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.
15. NÄNABUSHU FLIES WITH THE GEESE.¹
Nanabush Flies with the Geese
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) Ningutingigu ạnipạpimusät sāga∙i∙gạn äcimatābīt, a‘pạnägu nī‘kaᵉ manōmini‘käwaᵉ.
Ningoding igo ani-babimosed zaaga’igan ezhi-madaabiid, apane go nikan manoominikewan
Now, once while walking along, out upon a lake he came, and everywhere were Geese feeding on rice.
Ningoding igo (once, at one time) ani-babimosed (as he was walking along) zaaga’igan (a lake) ezhi-madaabiid (he came out into the open toward it), apane go (everywhere, all over) nikan (geese) manoominikewan (were gathering/feeding on rice).
(2) Kägätsa umisawīnawāᵉ, ānīc äcikạnōnāt: “Ạmbäsạnō,² kīgawītcīwininim,” udināᵉ.
Geget sa omisawinawaan, aaniish ezhi-ganoonaad: “Ambe sa noo, giga-wiijiiwininim,” odinaan
Truly much he envied them, so he then addressed them, saying: “I pray you, let me in among you,” he said to them.
Geget sa (truly indeed) omisawinawaan (he envied them, longed for what they had), aaniish (so, well then) ezhi-ganoonaad (the way he addressed/spoke to them): “Ambe sa noo (come now, do please), giga-wiijiiwininim (I will go along with you / let me accompany you),” odinaan (he said to them).
(3) “Awawa, Nänabucu,” udigōᵉ. “Mīgu ‘iᵉi’ᵘ a‘kawä uci‘tōyāng wānawa‘poyāng.”
“Awawa, Nenaboozhoo,” odigoon. “Mii go i’iw akawe ozhitooyaang waa-nawapoyaang.”
“Very well, Nänabushu,” he was told. “But we first are laying in store the food that we shall eat on the way.”
“Awawa (very well, all right), Nenaboozhoo,” odigoon (he was told by them). “Mii go i’iw (it is just that) akawe (first, beforehand) ozhitooyaang (we are preparing/making) waa-nawapoyaang (the food we will eat as provisions on the journey).”
(4) Ānīc äcipa‘kubīt kayä wīn Nänabucu. Mīsa kayä wīn äntōtaminit ānutōtạnk, mīsa’ kāwīn umi‘kōbīga∙ā∙ⁿsīn ‘iᵉi’ᵘ manōmin.
Aaniish ezhi-bakobiid gaye wiin Nenaboozhoo. Mii sa gaye wiin endoodaminid aano-doodang, mii sa gaawiin omikoobiigaansiin i’iw manoomin.
So into the water went Nänabushu too. And what they did he tried to do too, but he found no rice in the water.
Aaniish (so, well) ezhi-bakobiid (the way he went down into the water) gaye wiin (he too, also) Nenaboozhoo. Mii sa gaye wiin (and so he too) endoodaminid (what they were doing) aano-doodang (he tried in vain to do), mii sa gaawiin (and so not) omikoobiigaansiin (he did not find it by groping in the water) i’iw manoomin (the rice).
(5) “Ānīn, Nänabucu? Intigō kucạgu kibwānawitōn i∙i∙ᵘ manōmin.”
“Aaniin, Nenaboozhoo? indigoo gosha go gibwaanawitoon i’iw manoomin.”
“What, Nänabushu? Seemingly, indeed, are you without success in finding rice.”
“Aaniin (what, how is it), Nenaboozhoo? indigoo gosha go (so he was told indeed) gibwaanawitoon (you are unable to do it / without success) i’iw manoomin (the rice).”
(6) “Äyeᵉ, nimbwānawitōn.”
“Eye’, nimbwaanawitoon.”
“Ay, I am not successful.”
“Eye’ (yes, ay), nimbwaanawitoon (I cannot manage it / I am without success).”
(7) “‘Ā‘a’ᵘ, intawā mī∙i∙ᵘ mīni‘k. Päpạngīns ‘iᵉi’ᵘ mạnōmin,” itiwaᵉ i∙i’∙ᵘ ni‘ka‘.
“Aa Aw, indawaa mii iw minik. Bebangiins i’iw manoomin.” idiwan i’iw nika.
“There, now, that is enough. Each (of us) now has a small bit of rice,” to one another said the Geese.
