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.
29. NÄNABUSHU, THE SWEET-BRIER BERRIES, AND THE STURGEONS.¹
Nenabozho, Oginiig, gaye Namewag.
Nänabushu, the Sweet-Brier Berries, and the Sturgeons (2)
Narrated by probably Midāsugaⁿj (Michelson’s own hedge, carried) — Series 2 (Nos. 19–32), 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) Weyābạninik äjimādcāt Nänabucu, sāga∙i∙gạnīng odōdisā ‘iᵉi´ᵘ ạnicinābäᵉ; kuniginīn, ininiwạn kayä wīwini; nīciwaᵉ kwīwisänsaᵉ, unīdcānisini. Päjikidạc pa‘kān i‘kwäwạn ningutci imā tāwạn, ā‘pidcisa usāgī∙i∙gōn īni´ᵘ ininiwạn. “Kägä‘tsa, Nänabucu, ambäsa, wīwin imā aᵘ i‘kwä.”
Weyaabaninig e-zhi-maajaad Nenabozho, zaaga’iganing odoodisaan i’iw anishinaaben; gonowaa, ininiwan gaye wiiwini; niizhiwag gwiiwizhensag, oniijaanisini. Bezhigidash bakaan ikwewan ningoji imaa daawan, apichisa osaagi’igoon iniw ininiwan. “Gegetsa, Nenabozho, ambe, wiiwin imaa a’aw ikwe.”
When the morrow came, then off started Nänabushu; at a lake he came upon some people, behold, a man and his wife; there were two boys, their children. And there was one other woman who lived in another place, very much was she loved by the man. “To be sure, Nänabushu, come, do you take to wife the woman yonder.”
Weyaabaninig e-zhi-maajaad Nenabozho (when morning came, off Nenabozho went) ∙ zaaga’iganing odoodisaan i’iw anishinaaben (at a lake he reached the people) ∙ gonowaa, ininiwan gaye wiiwini (behold, a man and his wife) ∙ niizhiwag gwiiwizhensag, oniijaanisini (two boys, their children) ∙ Bezhigidash bakaan ikwewan ningoji imaa daawan (and one other woman dwelt somewhere there) ∙ apichisa osaagi’igoon iniw ininiwan (greatly was she loved by the man) ∙ “Gegetsa, Nenabozho, ambe, wiiwin imaa a’aw ikwe” (“indeed, Nenabozho, come, take that woman to wife”).
[title footnote, p.214] For other versions see Nos. 7 (p. 49), 28 (p. 207), 61 (p. 467).
(2) “Nicīmisā, kāwäsa nintā∙i∙cictcigäsī. Kāwīn pō‘tc kabäya∙ī∙ nintāwīwisīnạn kīcpin wīwiyān.”
“Nishiimisaa, gaawesa ninda-izhichigesii. Gaawiin booch gabeya’ii ninda-wiiwisinaan giishpin wiiwiyaan.”
“My little brother, I could not possibly do it. Not even for a brief period of time could I have her for a wife if I should marry her.”
“Nishiimisaa, gaawesa ninda-izhichigesii (“my little brother, I could not do it) ∙ Gaawiin booch gabeya’ii ninda-wiiwisinaan (not even for a while could I keep her) ∙ giishpin wiiwiyaan” (if I married her”).
(3) “Nänabucu, mānōgu, täbwä‘tawicin.”
“Nenabozho, maanoogo, debwetawishin.”
“Nänabushu, never you mind, but do as I tell you.”
“Nenabozho, maanoogo, debwetawishin” (“Nenabozho, never mind, do as I tell you”).
(4) “‘Āᵘ, mīsa iᵘ täbwä‘tōnān.” Mīsa´ kägä‘t wīdigämāt īni´ᵘ i‘kwäwạn.
“A’aw, misa iw debwetoonaan.” Misa geget wiidigemaad iniw ikwewan.
“Very well, then will I do as you say.” Thereupon truly he married the woman.
“A’aw, misa iw debwetoonaan” (“very well, that I will do as told”) ∙ Misa geget wiidigemaad iniw ikwewan (so truly he married the woman).
(5) Ānīc, mī∙i´∙ᵘ cigwa ạnitạgwāgininig; kayädạc päpa‘kān tāwạg, ānīc mamawadisitiwạg īni´ᵘ ininiwạn. “Mīsa cigwa tcimādci‘taiyạnk ‘iᵉiwä tcinōtcigīⁿgōⁿ∙i∙wäyạnk.” Ānīc kägä‘t äjinōtcigīⁿgōⁿ∙i∙wäwāt, adi‘kạmägwaᵉ ki‘tcinībiwa unisāwaᵉ. Ānīc ạdcidạgōnā‘ku‘käwạg. Ā‘pidcisa nībiwa unisāwaᵉ.
Aaniish, mii’iw zhigwa ani-dagwaagininig; gayedash bebakaan daawag, aaniish mamawi-daawag iniw ininiwan. “Misa zhigwa ji-maajiitaayang i’iwe ji-noojigiigoonyiwewang.” Aaniish geget e-zhi-noojigiigoonyiwewaad, adikamegweg gichi-niibiwa onisaaweg. Aaniish ajidagonaako-gewag. Apichisa niibiwa onisaaweg.
Now, by this time the autumn was come; and they dwelt apart from (the other family), but they visited back and forth with the man. “It is now time for us to set to work getting fish.” Now, to be sure, when they went to get fish, whitefish in great plenty they killed. Now they made a rack to hang them with head down. Ever so many they killed.
Aaniish, mii’iw zhigwa ani-dagwaagininig (now, by then the fall was coming on) ∙ gayedash bebakaan daawag (and apart they dwelt) ∙ aaniish mamawi-daawag iniw ininiwan (yet they kept company with the man) ∙ “Misa zhigwa ji-maajiitaayang i’iwe ji-noojigiigoonyiwewang” (“now it is time we set to fishing”) ∙ Aaniish geget e-zhi-noojigiigoonyiwewaad (so truly when they fished) ∙ adikamegweg gichi-niibiwa onisaaweg (whitefish in great plenty they took) ∙ ajidagonaako-gewag (they made a rack to hang them head-down) ∙ Apichisa niibiwa onisaaweg (very many they killed).
(6) Ningutingigu äcikackạtininig ‘iᵉi´mā ändạcikīⁿgōⁿ∙i∙käwāt; mīsā‘pạn kīkackạtininig ‘iᵉi´ᵘ sāga∙i∙gạn. Ạbāpic kākackạtininig, “Ạmbäsạnō,” i‘kito Nänabucu: “intawānā kīni‘tạmawā kīga∙ạ∙mwānānig īgiwä kīdạtcitạgōtākaniminānig.”
Ningoding igo e-zhi-gashkadininig i’iw endazhi-giigoonyi-gaawaad; misapan gashkadininig i’iw zaaga’igan. Apii gaa-gashkadininig, “Ambesanoo,” ikido Nenabozho: “indawaa giinitamawaa giga-amwaanaanig igiwe gidaji-jaagootaakaniminaanig.”
And once after it had frozen over there where they were catching the fish; for the lake was now frozen. When it was frozen over, “Now then,” said Nänabushu: “let us first eat up these (fishes) of yours which we have hung up with head down.”
Ningoding igo e-zhi-gashkadininig (and once when it froze over) ∙ i’iw endazhi-giigoonyi-gaawaad (where they had been taking fish) ∙ misapan gashkadininig i’iw zaaga’igan (so frozen was the lake) ∙ “Ambesanoo,” ikido Nenabozho (“now then,” said Nenabozho) ∙ “indawaa giinitamawaa giga-amwaanaanig igiw (“let us first eat up those) ∙ gidaji-jaagootaakaniminaanig” (we have hung up to dry”).
(7) Ānīc, mīgu iᵘ gägä‘t äcictcigäwāt. Kumägu ä‘pītcibibōninig äjigitạmāwāt, mīdạc ä‘ta wīnawā ugīⁿgōⁿ∙i∙miwā. Cigwasa mādcā ‘aᵉa´ᵘ īnini; änitạgwicing wänāgucininig; ä‘tawā, kuniginīn kā∙u∙ndcikusinigwän. Mīdạc awinini äcigạnōnāt īni´ᵘ wīwạn: “Mīmāwīni iᵘ kạnabạtc tcikitcinōntāyābạniciyạng. Intawāsa mīnōtc ningakīyusä.” Ānīc kägä‘t äjikīyusät, kāwīnsa kägō uni‘tōsīn. Kägä‘t sạnạgạtini; wī‘kā‘ku päjik pinäwạn upīnān. Käga‘pīgu pa‘kadäwạg. Ningutingigu kāwīn kanạgä ōpīnāsīn īni´ᵘ pinäwạn. Mīsa´ gägä‘t äjipa‘kadäwāt. Intawādạc uginiᵉ unạntunäwāwān. Mīsạnā ‘iᵉi´ᵘ uginiᵉ äjiạmwāwāt, wänkitci cigu kawạnāntạmōg.
*Aaniish, mii go iw geget e-zhichigewaad. Gomaago epiichi-biibooninig e-zhi-gidamaawaad, miidash eta wiinawaa ogiigoonyimiwaa. Zhigwasa maajaa a’aw inini; ani-dagwishing wenaagoshininig; e-tawaa, gonowaa gaa-oonji-goozinigwen. Miidash a’aw inini e-zhi-ganoonaad iniw wiiwan: “Miimaawiini iw ganabaj ji-gichi-noondaayaabanizhiyang. Indawaasa miinooch ninga-giiyose.” Aaniish geget e-zhi-giiyosed, gaawiinsa gegoo onitoosiin. Geget zanagadini; wiikaa go bezhig binewan obiinaan. Ningoding igo gaawiin ganage obiinaasiin iniw binewan. Misa geget e-zhi-bakadewaad. Indawaadash oginiin onandawewaawaan. Miisana i’iw oginiin e-zhi-amwaawaad, wenji-go gawanaandamoog.**
Well, that was what they truly did. And later in the winter when they ate them all up, there still remained the fish (of Nänabushu and his wife). Then off went the man; he arrived at where he went in the evening; alas! he found that they must have moved camp. Thereupon the man spoke to his wife, saying: “There is a doubtful chance if we shall be able to live through the winter. Therefore on that account I will hunt for game.” So truly when he hunted, he could not kill anything. To be sure, it was a trying time; once in a long while he fetched home only a single ruffed grouse. And at last not even a single ruffed grouse did he bring home. Thereupon they were truly hungry. So on that account for sweet-brier berries they went to seek. Although they ate the sweet-brier berries, yet by degrees were they starving.
Aaniish, mii go iw geget e-zhichigewaad (well, that truly they did) ∙ Gomaago epiichi-biibooninig e-zhi-gidamaawaad (later in deep winter when they ate them up) ∙ miidash eta wiinawaa ogiigoonyimiwaa (then only theirs, their fish, remained) ∙ Zhigwasa maajaa a’aw inini (then off went the man) ∙ ani-dagwishing wenaagoshininig (he arrived as evening came) ∙ gonowaa gaa-oonji-goozinigwen (behold, they must have moved camp) ∙ e-zhi-ganoonaad iniw wiiwan (he spoke to his wife) ∙ “ganabaj ji-gichi-noondaayaabanizhiyang” (“a doubtful chance we live through the winter”) ∙ “Indawaasa miinooch ninga-giiyose” (“so even so I will hunt”) ∙ gaawiinsa gegoo onitoosiin (yet nothing did he kill) ∙ wiikaa go bezhig binewan obiinaan (once in a long while one grouse he brought) ∙ gaawiin ganage obiinaasiin (not even one did he bring) ∙ Misa geget e-zhi-bakadewaad (so truly they hungered) ∙ oginiin onandawewaawaan (sweet-brier berries they sought) ∙ wenji-go* gawanaandamoog (yet they were starving).
