá, iná - íyokhihe kiŋ hé íš tók?" eyá yuŋkĥáŋ "Tákuš hé naĥpáĥpake č’uŋ," eyá kéye’. | "Well, how about my next mother ?"she said; but he refused to consider her because she was untidy. |
| 7. Čhaŋké "Kináš iná - hakákta kiŋ kičhí lé šni?" eyá yuŋkĥáŋ Iktómi í pĥaĥté ĥča kéye’. | "In that case, why don't you take my youngest mother?" she asked, and her words seemed to clamp Ikto's mouth shut. |
| 8. Théhaŋ tákeye šni, héčhel éš čhíŋka, naké iníla yaŋká škhé’. Íthehaŋ yuŋkĥáŋ ĥ’aŋhíye-ĥči, čhuwí okíniya na eyé - kapíŋ s’e "Hóĥ!7 .......... Wáŋ! ........ Hóye!"8 eyá kéye’. | Long he remained silent, (though that was what he was really hinting for!) and then, finally, he said, very slowly, after a deep sigh, as if he dreaded to consider it (on account of the avoidance13,) "O, No! . . . . Well ? . . . . All right !" |
| 9. Čhaŋké waná kĥúŋku - hakákta k’uŋ kičhí zuyá iyáya kéye’. Tĥokéya iglúwiŋyeya čhaŋké wakápĥapi óta yuhápi kéye’. | Now the two started off to war; the mother in-law had prepared carefully for the journey so that they were well supplied with dried meat for the trip. |
| 10. Líla théhaŋ - glípi šni čhaŋké ečhél éš éwičhaktuŋžapi yuŋkĥáŋ etáŋ waníyetu óta háŋl uŋgnáhaŋla "Iktó waná wakté - kú weló," eyápi yuŋkĥáŋ šuŋk’ákaŋyaŋg pahá - a’íyoĥpeya kú čhaŋké čhiŋčá óta čha awíwiyela ókšaŋ íŋyaŋkapi škhé’. | They were gone so long that in time they were completely forgotten. And then, years later, all of a sudden the cry went up, "Ikto is returning from war!" .Everybody ran out to see. There was Ikto, riding a horse and racing downhill towards the tribal camp; and his many children, on foot ran in ever-shifting groups (like chicks) around him as he came. |
| 11. Yuŋkĥáŋ "Théhaŋtaŋhaŋ awíčhawakula čhaŋké Até emákiyape. Heyápi k’éyaš wičhákte po!" eyá čhaŋké ábeya čhéya íŋyaŋkapi škhé’. | And he sang out, "I have brought them such a long distance that they (captives) call me father. Even though they do, kill them off!" So they ran crying in fear. |
| 12. Čhaŋké húŋkupi kiŋ iwíčhakikču na wičhágluha tókhi yéča nuŋ tkĥá9 kéye’. | Their mother, the former mother-in-law to Ikto, gathered her children about her and ran here and there, trying to find safety for them. |
| 13. Iktó wičhóthi - égna gličú čhaŋké "Iktó kĥúŋku glúze ló. Tuwéni héčhuŋ šni wasú’uŋyaŋpi k’uŋ, khičákse ló," eyápi škhé’. | When Ikto entered the camp circle, the people shouted, "Ikto has married his own mother-in-law. That is a forbidden relation among our people, but Ikto has broken the regulation." |
| 14. Héčhena akíčhita apĥápi kta čha khuwá áyapi k’éyaš tókheškhe ĥ’áŋ na na’íč’išpa škhé’. | And the camp-police went toward him in order to punish him for his offence against the people. But somehow, it isn't known just in what manner, he slipped away, and saved himself. |
| 15. Heháŋyela owíhaŋke’. | That is all. |
Note 1: wíŋyaŋ wašté, woman / good. When treated as two words, independently accented, this phrase means "To be beautiful. When hyphenated, and accented as one word wíŋyaŋ-wašte', with only one main accent, it means "a good woman."
Note 2: tĥağóša, to spit, as saliva; tĥağé, saliva, (with emphasis on its foamy quality); tĥawáğoša, I spit; tĥa’úŋğoša, we (dual) spit.
Note 3: khuwá, to chase; pursue; to treat; Following the verb awáŋyaŋka, to guard, it means, "to keep a close watch over."
Note 4: iyóyaka, to be mentally or spiritually disturbed by something; i, by it; iyóya, to yawn.
Note 5: kinaš, sometimes contracted to kiŋš, always begins a sentence which offers a suggestion; "well, in that case - " etc.
Note 6: When šni indicate a direct negative, it is written as a suffix to the verb. When it is pronounced independently, it gives the sentence the force of "Why don't you, or didn't you, do so and so?" Thus: omáyani-šni, You do not walk about; omáyani šni, Why don't you walk about? On occasion, we get a form like this: omáyani-šni šni, which means, "Why don't you not walk?" or "Why don't you stay home?" that is to say. "Why not desist from walking?" (Editor's note: šni is always written separately in our chosen orthography; when it indicates suggestion, it is written with accent.)
Note 7: hóĥ! a man's word, indicating his disagreement or adverse attitude toward the matter in hand.
Note 8: hóye! all right; very well! Again a man's word. A woman says, "hóna" to correspond to hóye. It indicates being in accord with a suggestion. nuŋwé-uŋyíŋ kte, let us go swimming; hóna - all right; let us (woman talking). Often these words are used by the promoter of a plan, as a preface to its suggestion. Thus: hóna nuŋwé-uŋyíŋ kte, let us go swimming. Reply: Hóna! Agreed!
Note 9: yéča nuŋ tkĥá, ye (ya) to go; ča (ka), at all; in a way; rather; nuŋ, a particle, denoting almost; on the verge of; tkĥá, but. With tókhi, where, the phrase means, "Not knowing where to go; at sea as to which way to turn."
Note 10: Perhaps Ikto's chief characteristic is that he is an inveterate poser; he has no conception of sincerity. Anyone who poses in order to make people believe he has sincere motives when in reality ho is working to bring matter about in his favor is said to Iktó-kağa - make, or act Ikto.
Note 11: The Dakota associate spitting with illness; as a symptom of impending sickness. "He is growing thinner, and he spits habitually."
