The Myth of Miwakan-Yuhala

Heceš wana wicaša wan cinca nunpa ca op makoskanl ti keyapi. Tokapa kin he Miwakan-Yuhala eciyapi nan sunkaku kin Hakela eciyapi ške?

So / now / man / a / his sons / two / such / with them / in the wilderness / lived / it is said. Elder / the / that one / Sword-he has / he was called / and / his younger brother / the / Last Born / he was called / it is said.

And so now there was a man who with his two sons lived out alone, in a solitary place. The elder was called Sword-Owner, and the younger was Hakela (Last-Born.)

Yunkan sunkaku kin he "Ito, ciye, leciya wicothi ekta mninkte lo" eya tka ciyeku kin tawat'elyešni nan heye: "Ho wo, misun, ninkta tka taku wanji iwaktaciyinkte lo," eye.

And lo / his younger brother / the / that one / "Now then / elder brother, / over this way / tribal camp / to / I shall go" / he said but / his elder brother / the / dreaded it / and / he said: "Very well, then, / my younger brother, / you shall go / but / thing / one / I will warn you about" / he said.

And the younger son said to his brother, "Elder brother, I think I shall go in this direction, to the tribal encampment." But the brother thought it would be too hard for him, and he said, "If you must, you may go; but there is one thing I must warn you about.

Eye:   he said. [In myths, correct form is to end every single sentence with keyapi, they say; or ke, or ške, it was said. In oral narration this is easy and natural, when written out, the repetition grows artificial and monotonous. Bushotter omits these endings sometimes. He does not do so consistently. It should be understood the keyapi, ke, or ške, is called for in each case. To leave it out as here, gives the impression that the narrator--Bushotter in this case--is the authority for the statement, is the eye-witness, and is telling what he knows at first hand. Of course such is not the case.]

"Tohanl wana letanhan ilanin nan tuktel taku teĥika wanji ayakipa kinhan miyeksuyin nan lehinkta ce: "cye Miwak-Yuhala," ehinkte lo; kinhan hecegla tuktel yaun kin hel wanmayalakinkte lo. Nakun, misun, le iwaktaya omani yo:

What time / now / from hence / you set out / and / somewhere / something / hard / one / you meet with / the-then / you (shall) remember me / and / you shall say this / it is so: / "Elder brother / Sword He Has" / you shall say; / the-then / immediately / where / you are / the / there / you shall see me / Also / my younger brother, / this / being on guard / against / travel: /

"Upon leaving this place you will go along; and when you meet with trouble somewhere, you must remember me and say: "Elder brother Sword-Owner!" and straightway you shall see me there where you are. Moreover, my younger brother, be on your guard about this as you travel:

Ce:   as a particle to close a sentence ce is very rare, but is called for in such a case as this. "It shall be so; it's so". The word carries with it the greatest of authority and certainty.

Ciye Miwakan-Yuhala:   expression is accented on the last syllable, because the whole is in the vocative and is shouted. The name is called out; "brother-Sword-Owner"!

"Leci tahena ecin tuwa paha-akanl najin nan nicipan k'eyaš ungna ekta leci; tka aohomniyan iyaya yo. Nan ecin nignayin nan tuktel ogna yeniši kin ecanun hantanhanš woteĥi ayakipakte lo.

Over here / on the way / in due time / someone / hill-atop / stands / and / calls to you / but / by any chance / to / you go / lost; / but / around / go past / And / perchance / he fools you / and / someplace / in / to go he commands you / the / you do it / if-then / trouble / you will meet with /

"Over this way, on the road, if it happens that someone standing on a hill should call to you, see to it, lest you go to him; but go on your way, around him. And should he persuade you to go in the path he tells you to take, then you will meet with misfortune.

Hantanhanš:   I have substituted hantanhanš if-then, for kinhan, the-then. Because I think that is the more fitting word. Bushotter has the big brother say, "And should he persuade you so that you go as he directs, you will suffer." Hantanhanš, should such a thing happen, hantanhanš, is the word needed, not, then such a thing happens, kinhan. It has not happened yet, and might not happen at all.

"Tokša tohanl woteĥi ayakipa kinhan henaĥcin wanmayalakinkta ce," eciye.

