Read the entry note first. Not a fable — an Anishinaabe ontology carried as story. Come in to wonder.
⚠️ Draft — under many eyes. Converted and readable; not yet finally vetted, and it will wear the word draft for a good while, on purpose. Living, not final.
1. THE BIRTH OF NÄNABUSHU.
Gaa-zhi-ndaadizid Nenabosho
The Birth of Nenabosho
Narrated by Wâsagunäckạnk — Series 1 (Nos. 1–18), Bois Fort (per Michelson’s roster, Part I Preface p. XX; not credited on the story page itself).
from Ojibwa Texts collected by William Jones (1917).
(1) Uwīgiwāmiwạg anicinābäg, mindimōyäⁿ udānisạn uwīdigämān.
*Owiigiwaamiwag anishinaabeg, mindimooyenh odaanisan owiidigemaan.**
In a wigwam lived some people, an old woman with her daughter dwelt.
Owiigiwaamiwag anishinaabeg (in a wigwam lived some people — stem flagged), mindimooyenh odaanisan owiidigemaan (an old woman dwelt with her daughter).
(2) Ninguting uganōnān īni’ᵘ udānisạn: “Ambäsạnō nindānis aiyāngwāmizin. Wīnōndawicin kä∙i∙ninān.
Ningoding oganoonaan iniw odaanisan: “Ambe sa noo nindaanis aiyaangwaamizin. Wii-noondawishin ge-ininaan.
Once she spoke to her daughter, saying: “I beg of you, my daughter, be on your guard. I would have you listen to what I am going to tell you.
Ningoding oganoonaan iniw odaanisan (once she spoke to her daughter): “Ambe sa noo nindaanis (“come now, my daughter) aiyaangwaamizin (be on your guard). Wii-noondawishin ge-ininaan (I want you to listen to what I am going to tell you).
(3) Kägätsa ningitciku‘tātc, kīnạnīsānänimin.
Geget sa ningichi-gotaaj, ginaniizaanenimin.
Verily, am I greatly afraid, I am in fear for you.
Geget sa ningichi-gotaaj (truly I am greatly afraid), ginaniizaanenimin (I fear for you — I hold you in danger).
(4) Kägu wī‘kā ijitcikä‘kän ōwiti nīngābī∙ạ∙nung tciināsamapiyạn sāga∙ạ∙mạn.¹
Gego wiikaa izhichigeken oowidi ningaabii’anong ji-inaasamabiyan zaaga’aman.
Never bring to pass when you go out that you sit facing toward this westward way.
Gego wiikaa izhichigeken (never do this) oowidi ningaabii’anong (toward this western way) ji-inaasamabiyan (that you sit facing) zaaga’aman (when you go outside).
Sāga∙a∙mạn, “when you go out,” a euphemistic expression.
(5) Kägō kīga∙i∙ji∙ạ∙yā kīcpin ‘iᵉi’widi ināsạmapiyạn.
Gego giga-izhi-ayaa giishpin i’iwidi inaasamabiyan.
Something will happen to you if toward that way you sit facing.
Gego giga-izhi-ayaa (do not let something happen to you) giishpin i’iwidi inaasamabiyan (if you sit facing toward that way).
(6) Mī∙i∙wisa äjinanīsānäniminān.
Mii iw isa ezhi-naniizaaneniminaan.
That is what causes me to entertain fears for you.
Mii iw isa ezhi-naniizaaneniminaan (that is why I hold you in fear for your safety).
(7) Aiyāngwāmisin ‘iᵉi’ᵘ nōngumäninān tci∙i∙jictcigäyạn; kiga∙i∙nigā‘tōn kīya’ᵘ.
Aiyaangwaamizin i’iw [noongomeninaan] ji-izhichigeyan; giga-inigaatoon kiiyaw.
Be careful to give heed to that which I now tell you to do; (or else) you will bring (an evil) fate upon yourself.
Aiyaangwaamizin i’iw [noongomeninaan] ji-izhichigeyan (be careful about this that I now tell you to do); giga-inigaatoon kiiyaw (or you will bring harm upon your own body).
(8) Mīsai iᵘ äninān.”
Mii sa iw eninaan.”
Now that was what I had to tell you.”
Mii sa iw eninaan.” (that is what I have to tell you.”)
(9) Ānic mīsagu iᵘ, ānīc mīsa käᵉgä‘t aiyāngwāmisigobạnän ‘aᵉa’ᵘ i‘kwä wäckinīgi‘kwäwit.²
Aanish mii sa go iw, aaniish mii sa geget aiyaangwaamizigobanen a’aw ikwe weshkiniigikwewid.
