Heceš wana koškalaka top zuya yapi ške. Nan wana wakpala wan iyuwegapi nan oblaye-coka`ya canthanŽka wan eŽl ihuŽkuya eŽtipi. YunkanŽ taŽku wan pahaŽ-ai`nap "hu" eyaŽ-hotun cankeŽ pahaŽ ektaŽ wanjiŽ iyaŽhan yunkanŽ blaŽye kin oŽpta tatanŽk-gnaškinyan wan heŽ kin takinŽkinyan nan pestoŽstoyela owoŽtantanla ca makaŽ eŽl toŽnakiya pajoŽya heŽ cin oyaŽs'in paaŽblaya auŽ.

So / now / young men / four / to war / they went / it is said. And / now / creek / a / they crossed / and / midst of a level land, prairieland / at / great tree / a / at / under / they made camp. And / something / a / hill-beyond / "Hu!" / saying-it cried / so / hill / to / one / he climbed to the top / and lo / prairie / the / across / crazy-buffalo / a / horns / the / large ones / and / sharply / straight / such / earth / the / wherever / hill-like / stood / the / all / leveling out by pushing / he brought along.

So now it happened that four men were on their way to war. And now they had crossed a stream and had placed their camp at the foot of a big tree that stood in the midst of the prairie. And they heard something just over the hill, crying out, "Hoo!" so one of their number went to the top of the hill to see; and there was a crazy-bull coming across the open country, a bull with great horns, sharp and straight, with which he was plowing into all the places where the ground rose in little hill like piles; and he was leveling them out as he advanced.

takinkiyan: Bushotter reduplicates thana, big, as thankinyanyan, which is Yankton; I have changed it to thankinkinyan. Alternate Teton form would be Thankthanka. All three forms are heard in yankton, but +'hankinyanyan is exclusively Yankton.

Nan kinye cin heceĥcin maka op'oya u nan akeš hotun nanšna hel iyotan lila oĥ'ankoya hiyu s'elececa.

And / flying / the / just like that / dust-raisingly / he came / and / occasionally / he cried out / and then / at that instant / especially / very / swiftly / he started off / like-it seemed.

He came fast, like one flying, raising the earth in a great cloud of dust, and occasionally he cried out again, and each time he did so, he seemed to gather more power to come faster.

kinye cin heceĥcin , kinye cin hecel, or lecel, is a common simile, ' ike 'lying Meaning, "With flying speed." op'oya : op'oya, adverb, with maka, earth, it means "Raising dust." p?o mist or fog.

Heceglala wicaša kin aiyoh?peye tokel-okihi glicu nan unma yahkapi kin ekta gli nan heye?; "Wanhinkpe ikikcupi nan wiyeya yanka po." Hewicakiye c?in icunhan tatan-gnaškinyan kin wana paha ekta hiyahin nan phojanjan enana itoheya etunwan najin.

At once / man / the / downhill / as hard as possible / he started back / and / rest / they sat / the / to / he returned / and / he said: "Arrows / take out your own / and / in readiness / sit." He said that to them / the-past / during / crazy-bull / the / now / hill / to / he reached the top / and / with nostrils distended to catch odors / in various directions / facing / looking about / he stood.

At once the man turned and ran back downhill as fast as he could, and reached the place where the rest waited, and he said, "Get your arrows out and be ready." As he was saying this, the crazy-bull was now appearing over the hill, and he stopped there, with nostrils distended to catch any odors on the wind, looking now in this direction, now in that, as he stood.

Heceglala: Hecena, at once; hecegna, and hecegla are all used interchangeably; the extra diminutive ending, as here, is not usual, unless the meaning intended is, "That is all; there is no more."

