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.
3. NĀNABUSHU SLAYS HIS YOUNGER BROTHER.
Nenabozho Gii-nisaad Oshiimeyan
Nanabushu Slays His Younger Brother
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) Ānīc mīsai iᵘ cigwa kī∙o∙tickutämiwāt. Ānīc mīsai kā∙i∙jiwāwītigämāt īni’ᵘ ō‘kumisạn wīn kāwi‘kā pizān kī∙a∙yāsinōn wuᵉō ki‘tcigạmi. Wâbōs nämatạpit ijini‘kātätug woᵉō’ ki‘tcigạmi. Mīdạc a‘pạnä mōjạg ‘iᵉiwidi kīa’winạmạtạpit. O∙o∙widạc ogī∙i∙nān īni’ᵘ ō‘kumisạn: “Ambäsạnō, nō‘kō, mī∙i’∙ᵘ mini‘k käwâbōⁿsōyān.” Mīdạc ‘iᵉ∙i∙widi ki‘tciyānäyābi‘kāgwän, mīdạc i∙i∙widi ugitāpi‘k panä kī∙u∙nạbit. Mīdạc kā∙i∙cināgwa‘k ‘iᵉi’ᵘ ạsin. Mīdạc kā∙i∙‘kitut: “Wâbōs nämadạbit uga∙i∙cini‘kātānāwa ogūᵘ ạnicinābäg.”
Aanish miisa-i’iw zhigwa gii-odishkodemiwaad. Aanish miisa-i’iw gaa-izhi-waawiidigemaad iniw ookomisan wiin gaawiikaa bizaan gii-ayaasinoon wo’oo gichigami. Waabooz namadabid izhinikaadedog wo’oo gichigami. Miidash apane moozhag i’iwidi gii-awi-namadabid. Oo-owidash ogii-inaan iniw ookomisan: “Ambesano, nookoo, mii-i’iw minik gewaaboonzoyaan.” Miidash i’iwidi gichi-yaaneyaabikaagwenflagged, miidash i’iwidi ogidaabik bane gii-onabid. Miidash gaa-izhi-inaagwak i’iw asin. Miidash gaa-ikidod: “Waabooz namadabid oga-izhinikaadaanaawaa ogow anishinaabeg.”
Now, therefore, were they then in possession of fire. So now afterwards, while he lived with his grandmother, never still was this sea. Seated-Hare was perhaps the name of this sea, for it was always his custom to go frequently over there and sit. And this he said to his grandmother: “Now, my grandmother, it is now long enough that I have been a hare.” And so at that place there must have been a promontory jutting (out into the sea), and over there on the top was where he always sat. And now such was the way that rock looked. And this was what he said: “Seated-Hare shall these people call it.”
Aanish miisa-i’iw zhigwa (now, that is the time) ∙ gii-odishkodemiwaad (when they were given their way of life) ∙ gaa-izhi-waawiidigemaad iniw ookomisan (after he stayed there with his grandmother) ∙ wiin gaawiikaa bizaan gii-ayaasinoon wo’oo gichigami (the great water was never calm) ∙ Waabooz namadabid izhinikaadedog wo’oo gichigami (a Hare sits there, so the great water is named, it seems) ∙ Miidash apane moozhag (and so always, continually) ∙ gii-awi-namadabid (he kept sitting and gazing) ∙ ogii-inaan iniw ookomisan (he said to his grandmother) ∙ “Ambesano, nookoo” (pray, grandmother) ∙ “mii-i’iw minik gewaaboonzoyaan” (that is how long I shall be a Hare) ∙ Miidash i’iwidi gichi-yaaneyaabikaagwen (over there it must have been a great sheer rock — stem flagged) ∙ miidash i’iwidi ogidaabik bane gii-onabid (over there on the top he always sat) ∙ gaa-izhi-inaagwak i’iw asin (so it looked like that rock) ∙ “Waabooz namadabid oga-izhinikaadaanaawaa ogow anishinaabeg” (these people will call it ’where the Hare sits’)
Printed footnote on p.14: “¹ That is, as if he had been scorched by fire.” (refers to käwâbōⁿsōyān, the Hare’s color)
Printed footnote on p.14: “¹ That is, as if he had been scorched by fire.” (refers to käwâbōⁿsōyān, the Hare’s color)
(2) Ānīc mīsa iᵘ cīgwa kī∙ạ∙nicināpäwit. Kāwīn käyābⁱ kī∙a∙binōtci∙ī∙wisī. Wu∙ō∙ ugī∙i∙nān īni’ᵘ ō‘kumisạn: “Kigi‘känimîna ayāwiyān?”
Aanish miisa-i’iw zhigwa gii-anishinaabewid. Gaawiin geyaabi gii-abinoojii-wisii. Wo’oo ogii-inaan iniw ookomisan: “Gigikenimin na ayaawiyaan?”
So thereupon he now became a human being. No longer was he a child. This he said to his grandmother: “Do you know who I am?”
Aanish miisa-i’iw zhigwa gii-anishinaabewid (now this is when he became a person) ∙ Gaawiin geyaabi gii-abinoojii-wisii (no longer was he a child) ∙ ogii-inaan iniw ookomisan (he said to his grandmother) ∙ “Gigikenimin na ayaawiyaan?” (do you know who I am?)
