Ungna heceš koškalaka wan išnala zuya yin' nan wana anpetu tona makoskanl omani. Nan taku teĥikin nan wayucante-šice cin oyas'in akipha k'eyaš inihanšni taku wan kuwa k'un hecela awacin iyotiyekiya omani.

It chanced / thus / youth / a / alone / to war / went / and / now / days / several / amidst the wild places / he roamed. And / things / hard to bear / and / disheartening / the / all / befell him / yet / regardless / thing / a / he was after / the-past / that alone /thinking on / enduring difficulties / he travelled.

Once there was a young man who went out on the warpath by himself and by the time of this incident he was several days out in the midst of wild country. And he experienced every kind of hardship and all that could dishearten and worry him but he went on nevertheless, intent only on what he was after as he roamed about enduring all things.

Yunkan' wana anpetu wan el ake lecel yahe c'un icun'han wicaho wan naĥ'un'. K'eyaš wicaša hoĥca canke Ehan'kec'un tuwa kici omawanikta hunše, ecin' nan heceš cun'šoke etkiya ye šan' akeš tuwa pan' k'un hecetkiya ya yunkan' lece he hinhan' ca hotaninhan ške.

And / now / day / a / on / again / thus / he was going / the-past / during / human voice / a / he heard. But / man / voice-indeed / so / Actually after all, / someone / with / I shall travel / it must be so, / he thought / and / thus / thick wood / towards / he went / but / again / someone / shouted / the-past / towards that / he went / and / behold / that / owl / such / it was sounding its voice forth.

And now on a day he was again walking along when he heard a voice. But it was so truly a human voice that he thought, Can it be that I am to have a companion after all? and he was going towards the thick wood, but again he turned specifically towards the source of the call and on arriving there he found it was an owl making that sound.

Wanaš wicaša kin cun'šoke kin el ihun'ni nan can' kin ataya oiyokpaza canke Ito lena keš munka ke, ecin' nan ena can-i`hanke el wakeya-co`la iyun'ke.

Now / man / the / thick wood / the / at / he arrived / and / wood / the / all / it was dark / so / Well, / right here / I spend the night, lie, / ke--sign of making up the mind, / he thought / and / right there / wood-edge / at / tent-without / he lay down.

He now reached the forest and as it was now dark within the wood he thought, Well, I shall just lie here for the night, and so there on the edge of the wood he settled for the night, without any sheltering tent.

Nan wana hancokaya kin walehanl win'yan wan ceya iyayin nan heye?: Micinkši Micinkši eya ca naĥ'un' tkaš ican'l pel-icagla yunka canke ake aktakta ota el aun' nan tapetu-kalkiya yunke.

And / now / midnight / the / about them / woman / a / weeping / started off / and said: My son! / My son! / she said / such / he heard / but / instead / fire-beside / he lay / so / again / over and over / much / in / he added (wood) (he laid on) / and / upper back, scapula-region--warming his own / he lay.

It was along about midnight when he heard a woman's voice cry out, wailing and saying, My son! My son! but instead of doing anything immediate about that, he reached over--since he was lying alongside the fire--and added more and more fuel and lay warming his shoulders and back.

walehanl :   He says lehan'l, at this time, i.e., midnight. I have added the prefix wa, walehanl means approximately at this time. No time was exact without a clock but sunset and sunrise. Cf. also wa in such adverbs as akowapha, somewhat farther off; thahenawapha, a little this way, (ako, yonder; thahena, over this way.) Cf. also wal in wal-iyacin, to liken someone to another, and wal-iyacin, to blame someone for another's offence (iyopheya, to scold.) Also, to use another's offence as an excuse to scold one.

Maza-wanhi-o`štanpi kin wana kiyela wiyeya ekignakin nan šina kin wicišta kipiya yuĥ.lecin nan etan' ojan'jan etkiya etunwan ĥpaye.

