Written in Dakota (Santee) by Michel Renville.
| 1. Oyáte waŋ kákhen thípi; uŋkháŋ winóĥiŋča núm thaŋkán waŋkápi; uŋkháŋ wičháŋpi kiŋ iyéğa waŋyáŋkapi. Uŋkháŋ iŋyúŋ uŋmá heyá: "Ičéphaŋši, ithó wičháŋpi waŋ iyéğe ĥča é yaŋké čiŋ hé hihnáwaya č’éš," eyá. Uŋkháŋ uŋmá kiŋ íŋš: "Míš ithó ká wičháŋpi waŋ kítaŋna iyéĥya yaŋké čiŋ hé hihnáwaye č’éš," eyá. Uŋkháŋ ihnúhaŋna naphíŋ ektá awíčhakhipi, kéyapi. | A people had this camp; and there were two women lying out of doors and looking up to the shining stars. One of them said to the other, "I wish that very large and bright shining star was my husband." The other said, "I wish that star that shines brightly were my husband." Whereupon they say both were immediately taken up. |
| 2. Makhóčhe waŋ wašté ĥiŋčá hokšíčhekpa ožúžuya namdáye wašté waŋká é ektá úŋpi. Uŋkháŋ wičháŋpi waŋ nína iyéğe čik’úŋ hé wičhášta tháŋka, k’a uŋmá k’uŋ hé khošká, kéyapi. | They found themselves in a beautiful country, which was full of beautiful twin flowers. They found that the star which shone most brightly was a large man, while the other was only a young man. |
| 3. Héčhen khinúkhaŋyaŋ hihnáwičháyapi. Uŋkháŋ uŋmá waŋná ihdúšaka. Makhóčhe kiŋ thípsiŋna óta hú waštéšte. Héčhen wíŋyaŋ k’uŋ waŋží bopté kta khéš hiknáku kiŋ theĥíŋda:1 "Uštáŋ wo, tuwédaŋ déčhi héčhuŋ šni čhe," eyá ečé. | So they each had a husband; and one became with child. In that country the teepsinna 2P with large, beautiful stalks, were abundant. The wife of the large star wanted to dig them, but her husband forbade it, saying "No one does so here." |
| 4. Uŋkháŋ ihdáka áye č’a éthipi. Uŋkháŋ wíŋyaŋ ihdúšake wakhéya ithíčağe č’a thimáhen phiyé kta é thimáhen hiyú, uŋkháŋ thípsiŋna waŋ hú tháŋka wašté é a’íthičağa; uŋkháŋ: "Ithó dé wak’á ke," ečhíŋ; "etáŋhaŋ tuwé waŋmáyakeča ečhíŋ k’a húŋphe ičú k’a bopté č’a iyúpta ičú; ičhúŋhaŋ makhóčhe yu’óĥdog iyéya k’a ohná hiyú, k’a makhá kiŋ ektá thezí kamdás hiŋĥpáya kéyapi. | Then the encampment moved; and the woman with child, when she had pitched her tent and came inside to lay the mats, etc., saw there a beautiful teepsinna, and she said to herself, "I will dig this - no one will see it." So she took her digging stick and dug the teepsinna. When she pulled it out immediately the country opened out and she came through, and falling down to the earth, they say, her belly burst open. |
| 5. Héčhen winóĥiŋča k’uŋ é t’á, tukhá hokšíyok’opa é t’é šni nağáŋğata waŋká. Wičháĥiŋča waŋ én hí; hokšíyopa kiŋ ičú k’a itpíhnake č’a thiyáta khí k’a heyá: "Wakáŋka, táku waŋ waŋmdáka uŋkháŋ čhaŋtémašiče dó," eyá. | And so the woman died; but the child did not die, but lay there stretched out. An old man came that way, and seeing the child alive took it up, put it in his blanket, and went home. When he arrived he said, "Old woman, I saw something today that made my heart feel badly." |
| 6. Uŋkháŋ thawíču kiŋ: "Hé táku he?" eyá. Uŋkháŋ: "Winóĥiŋča waŋ thezí kamdás t’á waŋká, uŋkháŋ hokšíyopa waŋ nağáŋğata waŋké, ahná wičhána tukhá čhe," eyá. | " What was it?" said his wife. And he replied, "A woman lay dead with her belly bursted, and a little boy child lay there kicking." |
| 7. "Wičháĥiŋča, tókheča ayáku šni he?" eyá. Uŋkháŋ: "Dé é dó," eyá č’a itpí-taŋhaŋ ičú. Uŋkháŋ thawíču kiŋ heyá: "Wičháĥiŋča, ithó dé ičháĥ’uŋye č’éš," eyá. Uŋkháŋ wičháĥiŋča k’uŋ heyá: "Wakáŋka, thi-áhmíhbe’uŋye kta čhe," eyé č’a thičhéška kiŋ ohná koĥóya iyéya. | "Why did you not bring it home, old man?" she said. He answered "Here it is," and took it out of his blanket. His wife said, "Old man, let us raise the child." "We will swing it around the tent," the old man said, and whirled it up through the smoke hole. |
| 8. Uŋkháŋ ahmíhma-hiyáye č’a hiŋĥpáya. Uŋkháŋ sdoháŋhaŋ thín hiyú. Tukhá akhé ičú k’a thičhé ohná kaĥóya iyéya. Uŋkháŋ hehán máni thín hiyú. Tukhá akhé ičú k’a ečhén iyéya. Uŋkháŋ hehán hokšína waŋ čhaŋsákana k’eyá yuhá thín hiyú k’a: thuŋkášina, dená waŋhíŋkpe míčağa yé," eyá. | It went whirling around and fell down, and then came creeping into the tent. But again he took it and threw it up through the top of the tent. Then it got up and came into the tent walking. Again the old man whirled him out, and then he came in a boy with some green sticks, and said, "Grandfather, I wish you would make me arrows." |