(3) “Kāwīn,” ogī∙i∙gōn īni’ᵘ o‘kumisạn.
“Gaawiin,” ogii-igoon iniw ookomisan.
“No,” he was told by his grandmother.
“Gaawiin” (no) ∙ ogii-igoon iniw ookomisan (he was told by his grandmother)
(4) “Nīnîsa Nänabucu nintāᵘ.” Oᵉō ōgīinān īni’ᵘ ō‘kumisạn: “Kunigä mīgu∙i’∙ᵘ äjipäjiguwānän!” ogī∙i∙nān īni’ᵘ ō‘kumisạn.
“Niinisa Nenabozho nindaaw.” Oo-ow ogii-inaan iniw ookomisan: “Gonige mii-go-i’iw ezhi-bezhigowaanen!” ogii-inaan iniw ookomisan.
“I am indeed Nänabushu.” This he said to his grandmother. “I wonder if indeed I am an only (child)!” he said to his grandmother.
“Niinisa Nenabozho nindaaw” (I myself am Nenabozho) ∙ ogii-inaan iniw ookomisan (he said to his grandmother) ∙ “Gonige mii-go-i’iw ezhi-bezhigowaanen!” (I wonder if I am the only one!) ∙ ogii-inaan iniw ookomisan (he said to his grandmother)
(5) “Äyeᵉ,” ōgī∙i∙gōn; “mīgu∙i∙ᵘ äjipäjiguyạn,” ōgī∙i∙gōn īni’ᵘ ō‘kumisạn.
“Aye’,” ogii-igoon; “mii-go-i’iw ezhi-bezhigoyan,” ogii-igoon iniw ookomisan.
“Yes,” he was told. “Truly are you but an only (child),” he was told by his grandmother.
“Aye’” (yes) ∙ ogii-igoon (he was told) ∙ “mii-go-i’iw ezhi-bezhigoyan” (that is how you are an only one) ∙ ogii-igoon iniw ookomisan (he was told by his grandmother)
(6) Ōᵉ∙ō∙widec ogī∙i∙nān: “Ạmbäsanō mānū wīndạmawicin,” ogī∙i∙nān īni’ᵘ ō‘kumisạn. “Kunigä ningi∙o∙o∙simitug!”
Oo-owidash ogii-inaan: “Ambesano maanoo wiindamawishin,” ogii-inaan iniw ookomisan. “Gonige ningii-oosimidog!”
And this he said to her: “I wish that you would please tell me,” he said to his grandmother. “I wonder if I may have had a father!”
Oo-owidash ogii-inaan (and this he said to her) ∙ “Ambesano maanoo wiindamawishin” (please, do tell me) ∙ ogii-inaan iniw ookomisan (he said to his grandmother) ∙ “Gonige ningii-oosimidog!” (I wonder if I had a father!)
(7) “Äyeᵉ,” ōgī∙i∙gōn; “kāwīn kīnāgusisī awägwän ‘aᵉa’ᵘ kā∙a∙o∙siyạn,” ogī∙i∙gōn īni’ᵘ o‘kumisạn. Oᵉōwidạc ogi∙i∙gōn īni’ᵘ ō‘kumisạn: “Kinibu ‘aᵉaᵘ ogīyạmbạn: mīsạgui∙i∙ᵘ äjiwīndạmōnān. Kāwīn kitāgātamōsinōn.”
“Aye’,” ogii-igoon; “gaawiin gii-naagozisii awegwen a’aw gaa-oosiyan,” ogii-igoon iniw ookomisan. Oo-owidash ogii-igoon iniw ookomisan: “Ginibo a’aw ogiiyamban: miisa-go-i’iw ezhi-wiindamoonaan. Gaawiin gidaa-gaadamoosinoon.”
“Yes,” he was told. “They could not see whoever he was that was your father,” he was told by his grandmother. And this he was told by his grandmother: “Dead is she who was your mother: that is all I can tell you. Not would I hide it from you.”
“Aye’” (yes) ∙ ogii-igoon (he was told) ∙ “gaawiin gii-naagozisii awegwen a’aw gaa-oosiyan” (the one who was your father was not seen) ∙ ogii-igoon iniw ookomisan (he was told by his grandmother) ∙ “Ginibo a’aw ogiiyamban” (dead is she who was your mother) ∙ “miisa-go-i’iw ezhi-wiindamoonaan” (that is all I tell you) ∙ “Gaawiin gidaa-gaadamoosinoon” (not would I hide it from you)
(8) Oᵉ∙o∙widạc ogī∙i∙nān ‘aᵉa’ᵘ Nänabucu: “Ānīn käkicināgwa‘k käpäciguyān? kägātạmawiyạn,” ogī∙i∙nān īni’ᵘ ō‘kumisạn. Mīdạc cayīgwa kī∙i∙‘kitut: “Ānīn wändci∙i∙citcigäyạn ‘iᵉi’ᵘ kātạmawiyạn ‘iᵉiwisa kā∙i∙jiwäbisiyāng? Kāwīn pō‘tc niwạnändazin i∙i∙wisa kā∙i∙jiwäbisiyāng. Ayāwagîsa nintinändạm niⁿtcikiwäyạng. Mānō tạga wīndạmawicin i∙i∙wisa kā∙i∙jiwäbisiyāng.”
