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.
17. NÄNABUSHU PRETENDS TO BE A WOMAN.
Nanabushu Pretends to be a Woman
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) Mīsa’ äni∙i∙cimādcāt papimusät.
Mii sa eni-izhi-maajaad babimosed.
And then away he started upon his journey, travelling afoot.
Mii sa eni-izhi-maajaad (and so then off he set out) babimosed (travelling along on foot).
(2) Mīsa’ ugītäbi‘tawāᵉ i‘kwäwaᵉ mạnisänit; ānīc ugīmi‘tawāᵉ:
Mii sa ogii-debitawaan ikwewan manisenid; aaniish ogiimitawaan:
And so he came within the sound of some women who were gathering fire-wood; now he secretly overheard them saying:
Mii sa ogii-debitawaan ikwewan (and so he came within hearing of some women) manisenid (who were gathering firewood); aaniish ogiimitawaan (now he secretly overheard them):
(3) “Ạmạntcigic kä∙i∙jictcigä∙u∙ngubạnän tciwītigämạnk ‘aᵉa’ᵘ inini?” i‘kitōwaᵉ.
“Amanjigish ge-izhichige’ongobanen ji-wiidigemang a’aw inini?” ikidowan.
“(I) wonder how we can bring it to pass so that we can marry that man!” they said.
“Amanjigish ge-izhichige’ongobanen (“I wonder however we might manage it) ji-wiidigemang a’aw inini?” (that we could marry that man?”) ikidowan (they said).
(4) “Ạmbäsạnō, wāwiyạc ningatōtawāg awägwäniwigwänạg,” kī∙i∙nändạm Nänabucu.
“Ambe sa noo, wawiyazh ninga-doodawaag awegweniwigwenag,” gii-inendam Nenaboozhoo
“Now, a trick I am going to play on them, whoever they are,” thought Nanabushu.
“Ambe sa noo (“now then), wawiyazh ninga-doodawaag (I will play a trick on them) awegweniwigwenag,” (whoever they may be,”) gii-inendam Nenaboozhoo (thought Nanabushu).
(5) Ugi‘känimān kämawinit wägwisisinit.
Ogikenimaan ge-mawinid wegwisisinid.
He knew that the mother (of the man) would cry.
Ogikenimaan (he knew of her) ge-mawinid (that she would cry) wegwisisinid (the one who was his mother).
(6) Mīdạc kā∙i∙ciwawäci∙u∙t kā∙i∙ci∙i∙‘kwä‘kāsut.
Mii dash gaa-izhi-wawezhi’od gaa-izhi-ikwekaazod.
And so he got into gay attire after he had taken on the form of a woman.
Mii dash gaa-izhi-wawezhi’od (and so then he dressed himself up finely) gaa-izhi-ikwekaazod (after he had made himself out to be a woman).
(7) Mīdạc ạdi‘kō∙u∙bīnisạgusīn mīdạc īni’ᵘ kā∙ā∙wä‘tcigät i∙i∙ᵘ i‘kwäng.
Mii dash adikoo’obiinisagosiin mii dash iniw gaa-aawechiged i’iw ikweng.
There was a caribou spleen which he turned into a woman’s thing.
Mii dash adikoo’obiinisagosiin (and there was a caribou spleen) mii dash iniw gaa-aawechiged i’iw ikweng (and that was the thing he made into a woman’s part).
(8) Kā∙i∙cināgwu∙u∙t, kā∙i∙cināsi‘kawāt i∙i∙ᵘ i‘kwäwaᵉ, o∙ō∙widạc ugī∙i∙nāᵉ a‘pīkā∙u∙disāt:
Gaa-izhinaagwo’od, gaa-izhi-naazikawaad i’iw ikwewan, o’ow idash ogii-inaan apii gaa-odisaad:
After he had taken on the form (of a woman), (and) after he had gone over to where the women were, this he then said to them when he came upon them:
Gaa-izhinaagwo’od (after he had given himself that look), gaa-izhi-naazikawaad i’iw ikwewan (after he had gone over to those women), o’ow idash ogii-inaan (this he then said to them) apii gaa-odisaad (when he came upon them):
(9) “Ānīnti āyāt ‘aᵉa’ᵘ inini cīngänimāt ‘iᵉi’ᵘ i‘kwäwaᵉ kā∙i∙nint?”