(8) Ningutingidạc minawā äjimādcāt papānạndawīginīwät ā‘pidcigu kisināni kayädacigu gī‘kạtci. Sāga∙i∙gạning äjimạdābīt. Mīdạc imā änāsạmā‘täwạninig äni∙i∙jāt ā‘pidcigu umi‘kawāᵉ ‘iᵉi´ᵘ uginiᵉ. Ānīc papạgiwāyānäckimutācing udạnibīnawāⁿᵉ. Ningutingigu ạnipimācạgāmät, pāmāgu kägō nwāntạnk mạdwäsininig imā mi‘kwạmīng. Äji∙i∙nābit kägō k∙ī∙ạ‘täni. Wägunänīwinän niminā‘ku nāⁿzi‘kank; payäcwâbandạnk, kuniginīn pikwa‘k ma‘ku‘tawạgạn äsawäwink! Äji∙o∙dōdā‘pinạnk wīwāwânbandạnk, pāmāgu awiya wändcikanōnigut: “Tawa‘t, tawa‘t! Kīnina kīpi‘kwa‘k wätā‘pinạmạn?”
Ningoding idash miinawaa e-zhi-maajaad babaa-nandawiiginiiwed apichi-go gisinaani gayedash-igo giikaji. Zaaga’iganing e-zhi-madaabiid. Miidash imaa enaasamaa-daawaning ani-izhi-ayaad apichi-go omiikawaan i’iw oginiin. Aaniish babagiwayaane-ashkimodaazhing odanibinaawan. Ningoding igo ani-bimaajagaamed, baamaa-go gegoo noondang madwesininig imaa mikwaming. E-zhi-inaabid gegoo gii-ateni. Wegonen-iiwinen niminaako-nazikang; bayeshwaabandang, gonowaa bikwak mako-dawagan asawewing! E-zhi-odaapinang wiiwaawaanbandang, baamaa-go awiya wenji-ganoonigod: “Daawat, daawat! Giinina gii-bikwak wedaapinaman?”
And another time when he set out to seek for sweet-brier berries, the weather was very cold and he was shivering. Out upon a lake he came. And so when he went along yonder sunny side, in abundance he found the sweet-brier berries. Now, into a miserable cloth bag he put them. And by and by, while going along the shore, he suddenly heard the sound of something fall yonder on the ice. When he looked, something was there. Thereupon he went out upon the ice, going up to where it was; when he got a near view of it, lo, (it was) an arrow feathered with the ear of a bear! As he started to pick (the arrow) up to examine it, all at once by some one was he addressed: “Hold, hold! Is the arrow yours that you are picking up?”
Ningoding idash miinawaa e-zhi-maajaad babaa-nandawiiginiiwed (another time off he went seeking sweet-brier berries) ∙ apichi-go gisinaani gayedash-igo giikaji (the weather very cold and he shivering) ∙ Zaaga’iganing e-zhi-madaabiid (out upon a lake he came) ∙ enaasamaa-daawaning ani-izhi-ayaad (going along the sunny side) ∙ apichi-go omiikawaan i’iw oginiin (in plenty he found the berries) ∙ babagiwayaane-ashkimodaazhing odanibinaawan (into a poor cloth bag he put them) ∙ ani-bimaajagaamed (going along the shore) ∙ gegoo noondang madwesininig imaa mikwaming (he heard something fall on the ice) ∙ gonowaa bikwak mako-dawagan asawewing (behold, an arrow feathered with a bear’s ear) ∙ E-zhi-odaapinang wiiwaawaanbandang (as he took it up to look at it) ∙ baamaa-go awiya wenji-ganoonigod (suddenly someone spoke to him) ∙ “Daawat, daawat! Giinina gii-bikwak wedaapinaman?” (“Hold, hold! Is the arrow yours you are picking up?”).
(9) Äjikạnōnāt: “Kāwīn, ạnicāgu niwīwâbạndān.” Papa‘kiwis äjikanōnigut: “Kigī‘kạtc māwīn.”
E-zhi-ganoonaad: “Gaawiin, anishaa-go niwii-waabandaan.” Papakiiwis e-zhi-ganoonigod: “Gigiikaj maawiin.”
Then he spoke to the being: “No, I only wanted to look at it.” Pilferer then was addressed: “You are cold, no doubt?”
E-zhi-ganoonaad (then he spoke) ∙ “Gaawiin, anishaa-go niwii-waabandaan” (“no, I only wished to look at it”) ∙ Papakiiwis e-zhi-ganoonigod (Pilferer was then addressed) ∙ “Gigiikaj maawiin” (“you are cold, no doubt?”).
(10) “Kägä‘t ningī‘kạtc.”
“Geget ningiikaj.”
“Indeed, I am cold.”
“Geget ningiikaj” (“truly I am cold”).
(11) “Tạga, kạbōtawạnin, intigu kigī‘kạtc.” Kägä‘t nādagā‘kōwạn pōdawäwạn. Kāki‘tcibōtawänit, a∙ī∙ta ickutäng cingobīn uda‘pạgināni; kayä dạc gagītciwạn mạdwägīgitōwạn: “Ba‘kiwis, kāwīnina kitāmīdcisīnạn īni´ᵘ nintạcigạnạn?”
“Daga, gaboodawanin, indigo gigiikaj.” Geget naadagaakoowan boodawewan. Gaa-giichiboodawenid, a’iita ishkodeng zhingobiin odabaginaani; gaye dash gagiichiwan madwe-giigidowan: “Bakiiwis, gaawiina gidamiijisiinan iniw nindashiganan?”
“Well, I will build you a fire, for it seems that you are cold.” Truly, then on the ice went the other towards the shore to build the fire. When he had a great fire going, then right into it he flung some balsams; and as he was taking off his moccasins, he was heard to say: “Pilferer, would you not eat those stockings of mine?”
“Daga, gaboodawanin, indigo gigiikaj” (“come, I will build you a fire, for you are cold”) ∙ Geget naadagaakoowan boodawewan (truly the other went out on the ice to make a fire) ∙ Gaa-giichiboodawenid (when he had built a great fire) ∙ a’iita ishkodeng zhingobiin odabaginaani (into the fire he flung balsam boughs) ∙ gagiichiwan madwe-giigidowan (and the great one was heard speaking) ∙ “Bakiiwis, gaawiina gidamiijisiinan iniw nindashiganan?” (“Pilferer, would you not eat these stockings of mine?”).
(12) “‘Āᵘ, ningamīdcinạn.” Opi∙ā∙cawagāmäwäpina māgōn. Äjiwâbandānk, kuniginīn, kāskạmi‘kwānowạn! Ānīc ā‘pidci pa‘kadä, mīdạc ‘iᵉi´ᵘ äcimīdcit. Udānuwī∙i∙ckwạntānạn. “Kägu´!” udigōn; “mānōgu ga‘kina mīdcin.”
“A’aw, ningamiijinan.” Obii-aazhawagaamewebinaa maagoon*. E-zhi-waabandang, gonowaa, gaaskamikwaanowan! Aaniish apichi bakade, miidash i’iw e-zhi-miijid. Odaano-wii-ishkwandaanan. “Gego!” odigoon; “maanoogo gakina miijin.”
“Very well, I will eat them.” He had them flung over to him from across the fire. As he looked at them, lo, there was the dried tail of a beaver! Naturally he was exceedingly hungry, and therefore he ate (it). He tried in vain not to eat it all up. “Don’t!” he was told; “you must eat it all.”
“A’aw, ningamiijinan” (“very well, I will eat them”) ∙ Obii-aazhawagaamewebinaa maagoon* (across the fire they were flung to him) ∙ E-zhi-waabandang, gonowaa, gaaskamikwaanowan (when he looked, behold, a dried beaver-tail) ∙ Aaniish apichi bakade (now, he was exceedingly hungry) ∙ miidash i’iw e-zhi-miijid (so he ate it) ∙ Odaano-wii-ishkwandaanan (in vain he tried to leave some) ∙ “Gego!” odigoon (“don’t!” he was told) ∙ “maanoogo gakina miijin” (“you must eat it all”).
(13) Mī cigwa kīcī‘tānit, kīmäckwạtcipīta‘kisinänit. Cigwa pasigwīwạn, “Pa‘kiwis, wägunän ‘iᵉi´ᵘ kāpinōndạmạn?”
Mii zhigwa giizhiitaanid, gii-meshkwaji-biitakizinenid. Zhigwa basigwiiwan, “Bakiiwis, wegonen i’iw gaa-bi-noondaman?”
Now, when he was ready, he put on the moccasins of the other. When he rose to his feet, “Pilferer, what is that you are carrying on your back?”
Mii zhigwa giizhiitaanid (now when the other was ready) ∙ gii-meshkwaji-biitakizinenid (he put on the other’s moccasins) ∙ Zhigwa basigwiiwan (when he rose to his feet) ∙ “Bakiiwis, wegonen i’iw gaa-bi-noondaman?” (“Pilferer, what is that you carry on your back?”).
(14) “Kā, uginīg. Kägätusagu nimpa‘kạdämin. Mīnā īgi´ᵘ wâạmwạngitwā.”
“Gaa, oginiig. Gegedosa-go nimbakademin. Miinaa igiw waa-amwangidwaa.”
“Oh, sweet-brier berries. Really we are in want of food. Those are what we are going to eat.”
“Gaa, oginiig” (“oh, sweet-brier berries”) ∙ Gegedosa-go nimbakademin (truly we are in want of food) ∙ Miinaa igiw waa-amwangidwaa (those are what we mean to eat).
(15) Kuniginīn, upimi∙u∙tā‘pinạmini ‘iᵉi´ᵘ umackimut, pītawaiya∙ī∙ kā‘tạnīnạminit; äcisīgwäbinānit, a‘pạnä tcätcatcīpān äcipạngicininit udōginīmaᵉ. “Ä‘tawā, ugī∙i∙nigā∙ā∙ᵉ ‘iᵉi´ᵘ unīdcānisaᵉ!” inäntạm. Ạniniminā‘kowạn ạnita‘kunạminit ‘iᵉi´ᵘ umackimut; kīmạdwäsigwa∙i∙gäwạn.
Gonowaa, obimi-odaapinamini i’iw omashkimod, biitawaya’ii gaa-daninaminid; e-zhi-ziigwebinaanid, apane jejajiibaan e-zhi-bangishininid odooginiiman. “E-tawaa, ogii-inige-ag iniw oniijaanisan!” inendam. Ani-niminaakowan ani-dakonaminid i’iw omashkimod; gii-madwesigwa’igewan.
Lo, the other went over and took up his bag; on the inside between two layers he got hold of it; when out he poured them, forthwith in every direction fell his sweet-brier berries. “Oh, how ill he treats his children!” he thought. Then out on the ice went the other, carrying in his hand the bag as he went; then was heard the sound of him (chopping on the ice).
Gonowaa, obimi-odaapinamini i’iw omashkimod (lo, the other took up his bag) ∙ biitawaya’ii gaa-daninaminid (between the two layers he grasped it) ∙ e-zhi-ziigwebinaanid (when he poured them out) ∙ apane jejajiibaan e-zhi-bangishininid odooginiiman (in every direction fell his sweet-brier berries) ∙ “E-tawaa, ogii-inige-ag iniw oniijaanisan!” inendam (“oh, how ill he treats his children!” he thought) ∙ Ani-niminaakowan ani-dakonaminid i’iw omashkimod (out on the ice the other went carrying the bag) ∙ gii-madwesigwa’igewan (then was heard the sound of his chopping).
(16) Kuniginīn, inābit, kạnạwâbamāt udạcimōckina∙ā∙ni ‘iᵉi´mā umạckimutāng īni´ᵘ mi‘kwamīn. Ugạnōnigōn Pa‘kiwis; ạmbä, niminā‘ku Pa‘kiwis. “Ạmbäsa´, wīpisintawicin wâ∙i∙ninān, mīgu gägä‘t i∙i∙ᵘ tcipa‘kadäyạn kīcpin nōndawisiwạn kä∙i∙ninān. Pa‘kiwis, ạmbäsạnō! ompiwạnän waᵉaᵘ mi‘kwạn. Ōwiti dạc wagä‘kwāgạmīwạnk mī∙i∙witi kä∙ạ∙ba‘tōyạn; o∙o∙māgu tciniminā‘kuyạn, mī∙i∙mā awiya kīganōntawāg tcibībāgimi‘kwā: ‘Ä‘ä‘ēⁱ, Pa‘kiwis! Kungwā∙u∙‘k! Wägunäc pämōndạnk?’ Iwiti dạc ạnigu‘pīyạn mī∙i∙ a‘pī käbōni∙i∙‘kwā. Kāwīn kīgawâbạmāsīg īgi´ᵘ käbimini∙i∙ca∙u∙‘kwā. Tcīgaya∙ī∙ dạc ändāyäg tcikistciwānạtināg, mī∙i∙wä känạntawâbandạmạn. A‘pīdạc wâbandạmạn, mī∙i∙mā kä∙i∙cinīsạtciwäyạn. Ugidā‘kidạc kī∙i∙caiyạn, mī∙i∙mā kä∙i∙cipạgitciwäba‘kāmạt. Kägu´ wīn pīyābạnābi‘kän. Gikicäpidạc mī∙i∙ᵘ tcipīcāyäg ‘aᵉa´ᵘ kimindimōimīc. Aiyāngwāmisin, kägu´ wīn babīni‘tawici‘kän. ‘Ā‘āᵘ, mī∙i∙ᵘ cigwa tcimādcība‘tōyạn.”