Note 12: Ho gives a vulgar reason for refusing this one. It was not repeated to this recorder. This wife had three "mothers." It doesn't come out clearly which one is her own; perhaps none of these three, who might be sisters or parallel or cross cousins of her mother, who might be elsewhere. In a close-knit Dakota clan, it is often difficult to know which the real parents are, for the sisters, brothers, parallel and cross-cousins all seem to feel as responsible for a child, as its own parents do.
Note 13: There is normally a strict avoidance between a son- or daughter-in-law and the mothers- and fathers-in-law, and a trifle stricter where opposite sexes are involved. But it isn't surprising to find Ikto attempting to break it. He is immoral always. That phrase, in Dakota parlance, which I translate "O, no! ...... Well? . . . . All right," with significant pauses between words, is sometimes used to indicate a slow change of attitude, but apart from the implications here.
| 1. Héčheš hokšíla waŋ kĥúŋšitku kičhílaĥči thí škhé’. Yuŋkĥáŋ aŋpétu waŋ él kĥúŋšitku kiŋ čhaŋk’íŋ iyáya čhaŋké hokšíla kiŋ išnála thiyáta yaŋké čiŋ ičhúŋhaŋ hitĥúŋkala waŋ táku yak’óğa-haŋ čha naĥ’úŋ kéye’. K’éyaš hé winúĥčala kiŋ wóyute mahél yuhá kiŋ hokšíla kiŋ heháŋhuŋniyaŋ slolyé šni kéye’. Ho, tkĥá waná lé naĥ’úŋ kiŋ úŋ wóle yuŋkĥáŋ wasná waŋ líla wašté kĥúŋšitku kiŋ gnáka čha hé é čha hitĥúŋkala kiŋ yúta-haŋ kéye’. | Once, a boy lived alone with his grandmother. And one day, when she was out in the wood getting fuel, the boy, who wasn't home by himself, heard a mouse gnawing at something. But until then, he did not know that his grandmother had any food put away; so now he peered around, and found that it was a very fine cake of pemmican1 which the mouse was eating. |
| 2. Aŋpétu átaya winúĥčala kiŋ él yaŋké šni3 čhaŋké hokšíla kiŋ hitĥúŋkala waŋ wóte č’uŋ él ayúhel khuwá kéye’. Hitĥúŋkala kiŋ yaĥtákiŋ kta kĥokípĥa kéye’. Waná úŋniháŋ átaya thebyé séče č’uŋ heháŋl hokšíla k’uŋ tĥaŋkál inápĥiŋ na: "Uŋčí, hé kú wo. Hitĥúŋkala waŋ léčhi wasná kiŋ thebníčhiyiŋ kte ló," eyá - páŋ kéye’. | As his grandmother was out for the entire day, the boy kept edging around to where the mouse was gnawing. He was afraid that the mouse might bite him. After a long while, when it seemed as if he would eat the whole cake away, the boy went outdoors and called, shouting, "Grandmother, come home! There is a mouse devouring all your pemmican!" |
| 3. Yuŋkĥáŋ: "Híŋyaŋká, tĥakóža, tókša wakú kte. Kĥoháŋ anápta khuwá, tókša nazúŋspe kiŋ lé uŋ wakáĥuĥuğiŋ kte," eyá kéye’. Théhaŋ čhaŋké waná hokšíla kiŋ líla ločhíŋ kéye’. Héčhetu-khéš čháŋla waŋ yuktáŋ yúziŋ na mniĥúha haŋké akáĥpiŋ na wasná waŋ yaŋké č’uŋ étkiya napé kiŋ paslóhaŋ iyékiyiŋ na heyá-lowáŋ kéye’. Hitĥúŋkala, hé tákula čha yátela so? Haŋké mak’úla yé, míš eyá wátela kte, Ičhé; Ičhé. | And the old woman called back, "All right, grandson, I'll be there. Meanwhile, corner the mouse, and I shall soon brain it with my ax." After a time, the boy was very hungry. He therefore took a little twig and bent it into an arch, over his hand. This he covered with a small piece of cloth2 and then he reached into the place where the pemmican lay. And he sang, Little mouse, what are you eating there? Share it with me, that I too may eat. Won't you? Won't you? |
| 4. Héčhešna ahíyayiŋ na heháŋl napé kiŋ yutĥáŋkal ikíkču čháŋšna wasná haŋké líla čísčila ogná úŋ čha hé hitĥúŋkala kiŋ yaptúĥ napé él okígnakela kéye’. Iyútĥa yuŋkĥáŋ líla oyúl-wašté čhaŋké akhé etáŋ čhíŋ na akhéšna lowáŋ na napé kiŋ mahél iyékiya-haŋ kéye’. | He would sing thus, and then withdraw his hand; and each time he found a tiny piece of pemmican which the mouse had broken off into his palm. When he tasted it, he knew what good pemmican this was, and wanted much more of it, so he repeated his sing and reached his hand in again and again. |
| 5. Yámni akhígle6 léčheĥči ečhúŋ na iyéna wasná haŋké ičú čha yúta kéye’. Héčhel héčhuŋ-he ĥčeháŋl šúŋkala waŋ kĥúŋšitku kiŋ yuhá yuŋkĥáŋ hé é čha thimáhel hiyú kéye’. Yuŋkĥáŋ hokšíla kiŋ hitĥúŋkala kiŋ kĥíŋ na: "Kĥolá, waŋ, tĥáŋka s’e mak’ú yé, waŋ. Ečhíŋ héčhanuŋ kiŋháŋ uŋčí wómak’u čhaŋ očhíč’u7 kte," eyá kéye’. | Three times he received a small piece from the mouse, and ate it out of his hand. While he was thus engaged, his grandmother's dog entered. Then the boy said to the mouse, "Friend, give me a larger portion. If you do, I promise to share my food with you whenever my grandmother serves me." |