| 9. Tukhá akhé ičú k’a ečhén iyéya, uŋkháŋ hehán tókhi iyáya thaŋ’íŋ šni, uŋkháŋ khošká waŋ čhaŋsáka k’eyá yuhá thín hiyú k’a: "Dená, thuŋkášina, míčağa wo," eyá. Héčhen waŋhíŋkpe óta kíčağa. Héčhen pté óta wičhá’o čha wakhéya waŋ tháŋka ič’íčhağapi k’a čhatkú kiŋ én waŋkán ohé-hdekiyapi, nína wašéčapi. | But again the old man whirled him out, and where he went was not manifest. This time he came into the tent a young man, and having green sticks. "Grandfather, make me arrows of these," he said. So the old man made him arrows, and he killed a great many buffalo, and they made a large tepee and built up a high sleeping place in the back part, and they were very rich in dried meat. |
| 10. Uŋkháŋ wičháĥiŋča kiŋ heyé: "Wakáŋka, taŋyáŋ uŋyákhuŋ é imdúškiŋ čhe, ithó eyáŋwapaha kte dó," eyé č’a haŋĥáŋna ĥiŋ thičhé íŋkpata íyotaka č’a heyá: "Miyé thážu-wathuŋ, thašíyaka šíŋ mdadópa," eyá. Uŋkháŋ hé thašíyakaphopho hé é kéyapi: Zitkána waŋ thašíyakapopo ečíyapi kiŋ hé é, makhú zí k’a čhokáya sápe čiŋ hé áŋpa’o zí kiŋ hé thatháŋka hé šdušdúta é ináp’iŋ kéyapi. | Then the old man said, "Old woman, I am glad we are well off; I will proclaim it abroad." And so when the morning came he went up to the top of the house and sat, and said, "I, I have abundance laid up. The fat of the big guts I chew." And they say that was the origin of the meadow lark, a bird which is called thašíyakaphopho.2 It has a yellow breast and black in the middle, which is the yellow of the morning, and they say the black stripe is made by a smooth buffalo horn worn for a necklace. |
| 11. Hehán khošká k’uŋ heyé: "thuŋkášina, ithó omáwanini kta čhe," eyá. Uŋkháŋ wičháĥiŋča kiŋ heyá: "Ho, thakóža, khošká ečhá oyáte ečhén wawáŋyag ománi čhe," eyá kéyapi. | Them the young man said, "Grandfather, I want to go traveling." "Yes," the old man replied, "when one is young is the time to go and visit other people." |
| 12. Uŋkháŋ héčhen khošká k’uŋ iyáye č’a oyáte waŋ thípi én í; uŋkháŋ iŋyúŋ čhaŋhdéška khutépi én í. Uŋkháŋ khoškána waŋ én wawáŋyaka, kéyapi. Héčhen én inážiŋ k’a: "Ithó kičhúwa kičhí wawáŋmdake kta," eyá. Héčhen kičhí nážiŋ. Uŋkháŋ heyé: "Kičhúwa, yathí ektá uŋhdé kta," eyá. Héčhen kičhí hdá k’a kičhí khí. Uŋkháŋ hé khúŋšitku ičháĥya héčha, héčhen khúŋkišitku kičhí thí én í, kéyapi. | The young man went, and came to where people lived, and lo! they wore engaged in shooting arrows through a hoop. And there was a young man who was simply looking on, and so he stood beside him and looked on. By and by he said, "My friend, let us go to your house." So he went home with him and came to his house. This young man also had been raised by his grandmother, and lived with her, they say. |
| 13. Uŋkháŋ: "Uŋčí, kičhúwa kičhí wahdí čhe, táku yúte kta ikíhni yé," eyá. Uŋkháŋ khúŋkišitku kiŋ heyá: "thakóža, tókhen waĥ’áŋ kta he?" eyá. Uŋkháŋ khošká uŋmá kiŋ heyá: "Tókhetu hwo uŋčína," eyá. uŋkháŋ: "Oyáte kiŋ dé waŋná ípuza wičhát’e kta čhe," eyá: "tuwé mní huwé-í khéš hdí šni ečé’e," eyá. | Then he said, "Grandmother, I have brought my friend home with me; get him something to eat." But the grandmother said, "Grandchild, what shall I do "The other young man then said, "How is it, grandmother?" She replied, "The people are about to die of thirst. All who go for water come not back again." |
| 14. Uŋkháŋ: "Kičhúwa, čhéğa ičú wo, mní huwé-uŋye kta čhe," eyá. uŋkháŋ: "thakóža, kítaŋ ičháĥwaye čik’uŋ!" eyá. "Táku šni-šni ikhóyapha," eyé č’a héčhen kičhí yé č’a mdé kahdá inážiŋpi. Uŋkháŋ mní kiŋ kahdá wakhíškokpa mní ožúgžudaŋ hiyéya. Uŋkháŋ: tuwé mní huwé-hí čha táku é yakté ečé kéyapi k’uŋ tókhi idáda hwo, dé mní huwé-wahí dó," eyá. | The star-born said, "My friend, take a kettle; we will go for water." The old woman interposed, "With difficulty I have raised my grandchild." But he said, "You are afraid of trifles" and so went with the Star-born. By and by they reached the side of the lake, and by the water of the lake stood troughs full of water. And he called out, "You who they say have killed every one who came for water, whither have you gone? I have come for water." |