"By and by / when / trouble / you meet with / the-then / right there on the spot / you shall see me," / he said to him.

"I promise you that where you thus meet with misfortune, right at that very place, you shall see me," he said to him.

Tohanl:   I should say here tuktel, what place, where. The sense of the words is, "where you meet with trouble, right then and there, right in that very spot, you shall see me." Instead the text says tohanl, what time; but to my mind, tohanl, when, (time), does not go with henaĥcin, right in that very spot.

Yunkan wana heceš sunkaku Hakela icimani ya ške. Yunkan wana anpetu tona yin nan paha wan tanka el aiyakapteya yahan ške.

And lo / now / so / his brother / Hakela / travelling / he want / it is said. And / now / days / several / he went / and / hill / a / big / at / uphill / he was going / it is said.

So then his younger brother Hakela went on his journey. He travelled several days, and was now climbing a large hill.

I'cimani   icimani is to go on a prolonged journey, with the definite intention of returning home in due time. I cannot analyze it, except to say mani, is to walk. I suppose it may be separated into i-ki-mani. Way-farers, nomads, are not said to icimani, hi omani, is roam about. I'cimawani, or more idiomatically, icimani bla, I go.

Nan wana iyahan yunkan wicaša wan paha kin akanl najin nan heye: "He! Tahenakiya u wo! Lel ogna ecela canku we lo! " eye. Yunkan Hakela iš ayuptin nan heye: "ciye Miwakan-Yuha lel ogna yemaši ca he yake cin hecel bla owakihišni ye lo," eyep (eye)

And / now / he gained the top / and lo / man / a / hill / the / on top / stood / and / he said: "Say! / Towards this way / come / Here / in / only / road / it is" he said. And so / Hakela / as for him / replied / and / said: "My elder brother / Sword-He Has / here / in / to go-bade me / so / that / you mean / the / in that way / I go / I cannot / it is so," / he said.

As he reached the top of it, he saw a man standing there, who said: "Halloo! You! Come over this way! Only through here runs the road." And Hakela replied, saying, "My elder brother Sword-Owner told me to go along this way, so i cannot go where you indicate."

Miwahan-Yuha:   Notice how the diminutive la is dropped when talking to strangers about someone who means nothing to them. Even serious proper names often have la ending, indicating the affection in which the owners are held, by their fathers and mothers, uncles and aunts, and especially grandparents, who are the usual ones to add la, to proper names.

Yunkan "Hiya, Miwakan-Yuha nignaye lo. Lel ogna ecela oicimani-canku` we lo!" eye. Yunkan Hakela Mecel eš ecunšni-ši k'un wicaša taku eye cin naĥ'un nan ektiya yin nan wana el ihunni kin ehanl ungnahanla maka kin okiksahan iyayin nan Hakela wancak ohinĥpayin nan maka-mahe`l najin nan ceyahe.

And then / "No, / Sword-He Has / he has deceived you / Here / in / alone / to travel in / road / it is" / he said. And lo / Hakela / in that way / indeed / not to do-he told him / the-past / man / something / he said / the / he heard / and / towards / went / and / now / to / arrived / the / then / suddenly / earth / the / separating / went / and / Hakela / immediately / he fell in / and / earth-inside / stood / and / he was weeping

And "No, Sword-Owner lied to you. It is only through here that the main travel road lies!" he said. And now Hakela, doing that very thing he had been warned not to do, obeyed the stranger, and came towards him, and as he reached him, the earth divided and he fell into the crevice at once, and was now standing within the earth, weeping.

Wanan anpetu tona najin keyaš hehan ciyeku kin kiksuyešni. Yunkan wana iyopheic'iyin nan heye: "ciye lecel ecunšnimasi tka nunge mawanicin nan ecel wana teĥiya makakije lo," eye /

now / days / several / he stood / yet / all that while / his elder brother / the he remembered not. and / now / he repented him / and / he said: "My elder brother / thus / not to do-he bade me / but / ear / it lacks to me / and / consequently / now / badly / I suffer / . / " he said.