| 6. Yuŋkĥáŋ hitĥúŋkala kiŋ heyá kéye’: "Hóĥ, waŋ kĥolá, nikĥúŋši tókhel okíhi waĥtémala-šni yeló. Waníyetu ópta mičhíŋča ób hená wátiŋ kta čha wóyute éwegle čháŋšna iyúhaha ok’íŋ na thebyé ló," eyá kéye’. Yuŋkĥáŋ: "hé táku čha éyagle khéš thebníčhiya huwó?" eyá yuŋkĥáŋ: "Wáŋ, kĥolá, pĥaŋğí na’íŋš makĥátomniča na’íŋš šiŋkpáŋka kĥókĥo éwagle čháŋšna mamákinuŋ weló. Čha kĥolá, iyéš wáŋčag éš wasná kiŋ lé átaya aglémayakhiya wašté yeló," eyá kéye’. | And the mouse replied thus, "No, my friend, your grandmother simply despises me. Whenever I put up food to keep me and my little ones through the winter, she always comes and digs it all up and eats lt." - "What is it that you store away, that my grand-mother takes from you?" the boy asked. "Why, artichoke,4 and earthbeans,5 and food-roots. These I set away and she steals them all from me. So, my friend, I would suggest that the better way would be for you to let me take this cake of pemmican home!" |
| 7. Yuŋkĥáŋ hokšíla kiŋ: "Ho, ečhá, kĥolá, uŋčí tĥašúŋke8 kiŋ lé kičhí tĥokéya kičhíza yo. Héčhanuŋ yuŋkĥáŋ niyé ohíyaya háŋtaŋhaŋš čhaŋtéwašteya wasná kiŋ lé átaya éĥpečhičhiyiŋ kte ló," eyá yuŋkĥáŋ hitĥúŋkala kiŋ iyówiŋyaŋ škhé’. | The boy answered, "Well, then, friend, suppose you fight with grandmother's dog here. If you win, I shall be glad to deliver this whole cake to your home." And the mouse accepted the terms. |
| 8. Héčheš waná hokšíla k’uŋ wasná kiŋ waléğa opémnipi čha kĥaŋyé ahígnaka kéye’. Hitĥúŋkala kiŋ héčhena mahél úŋ čhaŋké iyówas’iŋyaŋ ahígnaka kéye’. Héčhuŋ na kĥúŋšitku kiŋ šúŋkala waŋ yuhá k’uŋ hé yús úŋ kéye’. K’éyaš iyáyiŋ kte-ĥčiŋ9 čhaŋké éš hitĥúŋkala kiŋ khis-ínáĥni kéčhiŋ kéye’. | Now the boy drew forth the cake, wrapped in dried paunch lining, with the mouse still inside, and placed it in the centre of the tipi. All the while, he held his grandmother's dog fast, but he was squirming to get away; and the boy thought he was impatient to fight the mouse. |
| 9. Čhaŋké waná ayúštaŋ iyéyiŋ na: "Iyáĥpaya yo!" eyá kéye’. Yuŋkĥáŋ šúŋka kiŋ našlóg-iyáyiŋ na wasná kiŋ iyáĥpaya čhaŋké hitĥúŋkala k’uŋ hé etáŋ glinápĥiŋ na hokšíla kiŋ hiŋyéte o’úŋyaŋ íŋyaŋkiŋ na tĥa’ógle kiŋ mahél iyáyiŋ na héčhiya nihíŋčiya naĥláĥlal nak’éĥk’eĥ úŋ kéye’. Héčhena hokšíla k’uŋ t’ebléze-šni10 na čhéya úŋ kéye’. "Uŋčí, gličú wo. Hitĥúŋkala waŋ makté kte ló!" eyá čhéya kéye’. | So, on signal, he let him go, and urged him on to the mouse. "Grab it!" he shouted. So the dog sprang forward and grabbed the pemmican, and the mouse ran out, and up the boy's shoulder under his shirt; there he struggled, and clawed and scratched the boy. The boy screamed. "Grandmother, come home. A mouse is about to kill me!" he called. |
| 10. Ičhúŋhaŋ winúĥčala k’uŋ glihúŋni na thimá khiglá yuŋkĥáŋ hokšíla kiŋ čhéya úŋ čhaŋké íš-eyá čhéya kéye’. Yuŋkĥáŋ waná šúŋka kiŋ wasná k’uŋ thebyíŋ kta háŋl waŋyáŋke’. "Tĥakóža, mayágnaye. Lé hitĥúŋkala waŋ wasná thebmákhiyiŋ kta kéhe č’uŋ," eyíŋ na nazúŋspe waŋ yuhá k’uŋ hé yuwáŋkal ikíkču na uŋ šúŋkala k’uŋ natá kiŋ kašlél apĥá kéye’. | At that instant, his grandmother returned, and on seeing the boy crying, she began to cry too. By this time the dog was eating up the pemmican. She noticed it and said, "Grandchild, you were deceiving me. You told me a mouse was eating the pemmican, didn't you?" and she raised high her ax and knocked open the dog's skull. |
| 11. "Tĥakóža, eháŋk’uŋ ečhákel wasná kiŋ hé mamáyakinuŋ čha waná slolwáye. Čhe akĥó tókhi yačhíŋka yá, na wasná waŋží tĥókeča čha lé íŋskokeča makáku," eyá kéye’. Yuŋkĥáŋ hokšíla kiŋ íš: " Ho, ečhá, uŋčí, itázipa na waŋhíŋkpe kĥó míčağa yo," eyá čhaŋké kíčağiŋ na yuštáŋ k’uŋháŋ hokšíla kiŋ ičú na yuhá ománi iyáya škhé’. | "Grandson, I see it now. You stole that pemmican on purpose. So you may go now, wherever you please; until you can bring me another wasna as big as the one I have lost," she said. The boy replied, "Very well, grand-mother; you will first have to make me some arrows and a bow." So she proceeded to do this at once, and when they were completed, the boy started out to go on a journey. |
Note 1: The Dakota make pemmican of dried meat, roasted until brittle, This they pound, after wetting it. The result is a remarkably light fluffy substance that is to the touch somewhat like cotton. Then they take a certain proportion of rich marrow-fat and grease derived from boiling fresh pounded bones. They add pounded dried fruit, generally wild choke cherry, but often June berries (and more latterly, raisins,) and knead the whole together into a hard firm cake that keeps indefinitely. This is a delicacy like a dessert. Because of the grease, it is always kept in a parchment wrapper made of the paunch lining, well dried.
Note 2: More likely, a piece of young calf or deer skin. Because of the present scarcity of skin, and the abundance of cotton goods, the narrator said cloth.