| 15. Uŋkháŋ ihnúhaŋna tókhi iyáyapi thaŋ’íŋ šni, héčhen iŋyúŋ thí háŋska waŋ kakhíyothaŋna iyéya, ohná khošká k’a wikhóška ožúna hiyéya: waŋná apa t’ápi k’a apa t’e-íčakišya hiyéya, én ópheya ípi. Uŋkháŋ: "Dená tókhen dukháŋpi he?" eyá. uŋkháŋ: "Táku yakhá he? Dená mní huwé-uŋhípi héš, táku waŋ na’úŋpčapi ečé’e čhe," eyápi kéyapi. | Then immediately whither they went was not manifest. Behold there was a long house which was extended, and it was full of young men and young women. Some of them were dead and some were in the agonies of death. "How did you come here?" he said. They replied, "What do you mean? We came for water and something swallowed us up." |
| 16. Uŋkháŋ khošká k’uŋ phá kiŋ én táku iyáphapha yaŋká. Uŋkháŋ: "Dé táku he?" eyá. uŋkháŋ: "Háŋta, hé čhaŋté éé čhe," eyápi. Uŋkháŋ hé héčhen isáŋ ehdáku k’a bašpúšpu yaŋká. Uŋkháŋ ihnúhaŋna táku nína ĥam-hiŋhdá, uŋkháŋ hé thaŋmáhen tháŋka é hená nawíčhapče, tukhá čhaŋté kiŋ bašpúpi nakháš ohná t’á kiŋ ektá hí t’á, kéyapi. Héčhen čhuwí kiŋ paĥdóke č’a khošká wikhóška khó óm hdičú. | Then on the head of the young man something kept striking. "What is this?" he said. "Get away," they replied, "that is the heart." So he drew out his knife and cut it to pieces. Suddenly something made a great noise. In the great body these were swallowed up, but when the heart was cut to pieces and died death came to the body. So he punched a hole in the side and came out, bringing the young men and the young women. |
| 17. Uŋkháŋ oyáte kiŋ nína phidáwičhaya é héčhen wikhóška núm k’úpi. Tukhá: "Óhiŋni omániyaŋ wa’úŋ é héčhen kičhúwa iyé wičháyuze kta čhe," eyá k’a khoškána k’uŋ naphín k’ú. Uŋkháŋ héčhen hočhókam wakhéya waŋ ithíčağapi k’a hokšína k’uŋ khúŋšitku kičhí akhíyuha én awíčhakhipi. Wikhóška núŋpa k’uŋ hená óm én ahíthipi. | So the people were very thankful and gave him two maidens. But he said, "I am journeying; my friend here will marry them," and so he gave them both to him. Then in the middle of the camp they put up a tent, and the young man with his grandmother and the two young women were brought to it. |
| 18. Héčhen khošká k’uŋ akhé itó’opteya iyáya kéyapi. Uŋkháŋ waŋná akhé khoškána waŋ manín nážiŋ čhaŋhdéška khutépi. Uŋkháŋ wawáŋyaŋka-haŋ én í k’a heyá: "Ithó, kičhúwa kičhí wawáŋmdake kta," eyé č’a kičhí nážiŋ. Uŋkháŋ heyé: "Kičhúwa, uŋhdé kta čhe," eyé čha kičhí khí. | Then the young man - the Star-born - proceeded on his journey, they say. And again he found a young man standing without where they were shooting through a hoop. And so, saying he would look on with his friend, he went and stood by him. Then he said, "My friend, let us go home," and so he went with him to his tepee. |
| 19. K’a: "Uŋčína, kičhúwa kičhí wahdí čhe, tákuŋ ikíhni naŋká wo," eyá. Tukhá khúŋšitkuna kiŋ: "Tókhen waĥ’áŋ kte é hehá he?" eyá. Uŋkháŋ: "Tókhetu he?" eyá. Uŋkháŋ: "Oyáte kiŋ dé waŋná čháŋ uŋ wičhátakunišni čhe," eyá: "tuwé čháŋ k’íŋ í khéš tóhiŋni hdí šni, eyá. | "Grandmother, I have brought my friend home with me," he said, "hunt up something for him to eat." But the grandmother replied, "How shall I do as you say?" "How is it?" lie said. "This people are perishing for wood; when any one goes for wood he never comes home again," was the reply. |
| 20. Uŋkháŋ: "Kičhúwa, hiŋšká ičú wo, čháŋ k’íŋ uŋyé kta čhe," eyá. Uŋkháŋ wakáŋkana kiŋ: "Tákuš3 kítaŋna ičháĥwaye čik’úŋ," eyá. Tukhá: "Wakáŋka íš dé tákušnišni ikhóyaphiča, heyé č’a khoškána k’uŋ kičhí iyáye č’a heyé: "Čháŋ k’íŋ mdá čhe, tuwé yačhíŋpi kiŋháŋ ú po." | Then he said, "My friend, take the packing strap; we will go for wood." But the old woman protested, "This one my grandchild I have raised with difficulty." But, "Old woman, what you are afraid of are trifles," he said, and went with the young man. "I am going to bring wood," he said; "if any of you wish to go, come along." |