Gonowaa, inaabid, ganawaabamaad odazhi-mooshkinaani i’imaa omashkimodaang iniw mikwamiin. Oganoonigoon Bakiiwis; ambe, niminaako Bakiiwis. “Ambesa, wii-bizindawishin waa-ininaan, mii go geget i’iw ji-bakadeyan giishpin noondawisiwan ge-ininaan*. Bakiiwis, ambesanoo! Ombiwanen wa’aw mikwan. Owiti dash wagekwaagamiiwang mii-iwiti ge-abatooyan*; omaa-go ji-niminaakoyan, mii-imaa awiya giga-noondawaag ji-biibaagimikwaa*: ‘A’a-eenh, Bakiiwis! Gongwa’ok! Wegonesh bemoondang?’ Iwiti dash ani-gobiiyan* mii apii ge-booniikwaa*. Gaawiin gigawaabamaasig igiw ge-bimini-izhi-azhaokwaa. Jiigaya’iidash endaayeg ji-gichi-waanatinaag, mii-iwe ge-nandawaabandaman. Apiidash waabandaman, mii-imaa ge-izhi-nizaajiweyan. Ogidaakidash gii-izhaayan, mii-imaa ge-izhi-bagiji-webaakaman. Gego wiin bii-aabanaabiken. Gigizhebaadash mii-iw ji-bizhayeg a’aw gimindimoo’imish. Ayaangwaamizin, Gego wiin babiinitawishiken. A’aw, mii-iw zhigwa ji-maajiibatooyan.”**
Lo, as he looked, he observed him filling up his bag with the ice. By him was the Pilferer addressed; accordingly out on the ice came the Pilferer. “Hark! do you listen to what I intend to tell you, for surely you will go hungry if you do not heed what I tell you. Pilferer, listen! do you put upon your back this pack of ice. And over toward this other end of the lake is the way by which you are to run; for as you go by this place on the ice, then will you hear them yelling at you: ‘Halloo, (there is the) Pilferer! Give him a push! What is he carrying on his back?’ And when you go up from yonder shore, then will you be left alone by them. You will not see them who are to pursue after you. And nigh the place where you live is a great depression (in the ground), so for that you are to seek. And when you see it, then from there shall you descend the slope. And when to the summit (again) you get, then there shall you put down your pack. Look not behind you. Then in the morning hither shall come you and your old woman. Do you be careful, pay heed to what I have told you. Now, then, it is time that you were off on the run.”
Gonowaa, inaabid, ganawaabamaad odazhi-mooshkinaani* i’imaa omashkimodaang iniw mikwamiin (lo, as he looked, he observed him filling up his bag with the ice — stem flagged) ∙ Oganoonigoon Bakiiwis; ambe, niminaako Bakiiwis (by him was the Pilferer addressed; accordingly out on the ice came the Pilferer) ∙ “Ambesa, wii-bizindawishin waa-ininaan, mii go geget i’iw ji-bakadeyan giishpin noondawisiwan ge-ininaan (“hark! do you listen to what I intend to tell you, for surely you will go hungry if you do not heed what I tell you) ∙ Bakiiwis, ambesanoo! Ombiwanen wa’aw mikwan (Pilferer, listen! do you put upon your back this pack of ice) ∙ Owiti dash wagekwaagamiiwang mii-iwiti ge-abatooyan (and over toward this other end of the lake is the way by which you are to run — stem flagged) ∙ omaa-go ji-niminaakoyan, mii-imaa awiya giga-noondawaag ji-biibaagimikwaa (for as you go by this place on the ice, you will hear them yelling at you) ∙ ‘A’a-eenh, Bakiiwis! Gongwa’ok! Wegonesh bemoondang?’ (‘halloo, Pilferer! give him a push! what is he carrying on his back?’) [vocables carried as printed] ∙ Iwiti dash ani-gobiiyan mii apii ge-booniikwaa (and when you go up from yonder shore, then will you be left alone by them) ∙ Gaawiin gigawaabamaasig igiw ge-bimini-izhi-azhaokwaa (you will not see those who are to pursue you) ∙ Jiigaya’iidash endaayeg ji-gichi-waanatinaag (and near where you live is a great hollow) ∙ mii-iwe ge-nandawaabandaman (that is what you are to look for) ∙ Apiidash waabandaman, mii-imaa ge-izhi-nizaajiweyan (and when you see it, there go down the slope) ∙ Ogidaakidash gii-izhaayan, mii-imaa ge-izhi-bagiji-webaakaman (and when you reach the summit, there set down your pack) ∙ Gego wiin bii-aabanaabiken (do not look back) ∙ Gigizhebaadash mii-iw ji-bizhayeg a’aw gimindimoo’imish (in the morning come, you and your old woman) ∙ Ayaangwaamizin, Gego wiin babiinitawishiken (be careful, do not disregard what I have told you) ∙ A’aw, mii-iw zhigwa ji-maajiibatooyan” (“now, it is time you were off on the run”).
(17) Niminā‘kuba‘tō Ba‘kiwis. Äjikaski‘tōt änigu‘k mādcība‘tō. Ā‘taiyā, tcibạgamānimạtini. Awiya onōntawāᵉ pīpāginit: “A‘ä‘ēⁱ, Ba‘kiwis pimiba∙i∙wä! ‘Ā‘a´ᵘ, kungwa∙u∙k!” Pạnägu kābitcīnguskwānik. “Uᵉ, uᵉ, uᵉ, kungwaᵉ wātä!”
*Niminaakobatoo Bakiiwis. E-zhi-gashkitood enigok maajiibatoo. Atayaa, ji-bagamaanimadini. Awiya onoondawen biibaaginid: “A’a’e’, Bakiiwis bimiba’iwe! A’aw, gongwa’ok!” Bane-go gaa-bichingoskwenig. “O’, o’, o’, gongwa’ waade!”**
Over the ice went the Pilferer running. With all the speed he was able to he started running. Ah, what a gale there was behind (him)! Somebody he heard calling aloud: “Halloo, the Pilferer is fleeing by! Come on, give him a push!” And forthwith rose the din of ice cracking. “Hu, hu, hu, hu, let us give him a push!”
Niminaakobatoo Bakiiwis (over the ice ran Pilferer) ∙ E-zhi-gashkitood enigok maajiibatoo (with all his might he started to run) ∙ Atayaa, ji-bagamaanimadini (ah, what a gale came up behind) ∙ Awiya onoondawen biibaaginid (someone he heard calling aloud) ∙ “Bakiiwis bimiba’iwe! A’aw, gongwa’ok!” (“Pilferer is fleeing by! come, push him!”) ∙ Bane-go gaa-bichingoskwenig (and at once rose the din of cracking ice) ∙ “O’, o’, o’, gongwa’ waade*!” (“Hu, hu, hu, let us push him!”) [vocables carried as printed].
(18) Ā‘taiyā! mīdạc kägä‘t mādcība∙i∙wät. “Intigwa cigwagu ningagungwa∙u∙gu,” änäntạnk. Cigwa ubäcwâbạntān ‘iᵉi´ᵘ a‘ki. A‘pī tä‘ku‘kātạng a‘ki, awänibạn awīya; mī∙i´∙ᵘ kī‘pōni∙i∙gut. Ạnibạbimusät, udạni∙ạ∙ntawâbandān ‘iᵉi´ᵘ tcīwānạtinānik. Cigwa gägä‘t owâbạndān; änī∙i∙jinīsạtciwät. Tägwucing ugidā‘ki, äjibạgitciwäba‘kāmāt īni´ᵘ umi‘kwamīmạn. Kāwīn kạnagä a‘kawä ābạnābisī. Änicikīwät. Tägwicing äntāwāt, ä‘tawā wīwạn nạmạdạbiwạn kayä ‘iᵉi´ᵘ unītcānisaᵉ. Ā‘pidcisa pa‘kadäwaᵉ. Ugạnōnigōn wīwạn: “Ānīnā? Intigwadäci‘ko ubīnābạnīn uginīn, kitinänimininābạn.”
Atayaa! miidash geget maajiiba’iwed. “Indigwa zhigwa-go ninga-gongwa’ogo,” enendang. Zhigwa obeshwaabandaan i’iw aki. Apii dekokaadang aki, aweniban awiya; mii-iw gii-boonii-igod. Ani-babimosed, odani-andawaabandaan i’iw jii-waanatinaanig. Zhigwa geget owaabandaan; ani-izhi-nizaajiwed. Dagwishing ogidaaki, e-zhi-bagiji-webaakamaad iniw omikwamiiman. Gaawiin ganage akawe aabanaabisii. Ani-zhi-giiwed. Dagwishing endaawaad, e-tawaa wiiwan namadabiwan gaye i’iw oniijaaniseg. Apichisa bakadewan. Oganoonigoon wiiwan: “Aaniinaa? Indigwadezhiko obii-naabanin oginiin, gidinenimininaaban.”
Ah! thereupon he truly started fleeing. “It seems that now am I to be given a push,” he thought. Presently he was in close view of the land. When he stepped upon land, gone were the beings; accordingly he was left alone. As on his way he walked, he kept looking for the place where there was a great depression. In a while, sure enough, he saw it; then on down the slope he went. When he came on the (other) summit, he put down his pack. Not a moment did he wait to look back. Then on his homeward way he went. When he was come at home, there sat his poor wife and those children in want of food. He addressed his wife, saying: “How is it? It seemed that his wont was to bring home sweet-brier berries, in such manner have I been thinking of you.”
Atayaa! miidash geget maajiiba’iwed (ah! so truly he fled) ∙ “Indigwa zhigwa-go ninga-gongwa’ogo,” enendang (“it seems I am now to be pushed,” he thought) ∙ Zhigwa obeshwaabandaan i’iw aki (soon he came near the land) ∙ Apii dekokaadang aki, aweniban awiya (when he stepped on land, the beings were gone) ∙ mii-iw gii-boonii-igod (so he was left alone) ∙ Ani-babimosed, odani-andawaabandaan i’iw jii-waanatinaanig (walking on, he looked for the great hollow) ∙ Zhigwa geget owaabandaan; ani-izhi-nizaajiwed (soon he saw it; he went down the slope) ∙ Dagwishing ogidaaki, e-zhi-bagiji-webaakamaad iniw omikwamiiman (reaching the rise, he set down his pack) ∙ Gaawiin ganage akawe aabanaabisii (not at all did he look back) ∙ Ani-zhi-giiwed (he went home) ∙ Dagwishing endaawaad, e-tawaa wiiwan namadabiwan gaye i’iw oniijaaniseg (arriving, there sat his poor wife and the hungry children) ∙ Oganoonigoon wiiwan (his wife spoke to him) ∙ “Aaniinaa? … gidinenimininaaban” (“how is it? it seemed his wont was to bring sweet-brier berries; so I was thinking of you”).
(19) Äjikanōnātwīwan: “Kägu´ ningutinō inäntạgän, gạnạbạtc mạnidō nindānucawänimik.”
E-zhi-ganoonaad wiiwan: “Gego ningoodinoo inendangen, ganabaj manidoo nindaanozhawenimig.”
Then he spoke to his wife, saying: “Take no thought whatever of that, for maybe by a manitou am I really to be blessed.”