Oo-owidash ogii-inaan a’aw Nenabozho: “Aaniin gekizhinaagwak gebezhigoyaan? gegaadamawiyan,” ogii-inaan iniw ookomisan. Miidash zhayiigwa gii-ikidod: “Aaniin wenji-izhichigeyan i’iw gaadamawiyan i’iwisa gaa-izhiwebiziyaang? Gaawiin booch niwanendaziin i’iwisa gaa-izhiwebiziyaang. Ayaawagisa nindinendam ninjikiwenyang. Maanoo daga wiindamawishin i’iwisa gaa-izhiwebiziyaang.”
And this to her said Nänabushu: “How could it possibly be that I should be the only (child)? You must be hiding it from me,” he said to his grandmother. And this now he said: “Why do you behave in such a way that you should keep from me that which has happened to us? In spite of all that, not am I ignorant of what has happened to us. In existence somewhere I am sure are my brothers. Please do convey to me the knowledge of what happened to us.”
ogii-inaan a’aw Nenabozho (Nenabozho said to her) ∙ “Aaniin gekizhinaagwak gebezhigoyaan?” (how does it appear that I am alone?) ∙ “gegaadamawiyan” (that you keep it from me) ∙ Miidash zhayiigwa gii-ikidod (and then he said) ∙ “Aaniin wenji-izhichigeyan i’iw gaadamawiyan i’iwisa gaa-izhiwebiziyaang?” (why do you behave so, keeping from me what has happened to us?) ∙ “Gaawiin booch niwanendaziin” (I do not forget it) ∙ “nindinendam ninjikiwenyang” (I think of my brothers) ∙ “Maanoo daga wiindamawishin” (please do tell me what happened to us)
(9) Mīdạc kīsägimigut ‘aᵉa’ᵘ mindimoyä. O∙ō∙widic ogī∙i∙nān īni’ᵘ ōcicäⁿyạn: “Ānīc, kīgawīndạmōn, käᵉgä‘t kāwīn kigīpäjikuzī i∙i∙wisa kīnīgiyäg. Käᵉgä‘t kānangwanawīn¹ wu∙ō∙ kigī∙i∙jiwäpisim, kigīnisāwā ‘a∙a∙ᵘ kigiwā ‘iᵉiᵘ a‘pī nāguyäg. Käᵉgä‘t ạnicā kāmi‘kwändạmān ‘iᵉi’ᵘ wā∙i∙jitcigäyān ‘iᵉi’wisa dạc kā∙u∙ndcini‘tāwigi∙i∙nān.”²
Miidash gii-zegimigod a’aw mindimooye. Oo-owidish ogii-inaan iniw ozhishenyan: “Aanish, gigawiindamoon, geget gaawiin gigii-bezhigozii i’iwisa gii-niigiyeg. Geget gaanangwanawiin wo’oo gigii-izhiwebizim, gigii-nisaawaa a’aw gigiwaa i’iw apii naagoyeg. Geget anishaa gaa-mikwendamaan i’iw waa-izhichigeyaan i’iwisa dash gaa-onji-nitaawigi’inaan.”
Thereupon frightened became the old woman. So this she said to her grandson: “Well, I will tell you about it. Of a truth were you not alone at the time when you (and they) were born. As true as I speak,¹ this was what happened to you (and them): you (and they) killed your mother at the time when you (and they) were born. Verily, had I not carried out the purpose² of my mind, I could never have reared you.”
Miidash gii-zegimigod a’aw mindimooye (and so the old woman was frightened by him) ∙ ogii-inaan iniw ozhishenyan (she said to her grandson) ∙ “Aanish, gigawiindamoon” (well, I will tell you) ∙ “geget gaawiin gigii-bezhigozii i’iwisa gii-niigiyeg” (truly you were not alone when you were born) ∙ “gigii-nisaawaa a’aw gigiwaa i’iw apii naagoyeg” (you killed your mother at the time you were born) ∙ “Geget anishaa gaa-mikwendamaan i’iw waa-izhichigeyaan” (truly it was for nothing that I thought of what I would do) ∙ “gaa-onji-nitaawigi’inaan” (the reason I raised you)
Jones’s footnote ¹ (marker on kānangwanawīn, Ojibwe p.16; on “As true as I speak,” English p.17): “Käᵉgä‘t kānangwanawīn, ‘as true as I speak,’ is a free rendering of an adverbial expression, ‘perhaps,’ but given in some such phrase as ‘truly, did the event or thing happen.’” · Footnote ² (marker at the section’s close, Ojibwe p.16; on “purpose,” English p.17): “That is, of making him an instrument whereby a new order of things should come to pass in the world. It should be borne in mind that the old woman is mother earth.”
(10) O∙ō∙widạc ogī∙i∙nān īni’ᵘ ō‘kumisạn: “Ōⁿ, mīnạngwana ‘iᵉi’ᵘ kā∙i∙jiwäbisiyān ‘iᵉi’ᵘ kānīgiyān! Ānīc, kāwīn nīn ningīnisāsi ‘aᵉa’ᵘ ninga.” Mīdạc i∙i∙mā kī∙i∙nändạnk. “Intāwa ningatawiwâbạmāg,” ki∙i∙nändạm; “īgi’ᵘ nītcikiwäⁿyạg.” Na, mīdạc a‘pī kī∙i∙nāt īni’ᵘ ō‘kumisạn. “Īndawā ningatawiwâbạmā ‘aᵉa’ᵘ kā‘kīwaci∙i∙t.”
