Thiwáhe Waŋ Makȟóskaŋl Thípi
Thiwáhe Waŋ Makȟóskaŋl Thípi – A Family Who Lived in the Wildern
Storyteller: Heȟáka Máni (Ignatius Walking Elk), 1915
From "Lakota Tales and Text" (Fr. Eugene Beuchel, S.J.)
English synopsis at bottom
Oyáte waŋ wičhóthi, yuŋkȟáŋ wičhóthi hél wičháša waŋ tȟawíču kičhíča na čhiŋčá núŋm; uŋmáwičhá na uŋmá wíŋyaŋ. Nuphíŋ líla ówaŋyaŋg waštépi. Yuŋkȟáŋ oyáte kiŋ hél wičháša itȟáŋčhaŋ hé é čha íŋš-eyá čhiŋčá núŋpa ké, éyaš ówaŋyaŋg šíčapi.
Yuŋkȟáŋ wičháša itȟáŋčhaŋ čhiŋčá wičhá kiŋ hé wíŋyaŋ waŋží yuhá khéš iȟpéya-haŋ ké. Yuŋkȟáŋ wikȟóškalaka waŋ ówaŋyaŋg wašté uŋ hé kȟoškálaka waŋ wiíȟpeya-he kiŋ yúziŋ kte ȟčiŋ na opȟétȟuŋ-he éyaš wikȟóškalaka kiŋ hiŋgnátȟuŋ čhíŋ šni ké; čhéya wičála šni ké. Na
wikȟóškalaka waŋ wašté k’uŋ hé líla tȟawáčhiŋ šíča kéyiŋ na tuwéni úŋšilake šni ké. Yuŋkȟáŋ wikȟóškalaka kiŋ hé oyáte kiŋ hél úŋ čhíŋ šni ké. Čha atkúku kiŋ heyá ké, “Čhiŋkší, nitȟáŋkšila maníl tuwéni úŋ šni ektá kičhí thí na awáŋyaŋka yo. Líla oȟ’áŋ šíče ló,” eyá ké. Čha thiblóku kiŋ ečhúŋ kta kéya ké. Tuwéni, wičháša ešá él yíŋ kte šni kéya ké. Čhaŋkhé waná
kȟoškálaka kiŋ é na tȟaŋkšítku kiŋ henáuŋs iglág yápi ké. Hó héčheš iglág yá-haŋpi na tȟéhaŋl tuwéni úŋ šni waŋ ektá éthipi ké. Čha oyáte kiŋ áta owíčhalepi éyaš iyéwičhayapi šni ké. Éyaš atkúku na húŋku kiŋ slolyápi, éyaš oyákapi šni ké. Čhaŋkhé waná líla tȟéhaŋ išnála makȟóskaŋl úŋpi ké. Na waná líla žičápi ké. Pté-onážiŋ waŋ glépi, na ziŋtkála eyá kȟaŋǧí na halháta waŋ héčhel ptegléška kiŋ awíčhaglipi na šna thimá éwičhaglepi čháŋna wičháša kiŋ hé wahíŋkpe yuhá na iyúha šna wičhákte ké. Čháŋna
tȟaŋkšítku kiŋ é na kȟúŋšitku kičhí šna wakáblapi ké. Na šúŋkawakȟaŋ líla óta wičháyuhapi ké. Ošpáye yámnikiya wičháyuhapi ké; gleškáška eyá épi na híŋšaša eyá épi na híŋpȟahiŋ, henákčapi.
Yuŋkȟáŋ watóhaŋl kȟoškálaka kiŋ heyé, “Tȟaŋkší, gleškáška hená wičháyuha yo, na uŋčí híŋšaša kiŋ hená wičháluha kte ló, na míš híŋpȟahiŋ kiŋ hená wičhábluha kte ló,” eyá ké. Yuŋkȟáŋ tȟaŋkšítku kiŋ heyá ké, “Šúŋkawakȟaŋ eyá šikšíčapi kiŋ uŋk’úpi na wašté kiŋ iyúha iyé
wičháyuha k’uŋ,” eyíŋ na líla ičháŋlšiča ké. Yuŋkȟáŋ “Itȟó, eháš taŋyáŋ wówak’u kte šni ’uŋ,” eyá ké.