E-zhi-ganoonaad wiiwan (then he spoke to his wife) ∙ “Gego ningoodinoo inendangen (“take no thought of that) ∙ ganabaj manidoo nindaanozhawenimig” (perhaps I am to be blessed”).
(20) Mīsa´ pīnic kā∙i∙cikawicimowāt. Kāwīn kägō umīdcisīnāwaᵉ. Mägwāgu tibi‘kạdinik unickā Pa‘kiwis. Äjikanōnāt wīwạn: “Mindimōyä, unickān.”
Misa biinish gaa-izhi-gawishimowaad. Gaawiin gegoo omiijisiinaaweg. Megwaa-go dibikadinig onishkaa Bakiiwis. E-zhi-ganoonaad wiiwan: “Mindimooye, onishkaan.”
And so time passed on till they lay them down to sleep. Nothing had they to eat. And while it was yet dark, up from bed rose the Pilferer. Then he spoke to his wife, saying: “Old woman, do you rise up from bed.”
Misa biinish gaa-izhi-gawishimowaad (so on till they lay down to sleep) ∙ Gaawiin gegoo omiijisiinaaweg (nothing had they to eat) ∙ Megwaa-go dibikadinig onishkaa Bakiiwis (while still dark, Pilferer rose) ∙ E-zhi-ganoonaad wiiwan (he spoke to his wife) ∙ “Mindimooye, onishkaan” (“old woman, rise up”).
(21) Gägä‘t mindimōyä unicikā.
Geget mindimooye onishkaa.
To be sure, the old woman rose up from bed.
Geget mindimooye onishkaa (truly the old woman rose).
(22) “Babīˢ‘tcīn taga, mādcātā, päcu´ imā kīga∙i∙cāmin.”
“Babiichiin daga, maajaataa, besho imaa giga-izhaamin.”
“Put on your moccasins now, let us be going, a short way over there will we go.”
“Babiichiin daga (“put on your moccasins now) ∙ maajaataa, besho imaa giga-izhaamin” (let us go, a short way over there”).
(23) Mīsạgu cigwa ạnimādcāwād. Cayīgwa udäbābandānāwa imā kiˢtciwānạtinānik. Änisāgạtciwäwāt, ä‘tawā, ānīn kä∙i∙cinạnk Pa‘kiwis! Ā‘pidci mōckinäbīni ‘iᵉi´ᵘ kiˢtciwânạtinān. Ä‘tiwä, pạnägu nạmäwaᵉ kāsāgicigwạnäninit. “Naskäginīn, mindimōyäⁿ! ‘Ā‘a´ᵘ, agwāwäbinātānik.” Kumāgu mini‘k udạgwāwäbināwaᵉ. “‘Ā‘āᵘ, mindimōyä, kayä kin mini‘k käkaskōmạtwā pimiwạnän.” Äcō∙o∙ciwạni‘kānāwāt, cigwadạc äjikīwäwāt äjipīndigäwạnäwāt ändāwāt. Kägä‘t mōtcigisiwaᵉ ‘iᵉi´ᵘ unītcānisiwā. Mīsa cigwa äjitcībā‘kwäwāt. Kā∙i∙ckwāwīsiniwāt, “‘Ā‘a´ᵘ, ạmbädạc kägät awiagwāwäbinātānig.”
Miisago zhigwa ani-maajaawaad. Zhayiigwa odebaabandaanaawaa imaa gichi-waanatinaanig. E-zhi-zaagajiwewaad, e-tawaa, aaniin ge-izhi-nang Bakiiwis! Apichi mooshkinebiini i’iw gichi-waanatinaan. E-tiwe, bane-go namewan gaa-zaagizhigwaneninid. “Naska-ginin, mindimooye! A’aw, agwaawebinaadaanig.” Gomaago minik odagwaawebinaaweg. “A’aw, mindimooye, gaye giin minik ge-gashkoomadwaa biimiwaanen.” E-zhi-oozhiwanikaanaawaad, zhigwadash e-zhi-giiwaawaad e-zhi-biindiganewaad endaawaad. Geget moojigiziwan i’iw oniijaanisiwaa. Misa zhigwa e-zhi-jiibaakwaawaad. Gaa-ishkwaa-wiisiniwaad, “A’aw, ambe dash geget awi-agwaawebinaadaanig.”
And so then away they started on their journey. In time they came within sight of the place of the great basin. When they came out upon the summit, why, what was the Pilferer to behold! Very full of water was the great basin. Why, nothing could be seen but the tails of sturgeons sticking out. “Just look, old woman! Come, now, let us fling them out!” So a certain number of them they flung out. “Now, then, old woman, as many as you can carry do you make up into a pack.” When they made up their packs, then they returned, carrying their burdens into where they lived. To be sure, very glad were their children. And so then they cooked some food. When they had eaten, “Now, then, therefore let us in good earnest go fling them out of the water.”
Miisago zhigwa ani-maajaawaad (so then off they went) ∙ Zhayiigwa odebaabandaanaawaa imaa gichi-waanatinaanig (in time they sighted the great basin) ∙ E-zhi-zaagajiwewaad, e-tawaa, aaniin ge-izhi-nang Bakiiwis! (coming over the rise, what should Pilferer behold!) ∙ Apichi mooshkinebiini i’iw gichi-waanatinaan (full of water was the great basin) ∙ bane-go namewan gaa-zaagizhigwaneninid (nothing but sturgeon-tails sticking up) ∙ “Naska-ginin, mindimooye! A’aw, agwaawebinaadaanig” (“just look, old woman! come, let us fling them out!”) ∙ Gomaago minik odagwaawebinaaweg (a number of them they flung out) ∙ “gaye giin minik ge-gashkoomadwaa biimiwaanen” (“you too, as many as you can make into packs”) ∙ E-zhi-oozhiwanikaanaawaad (they made up their packs) ∙ e-zhi-giiwaawaad e-zhi-biindiganewaad endaawaad (then went home, carrying them in) ∙ Geget moojigiziwan i’iw oniijaanisiwaa (truly glad were their children) ∙ Misa zhigwa e-zhi-jiibaakwaawaad (so then they cooked) ∙ Gaa-ishkwaa-wiisiniwaad (when they had eaten) ∙ “ambe dash geget awi-agwaawebinaadaanig” (“now then, let us go fling out as many as we can”).
(24) Mīdạc kägä‘t äjimādcāwād. Cigwasa umādcī‘kawāwa. Ānawi guca, ki‘tcinībiwa udạgwācimāwaᵉ. Kāwīn kạnagä ubacinạnāsiwāwa, kạbägīcig udāwanāwa, i∙i∙mā äntāwāt ināwạnāwāt. Mīsa cigwa agwāwānā‘kukäwāt. Anicāwäwạg ānīnt ạgwạtcing udạgōnāwaᵉ. Abā‘pic kā‘kīcī‘tāwāt, ānīc mī∙i´∙ᵘ cigwa´ Nänabucu kī‘kitạmwāt ‘iᵉi´ᵘ ugīⁿgōⁿ∙i∙maᵉ. Wägunänīwinän äcimawạticiwät ‘aᵉa´ᵘ Nänabucu. Ānīn
Miidash geget e-zhi-maajaawaad. Zhigwasa omaajiikawaawaa. Aanawi gosha, gichi-niibiwa odagwaashimaaweg. Gaawiin ganage obazhinanaasiiwaawaa, gabe-giizhig odaawanaawaa, i’imaa endaawaad inaawanaawaad. Miisa zhigwa agwaawanaakogewaad. Anizhaawewag aanind agwajiing odagoonaaweg. Abaapish gaa-giizhiitaawaad, aaniish mii-iw zhigwa Nenabozho gii-gidamwaad i’iw ogiigoonyiman. Wegonen-iiwinen e-zhi-maawadishiwed a’aw Nenabozho. Aaniin**
Thereupon truly they departed. Presently they were at work on them. Oh, but a vast number of them they drew out of the water! By no means did they get anywhere all of them, all day long were they hauling them, over to where they lived they hauled them. Thereupon they then set to work making a rack (to hang the fishes on). They removed the scales from some (which) they hung up out of doors. By the time they were done with their work, then it was that Nänabushu had eaten up all his own fish. What should Nänabushu do but go for a visit.
Miidash geget e-zhi-maajaawaad (thereupon truly they departed) ∙ Zhigwasa omaajiikawaawaa (presently they were at work on them) ∙ Aanawi gosha, gichi-niibiwa odagwaashimaaweg (oh, but a vast number of them they drew out of the water) ∙ Gaawiin ganage obazhinanaasiiwaawaa* (by no means did they get anywhere with all of them — stem flagged) ∙ gabe-giizhig odaawanaawaa (all day long they were hauling them) ∙ i’imaa endaawaad inaawanaawaad (over to where they lived they hauled them) ∙ Miisa zhigwa agwaawanaakogewaad (thereupon they set to work making a rack) ∙ Anizhaawewag* aanind agwajiing odagoonaaweg (they scaled some, which they hung up out of doors — stem flagged) ∙ Abaapish gaa-giizhiitaawaad (by the time they were done with their work — flagged) ∙ aaniish mii-iw zhigwa Nenabozho gii-gidamwaad i’iw ogiigoonyiman (then it was that Nänabushu had eaten up all his own fish) ∙ Wegonen-iiwinen e-zhi-maawadishiwed a’aw Nenabozho (what should Nänabushu do but go for a visit) ∙ Aaniin (what — the sentence runs on into §25).
(25) kä∙i∙cinạnk änipīndigät! Nänabucu äjikīgitut: “Ä-ä-ä-ēⁱ, mīdcisasī‘kisī! Kāwīninạc wīni iᵘ kigīgä‘tāsī. Āntidạc ō∙ō∙ kā∙u∙ntcinānạtwā ogōᵘ nạmäwạg?”
ge-izhi-nang ani-biindiged! Nenabozho e-zhi-giigidod: “A-a-e-enh, niijisazikizii! Gaawiininazh wiini iw gigiigetaasii. Aaniindash o’ow gaa-oonji-naanadwaa ogow namewag?”
What was there for him to behold as he went entering in! Nänabushu then spoke up: “Why, why, why, my old friend! You are getting just the kind of food we like. Now, where did you kill these sturgeons?”
ge-izhi-nang ani-biindiged (what should he behold as he entered!) ∙ Nenabozho e-zhi-giigidod (Nenabozho spoke up) ∙ “A-a-e-enh, niijisazikizii!” (“why, why, my old friend!”) [vocables carried as printed] ∙ Gaawiininazh wiini iw gigiigetaasii (“you are getting just the food we like”) ∙ “Aaniindash o’ow gaa-oonji-naanadwaa ogow namewag?” (“where did you kill these sturgeons?”).
(26) “Mīgu iᵘ, nīdcisazī‘kisī, i∙i∙mā nintōta∙i∙bānināng mī∙i∙mā kā∙u∙ndcinạnạngwā īgi´ᵘ nạmäwạg.”
“Mii go iw, niijisazikizii, i’imaa nindoodaabaaninaang mii-imaa gaa-oonji-naanangwaa igiw namewag.”
“Why, my old friend, yonder from our hole in the ice was where I killed these sturgeons.”
“Mii go iw, niijisazikizii (“why, my old friend) ∙ i’imaa nindoodaabaaninaang (yonder at our water-hole) ∙ mii-imaa gaa-oonji-naanangwaa igiw namewag” (there is where I killed these sturgeons”).
(27) “Ạmbäsa, ki‘kino∙ạ∙mawicin ānīn äjictcigäyạn ‘iᵉi´ᵘ nisạtwā.”
“Ambesa, gikino’amawishin aaniin e-zhichigeyan i’iw nisadwaa.”
“Oh, do you teach me how you did to kill them.”
“Ambesa, gikino’amawishin (“come, teach me) ∙ aaniin e-zhichigeyan i’iw nisadwaa” (how you do to kill them”).