Oo-owidash ogii-inaan iniw ookomisan: “Oon, miinangwana i’iw gaa-izhiwebiziyaan i’iw gaa-niigiyaan! Aanish, gaawiin niin ningii-nisaasii a’aw ninga. Miidash imaa gii-inendang. “Indawaa ningad-awi-waabamaag,” gii-inendam; “igiw niijikiwenyag.” Na, miidash apii gii-inaad iniw ookomisan: “Indawaa ningad-awi-waabamaa a’aw gaa-giiwazhi’idflagged.”
And this he said to his grandmother: “Oh, so that was the sort of thing that happened to me when I was born! Why, it was not I who killed my mother.” Whereupon he there made up his mind (what to do). “Therefore will I go to see them,” he thought, “those brothers of mine.” Accordingly, then was the time he said to his grandmother: “Therefore will I go to see him who made me an orphan.”
ogii-inaan iniw ookomisan (he said to his grandmother) ∙ “Oon, miinangwana i’iw gaa-izhiwebiziyaan i’iw gaa-niigiyaan!” (oh, so that is what happened to me when I was born!) ∙ “gaawiin niin ningii-nisaasii a’aw ninga” (it was not I who killed my mother) ∙ Miidash imaa gii-inendang (and there he thought) ∙ “Indawaa ningad-awi-waabamaag” (so I will go see them) ∙ “igiw niijikiwenyag” (those brothers of mine) ∙ gii-inaad iniw ookomisan (he said to his grandmother) ∙ “Indawaa ningad-awi-waabamaa a’aw gaa-giiwazhi’id” (so I will go and see him who made me an orphan — stem flagged)
(11) “Kägu´!” utānugī∙i∙gōn īni’ᵘ ō‘kumisạn. “Ānīn kä∙u∙ndci∙i∙cictcigäyạn ‘iᵉi’ᵘ ‘aᵉa’ᵘ kītcikiwäⁿzi i∙i∙wisa kä∙u∙ndcinantopanītawạtupạn?”
“Gego!” odaanoo-gii-igoon iniw ookomisan. “Aaniin ge-onji-izhichigeyan i’iw a’aw giijikiwenzii* i’iwisa ge-onji-nandobanitawadoban?”
“Don’t!” in vain was he told by his grandmother. “What is the reason of your undertaking that you should go and seek for him?”
“Gego!” (don’t!) ∙ odaanoo-gii-igoon iniw ookomisan (he was told in vain by his grandmother) ∙ “Aaniin ge-onji-izhichigeyan…” (why would you do this) ∙ “i’iw a’aw giijikiwenzii*…” (that brother of yours — stem flagged; Jones renders no English phrase here) ∙ “ge-onji-nandobanitawadoban?” (that you would go searching after him?)
(12) “Kāwīn,” ogī∙i∙nān; “pōtc nīwī∙i∙jictcigä.” Mīdạc a‘pī kīmādci‘tāt ‘iᵉi’ᵘ ubi‘kwa‘kōn kī∙u∙ji‘tōt. Mīdạc kā∙i∙jikījī‘tāt, mīdạc a‘pī cigwa kīmādcāt; mīdạc ōwidi kwaya‘k cāwạnung kā∙i∙jimādcāt. Ānīc ogīki‘känimān iwidi ayānit īni’ᵘ wītcikiwäⁿyạn. A‘pī∙i∙dac i∙i∙widi päjwändạnk iwidi ändānit nīwingidạc ugī∙a∙sạntcigunạn īni’ᵘ ubīkwa‘kōn. Mīdạc a‘pī i∙i∙widi kā∙i∙ji∙o∙tisāt, mīdạc kā∙i∙jipīndigawāt. ‘Oᵉō’widạc ogī∙i∙gōn Nänabucu: “Mīsa ‘iᵉi’ᵘ pinạndōpạnī‘tawiyạn?”
“Gaawiin,” ogii-inaan; “booch niwii-izhichige.” Miidash apii gii-maajiitaad i’iw obikwakoon gii-ozhitood. Miidash gaa-izhi-giizhiitaad, miidash apii zhigwa gii-maajaad; miidash owidi gwayak zhaawanong gaa-izhi-maajaad. Aanish ogii-gikenimaan iwidi ayaanid iniw wiijikiwenyan. Apii-idash i’iwidi bezhwendang iwidi endaanid niiwing-idash ogii-asanjigonan iniw obikwakoon. Miidash apii i’iwidi gaa-izhi-odisaad, miidash gaa-izhi-biindigawaad. Oo-owidash ogii-igoon Nenabozho: “Miisa i’iw bi-nandobanitawiyan?”
“Nay,” he said to her, “rather am I determined to do it.” So thereupon he then set to work making some arrows. And when he was prepared, he then set out; it was off in this direction, straight toward the south, where he started for. Of course he knew that at the place was abiding that brother of his. So when he felt that he was nearing yonder place where they lived, then in four different places he hid his arrows. And when over there he had arrived, he then went into (the place) where the other was. And this was what Nänabushu was told: “And so you have come looking for me?”
