7. Nanabushu, Sweet Briar Berries, and the Sturgeons

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.

Nänabushu, the Sweet-Brier Berries, and the Sturgeons.

Nenabozho, Oginiig, gaye Namewag.

Nänabushu, the Sweet-Brier Berries, and the Sturgeons (1)

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, mīsa kāni∙i∙cimāmādcāt. Ningutingigu kā∙i∙ciwâbạmāt ‘iᵉi’ᵘ ạnicinābä wītạgwāgicinit, mīdạc kā∙i∙cī∙i∙nāt: “Ạmbäsạnō, nicīmisā,” ugī∙i∙nā ‘iᵉi’ᵘ anicinābäᵉ. Ugīwâbạmān kīgōⁿi‘känit, ānic mīdạc kayä wīn i∙i∙mā wī∙a∙yāt, ō∙ō∙widac ugī∙i∙nān: “Ạmbäsạnō kawītcitạgwāgicimin.”

Aaniish, miisa gaa-ni-izhi-maamaajaad. Ningoding igo gaa-izhi-waabamaad i’iw anishinaabe wii-dagwaagishinid, miidash gaa-izhi-inaad: “Ambesanoo, nishiimisaa,” ogii-inaa i’iw anishinaaben. Ogii-waabamaan giigoonh-ikenid, aaniish miidash gaye wiin imaa wii-ayaad, oo’owidash ogii-inaan: “Ambesanoo gawii-dagwaagishimin.”

Well, accordingly then went he slowly along his way. And once after he had seen where some people were intending to spend the autumn, he then said to them: “I beg of you, my younger brothers,” he said to the people. He saw them engaged in catching fish, so naturally desired to remain there too, and this he said to them: “I beg that you let me spend the autumn with you.”

Aaniish, miisa gaa-ni-izhi-maamaajaad (well, so off he went slowly along) ∙ Ningoding igo gaa-izhi-waabamaad i’iw anishinaabe (once when he saw the people) ∙ wii-dagwaagishinid (who meant to spend the fall) ∙ gaa-izhi-inaad (he said to them) ∙ “Ambesanoo, nishiimisaa” (“I beg of you, my younger brothers”) ∙ ogii-inaa i’iw anishinaaben (he said to the people) ∙ Ogii-waabamaan giigoonh-ikenid (he saw them catching fish) ∙ gaye wiin imaa wii-ayaad (and he too wished to stay there) ∙ “Ambesanoo gawii-dagwaagishimin” (“I beg to spend the fall with you”).

(2) “Awawa,” ugī∙i∙gōn.

“Awawa,” ogii-igoon.

“You may,” he was told.

“Awawa” (“you may”) ∙ ogii-igoon (he was told).

(3) Mīdạc kā∙i∙ciwītigämāt. Ānīc unisāwaᵉ kīⁿgōⁿyaᵉ i∙i∙māⁿ tạgwāgiciwāt. Abā‘pic cigwa käckạtininig, ānīc mīsa i∙i∙māⁿ pibōniciwāt. Ānīc ayāwaᵉ unīdcānisiwaᵉ. Abā‘pic cigwa gätạmwāwāt ‘iᵉi’ᵘ ugīgōⁿimiwā. Mīdạc ō∙ō∙ kā∙i∙nāt īni’ᵘ uwīdigämāgạnạn: “Indawā sạnā, kīni‘tạmawā īgi’ᵘ kigīⁿgōⁿimiwā kīgạgitamwānānig; pāmādạc nīnawint ickwätc kīgạtamwānānig.”

Miidash gaa-izhi-wiidigemaad. Aaniish onisaaweg giigoonhyan imaan dagwaagishiwaad. Ababiipich zhigwa geshkadininig, aaniish miisa imaan biboonishiwaad. Aaniish ayaaweg oniijaanisiwaan. Ababiipich zhigwa gedamwaawaad i’iw ogiigoonhimiwaa. Miidash oo’o gaa-inaad iniw owiidigemaaganan: “Indawaa sanaa, giinitamawaa igiw gigiigoonhimiwaa giga-gidamwaanaanig; baamaadash niinawind ishkwech giga-gidamwaanaanig.”

Thereupon he abode with them. Now they killed fish there where they were spending the autumn. In the course of time (the lake) was frozen over, so thereupon there they spent the winter. Now they had some children. As time went on, they ate up (all) their fish. Thereupon this was what (Nänabushu) said to them with whom he lived: “Now, therefore, we will eat your fishes first; and then afterwards, when they are gone, then our fish will we eat.”

gaa-izhi-wiidigemaad (so he dwelt with them) ∙ giigoonhyan imaan dagwaagishiwaad (they killed fish there where they spent the fall) ∙ zhigwa geshkadininig (when it froze over) ∙ imaan biboonishiwaad (there they spent winter) ∙ ayaaweg oniijaanisiwaan (they had their children) ∙ gedamwaawaad i’iw ogiigoonhimiwaa (they ate up their fish) ∙ gaa-inaad iniw owiidigemaaganan (he said to those he lived with) ∙ “giinitamawaa … giga-gidamwaanaanig (“first your fish we’ll eat up) ∙ baamaadash niinawind ishkwech giga-gidamwaanaanig” (afterward ours we’ll eat”).

(4) Mīdạc gägä‘t kā∙i∙cictcigäwāt. Ānīc mīsa’ kägä‘t kā∙i∙ji∙ạ∙mwāwāt ‘iᵉi’ᵘ ugīgōⁿ∙i∙mini. Ạbā‘pic kädạmwāwāt ‘iᵉi’ᵘ kīⁿgōⁿyaᵉ. Mīdạc a‘pī kā‘kidạmwāwād īni’ᵘ uwīdigämāgạnạn ogīgōimini, iniwisa utagāmidä‘kawāgạnạn, ānīc mīga‘kina ‘iᵉi’ᵘ ugīgōⁿimini; mīdạc kā∙i∙ciniskādisītawat, mīdạc kā∙i∙jikusit. Pạngī upimäyai∙i∙ kī∙i∙cikabäci, ānīc mīdạc i∙i∙witi iciwināt īni’ᵘ ugīⁿgōⁿ∙i∙mạn. Ānīc mîsa pa‘kadänit īni’ᵘ kā‘kidāmawāt īni’ᵘ ugīⁿgōⁿimini. Ānīc mīdạc ‘aᵉa’ᵘ inini ạnicā uginīn wändcipimādci∙ā∙t ‘iᵉi’ᵘ unīdcānisaᵉ.

Miidash geget gaa-izhi-izhichigewaad. Aaniish miisa geget gaa-izhi-amwaawaad i’iw ogiigoonhimini. Ababiipich gedamwaawaad i’iw giigoonhyan. Miidash apii gaa-gidamwaawaad iniw owiidigemaaganan ogiigoo’imini, iniwisa odagaamidekawaaganan, aaniish miigakina i’iw ogiigoonhimini; miidash gaa-izhi-nishkaadiziitawaad, miidash gaa-izhi-gozid. Bangii obimeya’ii gii-izhi-gabeshi, aaniish miidash i’iwidi izhiwinaad iniw ogiigoonhiman. Aaniish miisa bakadenid iniw gaa-gidamawaad iniw ogiigoonhimini. Aaniish miidash a’aw inini anishaa oginiin wenji-bimaaji-aad i’iw oniijaaniseg.

And so truly that was what they did. Now, it was true that they ate the fish of the others. In course of time they ate up (all) the fish. And so after they had eaten up the fish of his companions, they that were on the opposite side of the (lodge) fire, then gone were all the fish of the other; thereupon he became angry at them, and so moved away. Not far away he made his camp, and so of course thither he took his own fish. So thereby hungry became the others whose fish he had eaten up. Now, as for the man (whose fish had been eaten up), he kept his children alive by means of sweet-brier berries.

geget gaa-izhi-izhichigewaad (truly that they did) ∙ geget gaa-izhi-amwaawaad i’iw ogiigoonhimini (truly they ate the others’ fish) ∙ gaa-gidamwaawaad iniw owiidigemaaganan (when they ate up his companions’) ∙ iniwisa odagaamidekawaaganan (those across the fire) ∙ gaa-izhi-nishkaadiziitawaad (he grew angry at them) ∙ gaa-izhi-gozid … Bangii obimeya’ii gii-izhi-gabeshi (he moved off; not far away he made camp) ∙ i’iwidi izhiwinaad iniw ogiigoonhiman (over there he took his own fish) ∙ miisa bakadenid (so they were hungry) ∙ a’aw inini … wenji-bimaaji-aad i’iw oniijaaniseg (the man kept his children alive by sweet-brier berries).

(5) Ningutingigu tạgwicing ‘aᵉa’ᵘ inini. “Mīmāwīntcigawanān damạng,” ugī∙i∙nān īni’ᵘ wīwạn.

Ningoding igo dagwishing a’aw inini. “Miimaawiinjigawanaan damang,” ogii-inaan iniw wiiwan.

So once when home came the man, “Now, I fear that we shall starve,” he said to his wife.

Ningoding igo dagwishing a’aw inini (once the man came home) ∙ “Miimaawiinjigawanaan damang” (“I fear we will starve”) ∙ ogii-inaan iniw wiiwan (he said to his wife).

(6) “Mīmāwīni∙i∙ᵘ,” ugī∙i∙gōn.

“Miimaawini’iw,” ogii-igoon.

“I fear so,” he was told.

“Miimaawini’iw” (“I fear so”) ∙ ogii-igoon (he was told).

(7) Mīdạc cigwa mīnawā äciwâbininig mīnawā ạnimādcā nạndawâbạmāt īni’ᵘ uginīn. Ningutingigu ạnipimādạgā‘kut sāga∙i∙gạning, ạnitcātcīkäwät, ningutingigu kägō ugīnōndām madwäsininig mîcīwā‘kung. Ugīwâbạndān a‘tänig, mīdạc kā∙i∙cināsi‘kạnk, kuniginīn pikwa‘k! Mīdạc kạnawâbandạnk wā∙i∙ci∙u∙dā‘pinạnk. Kumiginīn awiya ugīmạdwäganōnigōn: “Tatata,”¹ ugī∙i∙gōn; “kīnina ‘iᵉi’ᵘ kipigwa‘k,” ugī∙i∙gōn.

Miidash zhigwa miinawaa e-zhi-waabininig miinawaa ani-maajaa nandawaabamaad iniw oginiin. Ningoding igo ani-bimadagaakod zaaga’iganing, ani-jaajiikewed, ningoding igo gegoo ogiigoonhdam madwesininig miijiiwaakong. Ogii-waabandaan atenig, miidash gaa-izhi-naazikang, gonowininh bikwak! Miidash ganawaabandang waa-izhi-odaapinang. Gomiginiin awiya ogii-madwe-ganoonigoon: “Tatata,” ogii-igoon; “giinina i’iw gibigwak,” ogii-igoon.

And so on the following day he started on his way again to seek for sweet-brier berries. And once as he was travelling over the ice of the lake, as he went walking along the shore-line, he suddenly heard the sound of something out on the ice. He saw that an object was there, and so went up to it, and lo, it was an arrow! Accordingly he gazed upon it with a desire to pick it up. He was startled at the sound of somebody’s voice saying to him: “You fool,”¹ he was told; “is that your arrow?” he was told.

zhigwa miinawaa e-zhi-waabininig (when day came again) ∙ ani-maajaa nandawaabamaad iniw oginiin (he set out seeking the sweet-brier berries) ∙ ani-bimadagaakod zaaga’iganing (going across on the lake ice) ∙ ani-jaajiikewed (walking along the shore) ∙ gegoo … madwesininig miijiiwaakong (something sounding out on the ice) ∙ gaa-izhi-naazikang, gonowininh bikwak! (going up to it, lo, an arrow!) ∙ waa-izhi-odaapinang (as he meant to take it up) ∙ awiya ogii-madwe-ganoonigoon (a voice spoke to him) ∙ “Tatata” (“you fool”) ∙ “giinina i’iw gibigwak” (“is that your arrow?”) ∙ ogii-igoon (he was told).

Tatata, “you fool,” an adverb of imprecation. Jones’s footnote ¹ (printed p.50 foot): Tatata, “you fool,” an adverb of imprecation. — marker restored to the text this sweep.

(8) ‘Oᵉ∙ō∙widac ugī∙i∙nān: “Kāwīn,” ugī∙i∙nān. “Anicāgu nīwīwâbạndān.”

Oo’owidash ogii-inaan: “Gaawiin,” ogii-inaan. “Anishaa go niwii-waabandaan.”

And this he said to him: “Nay,” he said to him. “I desire only to look at it.”

Oo’owidash ogii-inaan (this he said to him) ∙ “Gaawiin” (“no”) ∙ “Anishaa go niwii-waabandaan” (“I just want to look at it”).

(9) “Tạga, pōdawän kundigu kigī‘kạtc,” ugī∙i∙gōn.

“Daga, boodawen gondigo gigiikach,” ogii-igoon.

“Come, kindle a fire. It seems as if you are cold,” he was told.

“Daga, boodawen (“come, build a fire) ∙ gondigo gigiikach” (it seems you are cold”) ∙ ogii-igoon (he was told).

(10) O∙o∙dạc ugī∙i∙nān: “Äyeᵉ, kägä‘t nigī‘kạtc.” Mīdạc kägä‘t äcipōdawat, mīdạc i∙i∙māⁿ äci∙ā∙wasut.

Oo’odash ogii-inaan: “Aye’, geget nigiikach.” Miidash geget ezhi-boodawad, miidash imaan ezhi-aawasod.

And this he said to him: “Yes, truly, I am cold.” Accordingly, indeed, he kindled a fire, and so there he warmed himself.

Oo’odash ogii-inaan (this he said to him) ∙ “Aye’, geget nigiikach” (“yes, truly I am cold”) ∙ geget ezhi-boodawad (truly he built a fire) ∙ imaan ezhi-aawasod (there he warmed himself).