He stood thus for several days before he remembered his elder brother. But at last he repented, saying, "It was because I was deaf to my elder brother's advice that I am now suffering hardship."

Yunkan wancak ciyeku kin iwankapatanhan inajin nan heye: "Hehehe, misun, nicakijinkta cin tawat'elwayešni tka nunge niwanice lo," eyin nan wancak miwakan kin un maka el aphe.

And / at once / his elder brother / the / over above him / he stood / and / said: "Alas, / my younger brother, / you should suffer / , the / I dreaded / but / ear / you lacked / ." / he said / and / at once / sacred-blade (Sword) / the / with / earth / on / he struck.

Then instantly his brother stood on the hill, immediately over him, and said, "Alas, my brother, I dreaded that you should suffer like this, but you "had no ear;" and with his magic blade, the sword, he struck the earth

Yunkan wancak sunkaku kin kici paha-akan`l najin hal nakeš wacinksape. Yunkan cyeku kin heye: "Misun, miwakan kin le yuha ya yo, nakun wanju kin le yuha ya yo. Hecel takuni koyakiphinktešni nan takuni maka skanl ohoyalaktešni ca," eya canke ho heceš Hake miwakan kin icu nan nakun wanju kin hena oyas'in icu.

And lo / at once / his younger brother / the / with / hill-atop / stood / when / at last (and not till then) / he came to his senses. And lo / his elder brother / the / he said: "My younger brother, / sacred blade / the / this / taking along / go. / Also / quiver / the / this / carrying / go, Thus / anything / you shall fear not / and / anything / earth / upon / you shall not pay deference to / " he said / so / now / thus / Hake / sword / the / took / and / also / quiver / the / those / all / he took.

And the boy, when he came to his senses, found himself on top, standing by his elder brother. And the brother said to him: My younger brother, take this sword with you, and this quiver. In that way you will fear nothing, and will not have to bow to anything on earth." So the boy accepted the sword and the quiver with all its contents.

Nan ciyeku kin heciye: "Misun, miwakan kin le un takuke c'eyaš yaktekta ce, " eye; nan wanhinkpe kin le na un taku kinyan un kin yaokta lo," eye

And / his elder brother / the / he said to him: "My younger brother / sacred blade / the / this / with / anything at all / but / you shall kill" / he said, / "and / arrows / the / these / with / what / flying / is / the / you shall hit " / he said.

The elder brother said: "my brother, with the sword you can kill anything at all; and with the arrows you can hit whatever lives by flying."

Yunkan wana ake Hakela ciyeku kin iĥpeya iyayin nan aiyoĥpeya inyankyank yin nan wana cunšokeĥca wa el ihunni nan canku kin ogna yahe. Itananunkatanhan cunšoke.

And lo / now / again / Hakela / His elder brother / the / leaving behind / started out / and / downhill / running / went / and / now / thick forest / a / at / arrived / and / road / the / in / he was going. On all sides of him / thick wood.

Once more Hakela departed from his brother, and went downhill, running now and again. He reached a dense wood, and walked along the path. On either side of him was a thick wood.

Heceš wana cunšoke kin opta yahe. Yukan wana ĥtayetu iya`kpaze? Hehanl hokšicala wan canku ogna ye cin itokap lila ceyaya iyaya canšna winyan wan heye:

So / now / thick wood / the / through / he was going. And / now / evening / dark. Then / child / a / road / in / he went / the / ahead / very / crying out repeatedly / he went / then each time / woman / a / she said: /

So now he was walking through thick wood. And now evening darkness fell about him. And then he heard ahead on the path he followed, the occasional cry of a child; followed by the quieting utterances of a woman:

Iya`kpaze?:   iyakpaza is yankton; Teton would be oiyokpaza, by most speakers. Kpaza, dark; oiyokpaza is darkness, a noun, a state of darkness.

Hokšicala:   hokšiyopa is used in the text for baby; that is definitely Yankton; alternate word, Yankton, is hokšicopa. hokšicala is Teton; rarely hokšicikala little child; or hokši-oun`papila, child-he, the little thing, is bound, - wrapped tightly

"Awo, awo, awo!" Hecena Hakela yu Itoš'iyaya tka "Ito el bla yanke," ecin.