| 21. Éyaya uŋkháŋ: "khošká waŋ tókhiyataŋhaŋ hí k’a heyá čhe eyápi k’a ihákamya éyaye. Waŋná čháŋ kiŋ én ípi, uŋkháŋ čháŋ kiŋ ikháŋthuŋ hiyéya é héčhen oyáte k’uŋ hetáŋhaŋ ahdíyakupi tukhá, iyé én nážiŋ k’a: "Tuwé čháŋ kiŋ dén hí čha, táku yakté kéyapi k’uŋ tókhi idáda hwo?" eyá. | "The young man who came from somewhere says this," they said, and so followed after him. They had now reached the wood, and they found it tied up in bundles, which he had the people carry home, but he himself stood and said, "You who have killed every one who came to this wood, whatever you are, whither have you gone?" |
| 22. Uŋkháŋ ihnúhaŋna tókhi iyáya thaŋ’íŋ šni. Héčhen iŋyúŋ wakhéya waŋ ohná déčhen khošká wikhóška khó, apa wótapi k’a apa ní hiyéya é aphéya yaŋká. uŋkháŋ: "Dená tókhen dukháŋpi he?" eyá. Uŋkháŋ: "Táku yakhá he? Dená čháŋ k’íŋ uŋhípi khéš táku déčhen uŋkáhdipi ečé’e, níš eyá nitákušnišni čhe," eyápi. | Then suddenly where he went was not manifest. And lo! a, tent, and in it were young men and young women; some were eating and some were alive waiting. He said to them, "How came you here?" And they answered, "What do you mean?" We came for wood and something brought us home. Now, you also are lost." |
| 23. Uŋkháŋ ĥeyáta étuŋwaŋ uŋkháŋ iŋyúŋ oĥdóka waŋ déčhen hiyéya. Uŋkháŋ: "Dé táku he?" eyá. Uŋkháŋ: "Uštáŋ, hé táku kiŋ ihnúhaŋna kazámni iyáya." Uŋkháŋ hé hiŋyáŋkağa é nóğe awíčhayuhmuza kéyapi. Héčhen kté naká’eš nóğe kiŋ namdáya iyáya. Héčhen: "khošká wikhóška kiŋ owásiŋ thaŋkán kú po," eyé č’a óm hdičú kéyapi. | He looked behind him, and lo! there was a hole; and, "What is this?" he said. "Stop," they said, "that is the thing itself." He drew out an arrow and transfixed it. Then suddenly it opened out, and it was the ear of an owl that had thus shut them up. When it was killed it opened out. Then he said, "Young men and young women, come out," and with them he came home. |
| 24. Uŋkháŋ akhé witháŋšna úŋ núm k’úpi. Tukhá akhé: "Kičhúwa iyé naphín wičháyuze kta čhe," eyá. Héčhen hokšína k’uŋ khúŋšitkuna kičhí k’a wíŋyaŋ kiŋ naphín óm hóčhokam wakhéya waŋ ohná éwičhahnakapi. | Then again they gave him two maidens; but he said again, "My friend will marry them." And so the young man with his grandmother and the two women were placed in a tent in the middle of the camp. |
| 25. Héčhen akhé itó’opta iyáya. Akhé oyáte waŋ thípi waŋ én í, uŋkháŋ akhé čhaŋhdéška khutépi, uŋkháŋ khoškána wawáŋyaŋka-haŋ é én inážiŋ. k’a: "Ithó, kičhúwa kičhí wawáŋmdake kta," eyé č’a kičhí inážiŋ. | And now again he proceeded on his journey. And he came to the dwelling place of a people, and again he found them "shooting the hoop.'' And there stood a young man looking on, to whom he joined himself as special friend. |
| 26. Uŋkháŋ heyé: "Kičhúwa, uŋhdé kta čhe," eyá uŋkháŋ kičhí khí. Uŋkháŋ akhé hé khúŋšitku ičháĥya héčha. Uŋkháŋ: "Uŋčína, kičhúwa kičhí wahdí čhe, tákuŋ ikíhni naká wo," eyá. Uŋkháŋ: "Táku tuktén iwáču kta é hehá he?" eyá. | While they stood together he said, "Friend, let us go to your home," and so he went with him to his tent. Then the young man said, "Grandmother I have brought my friend home with me; get him something to eat." For this young man also had been raised by his grandmother. She says, "Where shall I get it from, that you say that?" |
| 27. Uŋkháŋ: "Uŋčína, tókha é hehá he?" eyá. Uŋkháŋ: "Wazíya4 waŋ dé oyáte kiŋ theĥíya wičhákhuwa čhe, pté ópi khéš owásiŋ ičú k’a waŋná akíĥ’aŋ wičhát’e kta," eyá. | "Grandmother, how is it that you say so?'' interposed the stranger. To which she replied, "Waziya4 treats this people very badly; when they go out and kill buffalo he takes it all and now they are starving to death." |
| 28. Uŋkháŋ: "Uŋčína, ektá yé č’a: Mithákoža íčhimani hí tukhá tákuna yúte šni é umáši čhe, eyá wo," eyá. Héčhen wakáŋka iyáye č’a ithéhaŋyaŋ inážiŋ k’a: "Wazíya, mithákoža íčhimani hí, tukhá tákuna yúte šni é umáši ye," eyá. | Then he said, "Grandmother, go to him and say, "My grandchild has come on a journey and has nothing to eat, and so he has sent me to you." So the old woman went and standing afar off, called, "Waziya, my grandchild has come on a journey and has nothing to eat, and so has sent me here." |