(11) Mīdạc i∙i∙māⁿ äjigạgiˢtcīnit, mīdạc, “Tạga, mīdcin īni’ᵘ indạcikạnạn,” ugī∙i∙gōn. Mīdạc kägät āci∙ō∙dā‘pinạnk īni’ᵘ udạcigạnini, ānīn käwī∙i∙cinạng a‘pī kā∙u∙dā‘pinạng īni’ᵘ udạciganini mīnạngwạna īni’ᵘ kāskạmi‘kwānawạn! Päcigidạc udānawickwạndān, “Mīgu∙i∙ᵘ ka‘kina icimīd cin,” ugī∙i∙gōn. “Mämindạgä idạc ningī∙i∙niga∙ā∙g,” kī∙i∙nändạm; “i∙i∙wisa kīskwạndạmawāsiwạgwa ninīdcānisạg.” Owâbamān i∙i∙ᵘ iyānigu‘kwānig īni’ᵘ uma‘kisinạn, päcigwäg īni’ᵘ ma‘kwayānạn nigānigu mä‘tcīgisinit, mīwạniniᵘ wäma‘kisinit; iniwidạc mạskitibānạbīn mīwạniniᵘ pägwa∙i∙gātänig ‘iᵉi’ᵘ uma‘kisining. Mīdạc kā‘kījibabī‘tcīnit kā∙i∙cināsi‘kạminit ‘iᵉi’ᵘ umạckimut, ugīckạckimut. Mīdạc kā∙i∙cisīgwäbinānit ‘iᵉi’ᵘ udūginīmaᵉ, mīdạc kā∙i∙cimōckina∙ā∙nit ami‘kuminạn.

Miidash imaan e-zhi-gagiichiinid, miidash, “Daga, miijin iniw indashiganan,” ogii-igoon. Miidash geget aazhi-odaapinang iniw odashiganini, aaniin gewii-izhinang apii gaa-odaapinang iniw odashiganini miinangwana iniw gaaskamikwaanowan! Bezhig idash odaanawishkwendaan, “Mii go i’iw gakina izhi-miijin,” ogii-igoon. “Maamindage idash ningii-iniga-aag,” gii-inendam; “i’iwisa gishkwendamawaasiwagwa* ninijaanisag.” Owaabamaan i’iw iyaanigokwaanig* iniw omakisinan, bezhigweg iniw makwayaanan niigaanigo mechiigisinid, miiwaniniw wemakisinid; iniwidash mazgidibaanabiin* miiwaniniw begwa’igaadenig i’iw omakisining. Miidash gaa-giizhibabiichiinid gaa-izhi-naazikaminid i’iw omashkimod, ogishkashkimod. Miidash gaa-izhi-ziigwebinaanid i’iw odooginiiman, miidash gaa-izhi-mooshkina-aanid amikominan.**

And then the other took off his moccasins, whereupon, “Pray, eat these moccasins of mine,” he was told. Accordingly, indeed, he took the other’s moccasins, and what was he to behold when he took the other’s moccasins but really the dried tails of beavers!² Now, one he fully intended to leave, but, “All of it shall you eat,” he was told. “Now, very great wrong am I doing them,” he thought, “in that I have not saved some for my children.” He saw how large the moccasins were, that one bear-skin was of a bear surpassingly large, and from that the other had a moccasin; and (the skin of) a young bear was what he used for a patch on his moccasins. And when the other had put on his moccasins, he went to where his bag was, his cedar-bark bag. And so when he poured out his sweet-brier berries, he filled the bag up with beaver berries.

imaan e-zhi-gagiichiinid (there he took off his footwear) ∙ “Daga, miijin iniw indashiganan” (“come, eat these moccasins of mine”) ∙ geget aazhi-odaapinang iniw odashiganini (truly he took the other’s moccasins) ∙ aaniin gewii-izhinang* apii gaa-odaapinang iniw odashiganini miinangwana iniw gaaskamikwaanowan! (and what did he behold when he took the moccasins but the dried beaver tails!) ∙ Bezhig idash odaanawishkwendaan (one he meant to leave*) ∙ “Mii go i’iw gakina izhi-miijin,” ogii-igoon (“eat it all,” he was told) ∙ “Maamindage idash ningii-iniga-aag,” gii-inendam (“I do them great wrong,” he thought) ∙ “i’iwisa gishkwendamawaasiwagwa* ninijaanisag” (“in that I saved none for my children*”) ∙ Owaabamaan i’iw iyaanigokwaanig* iniw omakisinan (he saw how large the moccasins were*) ∙ bezhigweg iniw makwayaanan niigaanigo mechiigisinid (one bear-skin was of a surpassingly large bear) ∙ miiwaniniw wemakisinid (from that he had his moccasin) ∙ begwa’igaadenig i’iw omakisining (patched onto his moccasin) ∙ gaa-izhi-naazikaminid i’iw omashkimod (he went to his bag) ∙ gaa-izhi-ziigwebinaanid i’iw odooginiiman (he poured out the sweet-brier berries) ∙ gaa-izhi-mooshkina-aanid amikominan (he filled it with beaver berries).

The tail of a beaver dried by fire is a delicacy. Jones’s footnote ² (printed p.51 foot): The tail of a beaver dried by fire is a delicacy. — FLAG 7-G2 (sweep 2026-08-13): the record had skipped printed p.50 l.22b–p.52 l.2a in Jones AND Fiero/gloss (an eye-skip between two īni’ᵘ phrases), and its English tail was a paraphrase; Jones and English are restored to the print; the inherited Fiero and gloss still lack the skipped passage — left for the lexicon stage, not drafted.

(12) Mīdạc kā∙i∙ci∙u∙mbawạnä∙i∙gut. Mīdạc a‘pī kā∙ō∙mbawạnä∙i∙gut ō∙ō∙dạc ugī∙i∙gōn: “Anipäcwānbạndạmạn iimā ändāyäg unābạndạn kiˢtciwānu‘kạmigāg, mīdạc i∙i∙māⁿ kä∙i∙cipạgạtciwäpa‘kāndạmạn ‘iᵉi’ᵘ kimạckimut. Mīdạc känīcimādcāyạn, kägu´ wīn ābanābi‘kän. Pāmādạc kigicäp kīgạpi∙i∙nāp. Ayāngwāmisin; kicī‘kän o∙o∙māⁿ tcimādcāyạn; awiya kīganōndawāg ‘iᵉi’ᵘ tcisā‘kwānikwa, o∙o∙dạc kīga∙i∙gōg: ‘ ‘Āᵉa’ᵘ, kungwau‘k!’ kīga∙i∙gōg. Gägu´tạc ābanābi‘kän; ayāngwāmisin. Mīgu∙i∙ᵘ icictcigän i∙i∙wisa äciki‘kino∙a∙mōnān.”

Miidash gaa-izhi-ombawane’igod. Miidash apii gaa-ombawane’igod oo’odash ogii-igoon: “Ani-besh-waabandaman iimaa endaayeg onaabandan gichiwaanokamigaag, miidash imaan ge-izhi-bagajiwebaakandaman i’iw gimashkimod. Miidash ge-ni-zhi-maajaayan, gego wiin aabanaabiken. Baamaadash gigizheb giga-bi-inaab. Ayaangwaamizin; gizhiiken oo’omaan ji-maajaayan; awiya giga-noondawaag i’iw ji-zaakwaanikwaa, oo’odash giga-igoog: ‘ ‘A’aw, gonowaak!’ giga-igoog. Gego dash aabanaabiken; ayaangwaamizin. Mii i’iw izhichigen i’iwisa ezhi-gi-gikino-amoonaan.”

Thereupon by the other was he helped in lifting the pack upon his back. And then, after he had helped in lifting on the pack, this he was told: “When you have come nigh to the place where you (and the others) live, then select a large hollow space of ground, and there is where you should put down that pack of yours. And then you should continue on your way, and look not back behind you. Not till in the morning should you go and look. Exert yourself; make haste as you go on this path; for the sound of somebody will you hear yelling at you, and this you will be told: ‘Hey, push him!’ will you be told. So look not back; be careful. Do precisely as I have taught you.”

gaa-izhi-ombawane’igod (he was helped to lift the pack) ∙ “Ani-besh-waabandaman iimaa endaayeg (“when you come near where you live) ∙ onaabandan gichiwaanokamigaag (choose a big hollow in the ground) ∙ imaan … bagajiwebaakandaman i’iw gimashkimod (there set down your pack) ∙ gego wiin aabanaabiken (don’t look back) ∙ Baamaadash gigizheb giga-bi-inaab (not until morning go and look) ∙ Ayaangwaamizin; gizhiiken (be careful; hurry) ∙ awiya giga-noondawaag … gonowaak (you’ll hear someone: ‘push him!’) ∙ Gego dash aabanaabiken (don’t look back) ∙ Mii i’iw izhichigen … ezhi-gi-gikino-amoonaan” (do just as I taught you”).

(13) Mīdạc kägä‘t kā∙i∙cimādciba‘tōt. O∙ō∙widạc ugī∙i∙gōᵉ ‘iᵉi’ᵘ päminica∙u∙gut: “‘Āᵉa’ᵘ, kungwa∙u∙‘k!” ugī∙i∙gōᵉ. Mīdạc kägä‘t päcu‘tawāt; intigwamīpigu kätäbibiciwāt. Ānīc sāga∙i∙ganing pimādạgā‘kuba∙i∙wät. Mīdạc cayīgwa ānawi päcwâbandạnk ‘iᵉi’ᵘ tcimīcagā‘kuba∙i∙wät, mīdạc ā‘pitci cigwa kā‘kī∙i∙gut ‘iᵉi’ᵘ päminīca∙u∙gut. Mīdạc cigwa mīgạgā‘kuba∙i∙wät; kāmicạgā‘kut, awänibạn ‘iᵉi’ᵘ päminīca∙u∙gut.¹ Mīsa pisān äni∙i∙jipapimusät. Mīdạc ‘iᵉi’ᵘ kā∙i∙gut: “Ānīc kāwīn gäyāpi iwäti nō‘piming kanibiminīja∙u∙gusī,” ugī∙i∙gōn. Mīdạc kägä‘t kāwīn keyābi ugī∙ạ∙ni∙ạ∙mạnisutuwāsīn iwiti kāni‘kupīt. Mīdạc kägä‘t kī∙ạ∙ni∙ạ∙ntawâbandạnk i∙i∙māⁿ tcigiˢtcīwāna‘kạmigānig. Mīdạc kägä‘t äciwâbạndạnk i∙i∙māⁿ ki‘tciwāna‘kạmigānig, mīdạc i∙i∙māⁿ kā∙i∙jipạgitciwäpa‘kāndạnk. Mīsa kägä‘t kāwīn kī∙ā∙bạnābisī. Mīsa kāniijikīwät.

Miidash geget gaa-izhi-maajiibatood. Oo’owidash ogii-igoog i’iw beminizha’ogod: “‘A’aw, gonowaak!” ogii-igoog. Miidash geget beshotawaad; indigwa mii-bi-go ge-debibishiwaad. Aaniish zaaga’iganing bimi-dagaakobi’iwed. Miidash zhayiigwa aanawi beshwaabandang i’iw ji-mizhagaakobi’iwed*, miidash aapiji zhigwa gaakii’igod i’iw beminizha’ogod. Miidash zhigwa mii-gaakobi’iwed*; gaa-mizhagaakod*, aweniban i’iw beminizha’ogod. Miisa bizaan eni-izhi-babimosed. Miidash i’iw gaa-igod: “Aaniish gaawiin geyaabi iwedi noopiming ga-ni-biminizha’ogosii,” ogii-igoon. Miidash geget gaawiin geyaabi ogii-ani-amanisotawaasiin iwidi gaa-ni-gobiid. Miidash geget gii-ani-andawaabandang imaan jigizhichiwaanokamigaanig. Miidash geget e-zhi-waabandang imaan gizhichiwaanokamigaanig, miidash imaan gaa-izhi-bagijiwebaakandang. Miisa geget gaawiin gii-aabanaabisii. Miisa gaa-ni-ji-giiwed.**

And so truly off he started running. And this he was told by them who pursued him: “Hey, push him!” he was told. And now, indeed, he heard them a short distance away; it seemed that now they would overtake him. So out upon the ice of a lake he came fleeing. And notwithstanding that, already was he coming close to the other side in his flight over the ice, yet exceedingly hard was he now being pressed by them who were pursuing him. And then presently was he arriving at the other side of the frozen lake; and when he was come at the other side of the ice, gone were they by whom he was pursued.¹ And so in peace he then went walking on. Now, this was what he had been told: “For at yonder forest will you no longer be pursued,” he was told. It was true that no longer did he feel the pursuit of anybody after he had gone up from the shore. And so truly he continued his way, looking for the place where there was a great depression in the ground. And when he truly saw the place that had a deep depression, it was there that he dropped his pack. It was true that he did not look back. And so on his way back home he went.

geget gaa-izhi-maajiibatood (truly off he ran) ∙ ogii-igoog i’iw beminizha’ogod (he was told by his pursuers) ∙ “‘A’aw, gonowaak!” (“hey, push him!”) ∙ geget beshotawaad; indigwa mii-bi-go* ge-debibishiwaad (truly he heard them near; it seemed they would soon overtake him*) ∙ zaaga’iganing bimi-dagaakobi’iwed* (out onto the lake ice he fled*) ∙ zhayiigwa aanawi beshwaabandang i’iw ji-mizhagaakobi’iwed* (though he now saw the other shore, still he fled across the ice*) ∙ aapiji zhigwa gaakii’igod i’iw beminizha’ogod (hard was he pressed by his pursuer*) ∙ zhigwa mii-gaakobi’iwed*; gaa-mizhagaakod*, aweniban i’iw beminizha’ogod (he reached the far shore; gone was his pursuer*) ∙ bizaan eni-izhi-babimosed (in peace he then walked on) ∙ i’iw gaa-igod: “Aaniish…” (he was told: “…”) ∙ gaawiin … noopiming ga-ni-biminizha’ogosii (he would no longer be pursued at the forest) ∙ gaawiin geyaabi ogii-ani-amanisotawaasiin (he no longer felt them) ∙ gii-ani-andawaabandang imaan jigizhichiwaanokamigaanig (he sought the big hollow ground) ∙ gaa-izhi-bagijiwebaakandang (there he flung down his pack) ∙ gaawiin gii-aabanaabisii (he did not look back) ∙ Miisa gaa-ni-ji-giiwed (and so he went home).

That is, the manitous of the wind.