Yuŋkȟáŋ kȟoškálaka kiŋ ománi í na glí na ištíŋma ké. Yuŋkȟáŋ tȟaŋkšítku kiŋ čhúŋpȟeška waŋ uŋ ištá puspá ké. Čhaŋkhé ištáǧuŋǧa ké. Héčhuŋ na wók’u čháŋna wašíŋ čhóla pusyá šna wók’u ké. Yuŋkȟáŋ kȟoškálaka kiŋ heyá ké, “Tókheškhe ptegléška kiŋ čhépapi šni yélakȟa; wašíŋ čhóla šna wawáte ló.” Čha “Ptegléška etáŋ čhépa čha awíčhaku po,” eyá ké.
Kȟaŋǧí na halháta kiŋ wičhákȟa ké. Čha waná pteóle ípi na ptegléška čhépa kiŋ iyúha awíčhaglipi na thimá éwičhaglepi ké. Kȟaŋǧí glí na heyá ké, “Ptegléška kiŋ tukté iháŋkeya čhépe kiŋ iyúha awíčhuŋglipe ló. Čha nakéš taŋtáŋyaŋ wayátiŋ kte ló,” eyá ké. Yuŋkȟáŋ wíŋyaŋ kiŋ thisáŋm yaŋká čha ayúta na kat’ápa ké; naȟmá iyópȟeya ké. Yuŋkȟáŋ Kȟaŋǧí akhé heyá ké,
“Hó, nážiŋ yo! Pté kiŋ wičháyakte kte ló,” eyá ké.
Yuŋkȟáŋ wíŋyaŋ kiŋ čhaŋzéka ké. “Tókša hená ečhámuŋ kte...Lé táku ȟča kȟá čha,” eyíŋ na Kȟaŋǧí kté inápȟeya ké. Čha Kȟaŋǧí tȟaŋkál wačhíŋkȟo yaŋká-haŋ ké. Čha wíŋyaŋ kiŋ heyá ké, “Waná, Kȟaŋǧí, kú na ektá áya ye. Wičhákte kte,” eyá čha Kȟaŋǧí thimá glí na “Hó, Waná
nážiŋ yo! Ektá ačhíyiŋ na wičháyakte kte ’uŋ,” eyé.
Yuŋkȟáŋ čháŋ waŋ glakíŋyaŋ yápi na él oyúspekhiyíŋ na kȟaŋǧí kiŋyáŋ kašká yús áya ké. Na íŋš halháta kiŋ wahíŋkpe kičhí yuhá na ektá aípi. Čha waná iyúha wičhákte na wičhápȟata ké.
Yuŋkȟáŋ glí na heyá ké, “Léčhiya oyáte waŋ thípi čha héčhiya uŋčí áya po,” eyá ké. Kȟaŋǧí é na uŋmá kičhí wičhákhiŋ na heyá ké, “Na tȟaló kiŋ hená okhíyuslel ičú po,” eyé ké. Čhaŋkhé kȟaŋǧí na halháta kičhí wašíŋla kiŋ yuskúpi na maníl étȟokšupi ké. Yuŋkȟáŋ kȟoškálaka kiŋ heyá ké, “Waná lél waúŋ kte šni yeló. Tȟaŋkší lél pahá waŋ yaŋké k’uŋ hél yús
amáyiŋ na él émagnaka yo; hél maŋkíŋ kte ló,” eyá ké. Naké ištá aphíyiŋ kte ȟčiŋ éyaš wičála šni ké. Waná paháta égnaka čha lowáŋ na wačhí-haŋ ké. Yuŋkȟáŋ sáŋm mahél yé. Čha tȟaŋkšítku kiŋ ektá čhéya ihúŋni éyaš mahíyaya ké. Čha išnála thí na aŋpétu ál’ataya čhéya ké.
Yuŋkȟáŋ hokšíla waŋ čhéya ú ké, na heyé ké, “Tȟuŋwíŋ ištáǧuŋǧa mačhíŋča,” eyá čha thiblóku kiŋ hé čhiŋčá s’ewáčhiŋ na čhéya iyáyiŋ na ičú ké, na kičhí thí ké. Yuŋkȟáŋ tókhiyab čháŋčheǧa naȟ’úŋ ké, na wačhípi kȟó naȟ’úŋ ké. Čha ináphiŋ na šna núŋǧoptaŋ-he, éyaš tókhiya tȟaŋíŋ šni
ké. Čha akhé yaŋká-haŋ ké. Yuŋkȟáŋ hokšíla kiŋ ištíŋma čha él núŋǧoptaŋ. Yuŋkȟáŋ tȟaŋčháŋ mahélhetu čha héčheča ké. Hená oyáte čha tȟebwíčhaya ké. Čha wíŋyaŋ kiŋ iyáyekiya ké. Čhaŋkhé hokšíla kiŋ hé Íya škȟá hokšíla ič’íčhaǧa ké. Hó, henála oíhaŋke.