"Awo, awo, awo!" / instantly / Hakela / he was frightened / but / "Well, / to(it) / I go / What it," / he thought.

"Awo, awo, awo!" she said. Hakela grew frightened till he thought to himself, " I think i will go to them.

yanke:   yanke is an alternate to ke, either is used to end a sentence of soliloquy wherein the subject is speculating on what course of action would be best; or wondering what may happen. Best rendered by such expressions as "' suppose I should do so and so?" or "I ' wonder what he will do,"-- Yanke does not take any accent. Ke does not take any accent, either; nor do either of them have a glottal stop, since they are not assertions of fact; but the e in ke is pronounced in two tones, a slight rise, followed by a fall, and the latter tone is held somewhat. Somewhat as people say, "O, ye-e`s!" As an idea grows clear to them.

"ctye miwakan kin le un takuni ohowalaktešni keyeun, itho takpe-bla yanke," ecin. Ho heceš wana etkiya inajinjin yahe. Yunkan wana ikiyela ye c?uh icunhan Anunk-Ite kin heca wan thankalaĥcaka hinajin nan hokšicala wan unšika ite kin ataya šayela yuĥ'eyayapi ca yuha najin nan tohanl ceyešni can unjinjintkahu kin heca wan un ite-opta iyuĥ'eyaya can ake lila ceye.

My elder brother / sword / the / this / with / anything / I shall not pay deference to / he said / the-past / suppose / to meet in fight-I go / what if?" / he thought. Now / so / now / towards / haltingly / he went. And / now / near it / he went / the-past / during / on both sides-Face / the / that kind / a / very large indeed / he came and stood / and / baby / a / poor thing / face / the / all / red-ly / it was scratched / such / holding / stood / and / when / he cried not / then / rose-bush stalks / the / that kind / a / with / face-across / he scratched with it / then / again / very / he wept.

"For didnt my elder brother say this blade would keep me from having to yield to anything; I think I shall go forth to meet to fight this thing." With that he started ahead, albeit he halted from time to time as he advanced. He came to a Double-face of giant size, who stood there holding a poor child, its face streaked red with scratches. Each time it stopped crying, he took some thorny stalks of the wild rose, and drew them across its face so that it cried loudly again.

unšika:   unšika is parenthetical, here; it is what the narrator thinks of the child; " poor thing!" If it were a verb, it would be followed by ca, such. Baby / a / pitiable / such / etc. Then it would take an accent unšik

can Anunk-Ike kin "Awo, Awo, Awo," Kigna nan ayaštan can ake cunhe. Heceš wanyak mahel yunkahe. Yunkan wana Hakela hecin?: "Ito Anunk-Ite kin wakte nan hokšicala kin waki yanke," ecin.

Then / On both sides-Face / the / "Awo, Awo, / Awo" / he said. He soothed it / and / it stopped / then / again / he was doing it. So / regarding it / out of sight / he was lying. And / now / Hakela / he thought: "Well now / On both sides-face / the / I kill / and / child / the / I take from him / what if" / he thought.

Then the Double-face said, "Awo, awo, awo!" He soothed it so, but as soon as it stopped crying, he did it again. Hakela lay hidden, and watched this and thought: "What if I were to kill this Double-face and take the baby from him?"

Nan wana etkiya yin nan ihukuya inajin. Yunkan Anun-Ite heye: "Niš eya kakišciya yacin nan el mayau he?" eya tkaš Hake iš ayuptin nan heye: "Hiya, niyeš pa kin ĥmuyela kaksa iyeciyinkta ca el cihi ye lo," eyin nan wancak miwakan kin ikikcu.

And / now / towards / he went / and / under him / stopped / And lo / On Both-sides-Face / he said: "You / also / I abuse you / you wish / and / to/ me-you come / ?" / he said / but indeed / Hake / he / replied / and / said: "No, / it is you rather / head / the / with a humming sound / cut off / I will send you / so / to / you I am come / it is so, / " he said / and / at once / sacred blade / the / he drew forth his own.

So he went to him, and stood at his feet, (literally ' under ' im ) And the Double-Face asked, "Do you come to me, so that I may abuse you also?" But Hakela replied, "O no, I come to struck off your head and send it humming." And at once he drew the sacred blade out.