(28) “Kā, pisänisạgu kī‘pīmina‘kwä ‘aᵉa´ᵘ nimindimō∙i∙mic. Mīdạc ‘iᵉi´ᵘ kā‘kīci‘tōd pīmina‘kwān, mīdạc ‘iᵉi´ᵘ nīn ni‘tạm kā∙i∙jimādci‘taiyān kī∙u∙ci∙ạ∙g ‘aᵉa´ᵘ wâ∙u∙mi‘tcigīyān. Mīdạc ‘iᵉi´ᵘ kā‘kīci∙ạ∙g nindōnda∙i∙bānināng mī∙i∙wä nawạtc ningīmiˢtcā‘tōn ‘iᵉi´ᵘ nindōnda∙i∙bāninān. Mīdạc imā māmwä‘tcidạc kigicäp kigi‘tcibōtawä ‘aᵉa´ᵘ nimindimōyäyim. Kā∙i∙cita‘kubicit ‘iᵉi´ᵘ pīmina‘kwān; kāta‘kubicit, kā∙i∙ciba‘kubīyān. Kumāgu a‘pī änitạgwicinān nạmä niwâbama. Äcipacipawak, äcitō‘tō‘kābigibitōyān ‘iᵉi´ᵘ pimina‘kwān; äcikitcitābācit ‘aᵉa´ᵘ nimindimō∙i∙mic. Misā‘pī kānịsạk ‘aᵉa´ᵘ nạmä. Mīnawā kā∙i∙ckwā∙ạ∙wasoyān, mīnawā kā∙i∙jipa‘kubīyān. Mī∙i´∙ᵘ kạbägījik kā‘tōtạmān. Mīsạgu iᵘ wändcinạmä‘käyāng. Nänabucu, ninkạckika∙o∙ninān ạnita‘kun.”
“Gaa, bizaanisa-go gii-biminakwe a’aw nimindimoo’imish. Miidash i’iw gaa-giizhitood biminakwaan, miidash i’iw wiin nitam gaa-izhi-maajiitaayaan gii-ozhi’aan a’aw waa-omichigiiyaan. Miidash i’iw gaa-giizhi-ag nindoodaabaaninaang mii-iwe nawaj ningi-michaatoon i’iw nindoodaabaaninaan. Miidash imaa maamwachidash gigizhep gii-gichiboodawe a’aw nimindimooyeyim. Gaa-izhi-dakobizhid i’iw biminakwaa, gaa-dakobizhid, gaa-izhi-bakobiiyaan. Gomaago apii ani-dagwishinaan name niwaabama. E-zhi-bashibawag, e-zhi-dotookaabiigibidooyaan i’iw biminakwaa; e-zhi-gichitaabid a’aw nimindimoo’imish. Misapii gaa-nisag a’aw name. Miinawaa gaa-ishkwaa-awasoyaan, miinawaa gaa-izhi-bakobiiyaan. Mii-iw gabe-giizhig gaa-doodamaan. Miisago iw wenji-namekeyaang. Nenabozho, ningashki-ga’oninaan ani-dakon.”
“Why, simply to work making some cord set this old woman of mine. Thereupon, when she had finished with the cord, I then in turn began making what I should use for a spear. And so when I had finished it, I then enlarged the size of our water-hole. Accordingly, on that very same morning did my old woman build a great fire. After that she bound me with the cord; after she had me bound, then down into the water I went. When I arrived, after some little time on the way, I saw a sturgeon. When I speared it, I then jerked upon the cord; then out my old woman drew me. That was when I slew the sturgeon. And after I had warmed myself again, again then into the water I went. That all the day long was what I did. And so that is the reason we have a supply of sturgeon. Nänabushu, here is a bundle of cord, take it along.”
“bizaanisa-go gii-biminakwe a’aw nimindimoo’imish (“simply this old woman of mine made cord) ∙ gaa-giizhitood biminakwaan (when she had finished the cord) ∙ wiin nitam gaa-izhi-maajiitaayaan gii-ozhi’aan … waa-omichigiiyaan (I in turn set to making what I’d use for a spear) ∙ gaa-giizhi-ag nindoodaabaaninaang … ningi-michaatoon (when done, I made our water-hole larger) ∙ gigizhep gii-gichiboodawe a’aw nimindimooyeyim (that morning my old woman built a great fire) ∙ Gaa-izhi-dakobizhid i’iw biminakwaa … gaa-izhi-bakobiiyaan (she bound me with the cord, then down into the water I went) ∙ Gomaago apii ani-dagwishinaan name niwaabama (after a while I saw a sturgeon) ∙ E-zhi-bashibawag, e-zhi-dotookaabiigibidooyaan i’iw biminakwaa (I speared it, then jerked the cord) ∙ e-zhi-gichitaabid a’aw nimindimoo’imish (and my old woman drew me up) ∙ Misapii gaa-nisag a’aw name (that is when I killed the sturgeon) ∙ gaa-ishkwaa-awasoyaan, miinawaa gaa-izhi-bakobiiyaan (after warming myself, again into the water) ∙ Mii-iw gabe-giizhig gaa-doodamaan (all day long that I did) ∙ Miisago iw wenji-namekeyaang (so that is why we have sturgeon) ∙ Nenabozho, ningashki-ga’oninaan ani-dakon” (“Nenabozho, here is a bundle of cord, take it”).
(29) “Ōᵘ, mīsa´ iᵘ kägạbägījik kä∙i∙cictcigäyān,” i‘kitōwạn īni´ᵘ Nänabucōwạn. Mīsā‘pạn ạnikīwänit. Pitcīnạgiku änibā‘kintänạng Nänabucu ᵉiwändāwāt, ogạnōnān wīwạn: “Mindimōyä, kigäkōmin. Ạmbäsạnōgu awimādcībīmina‘kwän, mīsa nangwana wīnawā odōntaibāniwāng wändcinạnāwāt ‘iᵉi´ᵘ nạmäwaᵉ. Kägä‘t kāwīn kīgapa‘kạdäsīmin kīcpin kạcki‘tōyạn ‘iᵉi´ᵘ tcibimina‘kwäyạn.”
“Oo, mii sa iw gegabe-giizhig ge-izhichigeyaan,” ikidowan iniw Nenabozhoowan. Misapan ani-giiwenid. Bijiinag igo eni-baakindenang Nenabozho i’iw endaawaad, oganoonaan wiiwan: “Mindimooye, gigegoomin. Ambesanoo go awi-maajii-biminakwen, mii sa nangwana wiinawaa odoonda’ibaaniwaang wenji-nanaawaad i’iw namewan. Geget gaawiin giga-bakadesiimin giishpin gashkitooyan i’iw ji-biminakweyan.”
“Why, this is what I will do throughout the whole of every day,” said Nänabushu. And then straightway home he returned. As soon as Nänabushu drew open the entryway of where they lived, he spoke to his wife, saying: “Old woman, we have some food given us. Now, please do you set to work making some cord, for it is the truth that from their water-hole was where they killed the sturgeons. Really we shall not be in want of food if you can make the cord.”
“Oo, mii sa iw gegabe-giizhig ge-izhichigeyaan” (why, this is what I will do throughout the whole of every day) ∙ ikidowan iniw Nenabozhoowan (said Nänabushu) ∙ Misapan ani-giiwenid (and then straightway home he returned) ∙ Bijiinag igo eni-baakindenang Nenabozho i’iw endaawaad (as soon as Nänabushu drew open the entryway of where they lived) ∙ oganoonaan wiiwan (he spoke to his wife) ∙ “Mindimooye, gigegoomin (old woman, we have some food given us) ∙ Ambesanoo go awi-maajii-biminakwen (now, please do you set to work making some cord) ∙ mii sa nangwana wiinawaa odoonda’ibaaniwaang wenji-nanaawaad i’iw namewan (for it is the truth that from their water-hole was where they killed the sturgeons) ∙ Geget gaawiin giga-bakadesiimin giishpin gashkitooyan i’iw ji-biminakweyan.” (really we shall not be in want of food if you can make the cord).
(30) “Kägä‘t ningakacki‘ton ‘iᵉi´ᵘ tcibimina‘kwäyān,” udigōn
“Geget ninga-gashkitoon i’iw ji-biminakweyaan,” odigoon
“Truly, I shall be able to make the cord,” he was told
“Geget ninga-gashkitoon i’iw ji-biminakweyaan” (truly, I shall be able to make the cord) ∙ odigoon (he was told — the sentence runs on into §31, “by his wife”).
(31) īni´ᵘ wīwạn. Ānīc, mīsạgu cigwa mindimōyä unạbit pimina‘kwät; kayä wīn Nänabucu odōci‘tōn ạnit. Wäyābạninik mīsa cigwa kī‘kīci‘tōwāt kayä ‘iᵉi´ᵘ pīmina‘kwān. Mīsạgu cigwa kigicäp. Mīnōtc mādcāwạg īni´ᵘ wīwạn: ā‘pidci kisināni. Abā‘pic cigwa tägwicinowāt i∙i∙mā udōnta∙i∙bāniwāng, a‘kawä ogagagwätcimān īni´ᵘ Pa‘kīwisạn: “Ānīn, nītcisasī‘kisī, kä∙i∙cictcigäyān kīcpin nībiwa ạninisạgwā?”
iniw wiiwan. Aaniish, miisago zhigwa mindimooye onabid biminakwed; gaye wiin Nenabozho odoozhitoon anit. Weyaabaninig miisa zhigwa gii-giizhitoowaad gaye i’iw biminakwaan. Miisago zhigwa gigizhep. Miinooch maajaawag iniw wiiwan: apichi gisinaani. Abaapish zhigwa dagwishinowaad i’imaa odoonda’ibaaniwaang, akawe ogagwejimaan iniw Bakiiwisan: “Aaniin, niijisazikizii, ge-izhichigeyan giishpin niibiwa ani-nisagwe?”
by his wife. Well, then it was that the old woman sat down to work making cord; and Nänabushu too made a spear. When the morrow came, then they were done with their work and with the twine. It was now morning. Determined were he and his wife to go: it was exceedingly cold. At the time when they came to their water-hole, they waited first to inquire of the Pilferer: “How, my old friend, am I to do in case I should happen to kill heaps of them?”
Aaniish, miisago zhigwa mindimooye onabid biminakwed (well, then the old woman sat to make cord) ∙ gaye wiin Nenabozho odoozhitoon anit (and Nenabozho too made a spear) ∙ Weyaabaninig miisa zhigwa gii-giizhitoowaad gaye i’iw biminakwaan (by morning they had finished the cord) ∙ Miisago zhigwa gigizhep (it was now morning) ∙ Miinooch maajaawag iniw wiiwan: apichi gisinaani (he and his wife meant to go; it was very cold) ∙ Abaapish zhigwa dagwishinowaad i’imaa odoonda’ibaaniwaang (— they reached the water-hole; stem flagged, see 29-A1) ∙ akawe ogagwejimaan iniw Bakiiwisan (first he asked Pilferer) ∙ “ge-izhichigeyan giishpin niibiwa ani-nisagwe?” (“what am I to do if I kill many?”).
(32) “Tayā, pisānigu tabāswāwāg.”
“Dayaa, bizaanisa-go da-baaswaawaag.”
“Why, they are easily dried.”
“Dayaa, bizaanisa-go da-baaswaawaag” (“why, they are easily dried”).
(33) Ạbā‘pic Nänabucu kāki‘tcibōtawät, mīsa´ cigwa pa‘kubīt. Ä‘tawā, mīnōtc ki‘tcikisināni. Wīwạn kāsạgisitäyābinikānigut, Nänabucu äjipa‘kupīt. Kumägu a‘pī änitạgwicink, nạmäwạn owâbạmān; Nänabucu äjipacipa‘wāt, utō‘kibitōn ‘iᵉi´ᵘ ubimina‘kwānim; äjigitcitābānigut īni´ᵘ wīwạn. Kägä‘t minwäntạm nạmäwạn nisāt.
Apii Nenabozho gaa-giichiboodawaad, miisa zhigwa bakobiid. E-tawaa, miinooch gichi-gisinaanii. Wiiwan gaa-zagisideyaabinikanigod, Nenabozho e-zhi-bakobiid. Gomaago apii ani-dagwishing, namewan owaabamaan; Nenabozho e-zhi-bashibawaad, odookibidoon i’iw obiminakwaanim; e-zhi-gichitaabaanigod iniw wiiwan. Geget minwendam namewan nisaad.
When Nänabushu had a great fire going, then into the water he went. Oh! it was extremely cold. When by his wife he was bound at the feet, then Nänabushu went into the water. When he was come, after some little time, he saw a sturgeon; when Nänabushu speared it, he jerked on the line; then out was he drawn by his wife. Truly pleased was he to kill a sturgeon.