“Aa Aw (there now), indawaa (well then, in that case) mii iw minik (that is the amount, that is enough). Bebangiins (each a little bit, just a small bit) i’iw manoomin (the rice).” idiwan (they said to one another) i’iw nika (the geese).
(8) Ningutingigu cigwa utigōᵉ: “Mīsa wâbạnk wīmādcāyāng,” utigōᵉ ‘iᵉi’ᵘ ni‘ka‘.
Ningoding igo zhigwa odigoon: “Mii sa waabang wii-maajaayaang.” odigoon i’iw nika.
And presently then was he told: “Therefore on the morrow shall we expect to start,” he was told by the Geese.
Ningoding igo (presently, at one point) zhigwa (now) odigoon (he was told): “Mii sa (therefore, and so) waabang (tomorrow, on the morrow) wii-maajaayaang (we intend to start/depart).” odigoon (he was told) i’iw nika (by the geese).
(9) Mīdạc kā∙i∙nāt: “Anigä‘kā kītākackī∙i∙sīm kayä nīn tcipimisäyāmbān?”
Mii dash gaa-inaad: “Anigekaa gidaa-gashkiisiim gaye niin ji-bimiseyaambaan?”
And this he then said to them: “I want to know if you could fix me up so that I too might fly.”
Mii dash (and then) gaa-inaad (what he said to them): “Anigekaa (I wonder, I should like to know) gidaa-gashkiisiim (could you manage/fix it for me) gaye niin (me too, also I) ji-bimiseyaambaan (that I might fly)?”
(10) “Nänabucu, ānawi kītākạckī∙i∙gō tcipimisäyạn, kāwīnidạc kītāpisindaⁿzī ‘iᵉi’ᵘ kä∙i∙gōyạmbạm.”
“Nenaboozhoo, aanawi gidaa-gashkii’igoo ji-bimiseyan, gaawiin idash gidaa-bizindanzii i’iw ge-igooyambam.”
“Nänabushu, it is quite within our power to fix you up so that you can fly, but you would not listen to what would be told you.”
“Nenaboozhoo, aanawi (to be sure, even so) gidaa-gashkii’igoo (you can be fixed up / it can be done for you) ji-bimiseyan (that you may fly), gaawiin idash (but not) gidaa-bizindanzii (you would not listen to / heed) i’iw ge-igooyambam (that which would be told to you).”
(11) “Ōⁿ, mānū, nicīmisā, ici∙i∙ciyu‘k tcipimisäyān!”
“Oonh, maanoo, nishiimisaa, izhi-ishiyok ji-bimiseyaan!”
“Do please, my little brothers, fix me up so that I may fly!”
“Oonh (oh), maanoo (do please, let it be), nishiimisaa (my little brothers), izhi-ishiyok (do thus for me / fix me up, you all) ji-bimiseyaan (that I may fly)!”
(12) Mīdạc kägä‘t ‘aᵘ ugī∙i∙gōn: “Ayāngwāmisin dac wīn. Ō∙o∙māⁿ ābi‘tawaiya∙ī∙ ạnicinābäg pā‘ta∙ī∙nuwạg.
Mii dash geget aw ogii-igoon: “Ayaangwaamizin dash wiin. O’omaa aabitawaiya’ii anishinaabeg baata’iinowag.
Whereupon truly he was told: “Take care that you do it! Off here about halfway are many people.
Mii dash geget (and so truly) aw ogii-igoon (that one told him): “Ayaangwaamizin dash wiin (do be careful, take care). O’omaa (here about) aabitawaiya’ii (at about halfway) anishinaabeg (people) baata’iinowag (are many, are numerous).
(13) A‘pī imāⁿ ạnitagwicinạnk, kägu inābi‘kän, kigasā‘kwānigunānig. Ayāngwamisin, kägu’ inābi‘kän; mīgu ᵉiᵘ tcibạngicinạn kīcpîn inābiyạn. Mīyä‘tạgu i∙i∙māⁿ äcicāgwänimigōyạn,”¹ udigōᵉ.
Apii imaa ani-dagwishinang, Gego inaabiken, Giga-saakwaanigonaanig. Ayaangwaamizin, gego inaabiken; mii go i’iw ji-bangishinan giishpin inaabiyan. Mii eta go i’imaa ezhi-zhaagwenimigooyan,” odigoon.
When we are coming there, don’t you look down, for we shall be whooped at. Do you be careful, don’t you look down; for you will surely fall if you look down. That is the only thing we fear you might do,” he was told.