(14) O∙ō∙widạc ugī∙i∙gōn īni’ᵘ wīwạn: “Ānīn wīnā kīpīnāsiwạdwā īgi’ᵘ uginīg?” ugī∙i∙gōn īni’ᵘ wīwạn.

Oo’owidash ogii-igoon iniw wiiwan: “Aaniin wiinaa gii-bii-naasiwadwaa igiw oginiig?” ogii-igoon iniw wiiwan.

And so in peace he then went walking on. Now, this was what he had been told … Now, this he was asked by his wife: “Where are the sweet-brier berries that you went to get?” he was asked by his wife.

Oo’owidash ogii-igoon iniw wiiwan (this his wife asked him) ∙ “Aaniin wiinaa gii-bii-naasiwadwaa igiw oginiig?” (“where are the sweet-brier berries you went for?”).

(15) O∙o∙dac ugī∙i∙nān: “Ānïc, kāwīn ningutînō kīta∙i∙nändạnzī, kạnạbạtc kicawändāgus,”¹ ugī∙i∙nān īni’ᵘ wiwạn. Mīdạc kāwin kicäⁿca’ nibāsi ‘aᵉa’ᵘ inini. “Wo∙ō∙ kuca´ ningī∙i∙ciwäbis; kạnabạtc, mindimōyä, kīcawändāgusimin,” ugī∙i∙nān īni’ᵘ wiwạn. Mīdạc a‘pī kāwâbạninig äcikanōnāt: “‘A‘au´, ạmbä, icādāᵉ!”

*Oo’odash ogii-inaan: “Aaniish, gaawiin ningodinoo gida-inendanzii, ganabach gizhawendaagos,” ogii-inaan iniw wiiwan. Miidash gaawiin gizhezha nibaasi a’aw inini. “Woo gosha ningii-izhi-waabis; ganabach, mindimooye, gizhawendaagosimin,” ogii-inaan iniw wiiwan. Miidash apii gaa-waabaninig ezhi-ganoonaad: “‘A’aw, ambe, izhaadeg!”**

And this he said to her: “Why, in no wise should you feel so sad about it, for no doubt you will yet have food to eat,”¹ he said to his wife. And then hardly could the man sleep. “This is indeed the feeling I have had, that perhaps, old woman, we shall yet be blessed,” he (thus) said to his wife. And so after the day was come, he then addressed her, saying: “All right, come, let us go!”

“Aaniish, gaawiin ningodinoo gida-inendanzii (“no, don’t feel sad about it) ∙ ganabach gizhawendaagos” (perhaps you’ll yet be blessed”) ∙ gaawiin gizhezha* nibaasi a’aw inini (the man could hardly sleep) ∙ “Woo gosha ningii-izhi-waabis (“this is the feeling I had) ∙ ganabach, mindimooye, gizhawendaagosimin” (perhaps, old woman, we’ll be blessed”) ∙ gaa-waabaninig ezhi-ganoonaad (when day came he spoke to her) ∙ “ambe, izhaadeg!” (“come, let us go!”).

Kicawändägus, “you (will) yet have food to eat;” literally, “you will be blessed,” but blessed in a particular way, which in this case is in getting of food. Per M., 2026. Jones/Michelson’s footnote ¹ (printed p.54 foot, runover completed at p.55 foot): Kicawändāgus, “you (will) yet have food to eat;” literally, “you will be blessed,” but blessed in a particular way, which in this case is in the getting of food. — marker restored this sweep. — B17 re-read (2026-08-18) control: five marks corrected to the page at 20× — Ānïc (diaeresis); ningutînō (circumflex); kuca´ and ‘A‘au´ (the spacing acute, a sort outside Jones’s key — not an apostrophe; the glottal stop is a letter); icādāᵉ (macron); with O∙o∙dac, kāwin, kạnabạtc, wiwạn vowel-mark fixes. Witnesses in the B17 log.

(16) Mīdạc kägä‘t cigwa kī∙ạ∙nimādcāwāt, awi∙i∙nābiwāt i∙i∙māⁿ kī‘pipagitciwäpa‘kāndạnk ‘iᵉi’ᵘ omōckimut; āmīn kä∙i∙cinạmowāt a‘pī änitäbābandạmuwāt ạ‘panä mīgu∙i∙ᵘ namäwạn! Mīdạc mōtcigisiwāt. “Kägä‘tiguna kīgawīsinimin.” Mīsa cigwa a‘pī kā∙u∙ntciwanäwāt. Mīsa kā∙i∙nạno‘kīwāt, kīcigạtnig kayä kī∙a∙wanāwāt īni’ᵘ namäwạn. Mīdạc a‘pī cigwa kā∙ā∙wạnāwāt kāwin gäyāpi kīwīsinisīwạg.

Miidash geget zhigwa gii-ani-maajaawaad, awi-inaabiwaad imaan gii-bi-bagijiwebaakandang i’iw omooshkimod; aamiin ge-izhi-namowaad apii e-ni-debaabandamowaad apane mii go i’iw namewan! Miidash moojigisiwaad. “Geget igona giga-wiisinimin.” Miisa zhigwa apii gaa-onji-wanewaad. Miisa gaa-anokiiwaad, giizhigadinig gaye gii-awanaawaad iniw namewan. Miidash apii zhigwa gaa-aawanaawaad gaawiin geyaabi gii-wiisinisiiwag.

Thereupon, in truth, they now started on their way, they went to look at the place where he had dropped his pack when coming home; now, what were they to behold when they caught sight of it but a place full of sturgeons! Thereupon were they happy. “Without fail shall we now have food to eat.” And so from that moment they began packing from there. And now when they set to work, while it was day and all day long, they packed (and) hauled the sturgeon. And so by the time they had finished hauling it all, not yet had they eaten.

geget zhigwa gii-ani-maajaawaad (truly they set out) ∙ awi-inaabiwaad imaan gii-bi-bagijiwebaakandang (going to look where he’d dropped the pack) ∙ e-ni-debaabandamowaad apane mii go i’iw namewan! (when they sighted it, all sturgeons!) ∙ Miidash moojigisiwaad (they were happy) ∙ “Geget igona giga-wiisinimin” (“truly we’ll have food”) ∙ gaa-anokiiwaad, giizhigadinig … gii-awanaawaad iniw namewan (they worked, all day hauling the sturgeon) ∙ gaawiin geyaabi gii-wiisinisiiwag (not yet had they eaten).

(17) “Tạga, uwī∙a∙‘kạmawi‘k i∙i∙māⁿ kītōnda∙i∙banināng.”

“Daga, owii-akamawik imaan gidoonda’ibaninaang.”

“I say, do you go wait for him at the place where we draw our water.”

“Daga, owii-akamawik (“come, go wait for him) ∙ imaan gidoonda’ibaninaang” (there at our water-hole”).

(18) Mīdạc kägä‘t kā∙i∙ca‘kạmawāwāt. Ānīc pōtc tapīndigä ‘aᵉa’ᵘ Nänabucu; cigwa kā‘kīcī‘tāwāt, päcik kayä i∙i∙māⁿ utạckwāndämiwān ugīpimā‘kwicimāwāt īni’ᵘ nạmäwạn. Ānīc mīi’ᵘ pī∙ā∙wāt tcibīndigänit īni’ᵘ Nänabucōwạn.

Miidash geget gaa-izhi-akamawaawaad. Aaniish booch da-biindige a’aw Nenabozho; zhigwa gaa-giizhiitaawaad, bezhig gaye imaan odashkwaandemiwaan ogii-bimaakwishimaawaad iniw namewan. Aaniish mii’iw bi-ayaawaad ji-biindigenid iniw Nenabozhowan.

Accordingly they truly waited for him. Naturally without fail would Nänabushu come in; so, after they were ready, then one of the sturgeons they laid across their doorway. Then accordingly waited they for Nänabushu to come in.

geget gaa-izhi-akamawaawaad (truly they waited for him) ∙ booch da-biindige a’aw Nenabozho (surely Nenabozho would come in) ∙ zhigwa gaa-giizhiitaawaad, bezhig gaye imaan (when they were ready, one [sturgeon] there) ∙ odashkwaandemiwaan ogii-bimaakwishimaawaad iniw namewan (across their doorway they laid the sturgeon) ∙ mii’iw bi-ayaawaad ji-biindigenid iniw Nenabozhowan (this is when Nänabushu was to come in).

(19) Mīdạc kägä‘t aᵉawäti Nänabucu oᵉ∙ō∙ utigōᵉ: “Nimba‘kināgunānig īgi’ᵘ kwīwisänsạg,”¹ ugī∙i∙gōᵉ ‘iᵉi’ᵘ unīdcānisaᵉ ‘aᵉa’ᵘ Nänabucu, ōᵉō´ ugī∙i∙gō iᵉ∙i´∙ᵘ unīdcānisaᵉ.

Miidash geget a’awedi Nenabozho oo’o odigoog: “Nimbaakinaagonaanig igiw gwiiwizensag,” ogii-igoon i’iw oniijaaniseg a’aw Nenabozho, oo’o ogii-igoon iniw oniijaanisan.

Thereupon, truly, Nänabushu at yonder place had this told him: “We lost to the boys in a wager,”¹ (thus) by his children was Nänabushu told, this was he told by his children.

a’awedi Nenabozho oo’o odigoog (Nänabushu was told this) ∙ “Nimbaakinaagonaanig igiw gwiiwizensag” (“we lost to the boys in a wager”) ∙ ogii-igoon … a’aw Nenabozho (his children told him).

Referring to the contest between the children of Nänabushu and those of the other family.

(20) O∙ō∙widạc kī∙i∙‘kito: “Māgicā kägō ugīmi‘kāni ‘iᵉi’ᵘ midạc wäntcimino∙a∙yāwāt. Kägä‘t kuca aya∙ā∙n nạmäwā‘kwạn, mīguca ‘iᵉi’ᵘ mādciwāt. Mīdạc wändcipa‘kinawiyạngitwā. Tạga ningawâbạmā nītcizazī‘kizi,”² ugī∙i∙nān ‘iᵉi’ᵘ unīdcānisaᵉ.

Oo’owidash gii-ikido: “Maagizhaa gegoo ogii-miikaani i’iw miidash wenji-mino-ayaawaad. Geget gosha ayaan namewaakwan, mii gosha i’iw maajiiwaad. Miidash wenji-baki-inawiyangidwaa. Daga ningawaabamaa niijizaziikizi,” ogii-inaan i’iw oniijaaniseg.

So this he said: “Probably he has found something, and for that reason they are living comfortably. Surely, indeed, it is sturgeon-roe, for that was what they ate. It was on that account that they won from us. I think I will go and see my old friend,”² he said to his children.

“Maagizhaa gegoo ogii-miikaani (“perhaps he found something) ∙ miidash wenji-mino-ayaawaad (so they live well) ∙ Geget gosha ayaan namewaakwan (surely it is sturgeon-roe) ∙ mii gosha i’iw maajiiwaad (that was what they ate) ∙ wenji-baki-inawiyangidwaa (so they beat us) ∙ Daga ningawaabamaa niijizaziikizi” (“I’ll go see my old friend”) ∙ ogii-inaan i’iw oniijaaniseg (he told his children).

Nītcizazī‘kizi, “my old friend;” literally, “my one of the same age as I.”

(21) Mīdạc kägä‘t cigwa kīmādcāt māwạtisāt īni’ᵘ Papa‘kīwisan.³ Mīdạc kā∙i∙cipīndigawāt, mīgu ∙i∙māⁿ ạnipīndigät, owâbạmān nạmäwạn pimā‘kwucinini! Wo∙ō∙widạc ugī∙i∙nān: “Ningamāwạdisā nītcizazī‘kizī,” ugī∙i∙nān. Ānīn kä∙i∙cinạmawāt ‘iᵉi’ᵘ ändānit ätạta obā‘ta∙i∙nāwạn nạmäwạn! Wo∙ō∙widạc ugī∙i∙nān: “Ānīndi wäntcinạnạtwā?” ugī∙i∙nān.

Miidash geget zhigwa gii-maajaad maawadisaad iniw Papakiiwisan. Miidash gaa-izhi-biindigawaad, mii go imaan ani-biindiged, owaabamaan namewan bimaakwozhininid! Woo’owidash ogii-inaan: “Ningamaawadisaa niijizaziikizi,” ogii-inaan. Aaniin ge-izhi-namawaad i’iw endaanid atata obaata-inaawan namewan! Woo’owidash ogii-inaan: “Aaniindi wenji-nanadwaa?” ogii-inaan.

Thereupon, truly, he soon was off to visit the Pilferer.³ And so after he had gone in, indeed while he was entering, he saw a sturgeon lying across his way! And this he said to them: “I want to visit my old friend,” he said to them. What should he see where the others lived but a wonderful supply of sturgeon! And this he said to them: “Where did you kill them?” he said to him.

geget zhigwa gii-maajaad maawadisaad iniw Papakiiwisan (off he went to visit the Pilferer) ∙ gaa-izhi-biindigawaad … owaabamaan namewan bimaakwozhininid! (as he entered, he saw a sturgeon lying across!) ∙ “Ningamaawadisaa niijizaziikizi” (“I want to visit my old friend”) ∙ endaanid … obaata-inaawan namewan! (where they lived, plenty of sturgeon!) ∙ “Aaniindi wenji-nanadwaa?” (“where did you kill them?”).

Papa‘kīwisan, “Pilferer;” in the nominative form it is Papa‘kiwis; this is the Papakeewis, the mischief-maker, in the song of Hiawatha. The name comes from pa‘kwis, one that breaks off or snaps something off; the reduplicated form denotes the frequency of the act; and the name connotes one given to petty theft, especially in the way of food. The term is also a synonyme for a “sponger;” the phrase ubaba‘kiwisi‘kānān means, “he desires the use of some one else’s things before using his own,”

(22) Mīdạc kā∙i∙gut: “Ō∙o∙māⁿ nintōnta∙i∙pānināng. Wo∙ō∙ kī∙i∙cictcigä ‘aᵉa’ᵘ nimīndimōyäyim; kī∙a∙pi‘kä kabägījik. Mīdạc kā∙i∙jisạgisitäyābinikācit, mīdạc i∙i∙māⁿ nintōntä∙i∙pānināng kā∙i∙cipa‘kupīyān. Mīdạc a‘pī i∙i∙witi wâbạmạk ạgumut, mīdạc pạcipawạk. Mīdạc äcitō‘tōkābīkibitōyān, mīdạc äciwī‘kubitōt ‘aᵉa’ᵘ mindimōyäⁿ. Mīdạc äci∙ạ∙gwāwäbinit. Mīdạcigu mīnawā äcipạ‘kubīyān. Na’, mīsa’ äcictcigäyān i∙i∙māⁿ kā∙u∙ntinạmān. Mīdạc kayä nīn wäntciwīsiniyān. Mīsa∙i∙ᵘ wīndamōnān kā∙i∙cictcigäyān.” “Kägä‘tsa,” kī∙i∙‘kitō ‘aᵉa’ᵘ Nänabucu. “Mīsa’ idạc ‘iᵉi’ᵘ īzạn i∙i∙māⁿ kä∙u∙ntciwīsiniyān.”