Iron-arrow-head-they fit in (gun) / the / now / near / ready / he placed his / and / blanket / the / human eye / fitting, big enough for, / he tore / and / from it / light / towards / looking / he lay.

He had a gun which he now placed ready within reach, and then he made a hole in his blanket large enough to fit a man's eye, and out of it he now lay looking towards the light.

maza-wanhi-o`štanpi :   This I am sure refers to the old time gun loaded by hand with loose powder. I do not know the English name for it. I believe Bushotter means mazawaka, gun, wanhi-o`štanpi, fitted with percussion caps. Wanhiša were small (ša red) copper caps used in that kind of gun, but I do not know much about it. The "wanhi" (arrow-head) was transferred to mean this cap. That is my idea about the word; I am not familiar with the Dakota names for kinds of guns. So I may have made a misstatement.

Yunkan' wana tuwa cannaksaksa u canke etkiya etunwan yunkan' lece win'yan ca ehan'ni taha-kalala-cuwignaka k'un heca wan un' nan owin'ja-šina wan aipiyakitun nan pšitho-skaska-tankinkinyan k'un heca k'eya kan'hanskeya nap'in'.

And / now / someone / snapping sticks underfoot / came / so / towards / he looked / and lo / behold / woman / such / old-time / deerskin-fringed-gown / the-past / that sort / a / wore / and / robe-to lie upon--shawl / a / she wore belted about her / and / beads-white ones-big ones / the-past / that sort / some / in a long rope / she wore about the neck.

And then he heard someone approach, breaking the sticks under foot coming, so he looked in that direction, and there was a woman wearing an old-fashioned deerskin gown heavily fringed for ornamentation, and a bed-fur robe for a blanket belted about her, and a long rope of large white beads for a necklace.

pšitho-skaska :   The kind of coarse crude beads which were the earlier kind; worn in long strands about the neck. This was old-fashioned; and invariably figures in the reputed dress of female ghosts, because of the dead being always laid away with their best clothes, including necklaces.

kan' hanskeya :   kan, sinew; nerve, string, rope, in this case. hanskeya-long.

Hunska kšupi wan othun'. Pamahel icomin nan paĥ-glajinl inajinjin u nan wana peta kin ikiyela hihun'ni nan wana wicaša kin nasun' yunka canke el iyape hinajin.

Leggings / beaded / a / she wore. Head-inside / she wore her robe / and / sniffling / stopping again and again / she came / and / now / fire / the / near / she arrived / and / now / man / the / feet outstretched / lay / so / there / beside them / she came to a stop.

She wore beaded leggings. her shawl was drawn up hiding her head, and she came nearer, hesitating every few steps, sniffling the while (as mourners do, after wailing a long time) and she reached the fire and stood beside the legs of the man as he lay stretched out on the ground.

paĥ-glajinjin :   paĥli, mucus from the nose; yajin'ca, to draw up by inhaling. Here is a case of ya, by the mouth, used for action of the nose. Ya, broadly then, would mean through the head end of the alimentary canal. It is used of chewing (teeth) yatha, choking (throat) yahota, wetting with the tongue yaspaya; yapha, to hold in the mouth, yaĥtaka, to bite (teeth); yablu, to take as chalk in the mouth and let in crumble, pulverize, in the mouth. Pha-head; ĥli, sore, mucus, paĥ-glajinca as sniffling, because Pha-head; ĥli, sore, mucus, paĥli contracts to paĥ-. I translate paĥ-glajijca as sniffling, because Dorsey does; really the correcter term would be snivelling.

Nan si el yuzin nan iwaštelaĥcin yuwan'kal ayin nanšna ayuštan can iš wicaša kin si kin t'at'akiya canke kakel-ayuštan can makata sliyela hinĥpaya can ake kitanwapaya ayin nanšna ake ayuštan-he`cunhe.

And / feet / at / she held / and / very gently / raising / took it / and each time / she let go / then / as for him / man / the / feet / the / he made his own numb (relaxed) / so / the instant-she let go / then / to earth / with a thud / fell / then / again / slighter more / she took / and each time / again / leaving go-she continued this.