“Gaawiin” (no) ∙ ogii-inaan (he said to her) ∙ “booch niwii-izhichige” (I am determined to do it) ∙ gii-maajiitaad i’iw obikwakoon gii-ozhitood (he set to work making his arrows) ∙ gaa-izhi-giizhiitaad (when he finished) ∙ gii-maajaad (he set out) ∙ gwayak zhaawanong gaa-izhi-maajaad (he went straight to the south) ∙ ogii-gikenimaan iwidi ayaanid iniw wiijikiwenyan (he knew his brother was there) ∙ bezhwendang iwidi endaanid (when he drew near where the other lived) ∙ niiwing-idash ogii-asanjigonan iniw obikwakoon (in four places he hid his arrows) ∙ gaa-izhi-odisaad (when he reached him) ∙ gaa-izhi-biindigawaad (when he entered to him) ∙ ogii-igoon Nenabozho (Nenabozho was told) ∙ “Miisa i’iw bi-nandobanitawiyan?” (so is it that you have come seeking me?)
(13) “Äyeᵉ,” ogī∙i∙nān.
“Aye’,” ogii-inaan.
“Yes,” he said to him.
“Aye’” (yes) ∙ ogii-inaan (he said to him)
(14) “Ānīc mīsa cigwa tcimādci‘kutātiyạng.”
“Aanish miisa zhigwa ji-maajii-godaadiyang.”
“Then we might as well now begin fighting with each other.”
“Aanish miisa zhigwa” (well, this is the time) ∙ “ji-maajii-godaadiyang” (that we begin contending/fighting with each other)
(15) Anīc mīsa cigwa kīmādcī‘kutātiwāt, mīsa cigwa kīpimutiwāt. Äji∙a∙jänici‘kawint ‘aᵉa’ᵘ Nänabucu kā∙i∙ji∙u∙di‘tạnk īni’ᵘ ubi‘kwa‘kōn, i∙i∙mā kīpi∙a∙sạntcigut. Mī∙i∙mā minawā kā∙u∙ndci∙a∙jänici‘kawāt, mīdạc pīnic ändānit kā∙i∙jipạgạminiskawāt. Mīdạc imā mīnawā kā∙u∙ndci∙a∙jänici‘kāgut, mīdạc mīnawa i∙i∙widi kīpī∙a∙sạntcigut īni’ᵘ upikwa‘kōn kā∙i∙jipạgaminickāgut. Mīsa minawā ānugi∙i∙jiacänici‘kawāt, päcutạc ogī∙i∙ji∙a∙cänicikawān. Mīdạc mīnawā i∙i∙mā kā∙u∙ndci∙a∙jänici‘kāgut, mīnawa ōgīuti‘tānạn īni’ᵘ upikwa‘kōn. Mīdạc i∙i∙mā kī∙i∙nändạnk: “Mīmāwin ‘iᵉi’ᵘ tcimạmācī∙i∙gōyān.” Käᵉgä‘t ā‘pitci pạngī udayānạn īni’ᵘ upikwa‘kōn; mīdạc ā‘pitci ạngāsīⁿnạtinik. Mīdạc cīgwa kīmawit, o∙ō∙widạc kī∙i∙nändạm: “Mīmāwīn ‘iᵉi’ᵘ tcinisigūyān,” kī∙i∙nändạm.
Aanish miisa zhigwa gii-maajii-godaadiwaad, miisa zhigwa gii-bimotiwaad. Ezhi-ajenishkawind a’aw Nenabozho gaa-izhi-oditang iniw obikwakoon, imaa gii-bi-asanjigod. Mii-imaa minawaa gaa-onji-ajenishkawaad, miidash biinish endaanid gaa-izhi-bagaminishkawaad. Miidash imaa minawaa gaa-onji-ajenishkaagod, miidash miinawa i’iwidi gii-bii-asanjigod iniw obikwakoon gaa-izhi-bagaminishkaagod. Miisa minawaa anoo-gii-izhi-ajenishkawaad, besho-dash ogii-izhi-ajenishikawaan. Miidash minawaa imaa gaa-onji-ajenishkaagod, minawaa ogii-oditaanan iniw obikwakoon. Miidash imaa gii-inendang: “Miimaawin i’iw ji-mamaaji’igoyaan.” Geget aapiji bangii odayaanan iniw obikwakoon; miidash aapiji agaasinaadinig. Miidash zhigwa gii-mawid, oo-owidash gii-inendam: “Miimaawin i’iw ji-nisigooyaan,” gii-inendam.
So thereupon started they to fight with each other, and then soon were they shooting at each other. While Nänabushu was being forced back, he came to where his arrows were, there where he had concealed them. Then in turn back from this place he drove the other, even all the way to the place where the other lived he drove him. Thereupon back from that place in turn was he chased by the other, and again back to where he had concealed his arrows when on his way hither was he driven. Then again he tried in vain to drive him back, but only a little distance he made him retrace his way. Whereupon in turn from that place was he driven back, once more he came to the place of his arrows. And so there he thought: “It is possible that I may be vanquished.” Truly, very few were the arrows he had; for now very few they were. Whereupon he now began weeping, for this he thought: “It is like enough that I shall be killed,” (thus) he thought.