Miidash gaa-igod: “Oo’omaan nindoonda’ibaaninaang. Woo gii-izhichige a’aw nimindimooyeyim; gii-aabike gabe-giizhig. Miidash gaa-izhi-zagisideyaabinikaazhid, mii go imaan nindoonda’ibaaninaang gaa-izhi-bakobiiyaan. Miidash apii iwidi waabamak agomod, miidash bashibawak. Miidash ezhi-dotookaabiikibidooyaan, miidash ezhi-wiikobidood a’aw mindimooyen. Miidash ezhi-agwaawebinid. Miidash igo miinawaa ezhi-bakobiiyaan. Na, miisa ezhichigeyaan imaan gaa-ondinamaan. Miidash gaye niin wenji-wiisiniyaan. Miisa i’iw wiindamoonaan gaa-izhichigeyaan.” “Geget sa,” gii-ikido a’aw Nenabozho. “Miisa idash i’iw izan imaan ge-onji-wiisiniyaan.”

So this he was told: “Over here at our water-hole. This my old woman did; she was at work all day long making a line. And after she had tied the line to my foot, I thereupon went down into the water by way of our water-hole. And when I saw (the sturgeon) down there under the water, I then speared it. And when I jerked the line, then on the line pulled the old woman. So thus she drew me out of the water. And so once again I went down into the water. There, that was how I did down there where I got them. Now, that was how I provided myself with food. Therefore have I related to you what I had done.” “Yes, indeed,” said Nänabushu. “Possibly that may be a source by which I shall obtain some food.”

“Oo’omaan nindoonda’ibaaninaang (“here at our water-hole) ∙ gii-aabike gabe-giizhig (she made a line all day) ∙ gaa-izhi-zagisideyaabinikaazhid (tied the line to my foot) ∙ gaa-izhi-bakobiiyaan (I went down into the water) ∙ waabamak agomod, miidash bashibawak (when I saw it floating, I speared it) ∙ ezhi-wiikobidood a’aw mindimooyen (the old woman pulled it) ∙ ezhi-agwaawebinid (so she drew me out) ∙ imaan gaa-ondinamaan (there I got them) ∙ gaye niin wenji-wiisiniyaan (so I got my own food) ∙ “Geget sa,” gii-ikido a’aw Nenabozho (“yes indeed,” said Nenabozho) ∙ “Miisa idash i’iw izan imaan ge-onji-wiisiniyaan” (“that may be why I get food from there”).

(23) Ānīc acạmā i∙i∙māⁿ māwạticiwät. Wō∙o∙tạc kī∙i∙nā: “Īgiwäti kitāni∙a∙yāwāg nintickwāntämināng kāpimā‘kwicinuwāt.”

Aaniish ashamaa imaan maawadishiwed. Woo’odash gii-inaa: “Igiwedi gidaani-ayaawaag nindishkwaandeminaang gaa-bimaakwishinowaad.”

Naturally he was fed at the place where he was visiting. Now, this he was told: “Take with you the ones that lie across yonder doorway of ours.”

Aaniish ashamaa imaan maawadishiwed (he was fed where he visited) ∙ “Igiwedi gidaani-ayaawaag (“take those along) ∙ nindishkwaandeminaang gaa-bimaakwishinowaad” (the ones lying across our doorway”).

(24) Mīdạc kägä‘t kānicisāga∙ạ∙nk, kī∙ạ∙ni∙u∙dā‘pināt ‘iᵉi’ᵘ nạmäwaᵉ, mīdạc kānīcikīwät, Ō∙o∙dạc ogī∙i∙nān īni’ᵘ wīwạn: “Tạga, wâbạnk api‘kä‘kạn. Mīguca īsạn i∙i∙māⁿ utạgamīmiwāng wäntcinạnāwā īni’ᵘ nạmäwạn.”

Miidash geget gaa-ni-zaaga’ang, gii-ani-odaapinaad i’iw nameweg, miidash gaa-ni-zhi-giiwed, oo’odash ogii-inaan iniw wiiwan: “Daga, waaban abikekan. Mii gosha izan imaan odagamimiwaang wenji-nanaawaa iniw namewan.”

It was so that, as he went out, he took up the sturgeons, and then he went his homeward way. Now, this he said to his wife: “I say, tomorrow do you make a line. For it was by way of yonder water-hole of theirs that they killed the sturgeons.”

gaa-ni-zaaga’ang, gii-ani-odaapinaad i’iw nameweg (going out, he took up the sturgeon) ∙ gaa-ni-zhi-giiwed (then he went home) ∙ “Daga, waaban abikekan (“come, tomorrow make a line) ∙ imaan odagamimiwaang wenji-nanaawaa iniw namewan” (it was at their water-hole they killed the sturgeon”).

(25) Mīdạc kägä‘t kā∙i∙cictcigät ‘aᵉa’ᵘ mindimōyä, ki∙ạ∙pi‘kät kạbägījik, wīnidạc ‘aᵉa’ᵘ Nänabucu kī∙ạ∙nitī‘kä. Mīdạc kā∙i∙jikīcī‘tāwāt, wäyābaninig kigicäp o∙ō∙widạc ugī∙i∙gōn īni’ᵘ Papa‘kiwisạn: “Mīgū ∙i∙māⁿ nintōnta∙i∙bānināng icipa‘kubīn.” Wo∙ō∙widạc kī∙i∙cictcigä ‘aᵉa’ᵘ Papa‘kiwis, ugī∙ạ∙gumu∙a∙ān īni’ᵘ nạmäwạn.

Miidash geget gaa-izhichiged a’aw mindimooye, gi-aabiked gabe-giizhig, wiinidash a’aw Nenabozho gii-ani-tike. Miidash gaa-izhi-giizhiitaawaad, weyaabaninig gigizheb oo’owidash ogii-igoon iniw Papakiiwisan: “Mii go imaan nindoonda’ibaaninaang izhi-bakobiin.” Woo’owidash gii-izhichige a’aw Papakiiwis, ogii-agomo-aan iniw namewan.

Accordingly that truly was what the old woman did: she worked all day long making a line, while Nänabushu himself worked at making spears. And so after they were ready, then on the morning of the morrow this he was told by the Pilferer: “By way of yonder water-hole of ours do you go into the water.” Now, this had the Pilferer done, he had laid a sturgeon in under the water.

gaa-izhichiged a’aw mindimooye, gi-aabiked gabe-giizhig (the old woman made a line all day) ∙ a’aw Nenabozho gii-ani-tike (Nänabushu made spears) ∙ weyaabaninig gigizheb … ogii-igoon iniw Papakiiwisan (next morning the Pilferer told him) ∙ “imaan … izhi-bakobiin” (“go into the water by our water-hole”) ∙ gii-izhichige a’aw Papakiiwis, ogii-agomo-aan iniw namewan (the Pilferer had planted a sturgeon in the water).

(26) Mīdạc a‘pīpä‘kubīt Nänabucu kayä ạni∙a∙ī∙nābit ugīwâbạmān, kägä‘t ạgumunit īni’ᵘ nạmäwạn. Ānīc mīsa’ äcipacipawāt. Äcitō‘tōgābīgipitōt, mīdạc kā∙i∙ci∙a∙gwāwäbinigut īni’ᵘ wīwạn. Kuniginīn kägä‘t nạmäwạn utạgwācimānini. Wo∙ō∙widạc udinān īni’ᵘ wīwạn: “Mīnạngwana wo∙ō∙ma kä∙u∙ndātisīng.”

Miidash apiibekobiid Nenabozho gaye ani-ayinaabid ogii-waabamaan, geget agomonid iniw namewan. Aaniish miisa ezhi-bashibawaad. Ezhi-dotoogaabiigibidood, miidash gaa-izhi-agwaawebinigod iniw wiiwan. Gonowininh geget namewan odagwaashimaanini. Woo’owidash odinaan iniw wiiwan: “Miinangwana woo’omaa ge-ondaadisiing.”

And so when into the water Nänabushu went, and when he was looking about, he saw, sure enough, a sturgeon moving in the water. So thereupon he speared it. When he jerked the line, he was then pulled out of the water by his wife. She was amazed to see him actually drawing a sturgeon out of the water. And this he said to his wife: “This is just the place where we shall obtain sustenance.”

apiibekobiid Nenabozho … ogii-waabamaan … agomonid iniw namewan (when he went in, he saw a sturgeon floating) ∙ ezhi-bashibawaad (so he speared it) ∙ gaa-izhi-agwaawebinigod iniw wiiwan (his wife pulled him out) ∙ geget namewan odagwaashimaanini (he was drawing out a sturgeon) ∙ “Miinangwana woo’omaa ge-ondaadisiing” (“this is where we’ll get our living”).

(27) Ānīc, mīnawā ānu∙i∙cipa‘kubīt, ānubạbā∙i∙nābit, mīsa’ kāwin gạnagä ningutînō icinạⁿzī; pīnicigu a‘kwanābāwät, intawā ä‘kwanābāwät äjitō‘tōgābīgipitōt. Ānīc, mīnawāgu ānuba‘kubī; mīdạc intawā kā∙i∙citō‘tōkābīgipi‘tōt. Kā∙i∙ci∙a∙gwāwäbinigut īni’ᵘ wīwạn, ānīc, mīnawāgu ānuba‘kubī, mīsa kāwīn kanagä kägō. “Ānīn äciwäbisiwạngän i∙i∙wisa wâbamāsiwạg ‘aᵉa’ᵘ namä?” ugī∙i∙nān īni’ᵘ wīwạn. Intawā kā‘kạtābāwät, intawāmī∙i∙ᵘ kā∙i∙ci∙ā∙nici‘tạnk. Kägä‘t inạngä i∙i∙māⁿ ki∙u∙ndinigāsuwạn; anicā kī∙a∙gantcitcigāsuwan. Mīdạc kā∙i∙cikīwäwāt intawā. Kumādạc igu a‘pī∙a∙i∙ndāwād ānīc mī cigwa pa‘katäwād.

*Aaniish, miinawaa aano-izhi-bakobiid, aano-babaa-inaabid, miisa gaawiin ganage ningodinoo izhinanzii; biinizhigo akwanaabaawed, indawaa ekwanaabaawed aazhi-dotoogaabiigibidood. Aaniish, miinawaa go aano-bakobii; miidash indawaa gaa-izhi-dotookaabiigibitood. Gaa-izhi-agwaawebinigod iniw wiiwan, aaniish, miinawaa go aano-bakobii, miisa gaawiin ganage gegoo. “Aaniin ezhi-waabisiwangen i’iwisa waabamaasiwag a’aw name?” ogii-inaan iniw wiiwan. Indawaa gaa-gadaabaawed, indawaa mii’iw gaa-izhi-aanizhitang. Geget inange imaan gii-ondinigaasowan; anishaa gii-aganjichigaasowan. Miidash gaa-izhi-giiwewaad indawaa. Gomaadash igo apii a-ayindaawaad aaniish mii zhigwa bakadewaad.**

Well, again he went into the water, but without success; in vain he tried looking about, but not a single thing did he see; (this continued) till he was getting short of breath, and there was no need of his getting out of breath. Then he jerked the line (to be drawn up). So once more he went into the water, but it came to nothing; and so without success he jerked on the line (to be drawn up). After he was pulled out of the water by his wife, why, he would have gone back in again, but it was no use at all. “What can be the matter with us that I do not see any sturgeon?” he said to his wife. For nought was he chilled by the water, so he gave up in failure. It truly was not a place to get (sturgeons); for wittingly had (the sturgeon) been put into the water for him. Thereupon back home they went without success. And so later on, while they were abiding there, they then began to be in want of food.

miinawaa aano-izhi-bakobiid, aano-babaa-inaabid (again he went down, looking in vain) ∙ gaawiin ganage ningodinoo izhinanzii (he saw nothing at all) ∙ dotoogaabiigibidood (he jerked the line) ∙ Gaa-izhi-agwaawebinigod iniw wiiwan (his wife drew him out) ∙ miisa gaawiin ganage gegoo (still nothing) ∙ “Aaniin ezhi-waabisiwangen i’iwisa waabamaasiwag* a’aw name?” ogii-inaan iniw wiiwan (“what’s wrong that I see no sturgeon?*” he said to his wife) ∙ gaa-gadaabaawed … gaa-izhi-aanizhitang (chilled for nought, he gave up) ∙ anishaa gii-aganjichigaasowan (it had been planted for him) ∙ gaa-izhi-giiwewaad indawaa (so they went home) ∙ mii zhigwa bakadewaad (and then they grew hungry).

(28) Cigwa ānawi sīgwanini, mīdạc wīni‘tạm kā∙i∙cinantawiginīwät. Ā‘pidci tạcigu pä‘kadäwāt, ạnimādcāt; uginīn ugīwâbamān, ānīc mīyä‘tạgu ’i∙i∙ᵘ wäntcipimātciāt unītcānisạn. Mīdạc änändạnk: “Kunigä ningapinā ‘aᵉa’ᵘ ugin?” inändạm.

Zhigwa aanawi ziigwanini, miidash wiinitam gaa-izhi-nandawiginiiwed. Aapichi dashigo bekadewaad, ani-maajaad; oginiin ogii-waabamaan, aaniish mii-yetago i’iw wenji-bimaaji-aad oniijaanisan. Miidash enendang: “Gonige ningabinaa a’aw ogin?” inendam.