| 29. Tukhá: "Wakáŋka šíča ektá khihdá wo, dé táku yakhá he?" eyá. Héčhen wakáŋka čhéya hdí k’a: "Takúya khé č’a, Wazíya makát’e kta, kéya čhe" eyá.5 | But he replied, "Bad old woman, get you home; what do you mean to come here?" The old woman came home crying, and saying that Waziya; threatened to kill some of her relations. Then the Star-born said, "My friend, take your strap, we will go there." |
| 30. Uŋkháŋ: "Kičhúwa, ikháŋ ičú wo, ektá uŋyé kta čhe," eyá. uŋkháŋ: "Tákuš kítaŋ ičháĥwaye čik’úŋ!" "Uŋčína, dé wikhóphaphake," eyé č’a héčhen iyáyapi k’a Wazíya thí uŋ ípi k’a wačhóničha thaŋkán hiyéya é héčhen thakódaku kiŋ tóna okíhi k’iŋkhíye č’a ahdíyakukiye č’a iyé é Wazíya thí kiŋ én í k’a: "Wazíya, hé tókha’e uŋčína dén uwáši uŋkháŋ hehá," eyá. | The old woman interposed with, "I have with difficulty raised my grandchild." The grandchild replied to this by saying "Grandmother is very much afraid," and so they two went together. When they came to the home of Waziya they found a great deal of dried meat outside. He put as much on his friend as he could carry, and sent him home with it, and then he himself entered the tepee of Waziya, and said to him, "Waziya, why did you answer my grandmother as you did when I sent her?" |
| 31. Tukhá Wazíya ité thókeča yaŋké. Uŋkháŋ čháğa itázipa waŋ otkéya yaŋké. Uŋkháŋ: "Wazíya, dé tókhen yahnakeča he?" eyá. Uŋkháŋ: "Uštáŋ wo, hé tuwé yutháŋ čha istó ayúweğa čhe," eyá. Uŋkháŋ: "Ithó, istó amdúweğa ke," eyé č’a čháğa itázipe k’uŋ snayéĥ yumdén iyéya k’a héčhen hdičú. | But Waziya only looked angry. Hanging there was a bow of ice. "Waziya, why do you keep this?" he said. To which he replied, "Hands off; whoever touches that gets a broken arm." So he thought, "I will see if my arm is broken," and taking the ice bow he made it snap into pieces, and then started home. |
| 32. K’a haŋĥáŋna uŋkháŋ waŋná akhé oyáte kiŋ wanáse áye č’a waŋná pté kiŋ óta ópi. Uŋkháŋ waŋná akhé owónase kiŋ iyáza tóna ópi kiŋ owásiŋ pahí ečé’e k’a ikpíhnaka a’ú. Uŋkháŋ khošká waŋ hé hí k’uŋ pté waŋ čhépa apháta. Uŋkháŋ Wazíya pté kiŋ ikpíhnag ú k’uŋ én hinážiŋ k’a heyá: "Dé tuwé pháta he?" eyá. uŋkháŋ: "Miyé wapháta dó," eyá. | The next morning all the people went on the chase and killed many buffaloes. But, as he had done before, the Waziya went all over the field of slaughter and gathered up the meat and put it in his blanket. The "Star-born" that had come to them was cutting up a fat cow. Waziya, on his round of filling his blanket with meat, came and stood and said, "Who cuts up this?" "I am dressing that," he answered. |
| 33. Uŋkháŋ Wazíya heyé, khošká k’uŋ hé khé č’a: "Wičháŋĥpi hiŋĥpáya, dé tókiyataŋhaŋ waníčhağe čha é déčheĥiŋ waĥ’áŋnič’ida he?" eyá. Uŋkháŋ íš: "Wazíya, níš dé tókhiyataŋhaŋ waníčhağe čha é waĥ’áŋnič’ida he?" eyá. Uŋkháŋ Wazíya heyá: "Wičháŋĥpi hiŋĥpáya, tuwé napámapazo ečhá t’á ečé’e dó," eyá. Uŋkháŋ: "Ithó, napáwapazo ke ečhá mat’é čha," eyé č’a napápazo, tukhá thókeča šni. | Waziya said, addressing himself to the young man, Fallen Star, "From whence have you sprung that you act so haughtily?" "And whence have you sprung from Waziya that yon act so proudly?" he retorted. Then Waziya said, "Fallen Star, whoever points his finger at me dies." So he said to himself, "I will point my finger at him and see if I die." He did so, but it was not whit different. |
| 34. Uŋkháŋ heháŋ íš heyá: "Wazíya, tuwé napámapazo ečhá napé kiŋ na’íĥeyaya iyéya ečéé dó," eyá. Uŋkháŋ: "Ithó, napáwapazo ke, ithó ečhá na’íĥeyaya iyémayiča," eyé č’a ečhúŋ, tukhá napé k’uŋ išpá kiŋ heháŋyaŋ na’íĥeyaya iyéya. Uŋkháŋ akhé uŋmá ečhíyataŋhaŋ ečhúŋ tukhá akhé išpá kiŋ heháŋyaŋ na’íĥeyaya iyéya. | Then he on his part said, "Waziya, whoever points his finger at me, his hand becomes paralyzed." So Waziya thought, "I will point my finger and see if I am paralyzed." This he did and his forearm was rendered entirely useless. He did so with the other handm and it too was destroyed even to the elbow. |