Apii Nenabozho gaa-giichiboodawaad, miisa zhigwa bakobiid (when Nenabozho had built a great fire, into the water he went) ∙ E-tawaa, miinooch gichi-gisinaanii (alas, it was very cold) ∙ Wiiwan gaa-zagisideyaabinikanigod (his wife bound him at the feet) ∙ Nenabozho e-zhi-bakobiid (Nenabozho went into the water) ∙ Gomaago apii ani-dagwishing, namewan owaabamaan (after a while he saw a sturgeon) ∙ e-zhi-bashibawaad, odookibidoon i’iw obiminakwaanim (he speared it, jerked on his cord) ∙ e-zhi-gichitaabaanigod iniw wiiwan (his wife drew him up) ∙ Geget minwendam namewan nisaad (truly glad he was to kill a sturgeon).
(34) “Ä‘tiwä, kāwīn bā‘pic nindaiyānicī‘tạⁿzī kạbägījik.” Mīnawā kā∙i∙ckwā∙a∙wasut, äjipa‘kubīt. Mīsa´ käyābi nạmäwạn wâbạmāt, äjipacipa‘wāt. Mīsa´ käyābi tō‘tō‘kipitōt ‘iᵉi´ᵘ pīmina‘kwān, mīnawā äciki‘tciwäbinigut īni´ᵘ wīwạn. Mīsa´ käyābi nạmäwạn nisāt, mīdạc kägä‘t ninwändạnk ‘aᵉa´ᵘ mindimōyä, kayä ‘aᵉa´ᵘ Nänabucu.
“E-tiwe, gaawiin baapii nindaa-ayaanizhiitanzii gabe-giizhig.” Miinawaa gaa-ishkwaa-awasod, e-zhi-bakobiid. Miisa geyaabi namewan waabamaad, e-zhi-bashibawaad. Miisa geyaabi dookibidood i’iw biminakwaan, miinawaa e-zhi-gichi-webinigod iniw wiiwan. Miisa geyaabi namewan nisaad, miidash geget ninwendang a’aw mindimooye, gaye a’aw Nenabozho.
“Why, never will I have to be at this all the day long.” And after he had warmed himself, again he went into the water. So another sturgeon he saw, then again he speared it. So again he jerked on the cord, then again was he drawn out by his wife. So another sturgeon he slew, then truly pleased was the old woman, and Nänabushu too.
“gaawiin baapii nindaa-ayaanizhiitanzii gabe-giizhig” (“I will not have to toil at this all day”) ∙ gaa-ishkwaa-awasod, e-zhi-bakobiid (after warming himself, again into the water) ∙ geyaabi namewan waabamaad, e-zhi-bashibawaad (another sturgeon he saw and speared) ∙ geyaabi dookibidood i’iw biminakwaan (again he jerked the cord) ∙ miinawaa e-zhi-gichi-webinigod iniw wiiwan (again his wife drew him up) ∙ geyaabi namewan nisaad (another sturgeon he killed) ∙ miidash geget ninwendang a’aw mindimooye, gaye a’aw Nenabozho (so truly glad were the old woman and Nenabozho).
(35) Ānīc Pa‘kiwis ạnicā ugī∙ā∙gwạntcimāᵉ ạnāmibīg iᵘ nạmäwaᵉ, mīyä‘ta nīⁿj, ā‘pidci kayä mämānātisinit iᵘ nạmäwaᵉ. Mīnawā ānupa‘kupī Nänabucu, kāwīn kägō owâbandạⁿzīn. Ā‘pidci ä‘kwạnābāwät, intāwā äcimōckạmut. Mīnawā äji∙ā∙wasut, kāyābāwasut pa‘kubī mīnawa. Mīdạc kägä‘t wâsa´ ānu∙i∙cāt. Ā‘pidci äyä‘kwanābāwät, intawā äcimōckạmut.
Aaniish Bakiiwis anishaa ogii-aagwanjimaan anaamibiig iw namewan, miiyeta niinzh, apichi gaye memaanaadizinid iw namewan. Miinawaa aano-bakobii Nenabozho, gaawiin gegoo owaabandaansiin. Apichi ekwanaabaawed, indawaa e-zhi-mooshkamod. Miinawaa e-zhi-awazod, gaa-yaabaawazod bakobii miinawaa. Miidash geget waasa aano-izhaad. Apichi eyekwanaabaawed, indawaa e-zhi-mooshkamod.**
Now, the Pilferer, by the way, had put back into the water some sturgeons, only two, but sturgeons that were very ugly looking. Again into the water went Nänabushu, but to no purpose, for he did not see anything. When he stuck it out to the very last breath, accordingly, then up to the surface he came. Again was he then warmed by the fire. After he was warmed by the heat of the fire, he went into the water again. Thereupon truly a long way off he went, but without result. When he had gone to the end of his breath, thereupon up to the surface he came.
Aaniish Bakiiwis anishaa ogii-aagwanjimaan* anaamibiig iw namewan, miiyeta niinzh, apichi gaye memaanaadizinid iw namewan (now, the Pilferer, by the way, had put back into the water some sturgeons, only two, but sturgeons that were very ugly looking — stem flagged) ∙ Miinawaa aano-bakobii Nenabozho, gaawiin gegoo owaabandaansiin (again into the water went Nenabozho, but to no purpose, for he did not see anything) ∙ Apichi ekwanaabaawed, indawaa e-zhi-mooshkamod (when he stuck it out to the very last breath, then up to the surface he came) ∙ Miinawaa e-zhi-awazod, gaa-yaabaawazod* bakobii miinawaa (again was he warmed by the fire; after he was warmed, he went into the water again — stem flagged) ∙ Miidash geget waasa aano-izhaad (thereupon truly a long way off he went, but without result) ∙ Apichi eyekwanaabaawed, indawaa e-zhi-mooshkamod (when he had gone to the end of his breath, up to the surface he came).
(36) Ä‘tawā! ā‘pidci kī‘kạtābāwä. “Āwạs intawā kīwätạ,” i‘kitu Nänabucu.
“E-tawaa! apichi giikadabaawe.” “Awas indawaa giiwetaa,” ikido Nenabozho.
Poor fellow! he was very much chilled by the water. “Off for home now let us go!” said Nänabushu.
“E-tawaa! apichi giikadabaawe” (poor fellow! he was sorely chilled by the water) ∙ “Awas indawaa giiwetaa,” ikido Nenabozho (“off home then let us go,” said Nenabozho).
(37) Äjikīwäwāt. Kumāsạgu mini‘k udānukīpimamāwaᵉ ‘iᵉi´ᵘ unamämiwā‘. Ạbā‘pic ka‘kitạmwāwāt, mīsa´ cigwa´ Nänabucu wīni‘tạm pa‘kadät. Ningudingigu nạntawikînīwä, ạgāwāgu upīnāᵉ ‘iᵉi´ᵘ uginiᵉ. Ā‘pidcisa´ kāwīn unisitu‘kāgusī aᵉwi‘kwä; wänkitciciku pa‘kadäwạn īni´ᵘ wīwạn. Ningutingigu mādcā Nänabucu ubabagiwayānäckimut ‘iᵉi´ᵘ kāwuna‘pitōd. Äni∙i∙jimādcāt, ā‘pidcisa´ kisināni. Cigwasa´ ạninantawikinīwä, pāmāgu ningutingigu sāga∙i∙gạn mätābīt; ā‘pidcisa kīnugạmāni. Ạnāsamā‘tänk inaka‘käyā ạnī∙i∙jā. Äniwä‘k udạnimī‘kawāᵉ ugini. Ä‘tawā! ā‘pidci kī‘kạtci. Ningutingigu ạnipimācạgāmät, pāmāgu kägō nwāntạnk mạdwäsininik i∙i∙mā mi‘kwạming. Äji∙i∙nābit, kägō owâbạndān. Äjiniminā‘kut, pi‘kwa‘k kī∙a∙‘täni ma‘kutạwạgạn äsawäwint. Nänabucu käcitinä omạmōn. Äjigintcitāwāgunänạnk, pāmāgu känōnigut awiya: “Nänabucu, kīna ‘iᵉi´ᵘ kībi‘kwa‘k?”
*E-zhi-giiwewaad. Gomaasago minik odaanawi-bimamaawaan i’iw onamemiwaa. Abaapish gaa-gidamwaawaad, miisa zhigwa Nenabozho wiinitam bakaded. Ningoding igo nandawiiginiiwe, agaawaa-go obiinaan i’iw oginiin. Apichisa gaawiin onisidookaagosii a’aw ikwe; wenji-jigo bakadewan iniw wiiwan. Ningoding igo maajaa Nenabozho obabagiwayaane-ashkimod i’iw gaa-oonaabidood. Ani-izhi-maajaad, apichisa gisinaani. Zhigwasa ani-nandawiiginiiwe, baamaa-go ningoding igo zaaga’igan medaabiid; apichisa giinwagamaani. Enaasamaa-daak inakakeyaa ani-izhaa. Eniwek odani-miikawaan ogini. E-tawaa! apichi giikaji. Ningoding igo ani-bimaajagaamed, baamaa-go gegoo noondang madwesininig i’imaa mikwaming. E-zhi-inaabid, gegoo owaabandaan. E-zhi-niminaakod, bikwak gii-ateni mako-dawagan asawewind. Nenabozho gezhitine omamoon. E-zhi-gichitaawaagonaanang, baamaa-go genoonigod awiya: “Nenabozho, giinina i’iw gii-bikwak?”**
Then back home they went. And in the course of time they ate up their sturgeons. And by the time they had eaten them up, then was Nänabushu hungry. And once while looking for sweet-brier berries, only a few of them he fetched home. Scarcely any nourishment from them did the woman get; continually hungrier became his wife. So once away went Nänabushu after tying his old wretched bag of cloth secure. As he started forth, it was extremely cold. In a while he was going along in search of sweet-brier berries, when all of a sudden out upon a lake he came; very long indeed was the lake. Along by way of the sunny side he went. But a few sweet-brier berries he found along the way. Poor fellow! he was so very cold. Now, once while going along the shore, there was a sudden sound of something that he heard fall on the ice. When he looked, he saw something. When he went out on the ice, there was an arrow feathered with the ear of a bear. Nänabushu at once took it. As he shoved it into the bow, then was he suddenly addressed as some one was saying: “Nänabushu, is that your arrow?”
E-zhi-giiwewaad (then they went home) ∙ Gomaasago minik odaanawi-bimamaawaan i’iw onamemiwaa (hardly any could they carry of their sturgeons) ∙ Abaapish gaa-gidamwaawaad, miisa zhigwa Nenabozho wiinitam bakaded (— they ate up the sturgeon, Nenabozho in turn hungered; stem flagged, see 29-A1) ∙ agaawaa-go obiinaan i’iw oginiin (scarcely any sweet-brier berries he brought) ∙ wenji-jigo* bakadewan iniw wiiwan (his wife grew hungrier) ∙ maajaa Nenabozho obabagiwayaane-ashkimod i’iw gaa-oonaabidood (Nenabozho set out, his poor cloth bag tied) ∙ apichisa gisinaani (it was very cold) ∙ zaaga’igan medaabiid; apichisa giinwagamaani (he came to a lake; very long it was) ∙ Enaasamaa-daak inakakeyaa ani-izhaa (along the sunny side he went) ∙ Eniwek odani-miikawaan ogini (but few berries he found) ∙ gegoo noondang madwesininig i’imaa mikwaming (he heard something fall on the ice) ∙ bikwak gii-ateni mako-dawagan asawewind (an arrow feathered with a bear’s ear lay there) ∙ Nenabozho gezhitine omamoon (Nenabozho took it) ∙ E-zhi-gichitaawaagonaanang (as he set it to the bow) ∙ baamaa-go genoonigod awiya (suddenly someone spoke) ∙ “Nenabozho, giinina i’iw gii-bikwak?” (“Nenabozho, is that your arrow?”).
(38) “Äyeᵉ, nīnsa, nicīn, nimbi‘kwa‘k.”
“Eye’, niinsa, nishiin, nimbikwak.”