Nan aiyoĥpeya awicakehan-hiyu. Wancak koškalaka kin oyas'in naphapi nan wanji can-cik'ala wan oskape tkaš can kin he un pawe6?a canke wicaša kin hinĥpayin nan makata ihunnišnihan tatank-gnaškinyan kin he un pakap wankatakiya yeyin nan ake makata hinĥpayešni ecel ake pawankap yeya hecunhin nan ecel ataya hohu ko kašušujin nan hehanl ayuštan nan unmapi kin canthanka wan ekta yuowecinhan ali yapi k'eyaš ake el hi nan canthanka kin ithehanyan inajin nanšna anatan nan he un can kin hanke pašpa iyeyahan ške.

And / downhill / at a terrific speed / he started. At once / young men / the / all / they took flight / and / one / small tree / a / he climbed / but / tree / the / horns / with / he broke by pushing / so / man / the / fell down / and / to earth / reaching not yet / crazy-bull / the / horns / with / tossing by pushing motion / upward / he sent him / and / again / to earth / he fell not / till / again / pushed upward / sent him / he continued doing that / and / so / entirely / bones / also / he mashed him to a pulp / and / then / left off / and / others / the / big tree / a / at / in single file / climbing up / they went / but / again / to / arrived / and / big tree / the / far from it / he halted / and each time / he charged it / and / horns / with / tree / the / piece / breaking off by pushing / he kept sending it.

Then he started downhill, as fast as he could come. All the men took flight at once, and one of them tried to climb a small tree, but the bull broke that down by pushing against it with his horns, so the man fell out; but before he hit the ground, the crazy-bull picked him up with his horns and tossed him up, and again before he fell to the ground he picked him up and tossed him; this he kept doing, until the entire body, bones and all, were bruised into a mash, and then he left it, and came to the big tree, up which the rest were climbing, one above the other, and he went and stood away from it, and then changed it, and each time he would break off a piece with his horns.

awicakehan-hiyu?: wicaka, wica w aka, first person singular, to be in earnest; truthful; mean what one says; honest, sincere. The adverb as used here means "powerfully"--"Mightily"--in fact it means the ultimate in degree. Here it means he started coming with terrific speed.

Hecunhe cin un wana can kin cik'ayela iheye cin icunha koškalaka kin wanji canka aphin nan kaile nan kul iĥpeya yunkan peji-woĥešma canke ona iyayin nan tuktektel lila cejiyanyanpe s'e ile.

He kept doing so / the / on account of / now / tree / the / small part / he had remaining to do / the / at that time / young men / the / one / flint / he struck / and / got a fire / and / down / he threw it / and lo / dense grass / so / prairiefire / it spread / and / in places / very / sticking out the tongue / like / it flamed.

By so doing he now had the tree so damaged that only a small part remained to hold it together, but at that point one of the men struck his flint, and got a light which he threw down. The grass was dense and dry, and caught fire, and the flames spread, and in spots it flamed and leaped up very much like quickly sticking out the tongue.

cejiyanyanpe: cejiyanpa is " to stick out the tongue." But only like a snake, quickly, drawing it back at once. It is a gesture of scorn when done at somebody. To flicker, as a flame, like a leaping tongue, is the idea.

canšna tah'hank-gnaškinyan kin anatan nanšna he un pakap iyeyewacin kee tkaš išta natip-ic?iyin nan nakun he kin gu canke tohanl ake kaiyuzeya inajin nan can kin he un pašpe-wacin tkaš he kin okpašloka ške.

Then each time / crazy-bull / the / charged it / and regularly / horns / with tossing away by pushing / to send-he tried / but / eyes / he caused his own to shrink up by heat / (gives the idea of the membrane over the cornea contracting, like membrane will when thrown on the stove) / and / also / horns / the / burned / so / when / again / at a short distance / he halted / and / tree / the / horns / with / to push off a piece-he tried / but / horns / the / he uprooted his own, so they came out of their sockets or fittings / it is said.