Apii imaa (when there) ani-dagwishinang (as we arrive), Gego inaabiken (do not look), Giga-saakwaanigonaanig (they will whoop/holler at us). Ayaangwaamizin (be careful), gego inaabiken (do not look); mii go i’iw (it is just that) ji-bangishinan (you will fall) giishpin inaabiyan (if you look). Mii eta go i’imaa (that is the only thing) ezhi-zhaagwenimigooyan (that we are anxious/fearful about you),” odigoon (he was told).
(14) Mīdạc äntạcinit ka‘kina päpäjik umīgwạnini kā∙i∙cimīnigut.
Mii dash endazhinid gakina bebezhig omiigwanini gaa-izhi-miinigod.
Accordingly by every one that was there was he given a feather.
Mii dash (and then) endazhinid (by every one of them present) gakina bebezhig (each and every one) omiigwanini (a feather of his) gaa-izhi-miinigod (was the one he was given by).
(15) “Tạgackumā, kutcipạsigwa∙u∙n.”
“Daga shkomaa, goji-bazigwa’on.”
“Therefore, now, just you try to fly up.”
“Daga shkomaa (come now, just try), goji-bazigwa’on (try to rise up on the wing / fly up).”
(16) Mīdạc kägä‘t kā∙i∙cipạsigwa∙u∙t, kā∙i∙cikīwi‘tāgāmäsät.
Mii dash geget gaa-izhi-bazigwa’od, gaa-izhi-giiwitaagaamesed.
Thereupon truly up he rose on the wing, then round over the lake he flew.
Mii dash geget (and so truly) gaa-izhi-bazigwa’od (the way he rose up on the wing), gaa-izhi-giiwitaagaamesed (the way he flew around over the lake).
(17) ““Mīsa’ iᵘ tciwītciwigōyạn. Mīsa’ wâbạnk tcimādcāyạng.”
“Mii sa iw ji-wiijiiwigooyan. Mii sa waabang ji-maajaayang.”
“Therefore now you may go with us. Now, to-morrow is when we shall start.”
“Mii sa iw (therefore, that is it) ji-wiijiiwigooyan (that you may be taken along / go with us). Mii sa waabang (it is tomorrow) ji-maajaayang (that we shall start).”
(18) Cigwa wâbạnini, cigwa pạsigwa∙ō∙waᵉ; ā‘pidci nāwaya∙ī∙ icinō∙ạ∙mawā.
Zhigwa waabanini, zhigwa bazigwa’oowan aapiji naawaya’ii izhinoo’amawaa.
Now was the morrow come, now was when they flew away; in the very centre was he given a place where to fly.
Zhigwa waabanini (now it became morning), zhigwa bazigwa’oowan (now those ones rose up on the wing) aapiji naawaya’ii (right in the very middle) izhinoo’amawaa (he was shown/assigned his place there).
(19) “Mī∙u∙māⁿ tcipimisäyạn. Nawatcigu unāgucik tciwâbạmạngwā īgi’ᵘ ạnicinābäg.”
“Mii omaa ji-bimiseyan. Nawaj igo onaagoshig ji-waabamangwaa igiw anishinaabeg.”
“It is here you are to fly. Along towards evening shall we see the people.”
“Mii omaa (it is here) ji-bimiseyan (that you are to fly). Nawaj igo onaagoshig (later on, toward evening) ji-waabamangwaa (we shall see them) igiw anishinaabeg (those people).”
(20) Cigwa gägä‘t okạnōnigōn: “Mīcigwa täbābandamạnk ᵉi∙i∙māⁿ ayāwāt īgi’ᵘ ạnicinābäg.”
Zhigwa geget oganoonigoon: “Mii zhigwa debaabandamang i’imaa ayaawaad igiw anishinaabeg.”
Sure enough, was he addressed by one saying: “There, now, are we coming into view of the place where the people are.”
Zhigwa geget (now truly) oganoonigoon (he was addressed/spoken to): “Mii zhigwa (it is now) debaabandamang (that we come into view of) i’imaa ayaawaad (the place where they are) igiw anishinaabeg (those people).”
(21) Cayīgwa gägä‘t mạdwäsā‘kwāniguwāᵉ: “Ä∙ē‘e’, ni‘kạg! Nänabucu uwīdcisāmā!” mạdwä∙i∙nā.
Zhayiigwa geget madwe-saakwaanigowaan: “E e e, nikag! Nenaboozhoo owiijisemaa!” madwe’inaa.