Note 3: él, at; to; in a given place; yaŋká, to sit; él yaŋká, to be at home.
Note 4: Jerusalem artichoke.
Note 5: Earth-beans were very rich, meaty and of various sizes. They grow under ground, attached to the root of a certain plant. A quick way of obtaining them, was to find a cache made by field mice in which these beans were stored for the winter in great abundance. It is said that that was how old women always got their supply. Hence, there is supposed to be eternal enmity between mice and old women.
Note 6: akhígle, literally, set one on top of another; added to any number "so many times in succession."
Note 7: k’ú, to give; ok’ú, to share with, as a meal; to lend anything.
Note 8: This sounds like "her horse." Šúŋka-tĥáwa is better, for "her dog."
Note 9: kte ĥčiŋ, added to any verb of action, means "he was eager to do; eager, almost past restraint."
Note 10: t’ebléze šni, to be frantic; wild; t’á, dead; bléza, sane; šni, not.
| 1. Héčheš waná hokšíla k’uŋ ománi iyáya3 škhé’. Théhaŋl yé šni ečhél pté optáye waŋ tĥáŋka waŋwíčhayaŋka škhé’. Pahá waŋ akáŋl ĥpáyiŋ na pté kiŋ a’ówičhakas’iŋ tókhel ĥ’áŋ kiŋháŋ wičhíkhiyela yíŋ na waŋží ó kta héčiŋhaŋ hé iyúkčaŋ škhé’. Ĥčeháŋl pté kiŋ táku nakíčipĥapi - itéya iyáyapi na kákhi khinážiŋpi škhé’. | And so the boy started out on his journey. He had not gone far before he came upon a herd of buffaloes. He lay on a hill, peering over at the herd, and wondering how he could get close enough to shoot them. Just then, the herd ran off as though they we're frightened, and stopped at a short distance. |
| 2. Wičháša waŋ étkiya wičhá’u na iyópteya iyáyiŋ na makĥá - obláye4 waŋ él čhaŋkpéškamakĥagle5 inážiŋ škhé’. Yuŋkĥáŋ tĥatĥáŋka waŋ pté optáye kiŋ etáŋhaŋ čha išnála inážiŋ na wiyóĥpeyatakiya étuŋwaŋ nážiŋ-haŋ škhé’. Tóktuke éyaš pté kiŋ hé wičháša waŋ ká čhaŋkpéškamakĥagle nážiŋ képĥe č’uŋ hetáŋhaŋ čhaglépi akézaptaŋ ečhélya nážiŋ škhé’. Makĥáta iĥpé’ič’iyiŋ na ičáptaŋptaŋ-kič’úŋ škhé’. | A man was going towards the buffaloes. 1 He walked past them, and knelt down on a level spot some distance from them. And then, one of the buffaloes, a bull, turned and faced west; and so he stood, apart from the others. I should judge that the bull stood about fifteen paces from the man. He threw himself on the ground and rolled. |
| 3. Heháŋl inážiŋ na sí uŋ léčhel makĥá a’íglalala škhé’. Na heháŋl lé wičháša waŋ čhaŋkpéškamakĥagle nážiŋ k’uŋ hétkiya našlóg-iyáya škhé’. Ihúŋni kta háŋl wičháša k’uŋ čhéya iyáyiŋ na ĥeyáb iĥpé’ič’iya čhaŋké tĥatĥáŋka kiŋ iyópteya iyáyiŋ na nážiŋ - ohé k’uŋ hél: "Híŋ!" eyá hiŋglá iyáya škhé’. | Then he stood up again, and threw dirt over himself with his hoof, in this manner.2 Then he charged straight towards the man who was kneeling down. When the buffalo was close, the man gave a cry of fear and fell to one side, so the bull tore on past him, over the spot over he had been kneeling, saying, "Híŋ!"6 as he went by. |
| 4. Ho, akhé wičháša k’uŋ ečhél khíyotaka čhaŋké tĥatĥáŋka kiŋ átayela él yé č’éyaš akhé ečhéĥči ĥeyáb iĥpé’ič’iya čhaŋké iyópteya: "Híŋ!" eyá hiŋglá iyáyiŋ na yámni akhígle héčheĥči ečhúŋ na ičítopa yuŋkĥáŋ wičháša k’uŋ napĥé šni čhaŋké tĥatĥáŋka kiŋ hé uŋ ikĥóyagyiŋ na éyaya yuŋkĥáŋ pté núŋp iyáyapi škhé’. | Once again the man took his kneeling position, and the bull charged him; with the same result. Three times he did this, and the fourth time, the man did not dodge. So the bull caught him with his horn, and behold, two buffalo-bulls went on together!7 |
| 5. Héčhena pté optáye k’uŋ iyúha tokhíyotĥaŋ iyáyapi na waŋžíla éna nážiŋ čhaŋké hokšíla k’uŋ hé étkiya yá kéye’. Yuŋkĥáŋ tĥatĥáŋka k’uŋ: "Misúŋ, tókhel ya’úŋka huwó? Nikĥúŋši thíla kiŋ etáŋhaŋ yahínapĥe č’uŋ heháŋtaŋ slolyá wa’úŋ weló. Ho, eyá míš eyá líla iyótiyewakiye s’a yeló. Tókhel mičhíŋča ób ní wa’úŋ kte čiŋ hé é čha óhiŋni iwágni yeló. | Then the entire herd disappeared, and in their place remained the newly-made bull. So the boy went towards him. And the bull said, Well, my little brother, how are you? As soon as you left your grandmother's tipi, I have known of it. I too have had a hard life; always I have had to be on the lookout for some way to keep me and my young alive. |
| 6. Ho, yuŋkĥáŋ kítaŋ-ĥčiŋ tókheškhe ečhámuŋ kiŋháŋ óhiŋni wóyute bluhá kte čiŋ iyéwaye ló. Toháŋ - waní kiŋ heháŋyaŋ makĥá sitómniyaŋ tuktétuke č’éyaš él wóyute óta míčiyaŋkiŋ kte ló. Čha misúŋ, yačhíŋ háŋtaŋhaŋš níš-eyá nikĥúŋši kičhí iyótiyeyakiye s’a k’uŋ, tókhel wámaphi kiŋ iyéhaŋyaŋ wániphi kta čha ečhél čhičáğiŋ kte ló," eyá kéye’. | At last I have found a way to have plenty of food always. As long as I live, food will be abundant for me in all parts of the land. So, little brother, since you and your grandmother have had so much hard-ship, I can put you where you will be as well off as I." |