| 35. Héčhen Wičháŋĥpi hiŋĥpáya ísaŋ ehdáku k’a Wazíya šiná abápote, héčhen pté ikpíhnak úŋ kiŋ owásiŋ kadáda. Héčhen oyáte kiŋ hewíčhakiye: "Detáŋhaŋ pathápi k’a ahdá po," eyé. Héčhen oyáte kiŋ waphátapi k’a thadó iĥ’áŋpi k’a thiyáta ahdí. | Then Fallen Star drew out his knife and cut up Waziya's blanket, and all the buffalo meat he had gathered there fell out. Fallen Star called to the people, "Henceforth kill and carry home." So the people dressed this meat and carried it to their tents. |
| 36. K’a haŋĥáŋna uŋkháŋ heyápi: "Wazíya šiná abápotapi k’uŋ waŋná thawíču kiŋ kağéğe yuštáŋ é hdathátha kta čhe," eyápi. Wazíya itóhe inážiŋ kathátha é héčhen wazíyata taŋháŋ thaté uyé č’a wá kiŋ wakhéya kiŋ híŋskokeča hiŋĥpáye č’a oyáte kiŋ owásiŋ wá mahén éyaye, č’a wičhánihiŋčiye č’a heyápi: "Tókhetuya keč’áš ní uŋyákhuŋpi k’uŋ, khošká waŋ tókhen ĥ’áŋ k’a waŋná uŋtákunipi-šni," eyápi. | The next morning it was reported that the blanket of Waziya, which had been cut to pieces, was sewed up by his wife, and he was about to shake it. He stood with his The next morning it was reported that the blanket of Waziya, which had been cut to pieces, was sewed up by his wife, and he was about to shake it. He stood with his face toward the north and shook his blanket, and the wind blew from the north, and the snow fell all around the camp so that the people were all snowed in and very much troubled, and they said: "We did live in some fashion before, but a young man has acted so that now we are undone." |
| 37. Uŋkháŋ: "Uŋčína, ičádu waŋží omákide wo," eyá. Uŋkháŋ héčhen wá mahén čhaŋkúyapi: "Mithákoža heyá čhe, ičádu waŋží dá čhe," eyá é héčhen: "ihó tókhetu kéye čha čhe," eyápi k’a waŋží k’úpi. | But he said, "Grandmother, find me a fan." So, a road being made under the snow, she went and said to the people, "My grandchild says he wants a fan." "Whatever he may mean by saying this?" they said, and gave him one. |
| 38. Uŋkháŋ thičhé kiŋ iwáŋkam wá kiŋ iyáye naká’eš, wá paĥdógye č’a thičhéška kiŋ akáŋ íyotake č’a itókaĥ itóheya iyótaŋ ičádu k’uŋ, he’úŋ ihdádu yaŋká, uŋkháŋ itókağa taŋháŋ thaté-hiyúya č’a odídita tháŋka k’a wá kiŋ mní ipíğa akáštaŋpi kiŋ héčhen iyáya, k’a skáŋ iyáye č’a makhá kiŋ owáŋčha p’ó ičú, k’a héčhen Wazíya thawíču čhiŋčá khó óm didíta t’ápi. Tukhá Wazíya čhiŋčá hakáktana niğé šdana hé thošú húta opáĥdi kiŋ ohná oĥéwaŋke čiŋ héčhi onáphena k’a hé nína uŋ etáŋhaŋ deháŋ Wazíya yukhé čiŋ héčheča, kéyapi. Héčhen ohúŋkakaŋ kiŋ dé, Wičháŋĥpi Hiŋĥpáya ečíyapi. | The snow reached up to the top of the lodges, and so he punched a hole up through and sat on the ridge of the lodge, and while the wind was blowing to the south he sat and fanned himself and made the wind come from the south, and the heat became great, and the snow went as if boiling water had been poured on it, and it melted away, and all over the ground there was a mist, and Waziya with his wife and children all died of the heat. But the little, youngest child of Waziya, with the smooth belly, took refuge in the hole made by a tent-pole, where there was frost, and so lived. And so they say he is all that there is of Waziya now. So also this myth is called the Fallen Star. |
note 1: Deloria writes theĥída instead of Riggs' theĥíŋda and she glosses it as "he considered it hard" (J.U.)
note 2: Both Riggs in his Dakota-English dictionary and Deloria in her transcription of part of this myth in her Dakota Grammar have another form of the bird's name: thašíyakaphophopa. (J.U.)
note 3: In two places of this myth tákuš is glosses as "grandchild" by Riggs. I think it should be glossed as "what-indeed" (táku-š) or it should be written as thakóža (grandchild), or perhaps thakóš (but in my knowledge this is used for son-in-law). (J.U.)
note 4: The weather spirit, a mythical giant, who caused cold weather, blizzards, etc.
note 5: Riggs transcribes this sentence as: "Takúya khé č’a, Wazíya makát’e kta, kéya čhe" and translates it in the meaning of "Meaning my relatives and, Waziya said he would kill me". I think this should be transcribed as follows: "Táku yakhé čha, Wazíya makát’e kta, kéya čhe" and translated as "What do you mean, Waziya said he would kill me." (J.U.)
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Written in Dakota (Santee) by David Grey Cloud.