Already could they truly hear (the people) whooping at them: “Halloo, Geese! Nänabushu is flying along with them!” was the sound of them speaking of him.
Zhayiigwa geget (already truly) madwe-saakwaanigowaan (they could be heard whooping/hollering at them): “E e e (halloo, hey), nikag (geese)! Nenaboozhoo owiijisemaa (Nanabushu flies along with them)!” madwe’inaa (was the sound of what was said to him).
(22) Käga‘pī mạdwä∙i∙‘kitōwạn: “Kanawâbami‘k, nạckäkuca pạgicin!”
Gegapii madwe-ikidowan: “Ganawaabamik, nashke gosha bangishin!”
At last he heard them saying: “Why, look, he is really falling!”
Gegapii (at last, finally) madwe-ikidowan (they could be heard saying): “Ganawaabamik (look at him, watch him), nashke gosha (why, see indeed) bangishin (he is falling)!”
(23) “Kägu inābi‘kän, Nänabucu,” udigō ‘iᵉi’ᵘ ni‘kaᵉ.
“Gego inaabiken, Nenaboozhoo,” odigoo i’iw nikan.
“Don’t you look, Nänabushu,” he was told by the Geese.
“Gego inaabiken (do not look), Nenaboozhoo,” odigoo (he was told) i’iw nikan (by the geese).
(24) Käga‘pī mạdwä nạgamōwạn:
Gegapii madwe-nagamowan:
Finally he heard them sing:
Gegapii (finally, at last) madwe-nagamowan (they could be heard singing)—
(25) “Nänabucu uwītcisāmā ucīmisaᵉ, ucīmisaᵉ. Tāpangicin.
Nänabucu uwītcisāmā ucīmisaᵉ, ucīmisaᵉ. Tāpangicin.
Nänabucu uwītcisāmā ucīmisaᵉ, ucīmisaᵉ. Tāpangicin.”
“Nenaboozhoo owiijisemaa oshiimisan, oshiimisan. Da-bangishin. Nenaboozhoo owiijisemaa oshiimisan, oshiimisan. Da-bangishin. Nenaboozhoo owiijisemaa oshiimisan, oshiimisan. Da-bangishin.”
“Nänabushu flies in company with his little brothers, with his little brothers. May he fall. Nänabushu flies in company with his little brothers, with his little brothers. May he fall. Nänabushu flies in company with his little brothers, with his little brothers. May he fall.”
“Nenaboozhoo owiijisemaa (Nanabushu flies along with them) oshiimisan (his little brothers), oshiimisan (his little brothers). Da-bangishin (may he fall / he will fall). Nenaboozhoo owiijisemaa oshiimisan, oshiimisan. Da-bangishin. Nenaboozhoo owiijisemaa oshiimisan, oshiimisan. Da-bangishin.” [song, carried verbatim]
(26) “Taga pina’, ninga∙i∙nāb,” inäntạm.
“Daga bina, ninga-inaab,” inendam.
“I say, really, I will take a look,” he thought.
“Daga bina (come now, really), ninga-inaab (I will take a look),” inendam (he thought).
(27) Äci∙i∙nābit, ‘ā‘tā, ki‘tcōdäna! Ānīn kä∙i∙ni‘tạnk pạnägu kācō‘kānik u‘tawagạn.
Ezhi-inaabid, ataa, gichi-oodena! Aaniin ge-initang bane go gaa-zhookaanig otawagan.
When he looked, oh, what a great town! Then what was he to hear but a continuous whizzing in his ears.
Ezhi-inaabid (the way he looked, when he looked), ataa (oh!), gichi-oodena (a great big town)! Aaniin ge-initang (what was he to hear) bane go (but a steady, continuous) gaa-zhookaanig (whizzing/rushing sound) otawagan (in his ears).
(28) Ānutā‘taganābit, āca wâsa uwītcīwāgạnaᵉ. Ā‘pitci nā∙ō∙täna icipạngicin.
Aano-daataaganaabid, aazha waasa owiijiiwaaganan. Aapiji naa oodena izhi-bangishin.
In vain he tried keeping his look upwards, but already afar (had gone) his companions. In the very centre of the town was where he fell.
Aano-daataaganaabid (in vain he tried to hold his gaze upward), aazha waasa (already far off) owiijiiwaaganan (his companions/fellow travelers). Aapiji naa oodena (right in the middle of the town) izhi-bangishin (the way he fell).