Nan pa kin kaksa iyeyin nan wancak makal hiĥpaye cin icunhan hokšicala kin icu nan yuha canku opa`ya yahe.

And / head / the / cut off / he sent / and / at once / to earth / he fell / the / mean time / baby / the / he took / and / carrying / road / along / he was going.

And promptly cut off the head so that the body sank to earth instantly; so meantime he took the child, and with it he continued along the way.

Yunkan wana han tehan ĥcehanl tipi wan išnala makoskanl han ca el i. Yunkan wicaĥcala kin heye: "Winunĥca, kikta yo, taku k'unake hi ye lo," eye.

And / now / night / late / just then / tipi / a / alone / in wilderness / stood / so / at / he arrived. And lo / old man / the / he said: "Wife, / get up / something / the-past / again / he comes / it is so," / he said.

It was late at night when he reached a solitary lodge, and entered it. And the old man said, "Wife, wake up! that something has come again!"

Yunkan winunĥcala kin heye: "Hinun, wana hokšicala wanilya iĥpemaye cin taku šehan cin ca u huwe," eye.

And / old woman / the / she said: "Well, / now / baby / without / he left me / the / what thing / next indeed / he wants / such / he comes / I wonder," / she said.

The old woman answered, "Dear me, he has now left me childless entirely, what then does he want, I wonder!"

Yunkan koškalaka kin heye: "Ina, he miye ca wahi ye lo," eye Yunkan, "hinun! hinun! hinun! micinkša hee ca gli ye šan," eye

And lo / young man / the / he said: "mother, / that / it is I / such / I am come / it is so," / he said, / and then / "Well, / well / well / my son / it is he / such / he returns / it is so / yet---" / she said.

The youth answered, "Mother, it is I who am come." And then, "Well, well, well! It is my son who has returned, yet"-(how could I be as stupid!) the old woman remarked

ye šan:   "ye šan," it is so, etc. Some comments, observations, end with such words as nan, and, kin, the, šan, yet, and others. The sentence is left incomplete, a concluding clause being left unsaid but understood. (We have talked this over before.)

Yunkan wicaĥcala kin iš heye: "Hunhunhe, hunhunhe, micinkši! micinkši!" eye. "Ho wo, winunĥca, kikta nan takunl micinkši s'pankiya yo," eye.

And lo / old man / the / as for him / he said: "Well, / well, / my son! / my son!" / he said.

As for the old man, he said: "Well, well, my son, my son!" Then, "Come now, wife, get up and cook something for my son."

micinkši:   micinkši is accented naturally, because it is not addressed to the young man. It is rather in the nature of a soliloquy. "My son, my son!" the old man says to himself.

Wicaĥcala nan winunĥcala kin nunphin tunwanhan-ištagungapi canke taku ecunpi kin oyas in yuthanthan ece-ecunpi.

Old man / and / old woman / the / both / eyes-open-they were blind / so / what / they did / the / all / feeling about / always-they did.

Both these old people were purblind; so that they had to feel their way about in all that they did.

tunwanhan:   tunwan, to open the eyes; to have them open; ištagunga, to be blind. tunwanha, in an eye-open state (they are blind.) They cannot see, though eyes appear normal.

Ho wana Hake heye: "Ina, misun Anunk-Ite wan yuceyahan tkaš pawakakse lo; nan misun tankal ahiwaunpe lo," eye. Yunkan wancak nunphin ceya iyayapi nan "Timahel ahiyu wo, cinkš," eyapi canke til ahi nan wicakicu.

So / now / Hake / he said: "Mother, / my younger brother / On-both-sides-Face / a / was making him cry / but indeed / I beheaded him; / and / my younger brother / outside / I have brought and laid him," / he said. And / at once / both / weeping / they went / and / "Inside / bring him in / my son," / they said / so / indoors / he brought him / and / restored him to them.

Yunkan wana wol-igluštanpi ca kul yunkahin nan heye: "Ina, misun hiyuyi ye, itho yuha munkelakte" eya tka "Hiya, ceye s'a ca hanhepi ataya niyukakijinkte," eye.