| 7. Yuŋkĥáŋ hokšíla kiŋ heyá kéye’: "Tkĥá, čhiyé, lé nitúwe huwó?" eyá yuŋkĥáŋ uŋmá kiŋ ayúptiŋ na: "Wáŋ, misúŋ, Iktó - Makĥásitomniyaŋ - Oyúmni8 eyá čhažéyatapi kiŋ hé lé miyé yeló. Čha toháŋl tuwá a’ítohewaya čháŋšna tókhel wačhíŋ ečhél wakhúwa yeló. Čha héčhe sakhíb uŋyíŋ kta - iyéčhetu weló," eyá kéye’. | And the boy said, "But elder brother, just who are you ?" and he replied, "I am the one known as Ikto-the-Rover-All-over-the-World. When it becomes necessary for me to turn my face on someone, I can do with him as I please. So I think it would be wise for us to go together." |
| 8. K’éyaš Hakéla íš heyá kéye’: "Wáŋ, čhiyé, uŋčí líla wičháyagnaye12 s’a kéyiŋ na niyé úŋ wíwahomaye č’uŋ. Ečhá sakhíb uŋyé čiŋháŋ tuwá itázipa na waŋhíŋkpe mitĥáwa kiŋ lená yuhá kte lakĥa?" eyá kéye’. | But Hakela said to him, "Why, big brother, don't you know what my grandmother thinks of you? She calls you the people's deceiver, and has warned me about you ; that you are not to be trusted. In case we do go about together, who then shall have this bow and these arrows?" |
| 9. Iktó heháŋl heyá kéye’: "Ho, misúŋ, Hakéla tĥaháŋpe kiŋ hená ičú na saŋní él itázipa na waŋhíŋkpe kiŋ hená a’íyakaška yo, héčhel nikĥúŋši oníčile - ú kiŋháŋ hená iyékiyiŋ kte ló," eyá kéye’. (Ečhíŋ hokšíla kiŋ lé išnála pĥatkáša - háŋpa oháŋ škhé’. Ítĥokĥaŋyaŋ tuwéni héčha yuhá šni’.) | Ikto replied to this, "My little brother, take Hakela's moccasins, and to one of them tie the bow and arrows, so that when your grandmother comes looking for you, she will recognize them."(For you must know that this boy wore turtle moccasins, and he alone. Beside him, there was nobody who had such footwear.)9 |
| 10. Yuŋkĥáŋ: "Čhiyé, túŋweni háŋpa kiŋ lená nawápota owákihi šni čhaŋké hé uŋ líla thewáĥila yeló. K’éyaš niyé ehé čiŋ úŋ blušlókiŋ kte," eyíŋ na yušlókiŋ na itázipa kiŋ él a’íyakaškiŋ na wítaya kál égnaka kéye’. | "Elder brother, I can never wear these moccasins out, that is why I prize them so highly; nevertheless, at your command they shall come off." So saying, he took them off, and tied them to his bow, and placed them together on the ground. |
| 11. "Ho, misúŋ, iglúwiŋyeya yo. Čhaŋkpéškamakĥagle wiyóĥpeyatakiya étuŋwaŋ nayážiŋ na ištógmus nayážiŋ kte ló. Huŋhuŋhí, misúŋ, eháŋni waĥpániča inít’e č’uŋ, letáŋhaŋ waná óhiŋni tĥaló óta toháŋl - yačhíŋka čhaŋ luhá kte ló. Čhe kĥomákipĥe šni yo. Tópa akhígle ačhíhiyu kte ló. Oníhitikiŋ na nayápĥe šni háŋtaŋhaŋš čhačhípĥe čiŋháŋ wówaš’ake waŋ bluhá kiŋ lé haŋké níš-eyá luhá kte ló," eyá kéye’. | Now Iktomi said, "Ready, little brother; first you must kneel, facing west, with your eyes closed.10 Ah! little brother, whereas, in the past, you have been poor, from now on you shall always have plenty. Don't fear me. I shall attack you four times.11 If you are brave, and do not dodge, so that I stab my horns into you, you shall become like me, with the power I have," he said. |
| 12. Waná hokšíla k’uŋ čhaŋkpéškamakĥagle inážiŋ yuŋkĥáŋ Iktó - tĥatĥáŋka k’uŋ él ú kéye’. K’éyaš hokšíla kiŋ čhaŋté t’íŋzela čhaŋké napĥé šni čha wáŋčag hé ičhápĥiŋ na kĥó éyaya kéye’. Yuŋkĥáŋ hokšíla waŋ, Hakéla é’e čha, Iktó kičhí iyáyapi kéye’. (Waná pté núŋpapi kta kéčhiŋ na héčhuŋ tkĥáš) wakĥáŋ - ĥ’áŋ k’uŋ iyékičičhetu šni kéye’. | The boy took the position on his knees, and the Ikto-bull now charged towards him. But the boy was very brave, and did not dodge, so he stabbed him with his horn and carried him along. And lo, it was Hakela and Ikto the man who went along together! So the mystery-act was a complete failure. |
| 13. Iktómi wótheĥi akhípĥa kéye’. "Hé! Misúŋ, tákoĥčowé13 ya’ú na wakĥáŋ waĥ’áŋ kte č’uŋ mayákilušiča huwó?" eyíŋ na čhéya-haŋ kéye’. čhaŋké Hakéla pĥatkáša háŋpa k’uŋ okíhiŋ na itázipa waŋhíŋkpe k’uŋ kĥó ikíkču na héčhena wiyóĥpeyatakiya Iktómi úŋyaŋ iyáya kéye’. Théhaŋl yé šni ečhél wičháša waŋ líla háŋska čha tĥahénakiya ú kéye’. | Immediately Ikto became very sad. "Alas, my little brother, why did you come along and spoil my act?" he cried. Then he wept. So Hakela put his turtle moccasins back on, picked up his bow and arrows, and started forth towards the west, leaving Ikto. He had not travelled far before he saw a very tall man coming towards him. |