She took hold of his feet and very gently raised them and then let go, every so often, and each time the man for his part pretended to have no feeling by relaxing them so that they fell with a thud to the ground the instant she let go her hold, and then again, slightly higher she raised them and then dropped them, and this she continued to do.

Nan iyena sap (sim) wankatuya aya yunkan' wana tehanĥce c'unhan' win'yan kin mila wan ogilaĥcaka cha ikpitanhan glugukin nan kohan' si el yuzin nan wana kakel-wahunkte cin lehan'l: Taku le tokanun huwo? eya najin hiyayin nan mazawakan' kin ikikcu nan un' kute canke ceyaya iyayin nan Yun, yun, yun, yun, eya canwohan iyaya canke wana heceš wicaša k'un ake pamahel iyun'kin nan hanhepi ataya tanyan' ištin'mešni. Nan wana an'pa ca can' wan ihukuya yunke c'un ekta wankal etunwan yunkan' lece wicagnakapi wan ĥ'ĥ'e s'e otka ke. canke he wanagi k'un ee kecin'.

And / each time / more / high / she took the feet / and / now / very long time / the past-then / woman / the / knife / a / very rusty / such / from her sash / she drew forth hers / and / meantime / feet / on / she held / and / now / the instant-she will out a gash / the / at this instant / What / this / you do / ? / saying / rising / he went / and / gun / the / took his / and / with it / shot at her / so / weeping / going forth / and / such! / such / ouch / ouch! / saying / into the wood / she went / so / now / thus / man / the-past / again / head covered / he lay down / and / night / entire / well / he slept not. And / now / day / so / tree / a / under / he lay / the-past / to / upward / he looked / and lo / thus / burial-scaffold / a / ragged / like / it hung. So / that / ghost / the-past / it was it / he thought.

Each time a bit higher than before and then after a long time of this she drew out an old rusty knife from her scabbard at her belt, and meantime held onto his feet, and the moment she laid the blade on to cut, he sprang up with a What you are doing here? the while he grabbed his gun and fired at her causing her to cry out, Ouch, ouch, ouch, ouch! as she ran into the wood; so then the man pulled his blanket over his head and lay down again, and all night he did not sleep well. And when daylight came he looked up into the tree at whose base he had put up for the night, and from it there hung, non-too-securely, a dead body. So he decided it was the ghost of it that had come to him.

Ho heceš iyopteya iyayin nan wana ake hanhepi canke iyun'kinkta ca cun'šoke wan el i nan ceti nan el yankahan yunkan' tuwa canmahel yaiyowasyela lowan' nan akiš'a nan ake lowan'.

Now / so / past / he went / and / now / again / night / so / he was going to bed / so / forest / a / to / he went / and / built / a fire / and / there / he was sitting / and lo / someone / in the wood / setting up a great echo / sang / and / shouted / and / again / sang.

And so he went on from there and when night came again and he had to put up for the night he went to a wood and there built a fire and was sitting beside it when there came from the wood a resounding voice in a song followed by shouts, and then another song.

Yunkan' wanaš wicaša kin wasna conala ihekiyin nan eyaš canli nahan'ĥcin ota gluha? ; yunkan' wanagi kin ( el hi nan ) heciye? :

And / now / man / the / pemmican cake / small quantity / he had left / and / at least / tobacco / yet / much / he had; / and lo / ghost / the / (to him / came / and) / said to him:

Now by then the man had very little pemmican left, though at least his tobacco was still holding out; and the ghost (came to him) and said:

Womak'u ye eciya yunkan' wicaša kin iš Hiya , takuni bluhašni yelo, eya yunkaja wanagi kin. Hiya, wasna k'eya luha ca slolwaye lo, eya canke hecin'?: Hunhunhi, slolye lo! Ecin' nan etan' wan'cak ikikcu nan k'u? .