Now such was the way it was, for it was true that at the time heedful was this woman who was a maiden.
Aanish mii sa go iw (well, so it was), aaniish mii sa geget aiyaangwaamizigobanen (and truly she was heedful) a’aw ikwe weshkiniigikwewid (that woman who was a young maiden).
Wäckinīgi‘kwäwit, “who was a maiden,” or “a woman young in years.”
(10) Kāwīn wī‘ka ininiwạn päcu’ ogīwâbạmāsīn.
Gaawiin wiikaa ininiwan besho ogii-waabamaasiin.
Never with men had she intimate association.
Gaawiin wiikaa ininiwan (never with men) besho ogii-waabamaasiin (had she been intimate — lit. had she seen them up close).
(11) Ningutingigu kā∙i∙ciwạniwisit aᵘ uckinīgi‘kwä;
Ningoding igo gaa-izhi-waniwisid aw oshkiniigikwe;
But once on a time unmindful became the maiden;
Ningoding igo gaa-izhi-waniwisid (but once she became careless / forgetful) aw oshkiniigikwe (that young woman);
(12) mīdạc a‘pī sāga∙a∙mugubạnän kā∙i∙ji∙i∙nāsạmabit nīngābī∙ạ∙nung
mii dash apii zaaga’amogobanen gaa-izhi-inaasamabid ningaabii’anong
so when out of doors she went (and) afterwards sat down facing the west,
mii dash apii zaaga’amogobanen (so then when she had gone outdoors) gaa-izhi-inaasamabid ningaabii’anong (and sat down facing the west),
(13) mīdạc a‘pī nōndamugubạnän pīdwäwäyānimạtinig.
mii dash apii noondamogobanen biidweweyaanimadinig.
then heard she the sound of wind coming hitherward.
mii dash apii noondamogobanen (then she heard) biidweweyaanimadinig (the sound of wind coming hither).
(14) Kāijiki‘kändạnk ta‘kācit i∙i∙widi osāga∙ạ∙mōwining.³
Gaa-izhi-gikendang dakaashid i’iwidi ozaaga’amoowining.
When she felt it, she was chilled there at the place of the passage out.
Gaa-izhi-gikendang dakaashid (when she felt herself grow cold) i’iwidi ozaaga’amoowining (there at the place of the doorway / passage out).
Osāga∙a∙mōwining, “at the place of the passage out,” a euphemistic expression for the vulva.
(15) Mīdạc äjipạsigundcisät. “Nimāmā, nạckäginīn, kā∙i∙ji∙ạ∙yāyān!
Mii dash ezhi-basigonjised. “Nimaamaa, nashke giniin, gaa-izhi-ayaayaan!
Accordingly she quickly leaped to her feet. “O my mother, behold the state that I am in!
Mii dash ezhi-basigonjised (then she sprang quickly to her feet). “Nimaamaa, nashke giniin (“my mother, look at me), gaa-izhi-ayaayaan! (the state I am in!)
(16) mīgạnabạtc kā∙i∙jiyạn äji∙ạ∙yāyān.”
Mii ganabach gaa-izhiyan ezhi-ayaayaan.”
It may be that what you told me of is the matter with me.”
Mii ganabach gaa-izhiyan ezhi-ayaayaan.” (it may be that what you told me of is what is happening to me.”)
(17) Kā∙i∙jikạnōnāt a∙a∙ᵘ mindimōyä īni’ᵘ udānisạn: “Mämindagä gigi∙i∙nigā‘tōn kīya’ᵘ.”
Gaa-izhi-ganoonaad a’aw mindimooye iniw odaanisan: “Memindage gigii-inigaatoon giiyaw.”
Then spoke the old woman to her daughter, saying: “Exceeding harm have you done to yourself.”
Gaa-izhi-ganoonaad a’aw mindimooye iniw odaanisan (then the old woman spoke to her daughter): “Memindage gigii-inigaatoon giiyaw.” (“exceedingly you have harmed yourself.”)
(18) Ānīc mīsa iᵘ cigwa gīmawit aᵘ mindimōyä. “Ānīc mīgu iᵘ nindānis, īnigā‘tōyạn kīya’ᵘ.
Aaniish mii sa iw zhigwa gii-mawid aw mindimooye. “Aaniish mii go iw nindaanis, inigaatooyan giiyaw.
So therefore then did the old woman weep. “Now therefore, my daughter, have you done yourself a hurt.
Aaniish mii sa iw zhigwa gii-mawid aw mindimooye (and so then the old woman wept). “Aaniish mii go iw nindaanis (“so it is, my daughter), inigaatooyan giiyaw (you have done harm to your own body).