Synopsis: In a Lakota village, a man and his wife have two very attractive children; a young man and a young woman. The chief also has two children, but they are ugly. The chief’s son, who can’t keep a woman, decides he wants to marry the beautiful girl but she is very upset and
refuses. She is said to be very greedy and egotistical, and she doesn’t want to be among her people anymore.
Her father tells his son to take his (younger) sister out into the wilderness for a time. They leave village in secret and set up camp far from the people. Soon they are very well-off. They set up a corral, and a crow and a magpie always drive cows into their corral, which the young man then
shoots with arrows. So they always have lots of meat. They also have many horses of various colors.
One day, the young man orders the horses divided up by color; the spotted horses for his sister, the mouse-colored horses for him, and the sorrel horses for their grandmother. The sister indignantly suspects him of keeping the best horses for himself, and vows not to feed him well in
the future. While the young man is sleeping, the sister glues his eyes shut and makes him go blind.
From then on, whenever she feeds him, she gives him no fat with his meat. He assumes that the cows they are slaughtering are just too skinny. He tells the crow and the magpie to drive in only the fattest cows. They do so, announcing to him what they have done, and his sister is furious. But after some delay, the young man – though blind – shoots all the fat cows and
butchers them. He then tells the crow and magpie to divide up the meat and take it to a nearby village. After they leave, the young man announces that he will not live there any longer. He tells his sister to take him to a nearby hill to sit. She wants to heal his eyes at this point, but he turns down her
offer. Once on the hill, he dances and sings, and as he does so, he sinks into the ground. His sister runs to him, crying, but he disappears into the earth. She is left to live alone, crying all the time.
Later, a boy comes crying, saying “I am the child of my blind auntie” (or “Because my aunt wanted me blind”?). The sister takes him and lives with him. Then she hears the sounds of a powwow coming from somewhere but can’t figure out where. When the boy is asleep, she realizes it is coming from inside of him, and is all of the people he has eaten whole, so she flees. It turns out that he was actually an Iya who had turned himself into a boy.
Storyteller: Heȟáka Máni (Ignatius Walking Elk), 1915
From "Lakota Tales and Text" (Fr. Eugene Beuchel, S.J.)
English synopsis at bottom
Oyáte waŋ wičhóthi, yuŋkȟáŋ wičhóthi hél wičháša waŋ tȟawíču kičhíča na čhiŋčá núŋm; uŋmáwičhá na uŋmá wíŋyaŋ. Nuphíŋ líla ówaŋyaŋg waštépi. Yuŋkȟáŋ oyáte kiŋ hél wičháša itȟáŋčhaŋ hé é čha íŋš-eyá čhiŋčá núŋpa ké, éyaš ówaŋyaŋg šíčapi.
Yuŋkȟáŋ wičháša itȟáŋčhaŋ čhiŋčá wičhá kiŋ hé wíŋyaŋ waŋží yuhá khéš iȟpéya-haŋ ké. Yuŋkȟáŋ wikȟóškalaka waŋ ówaŋyaŋg wašté uŋ hé kȟoškálaka waŋ wiíȟpeya-he kiŋ yúziŋ kte ȟčiŋ na opȟétȟuŋ-he éyaš wikȟóškalaka kiŋ hiŋgnátȟuŋ čhíŋ šni ké; čhéya wičála šni ké. Na
wikȟóškalaka waŋ wašté k’uŋ hé líla tȟawáčhiŋ šíča kéyiŋ na tuwéni úŋšilake šni ké. Yuŋkȟáŋ wikȟóškalaka kiŋ hé oyáte kiŋ hél úŋ čhíŋ šni ké. Čha atkúku kiŋ heyá ké, “Čhiŋkší, nitȟáŋkšila maníl tuwéni úŋ šni ektá kičhí thí na awáŋyaŋka yo. Líla oȟ’áŋ šíče ló,” eyá ké. Čha thiblóku kiŋ ečhúŋ kta kéya ké. Tuwéni, wičháša ešá él yíŋ kte šni kéya ké. Čhaŋkhé waná
kȟoškálaka kiŋ é na tȟaŋkšítku kiŋ henáuŋs iglág yápi ké. Hó héčheš iglág yá-haŋpi na tȟéhaŋl tuwéni úŋ šni waŋ ektá éthipi ké. Čha oyáte kiŋ áta owíčhalepi éyaš iyéwičhayapi šni ké. Éyaš atkúku na húŋku kiŋ slolyápi, éyaš oyákapi šni ké. Čhaŋkhé waná líla tȟéhaŋ išnála makȟóskaŋl úŋpi ké. Na waná líla žičápi ké. Pté-onážiŋ waŋ glépi, na ziŋtkála eyá kȟaŋǧí na halháta waŋ héčhel ptegléška kiŋ awíčhaglipi na šna thimá éwičhaglepi čháŋna wičháša kiŋ hé wahíŋkpe yuhá na iyúha šna wičhákte ké. Čháŋna
tȟaŋkšítku kiŋ é na kȟúŋšitku kičhí šna wakáblapi ké. Na šúŋkawakȟaŋ líla óta wičháyuhapi ké. Ošpáye yámnikiya wičháyuhapi ké; gleškáška eyá épi na híŋšaša eyá épi na híŋpȟahiŋ, henákčapi.