“Yes, my little brother, it is my own arrow.”
“Eye’, niinsa, nishiin, nimbikwak” (“yes, indeed, my little brother, it is my own arrow”).
(39) “Kāwīn wīn kī∙i∙‘kitusī a‘pī Papa‘kiwis cäwänimạg.”
“Gaawiin wiin gii-ikitosii apii Papakiiwis zhawenimag.”
“That was not what the Pilferer said when I blessed him.”
“Gaawiin wiin gii-ikitosii apii Papakiiwis zhawenimag” (“that is not what Pilferer said when I blessed him”).
(40) “Kägä‘t kāwīn nīn nindōbi‘kwa‘k osīn, nicīⁿ.”
“Geget gaawiin niin nindoo-bikwak oosin, nishiin.”
“Really, it is not my arrow, my little brother.”
“Geget gaawiin niin nindoo-bikwak oosin, nishiin” (“truly it is not my arrow, my little brother”).
(41) “Nänabucu, kigī‘kạtc māwīn.”
“Nenabozho, gigiikaj maawiin.”
“Nänabushu, you are cold, no doubt.”
“Nenabozho, gigiikaj maawiin” (“Nenabozho, you are cold, no doubt”).
(42) Tayā! Nänabucu ugiˢtcikạnawâbạmān. Ogạnōnān: “Ạciwinän kigī‘kạtc! Nindạbwäc kuca.”
Dayaa! Nenabozho ogichi-ganawaabamaan. Oganoonaan: “Aazhiwinen gigiikaj! Nindabwesh gosha.”
Tayä! Nänabushu was watching him closely. He addressed him: “The idea that you are cold! I am sweating, indeed.”
Dayaa! Nenabozho ogichi-ganawaabamaan (Tayä! Nenabozho watched him closely) ∙ Oganoonaan (he addressed him) ∙ “Aazhiwinen gigiikaj!” (“the very idea that you are cold!”) ∙ “Nindabwesh gosha” (“I am sweating, indeed”).
Aazhiwinen (·A·ciwinän), “How can you say that,” … an adverbial expression. It might be put in this form: “The idea that” …
(43) “Ta´wa‘t, ta´wa‘t, ta´wa‘t! Kāwīn kuca wīn kī∙i∙‘kitusī Pa‘kiwis a‘pī cäwänimạg.”
“Daawat, daawat, daawat! Gaawiin gosha wiin gii-ikitosii Bakiiwis apii zhawenimag.”
“Come, come, come! the Pilferer certainly did not say that when I blessed him.”
“Daawat, daawat, daawat!” (come, come, come!) ∙ Gaawiin gosha wiin gii-ikitosii Bakiiwis apii zhawenimag (the Pilferer certainly did not say that when I blessed him).
(44) “Ictä, kägä‘t ningī‘kạtc!”
“Ishte, geget ningiikaj!”
“Why, yes, to be sure I am cold!”
“Ishte, geget ningiikaj!” (“why, yes, truly I am cold!”).
(45) “‘Āᵘ, Nänabucu, kạbōtawin.”
“A’aw, Nenabozho, gaboodawin.”
“Very well, Nänabushu, I will build you a fire.”
“A’aw, Nenabozho, gaboodawin” (“very well, Nenabozho, I will build you a fire”).
(46) “‘Āᵘ, pōtawacîcin.” Kägä‘t äcinātagā‘kut Nänabucu.
“A’aw, boodawa’ishin.” Geget e-zhi-naadagaakod Nenabozho.
“Good, build me a fire.” Truly then over the ice towards the land went Nänabushu.
“A’aw, boodawa’ishin” (“good, build me a fire”) ∙ Geget e-zhi-naadagaakod Nenabozho (truly Nenabozho went over the ice).
(47) Äcipōdawänit. Kā‘ki‘tcipōdawänit, ä∙ī∙tawickutä cingubī uda‘pạgināni. “Ạmbä, Nänabucu, awazun.”
E-zhi-boodawenid. Gaa-gichi-boodawenid, e-itawi-ishkode zhingobii odabaginaani. “Ambe, Nenabozho, awazon.”
Then the other built a fire. After he had a big fire going, then on both sides of the fire he piled the balsams. “Come, Nänabushu, warm yourself!”
E-zhi-boodawenid (then the other built a fire) ∙ Gaa-gichi-boodawenid (when he had a big fire going) ∙ e-itawi-ishkode zhingobii odabaginaani (on both sides of the fire he laid balsam) ∙ “Ambe, Nenabozho, awazon” (“come, Nenabozho, warm yourself”).
(48) Tā‘tayā! Nänabucu äji∙ā∙wazut.
Daa-dayaa! Nenabozho e-zhi-awazod.
Ah! then Nänabushu warmed himself.
Daa-dayaa! Nenabozho e-zhi-awazod (ah! then Nenabozho warmed himself).
(49) Cigwasa´ tajikagīˢtcīwạn kayä tacigītạcigạ näwạn. Äcikanōnigut: “Tạga, Nänabucu, mīdcin īni´ᵘ nindạcigạnan.”
Zhigwasa dazhi-gagiinjiwan gaye dazhi-giindazhigin newan. E-zhi-ganoonigod: “Daga, Nenabozho, miijin iniw nindashiganan.”
Now, in a while there was something the other took out of his bosom. The other addressed Nänabushu: “Take, Nänabushu, eat this (food) of mine.”
Zhigwasa dazhi-gagiinjiwan … newan (in a while the other took something from his bosom) ∙ E-zhi-ganoonigod (he addressed him) ∙ “Daga, Nenabozho, miijin iniw nindashiganan” (“take, Nenabozho, eat these stockings of mine”).
(50) “Äⁿ, aciwīnān ‘Mīdcin’! Nindạnimucuwīna kämīdciyān īni´ᵘ gitạcigạnạn?”
“Aanh, azhiwiinaan ‘Miijin’! Nindani-mooshowiina ge-miijiyaan iniw gidashiganan?”
“Yes, why should I not eat it? such is the very thing I am fond of eating.”
“Aanh, azhiwiinaan ‘Miijin’!” (“yes — ‘the idea of saying eat it’!”) ∙ Nindani-mooshowiina ge-miijiyaan iniw gidashiganan? (such is the very thing I am glad to eat).
(51) “Ta´wa‘t, ta´wa‘t! Kāwīn kuca wīn kī∙i∙‘kitusī Pa‘kiwis a‘pī cäwänimạk.”
“Daawat, daawat! Gaawiin gosha wiin gii-ikitosii Bakiiwis apii zhawenimag.
“Hold, hold! That was not what the Pilferer said when I blessed him.
“Daawat, daawat! (“hold, hold!) ∙ Gaawiin gosha wiin gii-ikitosii Bakiiwis apii zhawenimag (that is not what Pilferer said when I blessed him”).
(52) “Ictä, kägä‘t ningamīdcinạn.”
“Ishte, geget ningamiijinan.”
“Why, yes, of course I will eat them.”
“Ishte, geget ningamiijinan” (“why, truly I will eat it”).
(53) Kägä‘t ubī∙a∙‘pạgidōni. Kumiginīn, kāskami‘kwāniwạn!
Geget obii-abagidoonii. Gonowaa, gaa-zkamikwaaniwan!
Truly, the other flung them over to him. Lo, it was the dried tail of a beaver!
Geget obii-abagidoonii (truly he handed it over) ∙ Gonowaa, gaa-zkamikwaaniwan! (lo, a dried beaver-tail!).
(54) “Nänabucu, kägu´ wīn ckwạntangän.”
“Nenabozho, gego wiin ishkwantangen.”
“Nänabushu, do not leave any of it uneaten.”
“Nenabozho, gego wiin ishkwantangen” (“Nenabozho, do not leave any of it”).
(55) Nänabucu mīgu imā wạnimō‘k kā∙u∙ndcipīdōmut. Cigwasa äjimādạntcigät aᵉa´ᵘ Nänabucu, kuniginīn, tapimipasigwīwạn udōdā‘pinạmini ‘iᵉi´ᵘ umackimut. “Nänabucu, wägunäni∙i∙ᵘ kā‘pimōndạmạn?”
Nenabozho mii go imaa wanimook gaa-oonji-biidoomod. Zhigwasa e-zhi-maadandiged a’aw Nenabozho, gonowaa, da-bimi-basigwiiwan odoodaapinamini i’iw omashkimod. “Nenabozho, wegonen-iiw gaa-bimoondaman?”
Nänabushu accordingly there into his bosom where he was warm (placed it). Now, while Nänabushu was eating, behold, the other rose up and took up his bag. “Nänabushu, what is that you are carrying on your back?”
Nenabozho mii go imaa wanimook gaa-oonji-biidoomod (Nenabozho put it into the warm of his bosom) ∙ Zhigwasa e-zhi-maadandiged a’aw Nenabozho (while Nenabozho began eating) ∙ gonowaa, da-bimi-basigwiiwan odoodaapinamini i’iw omashkimod (lo, the other rose and took up his bag) ∙ “Nenabozho, wegonen-iiw gaa-bimoondaman?” (“Nenabozho, what is that you carry on your back?”).
(56) “Kā, uginīg kuca kāpimōmạgwā.”
“Gaa, oginiig gosha gaa-bimoomagwaa.”
“Why, only some sweet-brier berries.”
“Gaa, oginiig gosha gaa-bimoomagwaa” (“why, only sweet-brier berries I carry”).
(57) Udạtcitwäpināni, pạnägu tcätcatcīpān pạngicinō.
Odaajitwebinaani, bane-go jejajiibaan bangishinoo.
The other turned (the bag) upside down and let them spill, and straightway in every direction they fell.
Odaajitwebinaani (he flung them out) ∙ bane-go jejajiibaan bangishinoo (in every direction they fell).
(58) “Tawa‘t, tawa‘t! Kwä‘tcinantawīn kīga∙ī∙nigā‘tā. Ānīn wīni iᵘ wändcitōtạmạn?”
“Daawat, daawat! Gwechinandawiin giga-inigaataa. Aaniin wiini iw wenji-doodaman?”
“Stop, stop! There is a chance that you will do (us) harm. Why have you done that?”
“Daawat, daawat! (“stop, stop!) ∙ Gwechinandawiin giga-inigaataa (there is a chance you will do us harm) ∙ Aaniin wiini iw wenji-doodaman?” (why have you done that?”).
(59) “Nänabucu, pisān ayān. Kāwīn wīn kī∙i∙‘kitusī a‘pī Pa‘kīwis cäwänimak.” Āniniminā‘kōwạn kīmạdwäsikwa∙i∙gäwạn. Mīdạc i∙i∙mā pīna‘wānit umickimutāng īni´ᵘ mi‘kwamīn, “Nänabucu, ạmbäsa´, pisindawicin! Kīcpin papạni‘tawiyạn, mī∙i´∙ᵘ kāwīn kīgawâbạnicizī. Umbōm waᵉa´ᵘ mi‘kwạm, awä‘kwāgạm kīga∙i∙ciwạnänạn.
“Nenabozho, bizaan ayaan. Gaawiin wiin gii-ikitosii apii Bakiiwis zhawenimag.” Ani-niminaakoowan gii-madwesikwa’igewan. Miidash i’imaa biina’waanid omashkimodaang iniw mikwamiin, “Nenabozho, ambesa, bizindawishin! Giishpin babanitawiyan, mii-iw gaawiin gigawaabanizhisii. Ombom wa’aw mikwam, awekwaagam giga-izhiwanenan.
“Nänabushu, do you keep silent. The Pilferer did not say that when I blessed him.” Then out over the ice he went (where) he could be heard (chopping). And so when out there he was putting the ice into the bag, “Nänabushu, come, do you listen to me! If you fail to heed what I say, then you will not live through the winter. Put upon your back this ice, (and) to the other end of the lake shall you carry it.