And / now / eating-they finished / so / down / he was lying / and / he said: "my mother, / my younger brother / pass over here to me / please; / just / holding him / I will lie," / he said / but / "No, / he cries / often / so / night-time / entire / he will bother you," / she said.

And after the meal, he lay down, and said, "Mother, let me take my little brother and sleep with him." But she replied, 'No, it wont do; he cries so much, he will annoy you all night."

Tka "Hiya, hececa k'eyaš hiyuyi ye, ina," eya canke wana iyekiyapi. Yunkan hanhepi ataya yuzicahin nan ecel ancel anpao. Hehanl iyehankecaic'iya yuštan. Nan anpa yunkan wicaĥcala kin kikta nan heye:

But / "No, / he is that way / but / pass him to me, / please, / mother," / he said / so / now / they passed him to him. And lo / night / all / he was stretching him / and / in that way / it dawned. Then / making him the same length as himself / he finished. And / daylight / and lo / old-man / the / he arose / and / said:

But, "That doesnt matter, just let me take him, mother, " he insisted, so they passed the child over to him. And all night long he spent stretching it till morning. By then he made him the same height as himself. And when the old man rose in the morning he said,

iyehankecaic'iya:   Bushotter says Iyehankel-ic'iya, making him the same length as himself. But iyehankel, contracted, is not good Dakota, at least in this use. Iyehankeca-ic'iya is correct. He made the boy the same length as himself, by stretching him.

"Winunĥca, kikta yo! Micinkil wiinaĥma-agli` ye lo!" eya canke kikta. Yunkan Hakela hee caš sunkaku kin yuzicin nan iyehankeca-ic'iya yušta.

"Wife, / get up! / my son / having taken a woman secretly-has brought her home, / it is so!" / he said / so / she arose. And lo / Hakela / it was he / such indeed / his younger brother / the / he stretched him / and / having made him the same length as himself-he finished. So / now / again / Hakela / said:

"Wife, get up! My son has brought him a woman!" so she got up. But it was only Hakela who had stretched his small brother until they were of the same height. So next Hakela said,

"Ina, le inše wicothi wan ekta icimani-ble lo," eya canke aceyapi tkaš wanju kic'in nan miwakanan kin sunkaku kin k'u nan iyayin nan wana wicotin el ihunni hanl oyate kin taku kapi nan wankal etunwanpi ca iš eya wankal etunwan yunkan wanbli okaĥ-tokeca kinyan ahiyaye.

"Mother, / this / merely / tribal camp / a / to / on a journey-I go / " he said / therefore / they cried after him / but / quiver / he carried his own on his back / and / sacred blade / the / his younger brother / the / gave to him / and / he went forth / and / now / tribal camp / to / he reached / then / people / the / something / they meant / and / upward / they looked / so / he / also / upward / looked / and lo / eagles / makes-different kinds / flying / they went along.

"Mother, I am really on a journey to a certain tribal camp." So they cried to keep him, but he strapped his quiver to his back, and the magic sword he gave to his new young brother, and started off. And now he arrived at the tribal camp in time to see that something was engaging the attention of all, and they were looking upward; so he too looked up, and there he saw eagles of all species flying by.

okaĥ-tokeca:   okage, make; kind, specimen. tokeca, different. The meaning here is that all "makes"of eagles were flying by. I think oyas?in, all, should follow okaĥ-tokeca.

Yunkan oyate kin heyapi: "Tuwa wanji o kinhan wicašayatapi-cunwi`tku wan yuzinkta ške lo," eyapi naĥ'un. Hecegla šina kaĥ'ol iyeyin nan itazipa ikikcu nan tokel-okihi akatin nan wanbli-ša wan o?; canke kutkiya pemnimni s'e u nan hinĥpaye.

And / people / the / they said: "Who / one / hits with an arrow / the-then / chief's daughter / a / he shall marry / it is said," / they said / he heard. Immediately / blanket / tossing aside / sent / and / bow / he took his out / and / as much as possible / "he pulled the bow" / and / eagle-red / a / he hit; / so / downward / as if twisting out of shape / it came / and / fell to earth.