Yuŋkȟáŋ watóhaŋl kȟoškálaka kiŋ heyé, “Tȟaŋkší, gleškáška hená wičháyuha yo, na uŋčí híŋšaša kiŋ hená wičháluha kte ló, na míš híŋpȟahiŋ kiŋ hená wičhábluha kte ló,” eyá ké. Yuŋkȟáŋ tȟaŋkšítku kiŋ heyá ké, “Šúŋkawakȟaŋ eyá šikšíčapi kiŋ uŋk’úpi na wašté kiŋ iyúha iyé
wičháyuha k’uŋ,” eyíŋ na líla ičháŋlšiča ké. Yuŋkȟáŋ “Itȟó, eháš taŋyáŋ wówak’u kte šni ’uŋ,” eyá ké.
Yuŋkȟáŋ kȟoškálaka kiŋ ománi í na glí na ištíŋma ké. Yuŋkȟáŋ tȟaŋkšítku kiŋ čhúŋpȟeška waŋ uŋ ištá puspá ké. Čhaŋkhé ištáǧuŋǧa ké. Héčhuŋ na wók’u čháŋna wašíŋ čhóla pusyá šna wók’u ké. Yuŋkȟáŋ kȟoškálaka kiŋ heyá ké, “Tókheškhe ptegléška kiŋ čhépapi šni yélakȟa; wašíŋ čhóla šna wawáte ló.” Čha “Ptegléška etáŋ čhépa čha awíčhaku po,” eyá ké.
Kȟaŋǧí na halháta kiŋ wičhákȟa ké. Čha waná pteóle ípi na ptegléška čhépa kiŋ iyúha awíčhaglipi na thimá éwičhaglepi ké. Kȟaŋǧí glí na heyá ké, “Ptegléška kiŋ tukté iháŋkeya čhépe kiŋ iyúha awíčhuŋglipe ló. Čha nakéš taŋtáŋyaŋ wayátiŋ kte ló,” eyá ké. Yuŋkȟáŋ wíŋyaŋ kiŋ thisáŋm yaŋká čha ayúta na kat’ápa ké; naȟmá iyópȟeya ké. Yuŋkȟáŋ Kȟaŋǧí akhé heyá ké,
“Hó, nážiŋ yo! Pté kiŋ wičháyakte kte ló,” eyá ké.
Yuŋkȟáŋ wíŋyaŋ kiŋ čhaŋzéka ké. “Tókša hená ečhámuŋ kte...Lé táku ȟča kȟá čha,” eyíŋ na Kȟaŋǧí kté inápȟeya ké. Čha Kȟaŋǧí tȟaŋkál wačhíŋkȟo yaŋká-haŋ ké. Čha wíŋyaŋ kiŋ heyá ké, “Waná, Kȟaŋǧí, kú na ektá áya ye. Wičhákte kte,” eyá čha Kȟaŋǧí thimá glí na “Hó, Waná
nážiŋ yo! Ektá ačhíyiŋ na wičháyakte kte ’uŋ,” eyé.
Yuŋkȟáŋ čháŋ waŋ glakíŋyaŋ yápi na él oyúspekhiyíŋ na kȟaŋǧí kiŋyáŋ kašká yús áya ké. Na íŋš halháta kiŋ wahíŋkpe kičhí yuhá na ektá aípi. Čha waná iyúha wičhákte na wičhápȟata ké.