Give me food / ye-sign of command; / he said to him / and / man / the / as for him / No, / nothing / I have not / it is so, / he said / and / ghost / the / No, / pemmican / some / you have / such / I know / "?lo?" / he said / so / he thought; Well of all things! / he knows! / he thought / and / some / at once / he took out his own / and / gave to him.

Give me to eat, and the man replied, No, for I have nothing to eat; and the ghost said, But you have, some pemmican, I know it. And the man thought this; Well, of all things! He knows! So he took some food out and gave it to him.

Yunkan' hehan'l opagi-ši canke okipagi nan iyatan nan yablublu nan wanagi kin k'u yunkan' icu nan ihupa el yuzin nan un'pa canke kohan' nape kin ayuta yunkan' atay huhu ececa?; nan šiha aoĥlain canke cuwi kin tanin' yunkan' nakun' hel ataya coku wanilya huhu ececa? .

And lo / then / to fill the pipe-he commanded him / so / he filled him the pipe / and / lighted it / and / took puffs / and / ghost / the / gave him / and lo / he took it / and / handle / at / he held / and / smoked it / so / meantime / hand / the / he looked at / and behold / all / bones / it was like that; / and / blanket / the / relaxed, loosened about him / so / body / the / it showed / and lo / also / there / all / flesh / lacking / bones / it was like that. (it was that way.)

Then the ghost ordered him to fill a pipe for him; so he did, and lighted and puffed on it (to start it) and then gave it to the ghost who took hold of it by the stem; and while he smoked, the man glanced at his hand and saw that it was only of bones; and when his blanket fell loose and free of his body, exposing it , he saw that there also there was no flesh, only the frame of bones.

Nan cannun'pe cin tohanni i yukawašni yanke c'eyaš šota kin tucu kin etan'han zilya yanka ke. Nan wana wanagi kin cannun'p-iglustan nan heye?: Ho ito wana lehanheri kin ataya unkicikšankte lo . Heun' le wahi ye lo, eye? .

And / he smoked / the / never / mouth / he opened not / he sat / but / smoke / the / ribs / the / out of / smoking / he sat. And / now / ghost / the / smoking-he finished / and / said: Now / then, / now / this-night / the / entire / we shall wrestle / Therefore / this / I come / it is so, / he said.

And the smoker never opened his mouth and yet smoke came out, working through the intercostal spaces as he sat. Now the ghost finished smoking and said: Now, this night we are to wrestle -- it is what brought me here.

cin waniš'akin nan mayaluunke cinhan toka wanji atayela yaktekte lo; nan šun'kawakan' etan' mawicayanunkte lo, eye.

Mayhap / you are strong / and down me / the-then enemy / a / directly / you shall kill, / and / horses / some / you shall steal / he said.

If you are are strong enough to bring me down you shall kill an enemy outright; and you shall steal some horses.

mawicayanunkte :   It is unlikely that the ghost would say "You shall steal them", he should probably say " Iwicayacukte " -- you shall take them.

Although stealing horses was quite all right; yet the moral implication in stealing from an enemy was not there. To say someone steals within the tribe is very damning accusation. The stealing quality in taking enemy horses was in stealing in, stealthily getting away with them unbeknown to the enemy; that required cunning which was part of warfare.

canke wicaša k'un Hoye, eyin' nan canpahhi nan okšantanhan can pahayela agli nan ceti nan ota el aun' nan heye?:

So / man / the-past, / very well, / he said / and / he wood-gathered / and / from all about / wood / great piles / he brought / and / built fire / and / much / on / he laid / and / said:

So the man agreed, and fell immediately to gathering fuel from all about, and had a great pile there, and then he built a fire and put much wood on and said,

Howo, wana ecun'k'unkte, eyin' nan wan'cak wanagi kin yuzinyanka yunkan' huhu ececa canke nape iyuniye. manin'l iyeye-wacin keš hececa k'eyaš huwaš'aka ke.