It was now getting well on towards the springtime, whereupon he took it upon himself to go looking for sweet-brier berries. So when they were exceedingly hungry, he started on his way; some sweet-brier berries he found, for it was only by such means that he was able to keep his children alive. And then he thought: “Wonder if I can take the sweet-brier berries home!” he thought.

Zhigwa aanawi ziigwanini (now it was nearing spring) ∙ gaa-izhi-nandawiginiiwed (he went seeking them) ∙ Aapichi dashigo bekadewaad, ani-maajaad (very hungry, he set out) ∙ oginiin ogii-waabamaan (he found sweet-brier berries) ∙ mii-yetago i’iw wenji-bimaaji-aad oniijaanisan (only by that he kept his children alive) ∙ “Gonige ningabinaa a’aw ogin?” (“can I bring the sweet-brier berries home?”).

(29) Ningutingigu änibạbimusät sāga∙i∙gạn ogiwâbạndān; änīcimạdā‘kut, änīcitcātcīgäwät ‘i∙i∙ᵘ sāga∙i∙gạn. Ōwâbandạn wāpigạmānig. Pāmā mīgu i∙i∙māⁿ sāga∙i∙gạning nāwi‘kwạm kägō mädwäsininig. Äji∙i∙nābit, mīdạc kägä‘t kā∙i∙cinōndạnk mạdwäsininig. “Wägunän?” kī∙i∙nändạm. Kuniginīn, änināsikạnk pikwa‘k kī∙a∙‘täni kitcipikwa‘k, ma‘kwa‘tawagạn äsawäwint! Äci∙u∙tā‘pinạnk awiya mạdwägạnōnigōn: “Tatata, kīnîna kibikwa‘k, Nänabucu, wā∙u∙dā‘pinạmạn?”

Ningoding igo eni-babimosed zaaga’igan ogii-waabandaan; eni-zhi-madaakod, eni-jaajiijigewaad i’iw zaaga’igan. Owaabandaan waabigamaanig. Baamaa miigo imaan zaaga’iganing naawikwam gegoo madwesininig. Aazhi-inaabid, miidash geget gaa-izhi-noondang madwesininig. “Wegonen?” gii-inendam. Gonowininh, eni-naazikang bikwak gii-ateni gichi-bikwak, makwatawagan esawewind! Ezhi-odaapinang awiya madwe-ganoonigoon: “Tatata, giiniina gibikwak, Nenabozho, waa-odaapinaman?”

Now, once as he was walking along, he saw a lake; then along upon the ice he went, on the ice along by the edge of the lake he travelled. He saw where (the lake) narrowed into a channel. Then farther on the lake, far out upon the ice, he heard some sort of a sound. As he looked, then was he sure that he heard something making a sound. “What (is it)?” he thought. As he went up to it, there was an arrow, a great arrow, with the ear of a bear for the feather! As he reached for it, he heard the voice of some one addressing him: “Fool, is it your arrow, Nänabushu, that you should have the desire to take it?”

eni-babimosed zaaga’igan ogii-waabandaan (walking, he saw a lake) ∙ eni-zhi-madaakod (he went out on the ice) ∙ Owaabandaan waabigamaanig (he saw the narrows) ∙ naawikwam gegoo madwesininig (far out, something sounding) ∙ “Wegonen?” gii-inendam (“what?” he thought) ∙ eni-naazikang bikwak … gichi-bikwak, makwatawagan esawewind! (going up, an arrow, a great arrow, bear-ear feathered!) ∙ awiya madwe-ganoonigoon (a voice addressed him) ∙ “Tatata, giiniina gibikwak, Nenabozho, waa-odaapinaman?” (“fool, is it your arrow, Nänabushu, that you’d take it?”).

Tatata, “you fool,” an adverb of imprecation.

Tatata, “you fool,” an adverb of imprecation.

(30) “Äyeᵉ, nisīmisa, nīn nimbikwa‘k.”

“Aye’, nishiimisa, niin nimbikwak.”

“Yea, my younger brother, it is my own arrow.”

“Aye’, nishiimisa (“yes, my younger brother) ∙ niin nimbikwak” (it is my own arrow”).

(31) “Kāwīn, nīn, Nänabucu, nimbikwa‘k,” ugī∙i∙gōn.

“Gaawiin, niin, Nenabozho, nimbikwak,” ogii-igoon.

“Nay, it is mine, Nänabushu, it is my arrow,” he was told.

“Gaawiin, niin, Nenabozho, nimbikwak” (“no, mine, Nänabushu, my arrow”) ∙ ogii-igoon (he was told).

(32) “Kāwīn,” ugī∙i∙nān ‘aᵉa’ᵘ Nänabucu. “Kāwīn,” ugī∙i∙gōn; “Nīn ‘iᵉi’ᵘ nimbikwa‘k.” Mēdạc kā∙i∙gut: “Kāwīn wīn kī∙i∙kitusī Papa‘kiwis a‘pī cäwänimạg.”

“Gaawiin,” ogii-inaan a’aw Nenabozho. “Gaawiin,” ogii-igoon; “Niin i’iw nimbikwak.” Miidash gaa-igod: “Gaawiin wiin gii-ikidosii Papakiiwis apii zhewenimag.”

“Nay,” to him said Nänabushu. “Nay,” he was told, “it is my own arrow.” And he was told: “The Pilferer himself did not say that when I was merciful to him.”

“Gaawiin,” ogii-inaan a’aw Nenabozho (“no,” said Nänabushu) ∙ “Niin i’iw nimbikwak” (“it is my arrow,” he was told) ∙ “Gaawiin wiin gii-ikidosii Papakiiwis apii zhewenimag” (“the Pilferer did not say that when I was merciful to him”).

(33) “Ōⁿ,” ugī∙i∙nān wa∙a∙ᵘ Nänabucu; “kīn nạngwạna ’iᵘ, nicīmisa, kipi‘kwa‘k!” ugī∙i∙nān.

“Oonh,” ogii-inaan wa’aw Nenabozho: “giin nangwana i’iw gibikwak, nishiimisa!” ogii-inaan.

“Oh,” to him said Nänabushu, “then it is the truth, my younger brother, that the arrow is yours!” he said to him.

“Oonh,” ogii-inaan wa’aw Nenabozho (“oh,” said Nänabushu) ∙ “giin nangwana i’iw gibikwak, nishiimisa!” (“truly it is your arrow, my younger brother!”).

(34) Cigwa mīnawā ugīkạnōnigōn Nänabucu: “Intigwa kigī‘kạtc. Taga, pōtawän,” ugī∙i∙gōn.

Zhigwa miinawaa ogii-ganoonigoon Nenabozho: “Indigwa gigiikach. Daga, boodawen,” ogii-igoon.

Presently again was Nänabushu addressed: “It seems as if you were cold. Pray, kindle a fire,” he was told.

Zhigwa miinawaa ogii-ganoonigoon Nenabozho (again Nenabozho was addressed) ∙ “Indigwa gigiikach (“it seems you are cold) ∙ Daga, boodawen” (come, build a fire”) ∙ ogii-igoon (he was told).

(35) O∙ō∙dạc kī∙i∙‘kitō wa∙a∙ᵘ Nänabucu: “Äntạgäsa ‘aᵉa’ᵘ inīni kīgī‘kạtci. Kāwīn nīn nimkī‘kạtisī,” kī∙i∙‘kitō ‘aᵉa’ᵘ Nänabucu.

Oo’odash gii-ikido wa’aw Nenabozho: “Endagesa a’aw inini gigiikachi. Gaawiin niin nimgiikadisii,” gii-ikido a’aw Nenabozho.

And this said Nänabushu: “He is surely the man who is cold. I am not cold,” said Nänabushu.

“Endagesa a’aw inini gigiikachi (“it is surely that man who is cold) ∙ Gaawiin niin nimgiikadisii” (I am not cold”) ∙ gii-ikido a’aw Nenabozho (said Nänabushu).

(36) “Nänabucu, kāwīn kī∙i∙‘kitusī a‘pī cäwänimạg ‘aᵉa’ᵘ Papa‘kwis.”

“Nenabozho, gaawiin gii-ikidosii apii zhewenimag a’aw Papakwis.”

“Nänabushu, the Pilferer did not say that when I was blessing him.”

“Nenabozho, gaawiin gii-ikidosii apii zhewenimag a’aw Papakwis” (“Nänabushu, the Pilferer did not say that when I blessed him”).

(37) “Äyeᵉ, nicīmîsa, kägä‘t ningī‘kạtc.”

“Aye’, nishiimisa, geget ningiikach.”

“Yea, my younger brother, certainly I am cold.”

“Aye’, nishiimisa, geget ningiikach” (“yes, my younger brother, truly I am cold”).

(38) “Pōtawin guta.”

“Boodawin gota.”

“Then build you up a fire.”

“Boodawin gota” (“then build a fire”).

(39) Kägä‘t kā∙i∙cipōtawät. Mī∙i∙dạc mī∙i∙māⁿ kā∙i∙cigagī‘tcīnit. “Tạga, Nänabucu, mīdcîn uno’ᵘ nindạcigạnan.”

Geget gaa-izhi-boodawed. Mii idash mii imaan gaa-izhi-gagiichiinid. “Daga, Nenabozho, miijin onow nindashiganan.”

Truly, after that he built up a fire. Accordingly the other then took off his moccasins there. “I say, Nänabushu, eat these stockings of mine.”

Geget gaa-izhi-boodawed (truly he built a fire) ∙ mii imaan gaa-izhi-gagiichiinid (there the other took off his footwear) ∙ “Daga, Nenabozho, miijin onow nindashiganan” (“come, Nänabushu, eat these stockings of mine”).

(40) Wo∙ō∙widạc ugī∙i∙nān: “Kāwīn nīn nindạnimuciwisī kämītciyāmbān īni’ᵘ acigạnạn.”

Woo’owidash ogii-inaan: “Gaawiin niin nindani-moshiwisii ge-miijiyaambaan iniw ashiganan.”

And this he said to him: “I am not a dog, that I should eat those stockings.”

“Gaawiin niin nindani-moshiwisii (“I am not a dog) ∙ ge-miijiyaambaan iniw ashiganan” (that I should eat those stockings”).

(41) “Nänabucu, kāwīn kī∙i∙‘kitusī Papa‘kiwis a‘pī cäwänimạg.”

“Nenabozho, gaawiin gii-ikidosii Papakiiwis apii zhewenimag.”

“Nänabushu, the Pilferer did not say that when I was taking pity upon him.”

“Nenabozho, gaawiin gii-ikidosii Papakiiwis apii zhewenimag” (“Nänabushu, the Pilferer did not say that when I pitied him”).

(42) “Äyeᵉ, nicīmîsā, kägä‘t ningamītcînạn īni’ᵘ kitạcigạnạn.” Mīdạc kā∙i∙cipā‘pā∙u∙wäbinạminit mīdạc kā∙i∙‘kitut aᵘ Nänabucu: “Pīdōn, nicīmîsa, ningamīdcinạn īni’ᵘ kitạcigạnạn.” Ānīn kä∙i∙cinạng Nänabucu, kuniginīn, īni’ᵘ kāskami‘kwānuwạn! Mīdạc kägät, äcimīdcit. Päjig utānawī∙i∙ckwạndān. “Awawa, Nänabucu, mīgu∙i∙ᵘ icigitān.” Mīdạc kägä‘t kā∙i∙cigitāng.

“Aye’, nishiimisa, geget ningamiijinan iniw gidashiganan.” Miidash gaa-izhi-baa-owebinaminid miidash gaa-ikidod a’aw Nenabozho: “Biidoon, nishiimisa, ningamiijinan iniw gidashiganan.” Aaniin ge-izhi-nang Nenabozho, gonowininh, iniw gaaskamikwenowan! Miidash geget, ezhi-miijid. Bezhig odaanawii-ishkwandaan. “Awawa, Nenabozho, mii go i’iw izhi-gidaan.” Miidash geget gaa-izhi-gidaang.

“Yea, my younger brother, truly, will I eat those stockings of yours.” And so, after the other had shaken them thoroughly, then this said Nänabushu: “Bring them hither, my younger brother, I will eat those stockings of yours.” What was Nänabushu to behold but a wondrous store of dried beaver-tails! Thereupon truly he ate. One he wished to save. “O Nänabushu! go eat it up.” Whereupon truly he ate it up.

“Aye’, nishiimisa, geget ningamiijinan iniw gidashiganan” (“yes, brother, I’ll eat your stockings”) ∙ gaa-izhi-baa-owebinaminid (after he shook them) ∙ “Biidoon, nishiimisa” (“bring them, brother”) ∙ gonowininh, iniw gaaskamikwenowan! (lo, dried beaver-tails!) ∙ geget, ezhi-miijid (truly he ate) ∙ Bezhig odaanawii-ishkwandaan (one he tried to save) ∙ “Awawa, Nenabozho, mii go i’iw izhi-gidaan” (“Nänabushu, go eat it up”) ∙ geget gaa-izhi-gidaang (so he ate it up).

(43) Cigwa undạni∙u∙dā‘pinamini ‘iᵉi’ᵘ utōginīwạc, äcisīgwäpinānit ‘iᵉi’ᵘ udōginīmaᵉ. Aniniminā‘kuwạn micawi‘kwạm kidacisigwa∙i∙gäwạn. Mīdạc kā∙i∙jimōckina∙ā∙nit i∙i∙māⁿ mạckimutānk, “Ambä, Nänabucu,” ugī∙i∙gōn. “Ūmpūm waᵉaᵘ mi‘kwạm. Kägu win inänimicikän. ‘Ācimādci ningī∙i∙niga∙i∙k!’ inäntạngän. Kīnīgu kigabạbāmi‘tạm ‘iᵉi’ᵘ ä∙i∙ninān. Ayāngwāmisin; ambäsạnō, mānu icitcigän kä∙i∙ninān. Kägu’ bạbīni‘tawici‘kän; mīgu iᵘ tci∙i∙nigā∙i∙tisuyạn kīcpîn pạbīni‘tawiyạn ‘iᵉi’ᵘ; mīgu iᵘ kägä‘t tcī∙i∙nigā‘tōyạn kīya’ᵘ. Ạmbäsạnō, ayāngwāmisîn, icictcigän ‘iᵉi’ᵘ kä∙i∙ninān. Ō∙o∙māⁿ tci∙ạ∙nimādcāyạn, awīya kīkạnōntawāg tcigāgīgitōwāt. ‘Ä∙ē∙ēⁱ!’ kīga∙i∙gōg awīya. Kägu pạbāmi‘tawā‘kän. ‘ ‘Ā‘a’ᵘ, Nänabushu, pämātạgā‘kut!’ kīga∙i∙gōg. ‘ ‘Ā‘a’ᵘ, kungwa∙u∙‘k!’ kīga∙i∙gōg. Kägu’ ābanābi‘kän. Mīgu ‘iᵉi’ᵘ a‘pạnä kä∙i∙ni‘tạmạn wo∙ō∙ sāga∙i∙gạn tcibimātagā‘kuyạn. Pimiba‘tōn änigu‘k. Mīdạc kä∙i∙ni‘kwā: ‘ ‘Ō, ‘ō, ‘ō, ‘ō, kungwa∙u∙‘k, kungwa∙u∙‘k, kungwa∙u∙‘k!’ kīga∙i∙gōg.”