(29) Mīdạc kā∙i∙cimạmāndcigwa‘pinint. “Ạmbäsạnō, mīdcinātā!” i‘kitōwạg.
Mii dash gaa-izhi-mamaanjigwapinind. “Ambe sa noo, miijinaadaa!” ikidowag.
Thereupon was he then thoroughly bound with cords. “Come on, let us ease ourselves upon him!” they said.
Mii dash (and then) gaa-izhi-mamaanjigwapinind (the way he was bound up tight with cords). “Ambe sa noo (come on now), miijinaadaa (let us relieve ourselves upon him)!” ikidowag (they said).
(30) Mīsa’ kägä‘t kā∙i∙cimīdcinint, ga‘kina mini‘k imā wā‘tä‘tōnit umītcinigō.
Mii sa geget gaa-izhi-miijinind, gakina minik imaa waadetoonid omiijinigoo.
Whereupon truly was he then eased upon, by every one there in the town was he eased upon.
Mii sa geget (and so truly) gaa-izhi-miijinind (the way he was relieved upon), gakina minik (all of them, the whole number) imaa waadetoonid (those dwelling there in the town) omiijinigoo (relieved themselves upon him).
(31) Abā‘pic tcigwa näkackitcinigut cīpitōnänit.
Abaapish zhigwa negashkijinigod zhiipidoonenid.
In course of time he became engulfed so deep in the dung that he had to purse his lips.
Abaapish zhigwa (in the course of time, by and by) negashkijinigod (as he was buried/engulfed by it) zhiipidoonenid (so that he pursed/drew in his lips).
(32) Awīya onōntawā: “Ānti kāmītcinint?” i‘kitōwaᵉ.
Awiiya onoondawaa: “Aandi gaa-miijinind?” ikidowan.
Somebody he heard (asking): “Where is he who was eased upon?” they were saying.
Awiiya (somebody) onoondawaa (he heard): “Aandi (where) gaa-miijinind (the one who was relieved upon)?” ikidowan (they were saying).
(33) Kuniginīn, mindimōyäyaᵉ, nīciwa gagīpīngwäwaᵉ.
Goniginiin, mindimooyeyan, niizhiwag gagiibiingwewan.
Lo, (there were) some old women, two that were blind.
Goniginiin (lo! behold), mindimooyeyan (old women), niizhiwag (two of them) gagiibiingwewan (who were blind).
(34) “Ānti kāmītcinint?” pī∙i∙‘kitunit.
“Aandi gaa-miijinind?” Bi-ikidonid.
“Where is he that was eased upon?” they said as they came.
“Aandi (where) gaa-miijinind (the one relieved upon)?” Bi-ikidonid (they said as they came along).
(35) Äcikanōnāt: “Omāⁿ nintāya,” udināᵉ. Cigwa udōtisigu.¹
Ezhi-ganoonaad: “Omaa nindayaa.” odinaan. Zhigwa odoodisigo.
Then he spoke to them, saying: “Here I am,” he said to them. Then to where he was they came.
Ezhi-ganoonaad (the way he spoke to them): “Omaa nindayaa (here I am),” odinaan (he said to them). Zhigwa odoodisigo (then they came to where he was).
Udōtisigu, “to where he was they came;” more literally, “he was come to.”
(36) Cayīgwa uwīmītcinigōn īni’ᵘ mindimōyäyạn, äcikạnōnāt: “Ic,” utinān; “Kāgicwīn, guca mīgu ‘iᵉi’ᵘ wā∙i∙cimītciciyạn? A‘kawä nīni‘ku nintāpā∙u∙gu wāmītciniguwānin.”
Zhayiigwa owii-miijinigoon iniw mindimooyeyan, ezhi-ganoonaad: “ish,” odinaan; “Gaagishwiin, gosha mii go i’iw waa-izhi-miijishiyan? Akawe niin iko nindaapaa’ogo waa-miijinigowaanin.”
Already was he desired by an old woman to ease herself upon when he addressed her: “Wait,” he said to her; “really, now, is this the position you mean to relieve yourself upon me? Usually I am first unbound before I am relieved upon.”
Zhayiigwa (already) owii-miijinigoon (he was about to be relieved upon) iniw mindimooyeyan (by that old woman), ezhi-ganoonaad (the way he addressed her): “ish (wait, hold on),” odinaan (he said to her); “Gaagishwiin (really now, is it so), gosha mii go i’iw (is this indeed) waa-izhi-miijishiyan (the way you mean to relieve yourself on me)? Akawe niin iko (usually I first) nindaapaa’ogo (am unbound, untied) waa-miijinigowaanin (before I am relieved upon).”