| 1. Hithúŋkaŋkaŋpi waŋ héčhen oyákapi. Uŋktómi waŋ kákhen yá-waŋká mdé waŋ kahdá yá-waŋká, uŋkháŋ mdé kiŋ čhaŋnán mağáksiča k’a mağá k’a mağá-tháŋka khóya óta hiyéya. Uŋktómi waŋwíčhayaŋka k’a íčhičhawiŋ pustágstag a’ísiŋyaŋ khihdé; č’a pheží yušdá, k’a owásiŋ yuskískite č’a k’íŋ k’a akhé mdé kiŋ kahdá yá. | There is a myth which is told in this way: Unktomi was going along; his way lay along by the side of a lake. Out on the lake were a great many ducks, geese, and swans swimming. When Unktomi saw them he went backward out of sight, and plucking some grass bound it up in a bundle, which he placed on his back and so went again along by the side of the lake. |
| 2. Uŋkháŋ mağáksiča k’a mağá k’a mağá-tháŋka kiŋ hená heyápi: "Uŋktómi hená táku é yak’íŋ hwo?" eyápi. Uŋkháŋ Uŋktómi heyá: "Hená íš odówaŋ šikšíčedaŋka é hé wak’íŋ dó," eyá. Uŋkháŋ mağáksiča heyápi: "Ečhá, Uŋktómi, uŋkídowaŋmi ye,"1 eyápi. Tkhá Uŋktómi heyá: "Hóĥo!, tkhá ečhá odówaŋ kiŋ šigšíče s’e," eyá. Tukhá mağáksiča kiŋ nína kitáŋpi ĥíŋča. Uŋkháŋ: "Ihó po, ečhá pheží wókheya waŋží káğa po," eyá. Uŋkháŋ waŋží tháŋka káğapi k’a yuštáŋpi. | Then the ducks and the geese and the swans said, "Unktotni, what is that you are carrying?" And Unktomi said, "These are bad songs which I am carrying." Then the ducks said, "Now, Unktomi, sing for us." But Unktomi replied, "But indeed the songs are very bad.'' Nevertheless the ducks insisted upon it. Then Unktomi said, "Make a large grass lodge." So they went to work and made a large enclosure. |
| 3. Uŋkháŋ Uŋktómi heyá: "Waná, mağáksiča k’a mağá k’a mağáthaŋka owásiŋ pheží wókheya kiŋ thimáhen iyáya po, čhičídowaŋpi kta čhe," eyá. Uŋkháŋ mağáksiča k’a mağá k’a mağáthaŋka owásiŋ thimáhen iyáyapi k’a pheží wókheya kiŋ ožúdaŋ íyotaŋkapi. Uŋkháŋ Uŋktómi pheží wókheya thiyópa kiŋ ohná íyotaŋka k’a heyá: "Čhičídowaŋpi kiŋháŋ ičhúŋhaŋ tuwédaŋ tuŋwé kte šni, odówaŋ kiŋ hé héčhen khápi," eyá; k’a waná heyá ahíyaya: | Then Unktomi said, "Now, let all of you ducks, geese, and swans gather inside the lodge, and I will sing for you." Whereupon the ducks, the geese, and the swans gathered inside and filled the grass lodge. Then Unktomi took his place at the door of the grass lodge and said, "If I sing for you, no one must look, for that is the meaning of the song." So saying, he commenced to sing: |
| 4. Ištóhmus wačhí po Tuwé yatúŋwe čiŋ Ištá nišápi kta Ištá nišápi kta |
"Dance with your eyes shut; If you open your eyes Your eyes shall be red! Your eyes shall be red!" |
| 5. Heyá ahíyaye čiŋ hé ičhúŋhaŋ mağáksiča k’a mağá k’a mağáthaŋka owásiŋ ištóhmus wačhípi kéyapi. Uŋkháŋ Uŋktómi nážiŋ hiyáye č’a heyá ahíyaya: | While he said and sung this the ducks, geese, and swans danced with their eyes shut. Then Unktomi rose up and said as he sang: |
| 6. Miyé kheškhéš owákipha Miyé kheškhéš owákipha | "I even, even I, Follow in my own; I even, even I, Follow in my own." |
| 7. Heyá ópheya wačhí kiŋ hé ičhúŋhaŋ owásiŋ hothúŋ wačhípi kiŋ héhaŋ Uŋktómi wičhíyothahedaŋ wačhí úŋ k’a mağáksiča k’a mağá k’a mağáthaŋka tóna čhemčhépa owáŋyaŋg waštépi kiŋ hená thahú yuksá awíčhaya. Uŋkháŋ mağáthaŋka waŋ thahú yuksé kta tkhá okíhi šni k’a yuhóthuŋthuŋ. Uŋkháŋ mağáksiča waŋ, skiská ečíyapi, kiŋ héčha waŋ ištóğiŋkiya tuŋwé kta uŋkháŋ Uŋktómi hé é mağáthaŋka waŋ thahú yuksé kta, tkhá okíhi šni hé waŋyáŋka, uŋkháŋ Skiská kiŋ heyá: "Tuŋwáŋ po, tuŋwáŋ po, waná Uŋktómi uŋkásotapi kta čhe, tuŋwáŋ po," eyá. | So they all gabbled as they danced, and Unktomi, dancing among them, commenced twisting off the necks of the fattest and the best looking of the ducks, geese, and swans. But when he tried to twist off the neck of a large swan, and could not, he made him squall. Then a small duck, which is called Skiska, partly opening its eyes, saw Unktomi attempt to break off the neck of the swan, and immediately made an outcry: "Look ye, look ye, Unktomi will destroy us all. Look ye, look ye." |
| 8. Uŋkháŋ héčhehnana owásiŋ tuŋwáŋpi k’a thaŋkán akhíyahde kta; uŋkháŋ Uŋktómi thiyópa kiŋ ohná éĥpe’ič’iye č’a thiyópa kiŋ aníče wačhíŋ k’a héčhuŋ tkhá ĥupáhu k’a sihá khóya uŋ aphápi k’a ečhén kat’ápi k’a sihá kiŋ uŋ thezí kiŋ amánipi k’a thezí owásiŋ kináksaksapi k’a én t’á waŋká; kítaŋĥ ní uŋkháŋ inážiŋ k’a ohómni étuŋwaŋ, tkhá waná tókhiya akhíyahda. Uŋkháŋ Skiská waŋ thokáheya tuŋwé čiŋ he’úŋ ištá šá kéyapi. | Whereupon they all immediately opened their eyes and started to go out; but Unktomi threw himself in the doorway and attempted to stop them. But with feet and wings they smote him and knocked him over, walking over his stomach and cutting it all up, leaving him lying there for dead. But coming to life he got up and looked around. All were gone. But they say that the Wood duck, which first looked, had his eyes made red. |