“Aaniindi ayaad a’aw inini zhiingenimaad i’iw ikwewan gaa-inind?”
“Where is the man who is said to be a hater of women?”
“Aaniindi ayaad a’aw inini (“where is that man) zhiingenimaad i’iw ikwewan (who hates women) gaa-inind?” (so it is said of him?”)
(10) Mīdạc kā∙i∙gut: “Mī∙u∙māⁿ nāwōtäna ayāt,” ugī∙i∙gōᵉ.
Mii dash gaa-igod: “Mii omaa naaw-oodena ayaad,” ogii-igoon.
Whereupon he was told: “Here in the centre of the town he is,” he was told.
Mii dash gaa-igod (whereupon he was told): “Mii omaa naaw-oodena ayaad,” (“here in the middle of the town he is,”) ogii-igoon (he was told by them).
(11) “Gagwānisạgisi, äntugwän tcī∙i∙nändạnk.”
“Gagwaanisagizi, endogwen ji-inendang.”
“He is hopelessly impossible, it is uncertain what his feeling would be (concerning you).”
“Gagwaanisagizi (“he is hopeless), endogwen ji-inendang.” (who knows what he would think.”)
(12) “Tạgackumā, awī∙i∙ni‘k,” udināᵉ; “‘Ninbi∙i∙cinica∙u∙gō ninīgī∙i∙gōk,’” udināᵉ iᵘ i‘kwäwaᵉ.
“Daga shkomaa, awii-inik,” odinaan; “Nin-bi-izhi-nizha’ogoo ni-niigi’igoog,’” odinaan iw ikwewan.
“Then pray, do you go and give him a message,” he said to them; “I have been sent hither by my parents,” he said to the women.
“Daga shkomaa (“then come now), awii-inik,” (go and tell him,”) odinaan (he said to them); “Nin-bi-izhi-nizha’ogoo (“I have been sent here) ni-niigi’igoog,’” (by those who gave me birth,”) odinaan iw ikwewan (he said to the women).
(13) Misa’ kägä‘t kā∙i∙cikīwät päcik, kā∙i∙ciwīndamawint waᵉa’ᵘ mindimōⁿyä wägusisit.
Mii sa geget gaa-izhi-giiwed bezhig, gaa-izhi-wiindamawind wa’aw mindimooyenh wegosisid.
And so truly, when back one (of them) went, then was the old woman who was mother (to the man) given the message.
Mii sa geget gaa-izhi-giiwed bezhig (and so truly, when one of them went back home), gaa-izhi-wiindamawind wa’aw mindimooyenh (then this old woman was given the message) wegosisid (the one who was his mother).
(14) Ä‘kitut ‘aᵉa’ᵘ i‘kwä mayātcī∙ā∙tcimut: “Pīwitä ōmāⁿ ayā.”
E-kidod a’aw ikwe mayaajii’aajimod: “Biiwide omaa ayaa.”
Then said the woman who had conveyed the message: “A stranger is here.”
E-kidod a’aw ikwe (then said the woman) mayaajii’aajimod (who had carried the message): “Biiwide omaa ayaa.” (“a stranger is here.”)
(15) Ōdạc i‘kito: “Nimbī∙i∙cinica∙u∙gō ninīgī∙i∙gōk,” i‘kito.
O’ow dash ikido: “Nimbi-izhinizha’ogoo ni-niigi’igoog,” ikido.
And this she said: “I have been sent hither by my parents,” she said.
O’ow dash ikido (and this she said): “Nimbi-izhinizha’ogoo (“I have been sent here) ni-niigi’igoog,” (by those who gave me birth,”) ikido (she said).
(16) “Mīdạc kā‘pīcimādcinica∙u∙t, ‘awitibātcimun,’ nintik.