(19) Nạckäguta kä∙i∙jiwäbisiyạn.
Nashke goto ge-izhiwebiziyan.
You shall learn what will happen to you.
Nashke goto ge-izhiwebiziyan (behold what is going to happen to you).
(20) Awiya kīpindigäwạg kīyawing, mīgu iᵘ nindānis, īnigāsiyạn.
Awiya gii-biindigewag giiyawing, mii go iw nindaanis, inigaaziyan.
Certain beings have entered into your body: therefore, my daughter, you are in a pitiable state.
Awiya gii-biindigewag giiyawing (certain beings have entered into your body), mii go iw nindaanis, inigaaziyan (and so, my daughter, you are in a pitiable state).
(21) Kāwīn anicinābäwisiwạg kā‘pindigäwād imāsa giyạwing.
Gaawiin anishinaabewisiiwag gaa-piindigewaad imaa sa giiyawing.
They are not human beings that have gone inside of you there.
Gaawiin anishinaabewisiiwag (they are not human beings) gaa-piindigewaad imaa sa giiyawing (those that have entered there into your body).
(22) Kāwīn wāsa iᵘ tcinīgiwād.
Gaawiin waasa iw ji-niigiwaad.
The time is not far distant before they will be born.
Gaawiin waasa iw ji-niigiwaad (it is not far off, the time they will be born).
(23) Na, mīdạc īgiᵘ kāgusạgwa.”
Na, mii dash igiw gaa-gosagwaa.”
Therefore it was they whom I feared.”
Na, mii dash igiw gaa-gosagwaa.” (look, these are the ones I feared.”)
(24) Ānīc nạckädạc kumāgu ya‘pī mīsạgū kīnōndawāt a∙a∙wisa mindamōyä awīya mạdwägī‘kāndinit.
Aaniish nashke dash gomaa go apii mii sa go gii-noondawaad a’aw isa mindimooye awiya madwegiikaandinid.
Now, lo, in the course of time did the old women hear the sound of beings that were quarrelling one with another.
Aaniish nashke dash gomaa go apii (now, behold, after a while) mii sa go gii-noondawaad a’aw isa mindimooye (the old woman heard) awiya madwegiikaandinid (the sound of beings quarrelling with one another).
(25) Ugīki‘känimā anāmaya∙ī∙tạnwäwätạminit.
Ogii-gikenimaa anaamaya’ii danwewedaminid.
She knew by the sound of their voices that they were inside.
Ogii-gikenimaa anaamaya’ii danwewedaminid (she knew by their voices that they were inside her).
(26) Mīdạc mōjạg kīmawit ‘aᵉa’ᵘ mindimoyä.
Mii dash moozhag gii-mawid a’aw mindimooye.
And so without ceasing did the old woman weep.
Mii dash moozhag gii-mawid a’aw mindimooye (and so the old woman wept without ceasing).
(27) Mīdạc kägä‘t i∙i∙mā kīkwaya‘kwänimāt tcipimādisisinit īni’ᵘ udānisạn.
Mii dash geget i’imaa gii-gwayakwenimaad ji-bimaadizisinid iniw odaanisan.
It was true that then was she sure that her daughter would not live.
Mii dash geget i’imaa gii-gwayakwenimaad (it was then she was sure / convinced) ji-bimaadizisinid iniw odaanisan (that her daughter would not live).
(28) Ānīc ogīnōndawāsa ‘iᵉi’ᵘ gā‘kāndinit, ‘iᵉi’mā umisadāning tạnwäwätạminit.
Aaniish ogii-noondawaa sa i’iw gaakaandinid, i’imaa omisadaaning danwewedaminid.
Now she heard them quarrelling one with another, there in her (daughter’s) belly the sound of their voices could be heard.
Aaniish ogii-noondawaa sa i’iw gaakaandinid (now she heard them quarrelling), i’imaa omisadaaning danwewedaminid (there in her belly the sound of their voices could be heard).
(29) ‘Oᵉo’widạc mạdwäi‘kidōwan: “Nīn nīngasazī‘kis.”¹
O’ow idash madwe-ikidowan: “Niin ninga-saziikis.”
This was what one was heard to say: “I wish to be the first brought forth.”
O’ow idash madwe-ikidowan (and this is what one was heard to say): “Niin ninga-saziikis.” (“I will be the first-born / come out first.”)
Ningasazī‘kis, “I want to be the first brought forth;” more literally, “I want to be the eldest.”