And the people said: "If anyone shoots down one of those, he is to have the chief's daughter for his wife, "--this he overheard. Casting his robe aside, he took out his bow, and with a mighty effort bent it, and shot a red eagle; downward it fell, appearing to be twisted, as it came, revolving in the fall.

akatin:   I do not know the meaning of akatin. Dorsey translates it as "He pulled the bow." I have left it so. Akatin may be the word for that action; but it is not used now. yukatin is to straighten out, as a jack-knife; wotin rigid; stiff; atinyan, adv. on in such a manner as to stick out rigidly; said of a snake that bites and hangs rigidly on, (in a myth); or of an animal that bites and wont let go. akatinpi is a span, the reach of man, from fingers to fingers, with arms outstretched. I do not know how to accent the word in the text. a=armpit.

pemnimni:   pemni, to be warped; twisted; askew. The wounded eagle falls to earth as if it were askew, or lop-sided. It is probably symmetrical enough, but with the revolving motion as it comes down, it gives the impression of being twisted, out of shape; warped, etc.

Canke oyate kin anatanpi nan nakun Hakela ptasanha wan ogna akiyuhapi nan wicašayatapi ti el akipi.

So / people / the / they rushed to it; / and took it up / and / also / Hakela / white buffalo-hide / a / in / they carried him, sharing the load / and / chief / he lived / at / they took him there.

The people rushed to get it, and Hakela they placed on a white buffalos hide, and several men carried him to the chief's lodge.

ptasanha:   ptesan, the white buffalo; ha, skin. To be carried honorably in the hide of the aristocrat of the Buffalo Nation is indeed the supreme honor.

Canke winyan wašteĥca wan tokapa kin he yuzinkta keyapi keyapi yunkan wikoškalaka kin wicalašni?; wicaša waštešni keyin nan wicalašni.

So / woman / fine indeed / a / first-born / the / that one / he will take for a wife / they said / and lo / young woman / the / she refused / man / handsome not / she said / and she was not agreeable.

He was told that in accordance with the conditions, he was to have the very beautiful eldest daughter of the chief for his wife; but the girl rejected him, saying he was not handsome enough for her.

wašteĥca:   wašteĥca, very handsome; most beautiful. A true Teton would say, winyan-waštelaĥcaka, intensifying the idea with all the extra suffixes.

Canke koškalaka kin thakal najinhe. Yunkan tankaku kin heye: "Ito miye`š le b.luhakte," eyin nan kico. Yunkan Hakela wiyaka wan phegnaka yunkan lila un wicaša wašte-ic'icaga canke wikoškalaka-toka`pa kin lila nawizi tkaš hakakta kin iĥaĥa nan,

So / young man / the / outside / he was standing. And lo / her younger sister / the / she said: "Well, / I rather / this / I shall have," / she said / and / invited him. And lo / Hakela / feather / a / he placed on his head / and / very / with it / man / handsome-he made himself / so / young woman / elder / the / very / jealous / but indeed / younger / the / she laughed at her / and /

So the young man was standing outside. And a younger sister said, "In that case, I will have him!" and she invited him in. Then Hakela placed a feather ornament on his head, with the result that he made himself over into a very handsome man, so that the eldest daughter was now very jealous but her younger sister derided her.

"He yacinšni ca miye`š hingnawayinkte cin," eye. Yunkan wana tokapa kin ceyahin nan heye: "Mithan, unšimakila nan wicaša thokiyopheunkiciyinkte," eya tkaš ecanl iĥaĥa nan heye: He toka ekta nicin yeš waĥteyalašni k'un, he tokaca nake heha he?" eye.

That one / you refused / so / I instead / I will marry him / the / " / she said, And lo / now / elder / the / she was weeping / and / said: "My said. And / lo / now / elder / the / she was weeping / and / said: "My younger sister, / take pity on me / and / men / let us exchange with each other" / she said / but / instead / she laughed at her / and / said: 'That / first / at / he wanted you / yet indeed / you hated him / the-past / that / why / such / at last now / you sat that?" / she said.

"That's the one you rejected, and I am going to marry him!" she said. But the eldest kept on weeping; and then said, "Younger sister, let us exchange husband," but instead the other laughed scornfully, saying, "That one desired you at the beginning you despised him, why the sudden change which makes you propose that?"