“Mii dash gaa-pi-izhi-maajinizha’od, ‘awi-dibaajimon,’ nindig.
“And so when I was set upon my way hitherward, ‘Go give the news,’ I was told.
“Mii dash gaa-pi-izhi-maajinizha’od (“and so when I was sent off this way), ‘awi-dibaajimon,’ (‘go and tell the news,’) nindig (I was told).
(17) Nicāgwänim. ‘Tabīcāwạg nintāngwaiyạg.’”
Ni-zhaagwenim. ‘Daa-bi-izhaawag nindaangwayag.’”
I was loath (to go). ‘Let my friends come hither.’ (said the woman(1)).”
Ni-zhaagwenim (I was unwilling). ‘Daa-bi-izhaawag nindaangwayag.’ (‘let my sisters-in-law come here.’)”
(18) Mīdạc ä‘kitut ‘aᵘ mintimōyä: “Ānīn dạc ‘iᵉi’ᵘ ạntawābạmāsiwäk,” utināᵉ ‘iᵉi’ᵘ udānisaᵉ.
Mii dash e-kidod aw mindimooye: “Aaniin dash i’iw andawaabamaasiweg,” odinaan i’iw odaanisan.
Thereupon said the old woman(2): “Why do you not go look for her(1)?” she said to her daughters.
Mii dash e-kidod aw mindimooye (thereupon the old woman said): “Aaniin dash i’iw andawaabamaasiweg,” (“why is it you do not go seek her,”) odinaan i’iw odaanisan (she said to her daughters).
(19) Mīdạc kägä‘t pa∙i∙cinạntawâbạmāwāt īgi’ᵘ i‘kwäwạg, mīsa’ kā∙i∙kīwäwītcīwāwāt īgi’ᵘ i‘kwäwạg.
Mii dash geget ba-izhi-nandawaabamaawaad igiw ikwewag, mii sa gaa-giiwewiijiiwaawaad igiw ikwewag.
And so truly came the women seeking for her, whereupon back home the women went, taking her(1) with them.
Mii dash geget ba-izhi-nandawaabamaawaad igiw ikwewag (and so truly those women came seeking her), mii sa gaa-giiwewiijiiwaawaad igiw ikwewag (whereupon those women went back home taking her along).
(20) Mīdạc kā∙i∙ci∙o∙nōtä∙i∙nt iwiti wäntapinit īni’ᵘ niniwạn.
Mii dash gaa-izhi’onoode’ind iwidi wendabinid iniw niniwan.
And then a place was made for her there where the man(3) was seated.
Mii dash gaa-izhi’onoode’ind (and then a place was made for her) iwidi wendabinid iniw niniwan (there where that man was seated).
(21) Mīsa’ cigwa’ ki∙u∙nāpämit.
Mii sa zhigwa gii-onaabemid.
Therefore she(1) now had a husband(4).
Mii sa zhigwa gii-onaabemid (and so now she had a husband).
(22) Cigwa uwīcāmāᵉ utāngwäyaᵉ tcīmạnisäwāt.
Zhigwa owiishaamaan odaangweyan ji-manisewaad.
By and by she wished her sisters-in-law to go with her to gather fire-wood(5).
Zhigwa owiishaamaan odaangweyan (by and by she invited her sisters-in-law along) ji-manisewaad (so that they would gather firewood).
(23) Ānīc ạtcinạgu kīmạmạtwä∙i∙gäwạn, āca nībiwa misạn.
Aaniish ajina go gii-mamadwe’igewan, aazha niibiwa misan.
So in a little while after the sound of her chopping was heard, already (was there) much fire-wood.
Aaniish ajina go gii-mamadwe’igewan (now, in just a little while the sound of her chopping was heard), aazha niibiwa misan (already there was much firewood).
(24) “Awänän dạc ‘aᵘ mämindagä käjiⁿcawisit?” utināwān, uwīntamawāwān ugiwān.
“Awenen dash aw memindage ge-zhi-nshawisid?” odinaawaan, owiindamawaawaan ogiwaan.
“Who is she that is such a remarkable worker?” they said to their mother, they said to her, telling her about it.