*Zhigwa ondani-odaapinamini i’iw odooginiiwash, ezhi-ziigwebinaanid i’iw odooginiiman. Ani-niminaakowan michawikwam gidashi-ziigwa’igewan. Miidash gaa-izhi-mooshkina-aanid imaan mashkimodaank, “Ambe, Nenabozho,” ogii-igoon. “Oomboom wa’aw mikwam. Gego wiin inenimishiken. ‘Ezhi-maaji-ningii-iniga’ik!’ inenangen. Giin igo giga-babaamitam i’iw e-ininaan. Ayaangwaamizin; ambesanoo, maano izhichigen ge-ininaan. Gego babiinitawishiken; mii go iw ji-iniga’idizoyan giishpin babiinitawiyan i’iw; mii go iw geget ji-inigatooyan oo’omaan ji-ani-maajaayan, awiya giga-noondawaag ji-gaagiigidowaad. ‘Ä∙ē∙ēⁱ!’ giga-igoog awiya. Gego babaamitawaaken. ‘ ‘A’aw, Nenabozho, bemaadagaakod!’ giga-igoog. ‘ ‘A’aw, gonowaak!’ giga-igoog. Gego aabanaabiken. Mii go i’iw apane ge-initaman woo zaaga’igan ji-bimadagaakoyan. Bimibatoon enigok. Miidash ge-inikwaa: ‘ ‘Oo, ‘oo, ‘oo, ‘oo, gonowaak, gonowaak, gonowaak!’ giga-igoog.”**

When the other went and took up (Nänabushu’s) bag of sweet-brier berries, he emptied out his sweet-brier berries. Then off he went, going far out upon the ice, where he began chopping the ice (into chunks). And then, after he had filled the sack full (of ice), “Hither, Nänabushu,” (Nänabushu) was told. “Carry this ice upon your back. Regard me not in an evil way. ’Oh, the evil that I am done!’ do not think. (It is for) your (good) that you should heed what I am telling you. Be careful; I beg of you, try to do what I tell you. Do not disobey me; else you will surely do yourself harm if you fail to obey me in that; for truly will you do yourself harm. I beg of you, be careful, do that which I have told you. When from this place you start upon your way, you will hear the voice of somebody talking. ’Halloo!’ you will be told by somebody. Do not heed them. ’Halloo, Nänabushu is passing across on the ice!’ they will say of you. Now, then, ’Push him!’ they will say of you. Don’t look back. That is what you will keep hearing all the while you are crossing this lake on the ice. Run as fast as you can. This is what they will say to you: ’Hey, hey, hey, hey, push him, push him, push him!’ they will say of you.”

ondani-odaapinamini i’iw odooginiiwash, ezhi-ziigwebinaanid (he took the berry-bag and poured it out) ∙ michawikwam gidashi-ziigwa’igewan (far out he chopped the ice) ∙ gaa-izhi-mooshkina-aanid imaan mashkimodaank (he filled the bag full) ∙ “Oomboom* wa’aw mikwam (“carry this ice) ∙ Gego wiin inenimishiken (do not think ill of me) ∙ Giin igo giga-babaamitam i’iw e-ininaan (heed what I tell you) ∙ Ayaangwaamizin (be careful) ∙ Gego babiinitawishiken (do not disobey me) ∙ oo’omaan ji-ani-maajaayan, awiya giga-noondawaag (when you start, you’ll hear someone) ∙ ‘Ä∙ē∙ēⁱ!’ … bemaadagaa’kod … gonowaak (‘halloo!’ … ‘he’s crossing!’ … ‘push him!’) ∙ Gego aabanaabiken (do not look back) ∙ Bimibatoon enigok (run hard) ∙ ‘ ‘Oo, ‘oo, ‘oo, ‘oo, gonowaak, gonowaak, gonowaak!’ (‘hey, hey, hey, hey, push him, push him, push him!’).

(44) Mīdạc a‘pī cigwa kī‘pimādcā; pitcīnạgigu a‘pī patạgwicing, cigwa kägä‘t awiya onōndawāᵉ. Mīdạc äcimādcīpa‘tōd, cigwa gägä‘t onōndawāᵉ, “‘Aᵘ, ‘aᵘ, ‘aᵘ, ‘aᵘ, kungwa∙u∙‘k Nänabucu!” utigōᵉ.

Miidash apii zhigwa gii-bimaajaa; bichiinagigo apii badagwishing, zhigwa geget awiya onoondawaan. Miidash ezhi-maajiibatood, zhigwa geget onoondawaag, “‘Aw, ‘aw, ‘aw, ‘aw, gonowaak Nenabozho!” odigoon.

And so then was when he came starting away. As soon as he was come at the place, then truly some one he heard. And as he began running, then truly he heard them, “Hey, hey, hey, hey, push Nänabushu!” was said of him.

apii zhigwa gii-bimaajaa (then he set off) ∙ badagwishing, zhigwa geget awiya onoondawaan (arriving, he heard someone) ∙ ezhi-maajiibatood (as he began to run) ∙ “‘Aw, ‘aw, ‘aw, ‘aw, gonowaak Nenabozho!” odigoon (“hey, hey, push Nänabushu!” was said of him).

(45) ‘Āⁿ, mīdạc kägä‘t nạndagänimusig pimipa‘tōd. Cayīgwa nāwi‘kwạm pimādagā‘kuba‘tō. Kumāgu udapīsi‘tawaᵉ ‘iᵉi’ᵘ päminīca∙u∙gut. Mīdạc ạninạntagänimusig äckam päcu. Ningutingigu, “Mīmāwīn tcitäbibiciwāt kā∙i∙nwäwāt,” kī∙i nändạm. Ugītcicägwasum ’i∙i∙ᵘ wâgā‘kwạt; äciyābạmipạgisut, “‘Aᵘ, kungwa∙u∙‘k!” kī∙i∙‘kitu. Ānū∙i∙nābit, kāwīn awīya ogīwâbamāsīn.

‘Aanh, miidash geget nandagenimisig bimibatood. Zhayigwa naawikwam bimadagaakobatoo. Gomaago odapiisitawaag i’iw beminizha’ogod. Miidash ani-nandagenimosig eshkam besho. Ningoding igo, “Miimaawiin ji-debibishiwaad gaa-inwewaad,” gii-inendam. Ogii-jiijaagwazom i’iw waagakwad; ezhi-yaabami-bagizod, “‘Aw, gonowaak!” gii-ikido. Aano-inaabid, gaawiin awiya ogii-waabamaasiin.

Ah, thereupon truly, nothing loath, he ran with all his speed. Soon a long way out upon the ice did he come running. Some distance away he could hear those who were pursuing him. And then all the faster he went, the nearer they came. At times, “Now they sound as if they will overtake me,” he thought. From the belt round his waist he pulled forth an axe. As round he whirled, “All right, push him!” he said. In vain he looked round about, but nobody did he see.

geget nandagenimisig bimibatood (he ran with all his might) ∙ naawikwam bimadagaakobatoo (far out on the ice he ran) ∙ odapiisitawaag i’iw beminizha’ogod (he heard his pursuers) ∙ eshkam besho (ever nearer) ∙ “Miimaawiin ji-debibishiwaad” (“they may overtake me”) ∙ Ogii-jiijaagwazom i’iw waagakwad (he pulled out his axe) ∙ “‘Aw, gonowaak!” gii-ikido (“all right, push him!” he said) ∙ Aano-inaabid, gaawiin awiya ogii-waabamaasiin (he looked, but saw no one).

(46) Mīdạc mīnawa äcimādcība‘tōd, mīsa unbtcita ‘iᵉi’ᵘ äni‘tạnk; änigu‘k pimiba‘tō. “Tạga nīngạgwänạganāg īgi’ᵘ kā∙i∙nwäwāt,” kī∙i∙nändạm. Mīdạc änigu‘k ānupimipa‘tōd äckạmigu upäcu‘tawā mīnawā. “Mīmāwīn mīdạc i∙i∙ᵘ tcitäbibiciwāt īgi’ᵘ kā∙i∙nwäwāt,” kī∙i∙nändam. Mīdạc ā‘pidci kayā‘kī∙i∙gut mīnawā äci∙ā∙bạmipạgisut, awänän dạc käwâbạmāt? Ānīc ānu∙i∙nābi, awänän dạc käwâbạmāt?

*Miidash miinawaa ezhi-maajiibatood, miisa onbchida i’iw enitang; enigok bimibatoo. “Daga, ninga-gagwenaganaag igiw gaa-inwewaad,” gii-inendam. Miidash enigok aano-bimibatood eshkam igo obeshotawaa miinawaa. “Mii maawiin mii i’iw ji-debibishiwaad igiw gaa-inwewaad,” gii-inendam. Miidash aapiji gaye gii-igod miinawaa ezhi-abami-bagizod, awenen dash ge-waabamaad? Aaniish aano-inaabi, awenen dash ge-waabamaad?**

Thereupon, as he started running again, it seemed as if he could hear the sound; with all his speed he ran. “Now, I will try running away from them who are making the noise,” he thought. Thereupon with all his might he tried to run, and closer still he could hear them again. “I fear that they who are making the noise will now overtake me,” he thought. Thereupon ever so close was he now being pressed when again round he whirled, and who was there for him to see? Even though he tried looking round about, yet who was there for him to see?

miinawaa ezhi-maajiibatood, miisa onbchida* i’iw enitang (he started running again, so* it seemed to him) ∙ enigok bimibatoo (he ran hard) ∙ “Daga, ninga-gagwenaganaag igiw gaa-inwewaad,” gii-inendam (“come, I will try to outdistance those making the noise,” he thought) ∙ enigok aano-bimibatood eshkam igo obeshotawaa miinawaa (hard he ran, yet closer still they neared him again) ∙ “Mii maawiin mii i’iw ji-debibishiwaad igiw gaa-inwewaad,” gii-inendam (“perhaps this is when they will overtake me,” he thought) ∙ aapiji gaye gii-igod miinawaa ezhi-abami-bagizod, awenen dash ge-waabamaad? (hard-pressed again he whirled — who was there to see?) ∙ Aaniish aano-inaabi, awenen dash ge-waabamaad? (he looked, but who was there to see?).

(47) Mīnawā äcimādcība‘tōd; kumāgu a‘pī mīnawā änitạgwicink, cigwa mīnawā onōntawā, mīdạc äcimādcīpa‘tōd änigu‘k. Mīdạc ānawi cigwa päcwâbạndạnk i∙i∙māⁿ wā∙i∙cimīcagā‘kupa‘tōd, mīdạc ānawi cayīgwa päcwâbạndạnk, mīcigwa mīnawā kā‘kī∙i∙gut. Mēdạc äciku‘pīpa‘tōd, mīdạc awänibạn ‘iᵉi’ᵘ nōndawâ‘pạn.

Miinawaa ezhi-maajiibatood; gomaago apii miinawaa eni-dagwishing, zhigwa miinawaa onoontawaa, miidash ezhi-maajiibatood enigok. Miidash aanawi zhigwa beshwaabandang imaan waa-izhi-miishagaakobatood, miidash aanawi zhayiigwa beshwaabandang, mii zhigwa miinawaa gaa-gii-igod. Miidash ezhi-gobiibatood, miidash aweniban i’iw noondawaapan.

Then again he started running; and when a certain distance on the way he was come, then again he heard them, whereupon he began running with full speed. And though he could see that near was the other shore which he hoped to reach by running on the ice, though he could see it close by, yet again was he being hard pressed. And when up from the shore he ran, no one then did he hear any more.

Miinawaa ezhi-maajiibatood (again he ran) ∙ eni-dagwishing, zhigwa miinawaa onoontawaa (coming on, again he heard them) ∙ beshwaabandang imaan waa-izhi-miishagaakobatood (seeing the shore he hoped to reach) ∙ mii zhigwa miinawaa gaa-gii-igod (again he was hard pressed) ∙ ezhi-gobiibatood, miidash aweniban i’iw noondawaapan (running up the shore, no one did he hear).

(48) Mīdạc äcipapimusät pisān. Cayīgwa bäcwändạnk ‘iᵉi’ᵘ ändāwāt, ānīc idạc cigwa ạndawâbạndān ‘iᵉi’ᵘ tciwāna‘kạmigānig; mīdạc kägä‘t cigwa kīwâbạndạnk ki‘tciwāna‘kamigānig. Mīdạc imāⁿ kā∙i∙cipạgitciwạnät. Mīdạc kā∙ạ∙nicimādcāt ki∙i∙nā: “Kägu’ ābạnābi‘kän,” ānīc kī∙i∙nā. Mīdạc kā∙i∙ci∙ā∙bạnābit. Ānīn kä∙ī∙cinạnk a‘pī ayābạnābit? A‘pạnägu nạmäwạn owâbạmān imāⁿ kā∙i∙cipạgitciwänät. Kägä‘t minwäntạm i∙i∙māⁿ kā∙i∙cipạgitciwạnät.

Miidash ezhi-babimosed bizaan. Zhayigwa beshwendang i’iw endaawaad, aaniish idash zhigwa andawaabandang i’iw ji-waanakamigaanig; miidash geget zhigwa gii-waabandang gichi-waanakamigaanig. Miidash imaan gaa-izhi-bagijiwanened. Miidash gaa-ani-zhi-maajaad gii-inaa: “Gego aabanaabiken,” aaniish gii-inaa. Miidash gaa-izhi-aabanaabid. Aaniin ge-izhi-nang apii ayaabanaabid? Apane go namewan owaabamaan imaan gaa-izhi-bagijiwanened. Geget minwendam imaan gaa-izhi-bagijiwanened.