(30) “Kāwīn,” mạdwäi‘kitō päᵉjik bīnicigu i‘kido aᵘ päᵉjik: “Kāwīn kidāzạzīkisisī. Nīnîsa ningasạzīkis.
“Gaawiin” madwe-ikido bezhig biinish go ikido aw bezhig: “Gaawiin gidaa-saziikizisii. Niin isa ninga-saziikis.”
“No,” one was heard saying, even did one say, “you cannot be the first-born. I am the one to be the eldest.”
“Gaawiin” madwe-ikido bezhig (“no,” one was heard to say) biinish go ikido aw bezhig (until that one said): “Gaawiin gidaa-saziikizisii (“you cannot be the eldest). Niin isa ninga-saziikis.” (I am the one to be first-born.”)
(31) Ānīc mīsā‘pạnä mawit aᵘ mindimoyä pisindawāt ‘īᵉi’ᵘ gā‘kāndinit.
Aaniish mii sa pane mawid aw mindimooye bizindawaad i’iw gaakaandinid.
It was natural that all the while the old woman should weep as she listened to them quarrelling one with another.
Aaniish mii sa pane mawid aw mindimooye (so all the while the old woman wept) bizindawaad i’iw gaakaandinid (as she listened to them quarrelling).
(32) Ugīkikänimā aᵘ mindimōyä ‘iᵉi’ᵘ wātạcinit ‘iᵉi’ᵘᵘ∙ ō∙cicäⁿyaᵉ.
Ogii-gikenimaa aw mindimooye i’iw waa-dazhinid i’iw oozhishenyan.
Knowledge of them had the old woman as to how many would her grandchildren be.
Ogii-gikenimaa aw mindimooye i’iw waa-dazhinid i’iw oozhishenyan (the old woman knew how many her grandchildren would be).
(33) Na, mīdạc ‘iᵉi’ᵘ ä‘kidowāt nạgāwäbinitīwāt (ayāni) ānawisāga∙ạ∙mōwāt.
Na, mii dash i’iw ekidowaad nagaawebinidiwaad (ayaani) aanawi saaga’amowaad.
Hark! this was what they said as they pushed one another back from the place where they tried in vain to go out.
Na, mii dash i’iw ekidowaad (look, this is what they said) nagaawebinidiwaad (as they pushed one another back) (ayaani) aanawi saaga’amowaad (when in vain they tried to go out).
(34) Igiwidạc ānind ānugī∙i∙‘kitōwạg: “Kägu pina! kiga∙i∙niga∙ā∙nān kuca kimāmānān.
Igiw dash aanind aano-gii-ikidowag: “Gego bina! Giga-iniga’aanaan gosha gi-maamaanaan.
But others of them tried, but to no purpose, to say: “Don’t, please! We shall surely do injury to our mother.
Igiw dash aanind aano-gii-ikidowag (but some of them tried in vain to say): “Gego bina! (“don’t, please!) Giga-iniga’aanaan gosha gi-maamaanaan (we will surely hurt our mother).
(35) Wäwäni pinạgu sāga∙ạ ndā,” ānu∙i∙‘kidōwạg.
Weweni pina go zaaga’andaa,” aano-ikidowag.
In proper order please let us go out,” (thus) in vain they said.
Weweni pina go zaaga’andaa,” aano-ikidowag (“let us go out in proper order,” they said in vain).
(36) Kāwīndạc ijiminwädaⁿzīwạg īgi’ᵘ wasāzī‘kizitcig.
Gaawiin idash izhi-minwedanziiwag igiw waa-saziikizijig.
But not content with the idea were they who wished to be the eldest.
Gaawiin idash izhi-minwedanziiwag (but they were not content) igiw waa-saziikizijig (those who wished to be the eldest).
(37) Mīdạc ‘iᵉi’ᵘ ä‘kidowāt cigwa ạnōtcigu wī∙i∙jisāga∙ạ∙mowād.
Mii dash i’iw ekidowaad zhigwa anooj igo wii-izhi-saaga’amowaad.
Therefore then they said that now from different places they wished to go out.
Mii dash i’iw ekidowaad (so then they said) zhigwa anooj igo wii-izhi-saaga’amowaad (that now they wished to go out from different places).
(38) Päjik ugīwâbạndān wāsa‘kunänig.
Bezhig ogii-waabandaan waasakonenig.
One saw where there was light.
Bezhig ogii-waabandaan waasakonenig (one of them saw where there was light).
(39) “Ānīc mī∙i∙mā kwayạ‘k nīn wā∙i∙jāyān.”
“Aaniish mii imaa gwayak niin waa-izhaayaan.”