“Awenen dash aw memindage (“who then is she that is so exceedingly) ge-zhi-nshawisid?” (such a good worker?”) odinaawaan (they said to her), owiindamawaawaan ogiwaan (they told their mother).
(25) “Kägätsa kīciⁿcawisī ‘aᵉa’ᵘ nintāngwänān.”
“Geget sa gii-zhi-nshawisii a’aw nindaangwenaan.”
“Truly a good worker is our sister-in-law.” (6)
“Geget sa gii-zhi-nshawisii a’aw nindaangwenaan.” (“truly such a good worker is our sister-in-law.”)
(26) Anīc kägätsa minwäntạm ‘aᵉa’ᵘ mindimōyä, kayä ‘aᵉa’ᵘ a‘kiwäⁿzī kicincawisinit una∙ā∙ngani‘kwämiwān.
Aaniish geget sa minwendam a’aw mindimooye, gaye a’aw akiwenzii gii-zhinshawisinid ona’aanganikwemiwaan.
Now, thoroughly pleased was the old woman, as was also the old man, that such a good worker was their daughter-in-law.(7)
Aaniish geget sa minwendam a’aw mindimooye (now, truly pleased was the old woman), gaye a’aw akiwenzii (and so too the old man) gii-zhinshawisinid ona’aanganikwemiwaan (that their daughter-in-law was such a good worker).
(27) Mīdạc kā∙i∙cikạnōnāt wâbicäciwạn:
Mii dash gaa-izhi-ganoonaad waabizheshiwan:
And then she (Nanabushu) addressed the Marten, saying:
Mii dash gaa-izhi-ganoonaad waabizheshiwan (and then she addressed the Marten):
(28) “Ạmbäsạnō wītō‘kawicin o∙ō∙äcictcigäyān,” ugī∙i∙nān.
“Ambe sa noo wiidookawishin o’ow ezhichigeyaan,” ogii-inaan.
“I wish you would help me in this that I am undertaking,” she said to it.
“Ambe sa noo wiidookawishin (“come now, help me) o’ow ezhichigeyaan,” (in this that I am doing,”) ogii-inaan (she said to it).
(29) Mīdạc īni’ᵘ kā∙u∙nītcānisit; o∙ō∙widạc ugī∙i∙nān:
Mii dash iniw gaa-oniijaanisid; o’ow idash ogii-inaan:
And so that was the creature she had for child; and this she said to it:
Mii dash iniw gaa-oniijaanisid (and so that was the one she had for a child); o’ow idash ogii-inaan (and this she said to it):
(30) “Ạmbäsạnō, mōⁿjạg mawi’n,” ugī∙i∙nān.
“Ambe sa noo, moonzhag mawin,” ogii-inaan.
“Come, now, all the while do you cry,” she said to it.
“Ambe sa noo (“come now), moonzhag mawin,” (cry all the while,”) ogii-inaan (she said to it).
(31) Mīdạc kägä‘t kā∙i∙cictcigänit,
Mii dash geget gaa-izhichigenid,
And that truly was what (the Marten) did.
Mii dash geget gaa-izhichigenid (and that truly was what it did),
(32) ta‘kubinät äcictcigät mīyä‘ta ‘i∙ᵉi’∙māⁿ skījiguning saga‘pinät; ta‘kubinät pimūmāwisut.
dakobinaad ezhichiged mii eta i’imaa shkiinzhigoning zagapinaad; dakobinaad bimoomaawizod.
When she had it strapped to the cradle-board, her arrangement was such that she had it bound up as far as over the eyes; with it bound to the cradle-board, she played the nurse carrying it about on her back.
dakobinaad ezhichiged (binding it up, her way of doing it) mii eta i’imaa shkiinzhigoning zagapinaad (was to lash it only as far as over the eyes); dakobinaad bimoomaawizod (binding it up, she carried it about on her back as a nurse).
(33) Misagu‘pạnä mawinit.
Mii sa go pane mawinid.
And so all the while did (the Marten) weep.
Mii sa go pane mawinid (and so all the while it wept).