miisa zhigwa gii-maajii-godaadiwaad (so then they began contending) ∙ gii-bimotiwaad (they shot at each other) ∙ Ezhi-ajenishkawind a’aw Nenabozho (Nenabozho being forced back) ∙ gaa-izhi-oditang iniw obikwakoon, imaa gii-bi-asanjigod (came to where he had hidden his arrows) ∙ minawaa gaa-onji-ajenishkawaad, miidash biinish endaanid gaa-izhi-bagaminishkawaad (drove the other back to where he lived) ∙ gaa-onji-ajenishkaagod (then was driven back himself) ∙ miidash miinawa i’iwidi gii-bii-asanjigod iniw obikwakoon (again to yonder place where he had cached his arrows on his way hither — drafted 2026-08-13, settled 2026-09-02) ∙ gaa-izhi-bagaminishkaagod (and was driven all the way back there) ∙ anoo-gii-izhi-ajenishkawaad, besho-dash (tried in vain to drive him back, only a little way) ∙ minawaa ogii-oditaanan iniw obikwakoon (again reached his arrows) ∙ “Miimaawin i’iw ji-mamaaji’igoyaan” (perhaps I shall be overcome) ∙ Geget aapiji bangii odayaanan iniw obikwakoon (truly very few arrows he had) ∙ aapiji agaasinaadinig (very few remaining) ∙ zhigwa gii-mawid (then he wept) ∙ “Miimaawin i’iw ji-nisigooyaan” (perhaps I shall be killed)
(16) Mīdạc kā‘pi∙i∙jikạnōnigut īni’ᵘ cingusạn: “Ānīn ändiyạn? kwāndigukuca kīma’ᵘ, Nänabucu,” ugī∙i∙gōn īni’ᵘ cingusạn. “Kāwīn ningutạnō kigạtisī. Nạckä kigawīndạmōn käducictcigäyạn,” ugī∙i∙gōn īni’ᵘ cingusạn. “Nackäguta i∙i∙mā ina∙ä∙n,” ugīigōn īni’ᵘ cingusạn; “pimutamawi iᵘ osägipạnwān.”
Miidash gaa-bi-izhi-ganoonigod iniw zhingosan: “Aaniin endiyan? Gwaandigogosha gii-mawi, Nenabozho,” ogii-igoon iniw zhingosan. “Gaawiin ningodanoo gigadisii. Nashke gigawiindamoon ge-dozhichigeyan,” ogii-igoon iniw zhingosan. “Nashke goda i’imaa ina’en,” ogii-igoon iniw zhingosan; “bimodamawi iw osegibanwaan.”
Thereupon came a Weasel, by whom he was addressed, saying: “What is the matter with you? It seems as if you have been crying, Nänabushu,” he was told by the Weasel. “Nothing (harmful) is going to happen to you. Listen! (and) I will advise you what you are to do,” he was told by the Weasel. “Now, right at yonder place do you shoot,” he was told by the Weasel. “Shoot at the wrap (of his hair-knot).”
Miidash gaa-bi-izhi-ganoonigod iniw zhingosan (thereupon he was addressed by a Weasel who came to him) ∙ “Aaniin endiyan?” (“what is the matter with you?”) ∙ “Gwaandigogosha gii-mawi, Nenabozho,” ogii-igoon iniw zhingosan (“it seems as if you have been crying, Nenabozho,” he was told by the Weasel) ∙ “Gaawiin ningodanoo gigadisii” (“nothing harmful is going to happen to you”) ∙ “Nashke gigawiindamoon ge-dozhichigeyan,” (“listen! I will advise you what you are to do,”) ∙ “Nashke goda i’imaa ina’en,” (“now, right at yonder place do you shoot,”) ∙ “bimodamawi iw osegibanwaan.” (“shoot at the wrap of his hair-knot.”)
(17) Mīdạc a‘pī kīsāsā‘kwät ‘aᵉa’ᵘ Nänabucu. Ningutingigu mādcinicikawāt īni’ᵘ wītcikiwäⁿyạn. Mīdạc kā∙i∙jipimutạmawāt ‘iᵉi’ᵘ osägipạnwānini. Mīdạc äcitcīnkitcisänit. Äcimawinạnāt ‘aᵉa’ᵘ Nänabucu, o∙ō∙widạc ugī∙i∙nān: “Mānū nibun!”
Miidash apii gii-zaasaakwed a’aw Nenabozho. Ningodingigo maajinishikawaad iniw wiijikiwenyan. Miidash gaa-izhi-bimodamawaad i’iw osegibanwaanini. Miidash ezhi-jiingijisenid. Ezhi-mawinanaad a’aw Nenabozho, o’owidash ogii-inaan: “Maanoo nibon!”
Thereupon was the time that Nänabushu whooped. Once as he began driving his brother back, he then shot at the wrap (of his hair-knot). Thereupon the other fell forward. Then to him ran Nänabushu, and this he said to him: “Please die!”
Miidash apii gii-zaasaakwed a’aw Nenabozho (thereupon was the time that Nenabozho whooped) ∙ Ningodingigo maajinishikawaad iniw wiijikiwenyan (once as he began driving his brother back) ∙ Miidash gaa-izhi-bimodamawaad i’iw osegibanwaanini (he then shot at the wrap of his hair-knot) ∙ Miidash ezhi-jiingijisenid (thereupon the other fell forward) ∙ Ezhi-mawinanaad a’aw Nenabozho, o’owidash ogii-inaan: “Maanoo nibon!” (then to him ran Nenabozho, and this he said to him: “please die!”)