And where this kind of lambency occurred, the crazy-bull charged it, and tried to push it away, by tossing and throwing it, but in the process he exposed his eyes to the fire, causing the membrane of them to contract with the heat; moreover, his horns were burned, so that when he again stopped a short distance away, and then ran up to charge the tree, to break off some more of its trunk, he loosened his horns out of their sockets.

canke takuni ecun okihišni. Hehanl koškalaka kin wanji heya ške?: "Mitakolapin le mat'inkta ca zuya ble lo. Hecel itho hukul mninkte lo, nan tatank-gnaškinyan kin kici wecizinkte lo," eyin nan kul gliheiciyin nan ohomni inyankin nanšna wanhinkpe un el iheya keš lila ot'esuta ške.

So / anything / to do / he was unable. Then / young man / the / one / he said / they say: "My friends, / this / I shall die / so / to war / I was going / therefore / now / down below / I will go / and / crazy-bull / the / with / I will fight." he said / and / downward / he let himself land straight / and / around (the bull) / he ran / and each time / arrows / with / into him / shot / but / very / to die-hard / they say.

So now he was powerless to do anything further. And one of the young men said, "Comrades, I am on the war-path because I intend to die, if need be. So now I shall go down, and fight with crazy-bull." So saying he eased himself down, hanging, and then dropping to his feet; and he ran around the beast, and from time to time shot arrows into its bulk, but it was very difficult to kill.

Mitakolapin: Instead of the formal mitakolapi which would be all right in a speech, deliberate and timed, I think a man under stress, in such a crisis as this would more likely say, "kolapila," comrades. Which is what one warrior is likely to use in addressing his co-warriors at such a time.   gliheic?iyin: glihan is "to land perpendicularly." With the reflexive, it means he let himself down straight, feet first, so that he landed standing up.   ot'esuta: suta, hard; firm; ot'emasuta, I am hard to kill; I die hard. t'a, to die.

Yunkan wanji heya ke?: "Siha hektapha el o wo!" eya canke el o. Yunkan wancak kte canke iyuha kul glicupi nan phatapi nan ha ko yuzapi. Nan hehanl wicaša wan kte k'un el ipi nan ceyapi nan heyapi?:

And lo / one / he said: "Foot / hind / at / shoot!" / he said / so / there / he shot. And lo / at once / he killed it / so / all / down / they returned / and / butchered it / and / hide / even / they took off; / and / then / man / a / he killed / the-past / to / they arrived / and / wept / and / said:

Then one of them said, "Try its hind feet!" He did this, and hit it. At once he killed the crazy-bull, so the rest came down from their places in the tree, and they butchered the animal, removing even its hide. Then they went to the body of the man who had been killed, and wept; and said:

siha hektapha siha is Yankton. Teton simply say si, foot. I think si-hektaphatanhan or si-hektatanhan would be better, hind feet. hekta, rear part; in the back.

"Lena unĥapikte lo," eyapi yunkan wanji heye?: "Hiya, šina unkognakapi nan yuha unyanpikte lo." eya ca ecel ecunpi.

"Right here / we shall bury him." / they said / and / one / he said: "no; robe / we shall place him in / and / carrying him / we shall go," / he said / so / accordingly / they did.

"We shall bury him right where he fell"; but someone said, "No, let us place him in a robe, and carry him along with us." They did that.

Nan wana paha ekta iyahanpi yunkan ake wanji u canke nihinciyapi nan aiyoĥpeya tokel hu icupi lecel glicupi nan ake canalipi.

And / now / hill / at / they mounted / and / again / one / it approached / so / they were in panic / and/ downhill / how much / leg / they took / thus / they retreated / and / again / they tree-climbed.

But when they had reached the top of the hill, there was another crazy-bull coming, so in a panic they ran down hill as hard as they could, and again they climbed the tree.

tokel hu icupi lechel: tokel what manner; hu, leg; icupi, they take; lecel thus. But the phrase I know is tokel ca icupi lecel. ca may be ' eg though ceca is the usual word for leg. Compare caglepi; a pace, a step. ca? glepi, they set down.