Thereupon he walked peacefully on his way. When he perceived that he was approaching home, he then sought for a great depression in the ground. It was true that soon he saw where there was a great hollow. It was there he put down his pack. Now, when he started to go, he was told: “Look not back,” thus he was told. But what he did was to look back. What was he to behold when he looked back? A host of sturgeons he saw where he had put down his pack. Truly, was he pleased to have put down his pack there.

ezhi-babimosed bizaan (he walked on peacefully) ∙ beshwendang i’iw endaawaad (nearing home) ∙ andawaabandang … gii-waabandang gichi-waanakamigaanig (he sought and found the great hollow) ∙ imaan gaa-izhi-bagijiwanened (there he set down his pack) ∙ “Gego aabanaabiken” (“don’t look back”) ∙ gaa-izhi-aabanaabid (but he looked back) ∙ Apane go namewan owaabamaan (a host of sturgeon he saw) ∙ Geget minwendam (truly he was glad).

(49) Mīdạc äni∙i∙cigīwät; kā∙i∙citạgwicink iwiti äntāwāt, mīdạc kā∙i∙gut īni’ᵘ wīwạn: “Ānīn wīn kībīnāsiwạtwa īgi’ᵘ uginīg?” “Mindimōⁿyä, ningīcawäntāgus.” Mīsa’ kāwīn nibāsī ‘iᵉi’ᵘ tibi‘kạtinik, ä‘pītciminwäntạnk. Wō∙o∙dạc ugī∙i∙gōn īni’ᵘ wīwạn: “Intackā kigībwābạbīnitạnzimitug i∙i∙ᵘ ānugī∙i∙gōwạnän.” Ānīc ānōtäntạm tcibwâwâbạninig. Tcigwasa piwâbạnini. “‘Aa’ᵘ, mindimōyä, kidapi‘kan udā‘pinạn. Kāgackäginīn na∙ä∙gātc ningī∙i∙jinanzī,” ugī∙i∙nān īni’ᵘ wīwạn. Mīdạc kägä‘t ạnicimādcāwāt. Änīsāgạtciwät, awänibạn mī’iᵘ kāicinạnk; intackā ugīwâbạmān mōckinänit īni’ᵘ nạwäwạn i∙i∙māⁿ kānibạgitciwạnät. Mīdạc äcigạnōnāt īni’ᵘ umindimō∙i∙micạn: “Mōckinäbạnik ogōᵘ nạmäwạg.” Mīdạc kā∙i∙gut īni’ᵘ wīwạn: “Intạckā kigībwābabīnitazīmitug,” ugī∙i∙gōn īni’ᵘ wīwạn.

Miidash eni-izhi-giiwed; gaa-izhi-dagwishing iwidi endaawaad, miidash gaa-igod iniw wiiwan: “Aaniin wiin gii-bii-naasiwadwaa igiw oginiig?” “Mindimooye, ningii-zhawendaagos.” Miisa gaawiin nibaasi i’iw dibikadinik, epichi-minwendang. Woo’odash ogii-igoon iniw wiiwan: “Indashkaa gigii-bwaa-babiinitaziimitog i’iw aano-gii-igowanen.” Aaniish aanootendam jibwaa-waabaninig. Jigwasa bi-waabaninig. “Aaw, mindimooye, gidapikan odaapinan. Gaagashgeginiin naegaach ningii-izhinanzii,” ogii-inaan iniw wiiwan. Miidash geget ani-izhi-maajaawaad. Eni-zaagajiwed, aweniban mii iw gaa-izhinang*; indashkaa ogii-waabamaan mooshkinenid iniw namewan imaan gaa-ni-bagijiwaned. Miidash e-zhi-ganoonaad iniw omindimooyimishan: “Mooshkinebanig ogow namewag.” Miidash gaa-igod iniw wiiwan: “Indashkaa gigii-bwaa-babiinitaziimitog,” ogii-igoon iniw wiiwan.**

Thereupon he started on his homeward way. After he was come there where they lived, he was then asked by his wife: “Why did you not bring home the sweet-brier berries?” “Old woman, I have been blessed.” Thereupon he did not sleep during the night, for he was so thoroughly happy. And this he was told by his wife: “I wager that you failed to obey what was fruitlessly said to you.” Now, he longed for the morning before it was time to appear. Soon then came the morning. “Now, then, old woman, get your tump-line. By no means a mere morsel have I seen,” he said to his wife. Thereupon truly on their way they started. When he came out upon the hill, gone was that which he had seen; for previously he had seen great abundance of sturgeons there where he had laid down his pack. So then he addressed the old woman, saying: “The place here was once full of sturgeons.” And this he was told by his wife: “I dare say but that you have doubtless disobeyed,” he was told by his wife.

gaa-igod iniw wiiwan: “Aaniin wiin gii-bii-naasiwadwaa igiw oginiig?” (his wife asked: “why no sweet-brier berries?”) ∙ “Mindimooye, ningii-zhawendaagos” (“old woman, I’ve been blessed”) ∙ gaawiin nibaasi … epichi-minwendang (he did not sleep, so glad was he) ∙ “Indashkaa gigii-bwaa-babiinitaziimitog i’iw aano-gii-igowanen” (“I bet you failed to heed what you were told”) ∙ aanootendam jibwaa-waabaninig (he longed for the morning) ∙ “Aaw, mindimooye, gidapikan odaapinan” (“now, old woman, take your tumpline”) ∙ Gaagashgeginiin* naegaach* ningii-izhinanzii (by no means a small thing* have I seen) ∙ geget ani-izhi-maajaawaad (truly they set off) ∙ Eni-zaagajiwed, aweniban mii iw gaa-izhinang* (he came out on the shore, gone was what he had seen*) ∙ ogii-waabamaan mooshkinenid iniw namewan imaan gaa-ni-bagijiwaned (he had seen it full of sturgeon there where he dropped his pack) ∙ e-zhi-ganoonaad iniw omindimooyimishan: “Mooshkinebanig ogow namewag” (he told the old woman: “this place was full of sturgeon”) ∙ “Indashkaa gigii-bwaa-babiinitaziimitog” (“I dare say you disobeyed”).

(50) “Äyeᵉ,” ugī∙i∙nān; “kägä‘t ‘kägu äbanābi‘kän,’ nintānugī∙i∙gō.”

“Aye’,” ogii-inaan; “geget ‘gego aabanaabiken,’ nindaano-gii-igoo.”

“Yea,” he said to her; “truly, ’Look not back,’ I was told to no purpose.”

“Aye’,” ogii-inaan (“yes,” he said to her) ∙ “geget ‘gego aabanaabiken,’ nindaano-gii-igoo” (“truly, ‘don’t look back,’ I was told in vain”).

(51) Mīdạc kā∙i∙cinickiāt īni’ᵘ wīwạn. “Mämindạgäsa gägä‘t kāwīn kini‘tānōntanzī k∙ägō ānugī∙i∙gōyạnin.” Wo∙ō∙widạc igī∙i∙nān waᵉa’ᵘ Nänabucu: “Kägä‘tsa kāwīn ningī∙i∙jitcigäsi i∙i∙ᵘ ānugī∙i∙gōyān.” Mīdạc imāⁿ ki∙ā∙nwänindizut.

Miidash gaa-izhi-nishki-aad iniw wiiwan. “Maamindagesa geget gaawiin ginitaanoondanzi gegoo aano-gii-igoyanin.” Woo’owidash igii-inaan wa’aw Nenabozho: “Geget sa gaawiin ningii-izhichigesii i’iw aano-gii-igoyaan.” Miidash imaan gii-ani-wenenindizod.

And then was when he angered his wife. “Really in good sooth you are thoroughly incapable of giving heed to anything one tries to tell you.” And this to her said Nänabushu: “Quite true, I did not do what I was uselessly told.” And so then was he repentant.

gaa-izhi-nishki-aad iniw wiiwan (he angered his wife) ∙ “Maamindagesa geget gaawiin ginitaanoondanzi gegoo aano-gii-igoyanin” (“you truly cannot heed anything told you”) ∙ “Geget sa gaawiin ningii-izhichigesii i’iw aano-gii-igoyaan” (“true, I did not do what I was told”) ∙ gii-ani-wenenindizod (he was repentant).

(52) Mī∙i∙mādac papā∙i∙nābiwāt päjik sạ’nā cīgwā‘kunamäwạn ugīmi‘kawāwān i∙i∙mā kī∙a∙‘tōd i∙i∙ᵘ upimiwạnān. Mīdạc äcikiwäwāt, intāwa mīsạnā īni’ᵘ kā‘pīnāwāt mīdạc īni’ᵘ kā‘kabācimāwāt.

Mii imaadash babaa-inaabiwaad bezhig sanaa zhigwaakonamewan ogii-miikawaawaan imaa gii-atood i’iw obimiwanan. Miidash ezhi-giiwewaad, indawaa miisanaa iniw gaa-bii-naawaad miidash iniw gaa-gabaashimaawaad.

Now, from there they went searching round about, when truly they found some sturgeon-roe at the place where he had put down his pack. Whereupon they then went back home, so accordingly what they fetched home was what they cooked in the kettle.

babaa-inaabiwaad … ogii-miikawaawaan imaa gii-atood i’iw obimiwanan (searching, they found roe where he set the pack) ∙ ezhi-giiwewaad (so they went home) ∙ gaa-bii-naawaad … gaa-gabaashimaawaad (what they brought, they boiled).

(53) Mīsa mīnawā tcigwa ki∙ạ∙nimādcāt, mīnawā aninạntcwâbạmāt. Ānīc mīsạgunā∙i∙ᵘ wändcipimātci∙ā∙t i∙i∙ᵘ unīdcānisa’ᵉ. Ānīc mīgu‘ku tasing wâbaninigin ạntawâbạmāt īni’ᵘ uginīn. Ningutingigu ā‘pitci käwạnāntạmuwāt mīnawā ạntawâbạmāt īni’ᵘ uginīn. Mīdạc kā∙i∙cipimādạgā‘kut ‘iᵉi’ᵘ sāga∙i∙gạn, mīdạc pimācạgāmät ‘iᵉi’ᵘ sāga∙i∙gạn, mīnawā kägō onōntān pitiku‘kusininig. Kā∙i∙cināⁿsi‘kạnk, kuniginīn ugīwâbạndān kiˢtcipikwa‘k a‘tänig, ma‘ku‘tawagạn äsawäwint. “Tatata,” ugī∙i∙gon awiya “kīnina kibi‘kwak, Nänabucu?”

Miisa miinawaa zhigwa gii-ani-maajaad, miinawaa ani-nandawaabamaad. Aaniish miisagonaa i’iw wenji-bimaaji-aad i’iw oniijaaniseg. Aaniish mii go ko dasing waabaninigin andawaabamaad iniw oginiin. Ningoding igo aapichi gewanaandamowaad miinawaa andawaabamaad iniw oginiin. Miidash gaa-izhi-bimadagaakod i’iw zaaga’igan, miidash bimaazhagaamed i’iw zaaga’igan, miinawaa gegoo onoontaan bidikokosininig. Gaa-izhi-naanhsikang, gonowininh ogii-waabandaan gichi-bikwak atenig, makotawagan esawewind. “Tatata,” ogii-igon awiya “giinina gibikwak, Nenabozho?”

And so once more was he already on his way, once more was he looking for (sweet-brier berries). Now, this was the only source he had to sustain his children. So it was every morning that he went to look for the sweet-brier berries. Now once, when they were very much in want of food, he went again to seek for the sweet-brier berries. Accordingly, as he was going across on the ice of the lake, and as he travelled along by the shore of the lake, again he heard the sound of something fall with a thud upon the ice. When he went up to it, he was surprised to see a great arrow that was there, with a bear-ear was it feathered. “Fool,” he was told by some one, “is it your arrow, Nänabushu?”

miinawaa zhigwa gii-ani-maajaad (again he set out) ∙ miisagonaa i’iw wenji-bimaaji-aad i’iw oniijaaniseg (his only way to keep his children alive) ∙ mii go ko dasing waabaninigin andawaabamaad (every morning he sought them) ∙ aapichi gewanaandamowaad (when they were very hungry) ∙ gaa-izhi-bimadagaakod … bimaazhagaamed i’iw zaaga’igan (going across and along the lake) ∙ gegoo onoontaan bidikokosininig (he heard something thud) ∙ ogii-waabandaan gichi-bikwak … makotawagan esawewind (he saw a great arrow, bear-ear feathered) ∙ “Tatata … giinina gibikwak, Nenabozho?” (“fool … is it your arrow, Nänabushu?”).

Tatata, “you fool,” an adverb of imprecation.

(54) “Kāwīn,” ugī∙i∙nān. “Äyeᵉ,” ugī∙i∙nān ‘aᵉa’ᵘ Nänabucu; “kīn kibikwa‘k, nicīmsa.”

“Gaawiin,” ogii-inaan. “Aye’,” ogii-inaan Nenabozho; “gibikwak, nishiimisa,” ogii-inaan.

“No,” he said to him. “Yea,” to him said Nänabushu; “it is your arrow, my younger brother.”

“Gaawiin” (“no”) ∙ “Aye’,” ogii-inaan Nenabozho; “gibikwak, nishiimisa” (“yes, it is your arrow, my younger brother”).

(55) “Tạga, Nänabucu, pōtawän. Kuntigu kigī‘kạtc.”

“Daga, Nenabozho, boodawen. Gondigo gigiikach.”

“I say, Nänabushu, kindle a fire. It seems that you are cold.”

“Daga, Nenabozho, boodawen (“come, Nänabushu, build a fire) ∙ Gondigo gigiikach” (it seems you are cold”).

(56) “Äyeᵉ,” ugī∙i∙nān; “nisīmisa, kägä‘t nigī‘kạtc,” ugī∙i∙nān.

“Aye’,” ogii-inaan; “nishiimisa, geget nigiikach,” ogii-inaan.

“Yes,” he said to him; “my younger brother, truly I am cold,” he said to him.