Very well / now / we shall do it / he said / and / at once / ghost / the / he laid hands on / and lo / bones / all over / so / hands / hurt him by pressure. Out away / -to toss him-he aimed / yet each time / he was like that / yet / his legs were strong.

Very well now, let's start; and immediately then he laid hands on the ghost, hurting his hands on the bones. He tried to toss him, but although he was all bones he was firm on his feet.

iyuniye? :   iyuniyan, here is a stem not recorded so far. paniyan, to hurt, as the hip, or back, from pressure by lying on the hard ground. cuwi wapaniye? I "paniyan" my back. My back hurts from lying on a hard bed. Frankly I never heard niyan except with pa. It is understandable to use it with yu; I do not know how idiomatic it is. I suppose one might say iyuniyan, if one hurt his hand by working all day with an ax, especially one with a faulty handle, with bumps in it. Might be related also to i niyan', mouth sore.

manin'l iye ye-wacin :   manil, away from the center, away from the scene; off somewhere, from manitu, the wilds. manil iyeya , idiomatic, (to send out of the picture, as it were) is ' o toss far ' o throw away a quick action indicated by iyeya .

Tohan'l wanagi kin ojan'jan etkiya aupi can hun'kešni nan tohan'l ake iš oiyokpaza cin etkiya ayapi can lila waš'aka ke. Nan wana peta kin sni aya can wanagi kin lila waš'ake.

Then / ghost / the / light / towards / he was brought / then / he was weak / and / when / again / on the other hand / darkness / the / towards / he was taken / then / very / he was strong. And / now / fire / the / out cold / it grew / then ghost / the / very / strong.

When the ghost was brought towards the light he grew weak, but when he worked towards the darkness then he grew very strong; and also when the flames of the fire began to die down, he was very strong.

Wana wicaša kin watuka aye ĥcehan'l an'pao hinapa canke hetan' ake lila škan nan tohan'l peta kin ikiyela iyaya can petuste kin wanji el naslohan iyeye? . Nan ecel wana ojan'jan yunkan' wanagi kin ojujuwaheya kul iĥpeyapi.

Now / man / the / weary / grew / just then / dawn / appeared / so / from then / again / very / he was active / and / when / fire / the / near / he went / then / fire-brand / the / one / in / pushing with his foot / he sent. And / thus / now / light / and lo / ghost / the / in a manner going to pieces / down / he fell.

By the time the man was getting very weary, dawn began to appear, so he took on fresh energy, and when in their struggles they went close enough to the fire he managed to push one of the sticks, which had burned away, on into the fire to start it up again. And thus they continued till day-light and then the ghost crumpled to the ground in pieces (disjointedly).

ojujuwaheya :   Bushotter says the ghost, when daylight came, fell ojujuwahe s'e . I have changed it to ojujuwaheya . The ghost did not fall as if going down in pieces. The ghost actually did collapse, in a pile of bones no longer hitched together, but in bits, s'e, like, is consequently out of place.

Yunkan' wanagi kin heye?: Wana šun'kawakan' k'eya ohiyaye lo; nan wicaša wan atayela yaktekte lo, eciye.

And lo / ghost / the / he said: Now / horses / some / you have won; / and / man / a / directly / you shall kill him / he said to him.

And the ghost said, Now have you won some horses; and you shall kill an enemy outright.

Yunkan' eceĥcin wana wicaša kin toka tipi ekta i nan wicaša wan atayela kte nan šun'kawakan' ota iwicacu nan awicagli.

And lo / in that precise manner / now / man / the / enemy / territory / to / he reached / and / man / a / directly / he killed / and / horses / many / he took them / and / brought them home.

Later, in strict accordance with this, when the man reached the camp of the enemy he did kill a man outright, and he did take many horses which he brought home.

canke hetan' wanagi kin taku eyapi kin oyašin wicakapi keyapi.

So / from that / ghosts / the / what thing / they say / all / they speak true, / it is said.

So from that time it is said that whatever ghosts say comes true.