(18) O∙ō∙widạc ogī∙i∙gōn īni’ᵘ wītcikiwäⁿyạn: “Kägätsa kitiniga∙ā∙ ‘aᵉa’ᵘ¹ pitcīnạg ‘aᵉa’ᵘ känipimādisit.” Mīdạc kā∙i∙jimawinit, mī ‘iᵉi’ᵘ kāmawimāt ạnicinābäᵉ. Kāwīn ānugī∙i∙nändaⁿzī ‘iᵉi’wisa tcinisint.
O’owidash ogii-igoon iniw wiijikiwenyan: “Gegetsa gidiniga’aa a’aw bijiinag a’aw ge-ni-bimaadizid.” Miidash gaa-izhi-mawinid, mii i’iw gaa-mawimaad anishinaaben. Gaawiin aano-gii-inendanzii i’iwisa ji-nisind.
And this he was told by his brother: “Verily, you are doing wrong to them¹ who in the future are to live.” Thereupon he wept, as it was for these people he wept. Not was he willing that he should be killed.
O’owidash ogii-igoon iniw wiijikiwenyan (and this he was told by his brother) ∙ “Gegetsa gidiniga’aa a’aw bijiinag a’aw ge-ni-bimaadizid.” (“verily, you are doing wrong to them who in the future are to live.”) ∙ Miidash gaa-izhi-mawinid, mii i’iw gaa-mawimaad anishinaaben (thereupon he wept, as it was for the people he wept) ∙ Gaawiin aano-gii-inendanzii i’iwisa ji-nisind (not was he willing that he should be killed)
Per M., 2026 (“Let’s fix it”). ¹ Jones/Michelson, printed p.20 foot: “Kitiniga∙ā∙ ‘aᵉaᵘ, ‘you are doing wrong to them.’ … The object of the verb is singular, but the sense is plural. The Ojibwa is fond of this construction, and it is of frequent occurrence in the texts.” (Ellipsis as printed; the note’s headword prints ‘aᵉaᵘ where the running text prints ‘aᵉa’ᵘ — headword facies, carried.)
(19) Ā‘pitcidạc kī∙i∙nändạm waᵉa’ᵘ Nänabucu wīnisāt. Mīdạc kā∙i∙jikacki‘tōt kīnisāt īni’ᵘ ucīⁿmäyạn.
Aapijidash gii-inendam wa’aw Nenabozho wii-nisaad. Miidash gaa-izhi-gashkitood gii-nisaad iniw oshiimeyan.
But thoroughly determined was Nänabushu to kill him. Whereupon he then succeeded in killing his younger brother.
Aapijidash gii-inendam wa’aw Nenabozho wii-nisaad (but thoroughly determined was Nenabozho to kill him) ∙ Miidash gaa-izhi-gashkitood gii-nisaad iniw oshiimeyan (whereupon he then succeeded in killing his younger brother)
(20) Mīdạc ạtcina kīcīpāyäntạmōn. “Mäckut kīganīgānis oᵉ∙ō∙witi kä∙i∙jāwāt ōgo’ᵘ känipimātisisiguk; mī∙i∙witi tci∙a∙yāyạn, mī∙i∙witi tcinīgānisiyạn.”
Miidash achina gii-zhiibaayendamoon. “Meshkod giga-niigaanis oo-owidi ge-izhaawaad ogow ge-ni-bimaadizisigog; mii-i’iwidi ji-ayaayan, mii-i’iwidi ji-niigaanisiyan.”
And so for a little while was the other out of his wits. “Instead you shall be leader over there where will go these who are to die; in that place shall you remain, in that place shall you be foremost.”
Miidash achina gii-zhiibaayendamoon (and after a little while the other was patient/consented) ∙ “Meshkod giga-niigaanis” (instead you shall go ahead/lead) ∙ “oo-owidi ge-izhaawaad ogow ge-ni-bimaadizisigog” (over there where these ones who shall not live long go) ∙ “mii-i’iwidi ji-ayaayan” (there you shall be) ∙ “mii-i’iwidi ji-niigaanisiyan” (there you shall lead/go before)
(21) Ānīc mīdạc käᵉgä‘t kā∙i∙jina‘kwä‘tawāt mīdạc kā∙i∙ji∙i∙nāt: “Mämindạgä kidiniga∙ā∙ ‘aᵉa’ᵘ anicinābä pitcīnạg wānipimātisit.”
Aanish miidash geget gaa-izhi-nakwetawaad miidash gaa-izhi-inaad: “Memindage gidinigaa’aa a’aw anishinaabe bijiinag waa-ni-bimaadizid.”
So then truly, after he gave him answer (and consented), this was what he said to him: “Particular harm have you brought upon the people who in time to come are to live.”
Aanish miidash geget gaa-izhi-nakwetawaad (so then truly when he answered him) ∙ gaa-izhi-inaad (he said to him) ∙ “Memindage gidinigaa’aa a’aw anishinaabe” (you greatly harm that person) ∙ “bijiinag waa-ni-bimaadizid” (the one who is yet to live)
Printed footnote, p.20: “¹ Kitiniga·ä· ‘aᵋa′ᵘ, ’you are doing wrong to them.’ … The object of the verb is singular, but the sense is plural. The Ojibwa is fond of this construction, and it is of frequent occurrence in the texts.”