“Aye’,” ogii-inaan (“yes,” he said) ∙ “nishiimisa, geget nigiikach” (“my younger brother, truly I am cold”).

(57) Mīdạc kā∙i∙cikạgi‘tcīnit. “Taga, uno’ᵘ mīdcîn,”¹ ugī∙i∙gōn. Mīdạc kägä‘t kā∙i∙cimīdcit īni’ᵘ acigạnan.

Miidash ezhi-gagiichiinid. “Daga, onow miijin,” ogii-igoon. Miidash geget gaa-izhi-miijid iniw ashiganan.

Thereupon the other removed his moccasins. “I say, eat these,”¹ (Nänabushu) was told. Whereupon he then truly ate the stockings.

ezhi-gagiichiinid (he took off his footwear) ∙ “Daga, onow miijin” (“come, eat these”) ∙ geget gaa-izhi-miijid iniw ashiganan (truly he ate the stockings).

Not the moccasins, but the stockings.

(58) Cīgwa utōtā‘pinạmini ‘iᵉi’ᵘ utōginīwạc, mīdạc äcisīgwäbināt. Kāsīgwäbinānit kānicimādcānit. Owâbạmān tạcisīgwa∙i∙gänit mī∙i∙māⁿ nāwi‘kwạm, mīsa mīnawā kā∙i∙cimōckina∙ā∙nit imāⁿ umackimutānk.

Zhigwa odoodaapinamini i’iw odooginiiwash, miidash ezhi-ziigwebinaad. Gaa-ziigwebinaanid gaa-ni-zhi-maajaanid. Owaabamaan dashi-ziigwa’igenid mii imaan naawikwam, miisa miinawaa gaa-izhi-mooshkina-aanid imaan omashkimodaank.

Now, the other took (Nänabushu’s) bag of sweet-brier berries and poured them out. After he had emptied them out, he then started away. (Nänabushu) saw him chopping a hole far out upon the ice, and he was again filling his sack there.

odoodaapinamini i’iw odooginiiwash … ezhi-ziigwebinaad (he took the berry-bag and poured it out) ∙ gaa-ni-zhi-maajaanid (then he went off) ∙ Owaabamaan dashi-ziigwa’igenid mii imaan naawikwam (he saw him chopping out on the ice) ∙ gaa-izhi-mooshkina-aanid imaan omashkimodaank (he filled the sack there).

(59) Mīdạc kā∙i∙ci∙u∙mbiwạnä∙i∙gut, o∙ō∙widac ugī∙i∙gōn: “Ambäsinō tạc ayāngwāmisîn, kägu’dạc mīnawā icictcigä‘kän. Kä∙i∙ninān dạcigu icictcigän. Kāwīn mīnawa kidā∙i∙nisinān. Mīdạc ä‘ta oᵘ īninān,” igī∙i∙gōn. “‘Aᵘ, mī∙i∙ᵘ icimādcān,” ugī∙i∙gōn.

Miidash gaa-izhi-ombiwane’igod, oo’owidash ogii-igoon: “Ambesiinoo dash ayaangwaamizin, gegodash miinawaa izhichigeken. Ge-ininaan dashigo izhichigen. Gaawiin miinawaa gida-inisinaan. Miidash eta o’ow ininaan,” igii-igoon. “‘Aw, mii i’iw izhi-maajaan,” ogii-igoon.

And when by the other he was helped with lifting on his pack, this was he then told: “I beg of you now take pains, and repeat not the same thing. What I have to tell you, that you do. Not again will I give you advice. This is the last time that I shall speak to you,” he was told. “So then, start you hence,” he was told.

gaa-izhi-ombiwane’igod (he was helped with his pack) ∙ “Ambesiinoo dash ayaangwaamizin (“I beg you, take care) ∙ gegodash miinawaa izhichigeken (do not do the same again) ∙ Ge-ininaan dashigo izhichigen (do what I tell you) ∙ Gaawiin miinawaa gida-inisinaan (I will advise you no more) ∙ Miidash eta o’ow ininaan (this is the last I tell you) ∙ ‘Aw, mii i’iw izhi-maajaan” (“now then, start off”).

(60) Mīdạc kägä‘t kā∙i∙cimādcāt, kā∙i∙cimādcība‘tōd. Cigwa mīnawā awiya unōntawāᵉ sā‘kwānigut. Mīdạc kā∙i∙nändạnk: “Kāwīn pā‘pic idạc nintā∙i∙nāpisī. Misawāgu awiya ki‘tciwinạnk ‘iᵉi’ᵘ nimpimiwanān,” kī∙i∙nändạm. Mīdạc kägä‘t pimātạgā‘kut, cigwa babīmiba‘tō. Kägä‘t ugā‘kī∙i∙gō ‘iᵉi’ᵘ nwāntawāt. “O-o-ō, kungwu∙u∙‘k Nänabucu!” utigōᵉ. Ānīc mīdạc kägä‘t kāwīn wī∙ā∙bạnābisī. Mīdạc pīnic kā∙i∙ciācạwạgā‘kut awänibạn a‘pī i∙i∙witi a‘kī‘kānk.

Miidash geget gaa-izhi-maajaad, gaa-izhi-maajiibatood. Zhigwa miinawaa awiya onoontawaan zaakwaanigod. Miidash gaa-inendang: “Gaawiin bepich idash ninde-inaabisii. Misawaa go awiya gichi-winang i’iw nimbimiwanaan,” gii-inendam. Miidash geget bimadagaakod, zhigwa babiimibatoo. Geget ogaa-gii-igoo i’iw nwaandawaad. “Oo’oo, gonowaak Nenabozho!” odigoon. Aaniish miidash geget gaawiin wii-aabanaabisii. Miidash biinish gaa-izhi-aazhawagaakod aweniban apii iwidi akiikaank.

Thereupon truly off he started, off he went running. Presently another one he heard yelling to him. And then he thought: “Under no circumstances will I look, even though some one should hold back on my pack,” he (thus) thought. Thereupon truly, as he was coming across on the ice, he then took a straight away course as he ran. Truly was he hard pressed by those whom he heard. “Ho, ho, ho, push Nänabushu!” was said of him. Now, it was true that he was not anxious to look behind. So then at last, after he had crossed the ice, there was then no one there on the land.

geget gaa-izhi-maajaad, gaa-izhi-maajiibatood (truly off he ran) ∙ awiya onoontawaan zaakwaanigod (he heard someone yelling) ∙ “Gaawiin bepich idash ninde-inaabisii (“I will not look back) ∙ Misawaa go awiya gichi-winang i’iw nimbimiwanaan” (even if someone pulls my pack”) ∙ geget bimadagaakod (truly crossing the ice) ∙ “Oo’oo, gonowaak Nenabozho!” odigoon (“push Nänabushu!” was said) ∙ gaawiin wii-aabanaabisii (he would not look back) ∙ gaa-izhi-aazhawagaakod aweniban apii iwidi akiikaank (when he crossed, no one was on the land).

(61) Ạnipạpimusät cayīgwa ubäcwäntān ‘iᵉi’ᵘ äntāwāt. Ānīc mīnawā utạninạntawâbạndān tciki‘tciwāna‘kamigānig. Mīdạc i∙i∙mā kā∙i∙cipagitciwạnät, mīdạc kāwīn kīābabābisi ī∙i∙māⁿ kā∙i∙jipạgitciwạnät. Kā∙i∙jitạgwicink iwiti äntāwāt, mīdạc kāwīn ugīgạnōnāsī īni’ᵘ wīwạn. Kā∙i∙jikawicimut, kāwīn ugīkacki‘tōsīn ‘iᵉi’ᵘ tcinibāt.

Aaniish miinawaa eni-babimosed, zhigwa beshwendang endaawaad. Miidash miinawaa andawaabamaad i’iw ji-waanakamigaanig. Miidash gaa-izhi-bagijiwanened imaan, miidash gaawiin gii-aabanaabisii imaan gaa-izhi-bagijiwanened. Gaa-izhi-dagwishing iwidi endaawaad, miidash gaawiin ogii-ganoonaasiin iniw wiiwan. Gaa-izhi-gawishimod, miidash ogii-gashkitoosiin i’iw ji-nibaad.

As he went walking along, he soon perceived that he was approaching where he lived. So again he sought for the place with a deep depression in the earth. And so after he had put down his pack there, he accordingly did not look back where he had put down his pack. When he was come at yonder place where he dwelt, he accordingly did not speak to his wife. After he had gone to bed, he was not able to sleep.

eni-babimosed, zhigwa beshwendang endaawaad (walking, he neared home) ∙ andawaabamaad i’iw ji-waanakamigaanig (he sought the deep hollow) ∙ gaa-izhi-bagijiwanened imaan (there he set down his pack) ∙ gaawiin gii-aabanaabisii (he did not look back) ∙ gaawiin ogii-ganoonaasiin iniw wiiwan (he did not speak to his wife) ∙ Gaa-izhi-gawishimod … ogii-gashkitoosiin i’iw ji-nibaad (lying down, he could not sleep).

(62) Mīdạc ạnicāgu kā∙i∙cicink o∙o∙dạc ugī∙i∙nān īni’ᵘ wīwạn: “Kägä‘t mīnawā nintānugīcawäntāgus.”

Miidash anishaa go gaa-izhi-shing oo’odash ogii-inaan iniw wiiwan: “Geget miinawaa nindaano-gizhawendaagos.”

And after he had spent some time merely lying there, this he then said to his wife: “Truly, again to no purpose have I been blessed.”

anishaa go gaa-izhi-shing (lying there for a while) ∙ ogii-inaan iniw wiiwan (he said to his wife) ∙ “Geget miinawaa nindaano-gizhawendaagos” (“truly, again in vain I’ve been blessed”).

(63) “Intackā kibwābabīni‘tạnzimītug wäyība mīnawa amạntc kā∙i∙gōwạnän. Kitinigā∙ā∙g kinītcānisinānig bạbīni‘tạmạn kägō. Ānīn, kägōna kigī∙i∙gō?”

“Indashkaa gibwaa-babiinitanzimitog weyiiba miinawaa amanj gaa-igowanen. Gid-iniga-aag giniijaanisinaanig babiinitamaan gegoo. Aaniin, gegoona gigii-igoo?”

“I fancy that perhaps again you were not long remembering what had been told you. You do our children a hurt by your failure to obey. What, was there something you were told?”

“Indashkaa gibwaa-babiinitanzimitog weyiiba miinawaa (“I think you again forgot quickly) ∙ Gid-iniga-aag giniijaanisinaanig babiinitamaan (you harm our children by disobeying) ∙ Aaniin, gegoona gigii-igoo?” (“what, were you told something?”).

(64) “Äyeᵉ, ạmạntc mīdạc kä∙i∙ciwäbạtogwän; mīdạc igu ‘iᵉi’ᵘ kā∙i∙gōyān kā∙i∙cictcigäyān.”

“Aye’, amanj miidash ge-izhi-webadogwen; miidash igo i’iw gaa-igoyaan gaa-izhichigeyaan.”

“Yes, but it is uncertain how it will turn out; for according as I was told so I did.”

“Aye’, amanj miidash ge-izhi-webadogwen (“yes, but how it’ll turn out is uncertain) ∙ miidash igo i’iw gaa-igoyaan gaa-izhichigeyaan” (for as I was told, so I did”).

(65) Cigwasa owâbandanāwa ‘iᵉi’ᵘ wâbạninig. “‘Ā‘a’ᵘ mindimōyä!” ugī∙i∙nān īni’ᵘ wīwạn. Mī∙i∙dac kā∙i∙cimādcāwāt iimāⁿ kīpipạgitwạnät, kägä‘t ānīn kä∙ī∙cinạnk imāⁿ kīpạgitciwạnät wäntcitagu mōckinäni mini‘k i∙i∙māⁿ wāna‘kamigānig nạmäwạn mōckinäwạn. Ānīc mīdạc āwatciwạnäwāt kạbägījik. “Mīmāwin i∙i∙ᵘ tciwâbạnicink,” ugī∙i∙nān īni’ᵘ wīwan.

Zhigwasa owaabandanaawaa i’iw waabaninig. “‘A’aw mindimooye!” ogii-inaan iniw wiiwan. Mii idash gaa-izhi-maajaawaad iimaan gii-bi-bagijiwanened, geget aaniin ge-izhi-nang imaan gii-bagijiwanened wenjida go mooshkineni minik imaan waanakamigaanig namewan mooshkinewan. Aaniish miidash aawajiwanewaad gabe-giizhig. “Miimaawin i’iw ji-waabanishing,” ogii-inaan iniw wiiwan.

So presently they saw that the morrow was come. “Now, then, old woman!” he said to his wife. Accordingly, after they had started off (and had come) to the place where he had left his pack, truly what was he to behold there where he had left his pack but a place full to the brim with as many sturgeons as the basin could hold. So therefore were they busy lugging throughout the day. “No doubt but that now we shall live through the winter,” he said to his wife.

Zhigwasa owaabandanaawaa i’iw waabaninig (they saw the morrow come) ∙ “‘A’aw mindimooye!” (“now then, old woman!”) ∙ gaa-izhi-maajaawaad iimaan gii-bi-bagijiwanened (they went to where he’d dropped the pack) ∙ wenjida go mooshkineni … namewan mooshkinewan (full to the brim with sturgeon) ∙ aawajiwanewaad gabe-giizhig (they hauled all day) ∙ “Miimaawin i’iw ji-waabanishing” (“surely we’ll live through the winter”).

(66) “Äyeᵉ,” ugī∙i∙gōn; “mīsa i∙i’∙ᵘ pimātisiwāt īgi’ᵘ kinītcānisinānig.” Mīdạc pisān mī∙i∙māⁿ kā∙i∙ciwâwīsiniwāt.

“Aye’,” ogii-igoon; “miisa i’iw bimaadisiwaad igiw giniijaanisinaanig.” Miidash bizaan mii imaan gaa-izhi-waa-wiisiniwaad.

“Yes,” he was told; “therefore saved are our children.” And so in comfort with plenty to eat they continued there.

“Aye’,” ogii-igoon (“yes,” he was told) ∙ “miisa i’iw bimaadisiwaad igiw giniijaanisinaanig” (“so our children will live”) ∙ Miidash bizaan mii imaan gaa-izhi-waa-wiisiniwaad (and so in peace, with plenty, they ate there).