Yuŋkȟáŋ glí na heyá ké, “Léčhiya oyáte waŋ thípi čha héčhiya uŋčí áya po,” eyá ké. Kȟaŋǧí é na uŋmá kičhí wičhákhiŋ na heyá ké, “Na tȟaló kiŋ hená okhíyuslel ičú po,” eyé ké. Čhaŋkhé kȟaŋǧí na halháta kičhí wašíŋla kiŋ yuskúpi na maníl étȟokšupi ké. Yuŋkȟáŋ kȟoškálaka kiŋ heyá ké, “Waná lél waúŋ kte šni yeló. Tȟaŋkší lél pahá waŋ yaŋké k’uŋ hél yús
amáyiŋ na él émagnaka yo; hél maŋkíŋ kte ló,” eyá ké. Naké ištá aphíyiŋ kte ȟčiŋ éyaš wičála šni ké. Waná paháta égnaka čha lowáŋ na wačhí-haŋ ké. Yuŋkȟáŋ sáŋm mahél yé. Čha tȟaŋkšítku kiŋ ektá čhéya ihúŋni éyaš mahíyaya ké. Čha išnála thí na aŋpétu ál’ataya čhéya ké.
Yuŋkȟáŋ hokšíla waŋ čhéya ú ké, na heyé ké, “Tȟuŋwíŋ ištáǧuŋǧa mačhíŋča,” eyá čha thiblóku kiŋ hé čhiŋčá s’ewáčhiŋ na čhéya iyáyiŋ na ičú ké, na kičhí thí ké. Yuŋkȟáŋ tókhiyab čháŋčheǧa naȟ’úŋ ké, na wačhípi kȟó naȟ’úŋ ké. Čha ináphiŋ na šna núŋǧoptaŋ-he, éyaš tókhiya tȟaŋíŋ šni
ké. Čha akhé yaŋká-haŋ ké. Yuŋkȟáŋ hokšíla kiŋ ištíŋma čha él núŋǧoptaŋ. Yuŋkȟáŋ tȟaŋčháŋ mahélhetu čha héčheča ké. Hená oyáte čha tȟebwíčhaya ké. Čha wíŋyaŋ kiŋ iyáyekiya ké. Čhaŋkhé hokšíla kiŋ hé Íya škȟá hokšíla ič’íčhaǧa ké. Hó, henála oíhaŋke.
Synopsis: In a Lakota village, a man and his wife have two very attractive children; a young man and a young woman. The chief also has two children, but they are ugly. The chief’s son, who can’t keep a woman, decides he wants to marry the beautiful girl but she is very upset and
refuses. She is said to be very greedy and egotistical, and she doesn’t want to be among her people anymore.
Her father tells his son to take his (younger) sister out into the wilderness for a time. They leave village in secret and set up camp far from the people. Soon they are very well-off. They set up a corral, and a crow and a magpie always drive cows into their corral, which the young man then
shoots with arrows. So they always have lots of meat. They also have many horses of various colors.
One day, the young man orders the horses divided up by color; the spotted horses for his sister, the mouse-colored horses for him, and the sorrel horses for their grandmother. The sister indignantly suspects him of keeping the best horses for himself, and vows not to feed him well in
the future. While the young man is sleeping, the sister glues his eyes shut and makes him go blind.
From then on, whenever she feeds him, she gives him no fat with his meat. He assumes that the cows they are slaughtering are just too skinny. He tells the crow and the magpie to drive in only the fattest cows. They do so, announcing to him what they have done, and his sister is furious. But after some delay, the young man – though blind – shoots all the fat cows and
butchers them. He then tells the crow and magpie to divide up the meat and take it to a nearby village. After they leave, the young man announces that he will not live there any longer. He tells his sister to take him to a nearby hill to sit. She wants to heal his eyes at this point, but he turns down her
offer. Once on the hill, he dances and sings, and as he does so, he sinks into the ground. His sister runs to him, crying, but he disappears into the earth. She is left to live alone, crying all the time.
Later, a boy comes crying, saying “I am the child of my blind auntie” (or “Because my aunt wanted me blind”?). The sister takes him and lives with him. Then she hears the sounds of a powwow coming from somewhere but can’t figure out where. When the boy is asleep, she realizes it is coming from inside of him, and is all of the people he has eaten whole, so she flees. It turns out that he was actually an Iya who had turned himself into a boy.
1 Comment:
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2025. augusztus 23. 15:41
pté-onážiŋ waŋ glépi - tehén karámot állítottak,
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