(22) “Äyeᵉ, osāmisa tanōntä mōckinä oᵉō’ᵘ a‘ki. Anīndidạc tci∙a∙yā‘pạn ‘aᵉa’wisa anicinābä ‘aᵉa’ᵘ pitcīnạg käni∙ō∙ntātisit? Mīdạc intawā ‘iᵉi’ᵘ kä∙u∙ntci∙i∙jiwäbisit ‘aᵉa’ᵘ anicinābä ‘iᵉi’ᵘ tcinibut. Na’, ‘iᵉi’ᵘ wändcī∙i∙citcigäyān i∙i’∙wisa tcinibut ‘aᵉa’ᵘ pitcīnạg kä∙a∙nimōckinät o∙o∙māⁿ a‘kīng, o∙ō∙ kā∙u∙jitōyān ō a‘ki. Ānawi kitākī∙i∙jitcigämin ‘iᵉi’ᵘ pānimā kawīgi‘kāt tcigīnibo‘pạn, kāwīndạc ningutci tā∙a∙yāsī woᵉ∙ō’∙ ijiwäba‘k. Na, mīdạc kä∙u∙ndci∙i∙jiwäba‘k ‘iᵉi’ᵘ mägwā ạbinōdcī∙i∙wit ‘iᵉi’ᵘ tcinibut. Na’, mīsa iᵘ wäyābạntạmān, mīdạc tibickō kä∙i∙jiwäbisit ‘aᵉa’ᵘ pitcīnạg kä∙a∙ninibut tibickōgu kā∙i∙jiwäbisiyạn. Anicāsa tayānda‘kī owätⁱ päji‘k a‘ki. Ayāyạn tcināsi‘kawi‘k kä∙a∙nī∙i∙ckwāyāt.”
“Aye’, osaamisa danonde mooshkine oo-ow aki. Aniindi-dash ji-ayaaban a’awisa anishinaabe a’aw bijiinag ge-ni-ondaadizid? Miidash indawaa i’iw ge-onji-izhiwebizid a’aw anishinaabe i’iw ji-nibod. Na, i’iw wenji-izhichigeyaan i’iwisa ji-nibod a’aw bijiinag ge-ani-mooshkined oomaa akiing, oo-ow gaa-ozhitoyaan oo-ow aki. Aanawi gidaa-gii-izhichigemin i’iw baanimaa gaawigikaad ji-gii-nibopan, gaawiin-dash ningoji daa-ayaasii wo’oo izhiwebak. Na, miidash ge-onji-izhiwebak i’iw megwaa abinoojii-wid i’iw ji-nibod. Na, miisa-iw weyaabandamaan, miidash dibishkoo ge-izhiwebizid a’aw bijiinag ge-ani-nibod dibishkoo-go gaa-izhiwebiziyan. Anishaasa daa-yaandakiiflagged owidi bezhik aki. Ayaayan ji-naazikawik ge-ani-ishkwaayaad.”
“Yea, overmuch (and) too soon will this earth fill up. Where will live the people who in after time are to be born? Now, therefore, this is what shall come to pass, that people are to die. So, therefore, this is why I have brought it about that they should die who in times to come will fill up this earth, this earth which I have created. Although we could bring it to pass that not till they have reached old age they should die, yet nowhere would they have room if this should take place. Therefore this is how it shall come to pass that while they are yet in infancy they shall die. Such, therefore, is what I now see. It is the same thing that will happen to them who in the future are to live, and like unto what is now happening to you. It is only a change of going from one earth to another. To you where you are shall come they who shall cease to live (here).”
“Aye’, osaamisa danonde mooshkine oo-ow aki” (yes, too much, this earth would fill up) ∙ “Aniindi-dash ji-ayaaban a’awisa anishinaabe a’aw bijiinag ge-ni-ondaadizid?” (where would that person be, the one yet to be born?) ∙ “Miidash indawaa i’iw ge-onji-izhiwebizid a’aw anishinaabe i’iw ji-nibod” (so this is what will happen to that person, that they die) ∙ “i’iw wenji-izhichigeyaan i’iwisa ji-nibod” (this is why I bring it about that they die) ∙ “a’aw bijiinag ge-ani-mooshkined oomaa akiing” (the one who will fill this earth later) ∙ “oo-ow gaa-ozhitoyaan oo-ow aki” (this earth that I made) ∙ “Aanawi gidaa-gii-izhichigemin…” (although we could bring it about) ∙ “baanimaa gaawigikaad ji-gii-nibopan” (that only in old age they would die) ∙ “gaawiin-dash ningoji daa-ayaasii” (but they would have no room anywhere) ∙ “miidash ge-onji-izhiwebak i’iw megwaa abinoojii-wid i’iw ji-nibod” (so this is why it happens that they die, while they are still children) ∙ “miisa-iw weyaabandamaan” (this is what I see) ∙ “dibishkoo ge-izhiwebizid a’aw bijiinag ge-ani-nibod” (just like what happens to the one who will die) ∙ “dibishkoo-go gaa-izhiwebiziyan” (just as it happens to you) ∙ “Anishaasa daa-yaandakii” (it is only a change from one land to another — stem flagged) ∙ “owidi bezhik aki” (over yonder, to another earth) ∙ “Ayaayan ji-naazikawik ge-ani-ishkwaayaad” (where you are, those who cease to live shall come to you)