| 14. Ĥčeháŋl wakpála kiŋ etáŋhaŋ wičháša waŋ maštíŋska há-wapĥóštaŋ14 waŋ úŋ na íš eyá ú kéye’. "Misúŋ, tókhiya lá huwó, nišnála ĥči?" eyá čhaŋké hokšíla kiŋ: "Wáŋ, léčhi oyáte waŋ wiyóĥpeyata wičhóthi čha ektá wičháble ló," eyá kéye’. Íŋše hé waná akhé Iktó é čha ú k’éyaš. "Wáŋ, misúŋ, héčhiyataŋhaŋ lé wa’ú čha sakhíb uŋgní kte ló," eyá kéye’. Ĥčeháŋl wičháša waŋ háŋska čha ú képĥe č’uŋ hé waná hihúŋni kte’. Yuŋkĥáŋ: "Misúŋ, wičháša waŋ ú kiŋ lé waŋláka huwó? Hé Anúŋg Ité eyápi kiŋ é yeló. Nakúŋš Íya ečíyape ló," Iktó eyá kéye’. | At that moment, another man, wearing a cap of jackrabbit skin, was meeting him, coming out of the creek. "My little brother where are you going, all by yourself?" he asked. "Why, I am going to a great people who live west from here," he answered. Now, this was Ikto again, and he said, "Why, little brother, how odd! That is the tribe I belong to; I just came from there now; so we two shall go home together." As they talked, that tall man I mentioned, was now arriving. So Ikto said, "My younger brother, do you see this man coming? He's the one known as Double-face. His other name is Iya, the Eater." | 15. Čhaŋké: "Čhiyé, tákuwe hečíyapi he?" Hakéla eyá yuŋkĥáŋ Iktó: "Wáŋ, misúŋ, wičháša na pté kĥókĥo ál’ataya thebwíčhaya čha hé uŋ hečíyape ló," eyá kéye’. "Héčhena háŋtaŋhaŋš, čhiyé uŋkíye kĥó na’úŋpčapi kte séče ló, tókheškhe uŋĥ’áŋ kiŋháŋ ni’úŋkič’iyiŋ kta huwó?" hokšíla kiŋ eyá kéye’. Yuŋkĥáŋ: "Híŋyaŋká yo, tókĥa šni yeló, misúŋ, lé tuwá a’ítohewaya čhaŋ waĥmúğe ló," Iktó eyá kéye’. | "Why does he have that name?" Hakela wanted to know. So Ikto explained it to him. "It is because he swallows both men and buffaloes whole!" - "In that case, elder brother, he might swallow us. What can we do to save ourselves?" the boy asked. Then Ikto, "Just wait, and don't fear, little brother for I have power to bewitch anybody that I look at." |
| 16. Wičháša kiŋ waná čhaglépi wikčémna wahéhaŋyaŋ ú kiŋ héhaŋni niyá čhaŋ nuphíŋ yačégčeg iwíčhaču kéye’. Waná hinážiŋ kiŋ él Iktó: "Misúŋ, nitúwe huwó?" eyá yuŋkĥáŋ: "Wáŋ, lé Imáhe - Wičhóthi ečíyapi kiŋ hé miyé yeló," eyá ayúpta kéye’. Yuŋkĥáŋ: "Misúŋ, tóhuŋwel lé iníčhağa huwó?" Iktó eyá yuŋkĥáŋ: "Wáŋ, makĥá kiŋ lé káğapi k’uŋ héhaŋ míš-eyá makáğape ló," Íya kiŋ eyá kéye’. Héčhena: "Oháŋ, waná nakéš wéksuye ló! Makĥá kiŋ lé wakáğiŋ na waná miglúštaŋ yuŋkĥáŋ haŋké iyáya čhaŋké úŋ tákula waŋ šíče ĥča čha wakáğe č’uŋ eháŋk’uŋ hé niyé yeló. Héčhetu kiŋ uŋ, misúŋ, íyogmus úŋ wo. Míš eyá léčhel owákihi yeló," eyíŋ na niyá čhaŋ iyéna Íya kiŋ yatíktitaŋ ahíyu kéye’. Čhaŋké kĥokípĥiŋ na: "Čhiyé, héčhuŋla šni yé. Waní kte ĥčiŋ ye," eyá kéye’. Yuŋkĥáŋ Iktó ayúštaŋ na: "Ečhá úwa yo, takúku kĥo’úŋkipĥapi kiŋ hená uŋkóglakapi kte. Hakéla, niyé nitĥókahe yeló," eyá kéye’. | When the Iya was about ten paces away, he breathed towards these two, and when he drew in his breath, they were jerked forcibly towards him. So Ikto said to him as he came to a stop, "Well, my younger brother, who are you? "Why, I am the one they call, 'They-Camp-inside-his-Mouth'." the Iya said. "My younger brother, when were you born? Ikto questioned him. "Why, I was made when this earth was made! the Iya replied. "Oh, yea!" Ikto began, again "Now, I do recall it! Why, you must be that wretched thing I made after I had finished making the earth! That being the case, my younger brother, you had better stay with your mouth closed. I also can do this !" And Ikto took some sharp breaths, with each breath drawing Iya towards him. The Eater now became afraid. "Please don't, elder brother; I don't want to die. So Ikto stopped, and then he said, "Come, then, let us all tell in turn just what things we fear. Hakela, you begin." |
| 17. Čhaŋké Hakéla waná heyá kéye’: "Ho, čhiyé, táku kĥowákipĥe čiŋ hé uŋčí tĥanázuŋspe k’uŋ hé é yeló. Hé uŋ lé iyótiyekiya makĥóskaŋl omáwani yeló. Toháŋl uŋčí nazúŋspe kiŋ hé táku apáha čháŋšna tókhel ni-wáčhiŋ-phiča šni yeló. Wáŋ lečhála šúŋkala waŋš theĥíla séča yuŋkĥáŋ natá ka’óĥpe ló. Táku isáŋp kĥokípĥe-phičaka," eyá kéye’. | "That is easy. Why, elder brothers, there is just one thing that I fear; it is my grandmother's ax, which is the cause of my wandering about in this difficult way. Whenever my grandmother raises that ax over anything, there is no use trying to live! Why, only recently, she smashed in the skull of her favorite puppy! What further fear should I have than that." Hakela answered. |