“Now, straight by this very way do I wish to go.”
“Aaniish mii imaa gwayak niin waa-izhaayaan.” (“now, straight through here is where I wish to go.”)
(40) Mīdạc a‘pi kīkagwätạnimitiwād awänän aᵘ ni‘tạm käsāga∙ạ∙nk,
Mii dash apii gii-gagwedanimidiwaad awenen aw nitam ge-saaga’ang,
And so while they were debating among themselves as to who should be the first to go out,
Mii dash apii gii-gagwedanimidiwaad (and so while they were debating among themselves) awenen aw nitam ge-saaga’ang (as to who should be the first to go out),
(41) mīdạc iᵘ kā∙i∙jipīguckawāwād īni’ᵘ umāmā∙i∙wān.¹
mii dash iw gaa-izhi-biigoshkawaawaad iniw omaamaawaan.
then was when they burst open their mother.
mii dash iw gaa-izhi-biigoshkawaawaad iniw omaamaawaan (then it was that they burst their mother open).
It is said that four was the number of them that thus came forth: Nänabushu, the deer, the chickadee, and the Sun. It is said that the deer was one of the very first animals to be created.
(42) Wī‘kāgu ningutci pạpā∙i∙nābit mindimōyä ugimi‘kān miskwi pạngī.
Wiikaa go ningoji babaa-inaabid mindimooye ogii-mikaan miskwi bangii.
After a while at a certain place where round about the old woman was looking she found a clot of blood.
Wiikaa go ningoji babaa-inaabid mindimooye (after a while, looking about here and there, the old woman) ogii-mikaan miskwi bangii (found a little blood — a clot of blood).
(43) Mīsa wīgwās äjipāpạgunạng.
Mii sa wiigwaas ezhi-baabagonang.
Thereupon some birch-bark she began peeling (from a tree).
Mii sa wiigwaas ezhi-baabagonang (thereupon she began peeling some birch-bark).
(44) Mīdạc imā kā∙i∙ji∙a∙‘tōd wīgwāsing ‘iᵉi’ᵘ miskwi kā∙i∙jikackạckwämạginạng, mīsa’ kā∙i∙jina∙i∙nạng.
Mii dash imaa gaa-izhi-atood wiigwaasing i’iw miskwi gaa-izhi-gashkashkwemaginang, mii sa gaa-izhina’inang.
And now, after she had put the blood upon the bark, she then folded the bark over it, and laid it away.
Mii dash imaa gaa-izhi-atood wiigwaasing i’iw miskwi (and then she put the blood there on the birch-bark) gaa-izhi-gashkashkwemaginang (she folded the bark over it), mii sa gaa-izhina’inang (and so laid it away).
(45) Ānīc pītcīnạg ugīwâbạndān.
Aaniish bijiinag ogii-waabandaan.
Naturally, by and by she looked at it.
Aaniish bijiinag ogii-waabandaan (by and by she looked at it).
(46) Ningudingigu āpạckwämạginạng ugīwâbạmān ạbinōdciyạn, mīgu ‘iᵉi’ᵘ kīkạnōnigut, o∙o∙dac ogī∙i∙gōn:
Ningoding igo aabashkwemaginang ogii-waabamaan abinoojiiyan, mii go i’iw gii-ganoonigod, o’ow dash ogii-igoon:
Now, once when she opened the bark she beheld a babe, whereupon she was addressed, and this is what she was told:
Ningoding igo aabashkwemaginang (once when she opened the bark) ogii-waabamaan abinoojiiyan (she beheld a child), mii go i’iw gii-ganoonigod (whereupon she was spoken to), o’ow dash ogii-igoon (and this is what she was told):
(47) “Nō‘komis,” ogī∙i∙gōn a‘pī känōnigut.
“Nookomis,” ogii-igoon apii genoonigod.
“O my grandmother!” she was told at the time that she was addressed.
“Nookomis,” ogii-igoon apii genoonigod (“my grandmother,” she was told at the time she was addressed).
(48) Ānīc mīsa cigwa ugī∙i∙gōn: “Gīki‘känimna ayāwiyān? Nīnîsa Nänabucu.
Aaniish mii sa zhigwa ogii-igoon: “Gi-gikenim na ayaawiyaan? Niin isa Nenabosho.”
So now this was what she was told: “Do you know who I am? Why, I am Nanabushu.
Aaniish mii sa zhigwa ogii-igoon (so now this is what she was told): “Gi-gikenim na ayaawiyaan? (“do you know who I am?) Niin isa Nenabosho.” (Why, I am Nenabosho.”)