Yunkan Hakela anpetu wanji ištinma yunkan tawicu cuweku kin naĥmala el hi nan wiyaka wan phegnake cun ki nan iye hingnaku phe el iyakaška yunkan wancak wicaša wašte-hingnin nan tankaku hingnaku kin šunka-hingle.

And lo / Hakela / day / one / he slept / and lo / his wife / her elder sister / the / stealthily / to / came / and / feather / a / he wore on the head / the-past / she took away from him / and / herself / her husband / his head / on / she tied / and / at once / man / handsome-he became / and / her younger sister / her husband / the / dog-he became.

Now, one day while Hakela slept, his wifes elder sister came in and secretly took the feather ornament from his head, and tied it to the head of her own husband who immediately became very handsome while Hakela her younger sister's husband, suddenly changed into a dog.

wanji:   I question the use of wanji here. If he means a day, and wants to use wanji, he should follow it with el, on, If he means One full day, he would need to say anpetu wanji ataya, day / one / entire, he slept. The whole sentence could be recast to advantage as "yunkan tunwel anpetu wan Hakela ištinma etc." And lo / at some time / day / a / Hakela slept-- And lo, once on a day when Hakela was asleep, etc.

Canke tohanl wana tankaku kin gli yunkan hingnaku kin šunka-ophe`ya un canke ceyahe cun icunhan cuweku kin iš eya iĥa nan heye: "Nišehanl nicakijinkte," eyin nanšna šunka kin kte tankal iyeya can hehanl iyotan tankaku kin cante-aki`gna caphe cin iyececa can ceyahe.

So when the younger sister returned and saw her husband living among the dogs, she wept, and meantime her elder sister now laughed in turn, and said: "Now it is your turn to suffer!" and with that she would kick the dog and with harsh words send it out, and then more than ever it was as if Hakelas wife had been stabbed right through the heart, and she would weep more bitterly.

Yunkan šunka kin tunwel tankal iyaya canke okilehe. Yankan ĥtayetu ehanl gli nan zankzank inajin nan tankal iyayin nan akeš til glicuhan ca "Ito, ihakap bla yanke," ecin nan ihakap yahe.

And lo / dog / the / once / outside / he went / so / she was seeking her own / and lo / evening / then / he returned / and / whiningly / so / "Well, / following / I go / what if," / she thought / and / following / she was going.

Once the dog went outside so she went to look for him. In the evening it returned, and stood whining, and again went outside only to reenter the tipi so she thought, "I think I will follow it." And she did.

Yunkan lece capa wan kte nan ĥeyata aglignakin nan heyahan canke, wikoškalaka-haka`kta kin icu nan agli nan heye:

And lo / this / beaver / a / he killed / and / away (from the water) / he had brought and laid it / and / he had been saying that / so / young woman younger / the / took it / and / brought it home / and / said:

And this is what was the matter: The dog had killed a beaver and dragged it away from the water and had been saying that, trying to tell her. So the young girl brought the beaver home, and said:

"Wicaša wašte hignayan keyin nan takuni okihišni ikce wašteic'ila kul yunkahe c?eyaš tohanl šunka-mithawa kin taku kte kin tohanni ha eša luhapiktešni ye," ewicakiye. Hehanyela owihanke.

"Man / good, handsome / you married / you said that / and / nothing / he can do not / simply / liking himself / down / he keeps lying / but / when / dog-mine / the / something / he kills / the / never / skin / even / you shall not have / it is so," / she said to them. That far / it ends.

"You say you have married a handsome man, but he can do nothing but lie about, being very fond of himself; but when my dog kills something, you shall have none of it, not even the hide." So she spoke to them. That is where it ends.

Hehanyela owihanke?:   Bushotter says, "Lehanl owihanke" for the conventional ending to myths, ' here it ends But the usual Teton form is "Hehanyela owihanke" which means That is as far, (and no farther) as it goes; that is all there is to it, that is where it ends. It is a little difficult to render Hehanyela owinhanke, very literally, but that is the correct and common form; at least that is certain.