| 18. "Ho, míš heháŋtu weló," Iktó iš’óš’oye-ĥči eyá kéye’. "Ho, misúŋ, táku kĥowákipĥa čha ečhála ĥčiŋ nayáĥ’uŋpi kte ló. Itĥó tĥokéyala ĥčiŋ akíš’api kiŋ kĥowákipĥe ló; na heháŋl wagmúha kaĥlápi kiŋ hé é, na heháŋl hiŋháŋ hotĥúŋpi na čháŋčheğa na tĥasíha kašlášlapi kiŋ hená iyúha ĥčiŋ kĥowákipĥe ló," eyá kéye’. Héčhena Íya heyá kéye’: "Philámayaye ló, Čhiyé. Míš eyá hená é ĥča čhaš kĥowákipĥe č’uŋ. Hé waŋží nawáĥ’uŋ háŋtaŋhaŋš wáŋčag éš éna mat’íŋ kte ló," eyá kéye’. | "Now its my turn, Ikto began eagerly, Well brothers, what I fear you shall learn directly. First of all, I fear the shouting of men; and then, I fear gourd rattles; and whistles, and the hooting of owls; and drums and deer-hoof rattles. Those are the things I fear!" And Eater said, "Thank you, elder brother. Those are the very things that I also fear! If I were to hear the sound of any one of these, I should die on the spot!" |
| 19. "Héčheča héčiŋhaŋ waná uŋglúštaŋpe ló. Čha waná wičhóthita uŋyáŋpi kte ló, líla lowáčhiŋ čha. Tkĥá misúŋ, niyé léna tĥówaš yaŋká yo. Kĥoháŋ Hakéla kičhí í - uŋčíkčik’apilaka čha wól - uŋyáŋpi na agná tóna čhépapi kiŋ hená uŋníčipahipi15 kte ló," Iktó Íya héčhel okíyaka kéye’. Íya héčhetula čhaŋké: "Ho, hé ogná kte ló. Yaglípi kiŋháŋ ečháš iyúha akhé wičhóthita uŋyáŋpi kte ló," eyíŋ na ištíŋma čhaŋké iyáyapi kéye’. | "Well, in that ease, we are through with that. Now, I think we shall go to the camp next; I am very hungry. But you, Iya, my younger brother, you had best remain here until Hakela and I whose mouths are tolerably small, go first and eat; while there, we shall line up all the fat men for your meal!" Ikto said. Iya fell in line with this plan of Ikto's, and said, "That's just the thing to do, elder brother. When you two return, then we shall all go to the camp together." And he proceeded to lie down for a nap, as they were leaving him. |
| 20. Héčheya hená Iktó tĥa’óyate čhaŋké kákhel ihúŋnipi-laka tkĥá héčhena lé Íya takúku kĥokípĥa kéye č’uŋ hená iyúha wítaya mnayáŋpi na waná Iktó Hakéla kičhí gličúpi kta yuŋkĥáŋ wičháša tóna hená yuhá wičhíhakab yápi kéye’. Čhaŋké a’ísiŋyaŋ enánakiya hená éwičhaglepi na išnála Íya ĥpáye čiŋ ektá glípi yuŋkĥáŋ itúŋkab na’íčabyeya ištíŋma kéye’. Í kiŋ ektá éyokas’iŋpi na tĥezí kiŋ iyágleya waŋyáŋkapi yuŋkĥáŋ héčhiyataŋhaŋ wičháho líla tĥaŋ’íŋ kéye’. | Now, as it happened, these really were Ikto's people, so, as soon as he arrived in camp, he told them about Iya, and about the things he feared. So the people hurriedly collected the whistles, drums, deer-hoof and gourd rattles, and everything else that Iya claimed to be frightened by; and when Hakela and Iktomi returned to Iya, they were accompanied by men of the tribe, each of whom carried one of the articles specified. Ikto and Hakela now placed the men in various parts, out of sight, and then they came to Iya, still a sleep, flat on his back. His mouth was wide open so they looked into his oral cavity, and were able to hear down to his stomach. And they could hear sounds of many human voices, from there. |
| 21. Čhaŋké Iktó Hakéla kĥíŋ na: "Misúŋ, niyé khuté yo," eyá čha héčhe waŋhíŋkpe k’uŋ waŋží ektá égle na khuté yuŋkĥáŋ héčhena Íya kiktá íyotaka kéye’. Čhaŋké Iktó čhaŋĥpí waŋ ikíkču na: "Waĥtéla-šni šíča, wanáyaĥ’uŋ šni itéya ništíŋma-he ló!" eyíŋ na yunážiŋkhiyiŋ na pasí áya kéye’; wičháša k’eyá ináĥma yaŋkápi k’uŋ héčhetkiya. Yuŋkĥáŋ Íya heyá kéye’: "Wáŋ, čhiyé, tóhuŋweni mat’íŋ kte šni, toháŋ pĥéta úŋpi šni kiŋ heháŋ. Škĥá íŋše čhignáye ló. Ho tkĥá toháŋl ilémayaŋpi kiŋháŋ pĥéta kiŋ etáŋhaŋ takú-ĥčiŋ napsíl hiyú háŋtaŋhaŋš tuwá hé ičú kiŋháŋ íš eyá t’íŋ kte ló. Wičháša óta wičháwakte kiŋ hé uŋ. Čha tuwá táku miyé etáŋhaŋ iyáye čiŋ hé ičú háŋtaŋhaŋš hé táku waštéwalake čiŋ hená íš-eyá waštélaka čha hé uŋ t’íŋ kte ló," heyáya i’á’a16 yíŋ na ečhél wakpála mahél iyáyapi kéye’. | Ikto turned to Hakela and said, "Little brother, will you shoot him?" So Hakela set one of his arrows, and shot Iya, who immediately sat bolt, upright. Then Ikto took out his war-club and said, "You disobedient sleepyhead, you!" and he made him stand and marched him straight towards the men who had come out with them, and were hiding close by. And Iya said, "Why, elder brother, you may as well know now that if I ever die, it must be through fire, and nothing else. But if anything pops out of the fire, and is picked up, that person who takes it shall surely die. Now, the reason for it is that I have killed many men. And he who picks up something that comes out of my fire, will show thereby that he likes the same sort of things I do; and that is why he too shall die." That was the way he talked, as they walked behind him, and caused him to enter the deep ravine of the creek. |