(34) “Wo∙ō∙widạc i‘kidun,” ugī∙i∙nān.
“Wo’ow idash ikidon,” ogii-inaan.
“Now, this do you say,” she said to it.
“Wo’ow idash ikidon,” (“and this do you say,”) ogii-inaan (she said to it).
(35) “‘Tạgwāgicōp niwī∙ạ∙mwā,’ i‘kitun ‘iᵉi’ᵘ tcimamāwiyạn,” ugī∙i∙nān.
“Dagwaagishoob niwii-amwaa,’ ikidon i’iw ji-mamawiyan,” ogii-inaan.
“‘Some tenderloin do I wish to eat,’ do you say, so that you may cry,” she said to it.
“Dagwaagishoob niwii-amwaa,’ (“‘some tenderloin I want to eat,’) ikidon i’iw ji-mamawiyan,” (say it so that you will cry,”) ogii-inaan (she said to it).
(36) Mīdạc kägä‘t änwät ‘aᵉa’ᵘ ạbinōdcī.
Mii dash geget enwed a’aw abinoojii.
And that truly was what the infant cried.
Mii dash geget enwed a’aw abinoojii (and that truly was what the infant cried).
(37) “Tagwāgicōp nīwī∙ạ∙mwā!” inwät.
“Dagwaagishoob niwii-amwaa!” inwed.
“Some tenderloin do I want to eat!” it cried.
“Dagwaagishoob niwii-amwaa!” (“some tenderloin I want to eat!”) inwed (it cried).
(38) Cayīgwa nisitu‘tawā.
Zhayiigwa nisidotawaa.
Presently they understood what it wanted.
Zhayiigwa nisidotawaa (presently he was understood).
(39) Ānīc cigwa sāgitōwạn usinisạn, ānīc ugimāwiwạn; pō‘tc kīcitcigänit ‘iᵉi’ᵘ ạnicinābä kä∙i∙‘kītut ‘aᵉa’ᵘ a‘kiwäⁿzī.
Aaniish zhigwa zaagidoowan ozhinisan, aaniish ogimaawiwan; booch gii-zhichigenid i’iw anishinaabe ge-ikidod a’aw akiwenzii.
Now then out went her father-in-law to cry aloud, for he was chief; for of necessity were the people bound to do whatever the old man should say.
Aaniish zhigwa zaagidoowan ozhinisan (now then out went her father-in-law to cry it aloud), aaniish ogimaawiwan (for he was a chief); booch gii-zhichigenid i’iw anishinaabe (the people had of necessity to do it) ge-ikidod a’aw akiwenzii (whatever the old man should say).
(40) “Ānīc, anicinābätug, ä‘kitut waᵉa’ᵘ nōcicäⁿ, ‘tagwāgicōp nīwī∙ạ∙mwā,’” i‘kitō.
“Aaniish, anishinaabedog, e-kidod wa’aw noozhishenh, ‘dagwaagishoob niwii-amwaa,’” ikido.
“Now, O ye people! thus says my grandchild, ‘Some tenderloin do I want to eat,’” he said.
“Aaniish, anishinaabedog (“now then, O people), e-kidod wa’aw noozhishenh (thus says this grandchild of mine), ‘dagwaagishoob niwii-amwaa,’” (‘some tenderloin I want to eat,’”) ikido (he said).
(41) Mīdạc kägä‘t kä‘pīcimīnint Nänabucu tạgwāgicōpīn.
Mii dash geget ge-bi-izhi-miinind Nenaboozhoo dagwaagishoobiin.
And so truly was Nanabushu given some tenderloin.
Mii dash geget ge-bi-izhi-miinind Nenaboozhoo dagwaagishoobiin (and so truly Nanabushu was given some tenderloin).
(42) Pisā a‘pī kā∙u∙nicicininik mādcit.
Bizaan apii gaa-onizhishininig maajid.
It hushed when it was given something good to eat.
Bizaan apii gaa-onizhishininig maajid (it grew quiet while it was given something good to eat).