(37) “Ōⁿ,” udigōn. “Kägā kīwạnitōtawānān ‘aᵉa’ᵘ kāmītcinint.”
“Oonh,” odigoon. “Gegaa gi-wanidoodawaanaan a’aw gaa-miijinind.”
“Really,” he was told. “Nearly did we do a mistake to him who has been eased upon.”
“Oonh (oh, really),” odigoon (he was told). “Gegaa (nearly, almost) gi-wanidoodawaanaan (we did wrong by / made a mistake with) a’aw gaa-miijinind (that one who was relieved upon).”
(38) Mīsa’ kägä‘t äci∙ā∙biskwamigut kanawâbạmāt; kāmạmō wābitänit igu iᵘ mindimōyäyaᵉ.
Mii sa geget ezhi-aabiskwamigod ganawaabamaad; gaa-mamoowaabidenid igo iw mindimooyeyan.
And so truly, while being unbound, was he watching them; (he saw that) the old women had dung in their teeth.
Mii sa geget (and so truly) ezhi-aabiskwamigod (the way he was being unbound/untied) ganawaabamaad (while watching them); gaa-mamoowaabidenid igo (that they had it caught in their teeth) iw mindimooyeyan (those old women).
(39) Kā‘kīcī‘kāgut äcinānīwanuwāt.²
Gaa-kiizhiikaagod ezhi-naaniiwanowaad.
When he was set free, then he clubbed them to death, first one, then the other.
Gaa-kiizhiikaagod (when he was finished being freed/loosed) ezhi-naaniiwanowaad (the way he clubbed them to death, one after another).
Äcinānīwanuwāt, “he clubbed them to death, first one, then the other.” “First one, then the other,” is the sense of the reduplication nāni-.
(40) Äni∙i∙cimādcāt ōmāⁿ.
Eni-izhi-maajaad o’omaa.
Then on his way he continued from this place.
Eni-izhi-maajaad (the way he went off, departed) o’omaa (from this place, here).
(41) Ạnipạpimusät sāga∙i∙gạn umatābīn, mīgu iᵘ äcipa‘kubīt äcikisībīgīt.
Ani-babimosed zaaga’igan omadaabiin, mii go iw ezhi-bakobiid ezhi-giziibiigid.
As he went walking along, out upon a lake he came, whereupon into the water he went (and) washed himself.
Ani-babimosed (as he walked along) zaaga’igan (a lake) omadaabiin (he came out into the open toward it), mii go iw (and so) ezhi-bakobiid (the way he went into the water) ezhi-giziibiigid (and washed himself).
(42) Kạnawâbạndạnk ‘iᵉi’ᵘ nibi mīgu iᵘ äcipimạngutänik ‘iᵉi’ᵘ mōˣⁱ.
Ganawaabandang i’iw nibi mii go iw ezhi-bimangodenig i’iw moo.
While looking at the water, he then saw the dung floating thereon.
Ganawaabandang i’iw nibi (while looking at the water) mii go iw (and so) ezhi-bimangodenig (the way it was floating along/drifting) i’iw moo (the dung).
(43) Kā∙ạ∙gwāsīt mīdạc ä‘kitut: “Kä∙i∙cini‘kātamowāt ạnicinābäg nicicäⁿyạg — ‘ēⁱ, wīnipīg!’³ tä∙i∙cini‘kātä iᵘ sāga∙i∙gạn.”
Gaa agwaasiid mii dash ekidod: “Ge-izhinikaadamowaad anishinaabeg nizhishenyag, Wiinibiig!’ Da-izhinikaade iw zaaga’igan.”
When he came out of the water, this then he said: “The name which the people my uncles shall call it – ‘ah, filthy water!’ such shall be the name of the lake.”
Gaa agwaasiid (when he came up out of the water) mii dash ekidod (then this he said): “Ge-izhinikaadamowaad (the name they shall give it) anishinaabeg nizhishenyag (the people, my uncles), Wiinibiig (Filthy-Water, dirty water)!’ Da-izhinikaade iw zaaga’igan (such shall be the name of that lake).”
Wīnipīg! “filthy water!” — the name of various lakes in the Ojibwa country; Lake Winnipeg is one of them.
(1) For another version see No. 56.