| 9. Hehán Uŋktómi mağáksiča k’a mağá k’a mağáthaŋka tóna thahú wičháyukse čik’úŋ hená wičhápahi k’a k’íŋ k’a iyó’opta yá waŋká; k’a waná wakpá waŋ iyóĥpaya k’a kahdá yá, wakpá óha waŋ théhaŋ kiŋ2 iyókopheya yeyá; uŋkháŋ hén é wóhaŋ. Mağáksiča, mağá k’a mağáthaŋka, tóna thahú wičháyukse čiŋ hená oháŋ éhde; k’a héhan ištíŋma iwáŋka, wakpá kiŋ ohnáyaŋ paptús iwáŋka k’a heyá: "Mi’úŋze ečhíŋ tuwé ú kiŋháŋ mayúĥiča wo," eyá k’a ištíŋma waŋká. | Then Unktomi gathered up the ducks and geese and swans whose necks he had twisted off, and carried them on his back. He came to a river, and traveled along by the side of it till he came to a long straight place or "reach," where he stopped to boil his kettle. When he had put all the ducks, geese, and swans, whose necks he had twisted off, into the kettle and set it on the fire to boil, then he lay down to sleep. And as he lay there curled up on the bank of the river, he said, "Now, my onze, if any one comes you wake me up." So he slept. |
| 10. Uŋkháŋ Dokšíŋča hé é wakpóhna watóm ú-waŋká, uŋkháŋ iŋyúŋ Uŋktómi hé é wóhaŋ hdé, k’a én iyápheya paptús ištíŋma waŋká waŋyáŋka. Héčhen étkiya yá, uŋkháŋ Uŋktómi hé é uŋsyúgmuze kta, tkhá íkiyowiŋ3 iyékiya, uŋkháŋ kičhúŋni, tukhá ičháŋ ú, dús yé č’a én í k’a Uŋktómi ištíŋma waŋká, tkhá wóhe čik’uŋ hé ičú k’a owásiŋ themyé č’a huhú kiŋ owásiŋ íčhičhawiŋ čhéğa kiŋ én okáda k’a tókhiya iyáya. | Meanwhile a mink came paddling on the river and coming to Unktomi's boiling place saw him lying close by fast asleep. Thither he went, and although the onze of Unktomi should have given the alarm by closing up, it made a mouth at the mink at which he stopped only for a moment (till he felt all was safe). Then he pressed on swiftly, and, while Unktomi slept, took out all his boiling and ate it up, putting back the bones into the kettle. |
| 11. Waná isíŋyaŋ iyáya uŋkháŋ héhan Uŋktómi uŋzé wa’áwaŋyaŋg-kiye čik’úŋ hé oyáka, k’a kithátha uŋsyúhmuza. Uŋkháŋ Uŋktómi heyá: "Iyá, mi’úŋze íš kákhečadaŋ ye," eyá hiŋhdá íyotaŋg hiyáya k’a ohómni étuŋwaŋ, tkhá tuwédaŋ waŋyáŋke šni, uŋkháŋ heyá: "Okíŋni ečháš waná wówahe čiŋ míčišpaŋ, uŋ mayúĥiče," eyé č’a khún éhde k’a čhaŋwíyuze uŋ pathátha, tukhá huhú ečé ožúdaŋ. Uŋkháŋ akhéš heyá: "Ehá’eš owásiŋ onáĥba dó," eyé č’a thukíha uŋ kazé, tkhá huhú ečédaŋ ohná úŋ. | Now, when the mink was gone out of sight, the onze of Unktorni which he had set to watch told of it. Unktomi commended the faithfulness of his guard, and sitting up looked around, but saw no one. "Perhaps my boiling is cooked for me and that is the reason he has waked me," he said, and set down his kettle, and taking a stick he found it full of bones only. Then he said, "Indeed the meat has all fallen off;" and so he took a spoon and dipped it out, but there was nothing but bones. |
| 12. Uŋkháŋ heyá: "Mi’úŋze, tókheča tuwé ú kiŋháŋ omákiyaka wo ephé séče čik’úŋ, ihómiča kakíščhiye kta," eyé č’a čháŋ óta pahí k’a a’úŋ k’a waná phéta nína idé, uŋkháŋ iwáŋkam uŋzé hduğáŋ inážiŋ k’a uŋzé kiŋ ğaŋğáŋhaŋ, tkhá héčhen nážiŋ k’a waná t’e-hnáškiŋyaŋ, uŋkháŋ héhan yuktáŋyaŋ íŋyaŋke č’a ečhén kasámyedaŋ iĥpáye č’a én t’á waŋká kéyapi. | Then said he, "Why, my onze, I thought that I told you to inform me if any one came. I will surely punish you." So saying he gathered much wood and put on the fire, and when the fire burned fiercely he turned his onze to it, and there stood holding it open, although it squirmed even in the death struggle, and then turned it over, so that finally, they say, it fell down a blackened mass and lay there dead. |
| 13. Héčhen hithúŋkaŋkaŋpi kiŋ dé Odówaŋ Šigšíčedaŋka ečíyapi. | So this myth is called, "The Bad Little Songs. |
| 14. Homákšidaŋ mačístiŋna kiŋ héhan dé nína nawáĥ’uŋ s’a, tukhá waná eháŋtaŋhaŋ waníyetu wikčémna núm akthúŋ nawáĥ’uŋ šni. | When I was a little boy I used to hear this (myth) very often; but it has been more than twenty years since I have heard it. |
Note 1: originally transcribed as uŋkídowaŋ miye; probably uŋkídowaŋpi ye "sing for us please" is meant. (J. F. U.)
Note 2: This kiŋ is glossed as "very" by Riggs. I think it is rather the enclitic ĥíŋča ("very") perhaps shortened to ĥiŋ. (J. F. U.)
Note 3: Riggs gives in his Dakota Dictionary iyókiwiŋ, "to gesture to one with the mouth". If ikíyowiŋ, be an alternative form, it is a case of metathesis. J. O. Dorsey
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