Hanl tatank-gnaškinyan kin el hihunni nan wicaša wan ktopi k'un el inajin nan tatuye topakiya etunwan inajin nan hehanl wicaša-t'e c?un ohomni topa-oka`wingin nan hehanŽl owanŽji kinaŽjin nan heyeŽ?:

At that moment / crazy-bull / the / to (the place) / arrived / and / man / a / he was killed / the-past / to / stopped / and / source of wind / in four ways / looking / he stood / and / then / man-dead / the-past / around / four-times-he encircled / and / then / still, without moving / he came to a stop / and / said:

By then the crazy-bull had arrived, and he stopped by the dead body, and then stood facing each of the four cardinal points in turn, then he walked around the dead man four times, and then he stood still, and said:

"Wana inajin yo!" heciya yunkan heceglala inajin nan tatank-gnaškinyan kin he kakel wiwahoye?: "Letan niwakankte lo; hanhepi-wi kin he waecanicunkte lo. Nan he wowaši-nithawakte lo; nan tohan oyate nipi hehan niyuonihan; nan nakun anpawi kin he niyuonihan nan hena wowaši-wicayayinkte lo;

"Now / arise!" / he said to him / and lo / very immediately / he stood / and / crazy-bull / the / that / in such a manner / he made him a promise: "From now on / you shall be with supernatural power / moon / the / that / it shall do your bidding. And / that / servant-yours shall be / and / as long as / people / they live / that long / it will honor you / and / also / sun / the / it will honor you / and / those / to serve-you shall have them /

"Now, arise!". And instantly the dead rose, and then the crazy-bull made promises to him. "From now on, you shall be endowed with supernatural power; the moon shall work for you. It shall be your servant. And so long as people live, it shall pay you honor; also the sun shall pay you honor, and those shall be your servants.

"Nan tatuye topa kin hena nakun, nan anpetu nan hanhepi kin hena wowaši-wicayayin nan henan yuwakanyan wicayakurakte lo," eyin nan iyopteya ake kinye cin iyecel iyaye.

" And / wind-sources / four / the / those / too / and / day / and / night / the / those / to serve-you shall have them / and / those / reverently / you shall regard them" / he said / and / past / again / flying / the / like unto / he went.

"And also the four winds shall be your servants, and the day and the night you shall have for servants, and you shall always treat them with fitting reverence." He finished speaking, and then went on past, again as swiftly as one flying.

canke thaholaku kin oyas'in el hipi yunkan taku wakanyan okiyakapi kin hena owicakiyakin nan wicaša kin he hetanhan wakan keyapi.

So / his friends / the / all / to (him) / came / and lo / things / sacred-ly / he had been told / the / those / he told unto them; / and / man / the / that one / from that time / holy / they say.

So his friends all came down and went to him, and he told them the mysterious things he had been told; and that man was with holy power from then on, it is said.

Nan tohanl cin canšna waninyajice-ic?icagin nanšna can kin kaiyaskaskap kaĥwoĥwokya un keyapi.

And / when / he willed / then regularly / down feathers-he made himself become / and regularly / tree / the / sticking to, now and then, / by being blown against it / he remained / they say.

And whenever he liked, he could become a piece of downy feather, and remain in the air, blown about, striking wood, and adhering to it, here and there, repeatedly.

Nan hetan taku wakan oyas'in ecun keyapi. Ho, hecel he un wana wi nan hanhepi-wi nan tatuye topa, nan anpetu nan hanhepi lena wowašiwicaunyapi ške lo.

And / from then / things / holy / all / he did / it is said. Now / in that manner / that / on account of / sun / and / moon / and / wind directions / four / and / days / and / nights / these / we use them to serve us / it is said.

From that day, he was able to accomplish all manner of miracles, they say. And thus it came about that the sun and moon and the four winds, and day and night are here to serve us, it is said.

Lehanl ohunkakan kin le owihanke.

Here / myth / the / this / ends.

Here this myth ends.