| 22. Tókhiyataŋhaŋ kiŋ oyás’iŋ waná awíčhahiyupi kéye’. Ĥláĥla na čháŋčheğa na akíš’api na hiŋháŋ hotĥúŋpi na wayážopi kĥókĥo úŋ awíčhahiyupi čhaŋké Íya iyáye-wačhiŋ tkĥáš oyúspapi na éna ohúŋničatĥa na čhaŋĥpí kĥókĥo kíči’uŋpi na kaĥúĥuğapi škhé’. Čháŋ wítaya égnakapi na él iléyapi’. Čhaŋké waná líla ilé yuŋkĥáŋ pĥéta kiŋ etáŋhaŋ wóyuha iháŋkeya waštéšte kiŋ iyúha napsípsil hiyú k’éyaš Iktó waŋžíla yéš ičú šni wičháši na éyapaha wičháši čhaŋké tuwá waŋží ičú kiŋháŋ wáŋčagna t’íŋ kte ló eyá éyapahapi’. | Now they were attacked on all aides. With rattles, and drums and shouting, and owl-hooting sounds, and whistles, they came upon the three, but Iya tried to run away; however, they caught him and struck him many times with their axes and war-clubs, and broke all his bones, and killed him. Then they placed a pile of wood over him to burn him. As he was burning, all the nicest things imaginable, popped out of the fire, but as Ikto had already instructed the people about them, nobody took anything, lest he should die instantly. |
| 23. Íya léčhel ktépi šni k’uŋ héhaŋ líla oyáte óta thebwíčhaya škhé’. Íŋše ktépi k’uŋ hetáŋhaŋ nakéš oyáte kiŋ iglú’otapi’. Hé itĥókab kákhel waná oyáte kiŋ wičhóta áyapi čháŋšna Íya él hiyú na paháhayela thebwíčhayiŋ na hé uŋ oyáte kiŋ óhiŋni čónapila škhé’. | Before they killed Iya in this fashion, he had eaten many people. It was only after he was killed that people began to multiply greatly. Previously, no sooner would the people begin to grow in great numbers than he would come by, and eat large hordes of them. In this way he kept the race of men down. |
| 24. Hakéla waná Iktó kičhí wičhóthita khí na léčhuŋ-s’e17 Iktó Hakéla uŋ wóglaka škhé’: "Ho, waná letáŋhaŋ wókĥokipĥe waníčiŋ kte ló. Hokšíla kiŋ lé očháštĥuŋ-ke ló, Lé Pĥatkáša Háŋpa Oháŋ ečíyapi kiŋ é yeló. Čha tĥokátakiya lé wačhíŋyayapi kte čiŋ é yeló. Itázipa waŋ waŋhíŋkpe kĥó iyáyustag yuhá kiŋ hená é čha uŋ wayátapi kte ló. Na hená uŋ oyáte čhiŋčápi kiŋ ičháğapi kte ló. Hokšíla kiŋ lé waná itázipa, waŋhíŋkpe kĥó ničáhipe ló!" Iktó eyá oyáte kiŋ owíčhakiyaka škhé’. | Then Hakela and Ikto went back to the camp, and this is the way Ikto introduced Hakela, to the people. "Now, all cause for fear is removed. This boy who comes to you is a famous one. He is the wearer of the turtle moccasins. In future, this is the man you may look to for aid. By means of the bow and arrows which he carries, you shall eat. And by means of them, too, the tribe's children shall live to reach maturity. This boy has brought you the bow and arrows!" In this manner Ikto introduced Hakela. |
| 25. Hé uŋ etáŋhaŋ Lakĥóta oyáte kiŋ toháŋtaŋ kiŋ itázipa na waŋhíŋkpe kiŋ hená wówačhiŋyeyapi na uŋ wóyute ičúpi na iglú’otapi na ni’íč’iyapi škhé’. Heháŋyela owíhaŋke’. | Now, there-fore, it is said that the Lakota people have always depended on the bow and arrows in order to procure food, and so to live to grow up; and thus they keep the race alive. That is all. |
Note 1: This is the same scene, related from another angle, in which Ikto, after much importuning, is changed into a buffalo. The man here was Ikto before the magic worked. Later, when he tries to work it for the boy and initiate him into the mysteries, he ruins his own magic.
Note 2: The informant took a handful of sand in his right hand and threw it over his left shoulder; and then some in his left, and threw it over his right shoulder, as he said, "in this manner."
Note 3: ománi, to walk; iyáya, he went away. This phrase means, "He went off to spend time abroad, away from home." It was every man's duty to scout always, for enemies or for game. A man who habitually stayed around the home was ridiculed.
Note 4: Flat land. Any level, or slightly rolling piece of land.
Note 5: čhaŋkpé, knee; ška, (?); makĥá, earth; aglé, set on; hence, to kneel. Variants are čhaškémakĥagle, and čhaškékpamakĥagle.
Note 6: This word is always said with a great expulsion of breath, just as if about to cough. It generally indicates disappointment over failure after a strained effort. Used by men and women.
Note 7: Ikto now becomes a bull, because the magic works under the buffalo-bull's direction.
Note 8: oyúmni, to rove; wander about; roam aimlessly.
Note 9: Turtle moccasins brought speed and good luck to the wearer.
Note 10: Ikto always makes fool of himself.
Note 11: Almost everything is done four times.
Note 12: gnáyaŋ, to deceive; trick; also, to persuade; sway by argument.
Note 13: Táku, what; something; ĥča, indeed; olé, to seek; tákoĥčolé, or tákuĥčowé means, "Why (in the world)?"
Note 14: wapĥóštaŋ, cap; head-gear; wa, thing; pĥá, head; óštaŋ, to fit into.
Note 15: pahí, to gather; collect; pick up; assemble.
Note 16: In Teton, iyá, is "to speak. But in the reduplicated form, the y disappears.
Note 17: léčhuŋ s’e, like doing this; hence: thus
Editing and web design by (C) Jan F. Ullrich; mail to jfuNOSPAM@centrum.cz (remove NOSPAM)