(43) Mīdạc wāwītigämāt īni’ᵘ ininiwạn, cigwa ugi‘kwänimān pigickananinit īni’ᵘ ubīnisạgusīn.
Mii dash waawiidigemaad iniw ininiwan, zhigwa ogikenimaan bigishkananinid iniw obiinisagosiin.
And so while she (Nanabushu) continued living (as a wife) with the man, she then became aware that the spleen was decaying.
Mii dash waawiidigemaad iniw ininiwan (and so while she went on living as wife to that man), zhigwa ogikenimaan bigishkananinid iniw obiinisagosiin (she then became aware that the spleen was rotting).
(44) Mīdạc kigicäp āca nạmạdapiwạn ucinisạn kayä uzikusisạn mīsa cigwa ki‘känimāt pigickạnitcitcā‘kāmāt.
Mii dash gigizheb aazha namadabiwan ozhinisan gaye ozigosisan mii sa zhigwa gikenimaad bigishkanijijaakaamaad.
And so one morning, while her father-in-law and mother-in-law were seated, she then began to realize that she was becoming rotten between the loins.
Mii dash gigizheb (and so one morning) aazha namadabiwan ozhinisan gaye ozigosisan (now her father-in-law and her mother-in-law were seated) mii sa zhigwa gikenimaad bigishkanijijaakaamaad (and so now she realized she was going rotten between the loins).
(45) “Pisō,” i‘kitōwạn ucinisan.
“Bisoo,” ikidowan ozhinisan.
“Phew!” said her father-in-law.
“Bisoo,” (“phew!”) ikidowan ozhinisan (said her father-in-law).
(46) “Wägunänta kā∙i∙cimāgwa‘k?” i‘kitōwạn ucinisạn.
“Wegonenda gaa-izhimaagwag?” ikidowan ozhinisan.
“What is that which smells so?” said her father-in-law.
“Wegonenda gaa-izhimaagwag?” (“what is it that smells so?”) ikidowan ozhinisan (said her father-in-law).
(47) Kägä‘t mạmītāwäntạm; äcipạsigwīt, ānu∙ạ∙nicikaskạbänit.
Geget mamiidaawendam; e-zhi-bazigwiid, aano-anishigashkabenid.
Truly was she worried about it. When she rose to her feet, in vain she tried to keep it from falling.
Geget mamiidaawendam (truly she was troubled about it); e-zhi-bazigwiid (when she rose to her feet), aano-anishigashkabenid (in vain she tried to hold it from falling).
(48) Äcipạngicimāt ucinisạn änāsạmạbinit, äcimādcīpa‘tōd.
Ezhi-bangishimaad ozhinisan e-naasamabinid, ezhi-maajiibatood.
When she dropped it in front of where her father-in-law was seated, then away she started running.
Ezhi-bangishimaad ozhinisan e-naasamabinid (when she let it drop in front of where her father-in-law sat), ezhi-maajiibatood (then off she started running).
(49) “Kägä‘tigu i‘kwä inäntạmōg!” i‘kitōwạn Nänabucōwạn.
“Geget igo ikwe inendamoog!” ikidowan Nenaboozhoowan.
“Truly a real woman they thought!” said Nanabushu.
“Geget igo ikwe inendamoog!” (“truly a real woman they took her for!”) ikidowan Nenaboozhoowan (said Nanabushu).
(17) Nanabushu Pretends to be a Woman
(1) The woman impersonated by Nenaboozhoo.
(2) A woman to whom the message had been given.
(3) The woman-hater.
(4) The formality of leading a daughter to that part of the lodge where a man seats himself, and having her seat herself by him, is the public announcement that she is his wife.
(5) One of the first things a bride does is to go for fire-wood or for water, a convention by which she enters her new station.
(6) A pleasing compliment which a wife enjoys is to hear it said of her that she is a good worker.
(7) Pleased because their maintenance is assured. A son is seldom encouraged to marry a woman simply because she is handsome or that she is of a pleasing disposition; but if she can work, if she can turn her hands to something useful, then she is the one for him to get. Behind all this is the desire of the old folks to be cared for in their old age.