“Nenabozho, bizaan ayaan (“Nenabozho, do you keep silent) ∙ Gaawiin wiin gii-ikitosii apii Bakiiwis zhawenimag” (the Pilferer did not say that when I blessed him”) ∙ Ani-niminaakoowan gii-madwesikwa’igewan (then out over the ice he went, where he could be heard chopping) ∙ Miidash i’imaa biina’waanid omashkimodaang iniw mikwamiin (and so when out there he was putting the ice into the bag) ∙ “Nenabozho, ambesa, bizindawishin! (“Nenabozho, come, do you listen to me!) ∙ Giishpin babanitawiyan, mii-iw gaawiin gigawaabanizhisii (if you fail to heed what I say, you will not live through the winter) ∙ Ombom wa’aw mikwam, awekwaagam giga-izhiwanenan (put upon your back this ice; to the other end of the lake shall you carry it).
(60) Omā tciniminā‘kuyạn, päcu´ ạnitạgwicinạn, ‘ä‘ä‘e´, Nänabucu kägō ubimōntān — ā‘ā´ᵘ, kwungu∙u∙‘k!’ kīga∙i∙ni‘tạm. Kägu´ ābanābi‘kän. A‘pī mīcạgā‘kuyạn kāwīn käyābi kīga∙i∙ni‘tạⁿzī. Mīdạc iwiti, tcīgaya∙ī∙ ändäyäg, tci∙a∙ninạntawâbạntạmạn tciwānạtināg. Mi‘kamạn dạc, mī∙i∙mā nīsạtci´ᵘ känī∙i∙jaiyạn. Kī‘kīcāmạtciwäyạn mīnawā, mīdạc ‘iᵉi´ᵘ kä∙i∙cipạgitciwäba‘kāmạt ‘aᵉa´ᵘ mi‘kwạm. ∙Kägu´ wīn ābanābi‘kän. Pāmādạc kigicäp kīgapīnāpim ‘aᵉa´ᵘ kimindimō∙i∙mic. Mīsa ‘iᵉi´ᵘ cigwa´ tcipa‘käwīninān.”
“Omaa ji-niminaakoyan, besho ani-dagwishinan, ‘e-enh, Nenabozho gegoo obimoondaan — aa-aaw, gongwa’ok!’ giga-izhi-nitam. Gego aabanaabiken. Miidash iwiti, jiigaya’ii endaayeg, ji-ani-nandawaabandaman ji-waanatinaag. Mikaman dash, mii-imaa nizaajiweken izhaayan. Gii-giizhe-madaajiwaawaa miinawaa, miidash i’iw ge-izhi-bagiji-webaakamad a’aw mikwam. ‘Gego wiin aabanaabiken.’ Baamaadash gigizhep giga-biinaabim a’aw gimindimoo’imish. Misa i’iw zhigwa ji-bakewiininaan.”
“When you come out on the ice, (and) a short distance on your way you have come, then, ‘e-enh, Nänabushu has something upon his back — come on, give him a push!’ you will hear. Do not look back. When you get across the ice to the shore, no longer should you hear the sound. And over there, nigh to where you live, you should seek for a great depression (in the ground). When you find it, then down the slope you should go. When you come up the hill should you go again, then there shall you put down the pack of ice. ‘Do not look back.’ And in the morning go you to look, you and your old woman. Now, then, it is time that I leave you.”
“Omaa ji-niminaakoyan, besho ani-dagwishinan (“when you come on the ice, a little way along) ∙ ‘Nenabozho gegoo obimoondaan — gongwa’ok!’ giga-izhi-nitam (‘Nenabozho carries something — push him!’ you will hear) [vocables carried as printed] ∙ Gego aabanaabiken (do not look back) ∙ iwiti, jiigaya’ii endaayeg, ji-ani-nandawaabandaman ji-waanatinaag (near your home seek a great hollow) ∙ Mikaman dash, mii-imaa nizaajiweken izhaayan (when you find it, go down the slope) ∙ ge-izhi-bagiji-webaakamad a’aw mikwam (then set down the pack of ice) ∙ ‘Gego wiin aabanaabiken’ (‘do not look back’) ∙ Baamaadash gigizhep giga-biinaabim a’aw gimindimoo’imish (and in the morning go look, you and your old woman) ∙ Misa i’iw zhigwa ji-bakewiininaan” (now it is time I leave you”).
(61) Äciumbīwạnät Nänabucu, äjimādcāt, anigu‘k mādcī‘ba‘tō. Päcugu tägwicing awīya ōnōndawāᵉ: “‘Ä‘ē‘ē´ⁱ, wägunān Nänabucu pämōntạnk? A‘ā´ᵘ, kwunku∙u∙‘k!” Tā! mīdạc kägä‘t änigu‘k mādcība‘tō. Käkäcitinägu päcu´ pitcīngwuskwāni. “Intigu mī‘pī kägā kwugwa∙u∙kuyān,” inäntạm Nänabucu. Wägunäniwinän äjipạgitciwäba‘kāmāt īni´ᵘ umi‘kwạmīmạn. “‘A‘ā´ᵘ, kwungu∙u∙‘k!” i‘kito Nänabucu. Ä‘tawā! wäntạgu kägät kägō owâbandạⁿzīn. Mīnawā umbīwạnä. Kwätcigu mäjagā‘kuba‘tōd, mīnawā ubạgitcwäba‘kāmān. “‘A‘ā´ᵘ, kwungu∙u∙k!” i‘kitō. Pa‘kitä∙i∙gä īni´ᵘ umi‘tigwābīn, kāwīn kägō owâbandaⁿzīn; pạgwanạgu icipapa‘kitä∙i∙gä. Mīnawā udōmbiwänänạn īni´ᵘ umi‘kwạmīnạn. Mīsa´ cigwa äcimicạgā‘kut, äni∙i∙cigu‘pīt; kägä‘t unạntawâbạndān tciwânatinānik. Kägä‘t omi‘kān ‘iᵉi´ᵘ wānạtinānig.
E-zhi-ombiiwaned Nenabozho, e-zhi-maajaad, enigok maajiibatoo. Besho-go dagwishing awiya onoondawaan: “A’a-enh, wegonen Nenabozho bemoondang? A’aw, gongwa’ok!” Daa! miidash geget enigok maajiibatoo. Gegezhitine-go besho bichiingoskwaani. “Indigo miipii gega gongwa’okoyaan,” inendam Nenabozho. Wegonen-iiwinen e-zhi-bagiji-webaakamaad iniw omikwamiiman. “A’aw, gongwa’ok!” ikido Nenabozho. E-tawaa! wendago geget gegoo owaabandaansiin. Miinawaa ombiiwane. Gwechi-go mezhagaakobatood, miinawaa obagiji-webaakamaan. “A’aw, gongwa’ok!” ikido. Bakide’ige iniw omitigwaabiin, gaawiin gegoo owaabandaansiin; bagwana-go izhi-babakide’ige. Miinawaa odoombiwanenan iniw omikwamiinan. Misa zhigwa e-zhi-mizhagaakod, ani-izhi-gobiid; geget onandawaabandaan ji-waanatinaanig. Geget omikaan i’iw waanatinaanig.
He shouldered (the pack), then Nänabushu started off, with all speed he ran. When (he had gone) but a short way, somebody he heard: “Ah-eh, what is Nänabushu carrying on his back? Come on, push him!” Tä! and so truly with all speed he ran. By the very narrowest he came near to falling over backward. “I imagine that now I am about to be pushed,” thought Nänabushu. So what should he do but fling down the pack of ice. “Come on, push him!” said Nänabushu. Alas! simply nothing at all could he behold. Again he shouldered (the pack). When he had run for a little way on the ice, again he flung down the pack. “Come on, push him!” he said. He swung to hit with his bow, but nothing he saw; and blindly did he strike to hit. Again he took up his pack of ice. Thereupon, when he came off the ice onto the shore, then on up inland he went; truly he sought for the great depression in the earth. To be sure, he found the hollow space.
E-zhi-ombiiwaned Nenabozho, e-zhi-maajaad, enigok maajiibatoo (Nenabozho shouldered the pack and ran with all speed) ∙ Besho-go dagwishing awiya onoondawaan (a short way on he heard someone) ∙ “wegonen Nenabozho bemoondang? gongwa’ok!” (“what does Nenabozho carry? push him!”) [vocables carried] ∙ Daa! miidash geget enigok maajiibatoo (Tä! so truly he ran hard) ∙ “Indigo miipii gega gongwa’okoyaan,” inendam (“now I am about to be pushed,” he thought) ∙ e-zhi-bagiji-webaakamaad iniw omikwamiiman (he flung down his pack of ice) ∙ “gongwa’ok!” ikido Nenabozho (“push him!” said Nenabozho) ∙ wendago geget gegoo owaabandaansiin (nothing at all did he see) ∙ Miinawaa ombiiwane (again he shouldered it) ∙ Gwechi-go mezhagaakobatood, miinawaa obagiji-webaakamaan (running on the ice a little, again he flung it down) ∙ Bakide’ige iniw omitigwaabiin, gaawiin gegoo owaabandaansiin (he swung to hit with his bow, but nothing did he see) ∙ bagwana-go izhi-babakide’ige (and blindly did he strike to hit) ∙ Miinawaa odoombiwanenan iniw omikwamiinan (again he took up his pack of ice) ∙ Misa zhigwa e-zhi-mizhagaakod, ani-izhi-gobiid (then, when he came off the ice onto the shore, on up inland he went) ∙ geget onandawaabandaan ji-waanatinaanig (truly he sought for the great depression in the earth) ∙ Geget omikaan i’iw waanatinaanig (to be sure, he found the hollow space).
(62) Cigwasa kāta‘kwāmatciwät, ubạgitciwäba‘kāmān. Äji∙ā∙banābit, panägu nạmäwaᵉ kāsābīnit. Äni∙i∙cikīwät. Ạni∙i∙jipīndigät ändāwāt, “Ā‘tawā, wâbạng kīganamä‘kāmin. Kägä‘t pā‘tạnīnowạg namäwạg kāwâbamạgwā.”
Zhigwasa gaa-dakwaamajiwed, obagiji-webaakamaan. E-zhi-aabanaabid, bane-go namewan gaa-zaabinid. Ani-izhi-giiwed. Ani-izhi-biindiged endaayeg, “Atawaa, waaban giga-namekemin. Geget baa-daninowag namewag gaa-waabamagwaa.”
When he had gone to the end of the ice, he flung down his pack. On looking back, (he saw) vast numbers of sturgeon moving about (in the water). Then on his homeward way he went. As he went on into where he (and the others) lived, “Hurrah! to-morrow will we fish for sturgeon. Truly, many are the sturgeons I saw.”
Zhigwasa gaa-dakwaamajiwed, obagiji-webaakamaan (when he reached the far edge, he flung down his pack) ∙ E-zhi-aabanaabid, bane-go namewan gaa-zaabinid (looking back, sturgeons in numbers were stirring) ∙ Ani-izhi-giiwed (then he went home) ∙ Ani-izhi-biindiged endaayeg (as he entered where they lived) ∙ “Atawaa, waaban giga-namekemin” (“hurrah, tomorrow we fish for sturgeon) ∙ Geget baa-daninowag namewag gaa-waabamagwaa” (truly many were the sturgeons I saw”).
(63) Mīsa´ äjitibi‘kạt‘inik. Näyāgigu unickā. Nänabucu Äjikanōnāt wīwạn: “Ạmbägickänā unickān. Kānạntakin kīki‘kändaⁿzīn tcinamä‘käyạn?”
*Miisa e-zhi-dibikadinig. Nayaagigo onishkaa. Nenabozho e-zhi-ganoonaad wiiwan: “Ambe-gishkenaa onishkaan. Gaa-nandagin gigii-gendanziin ji-namekeyan?”**
And so then night came on. And before it was time, up from bed rose Nänabushu. Then Nänabushu spoke to his wife: “Do please rise up from bed. Do you not know that you are going to fish for sturgeon?”
Miisa e-zhi-dibikadinig (and so night came on) ∙ Nayaagigo* onishkaa (before time he rose) ∙ Nenabozho e-zhi-ganoonaad wiiwan (Nenabozho spoke to his wife) ∙ “Ambe-gishkenaa onishkaan” (“come, do rise up) ∙ Gaa-nandagin gigii-gendanziin ji-namekeyan?” (do you not know you are to fish for sturgeon?”).
(64) Äjimādcāwāt ijāwāt iwiti kāwâbạmāt ‘iᵉi´ᵘ nạmäwaᵉ. Kuniginīn, a‘pī änisāgatciwäwāt, ānīn kä∙i∙cinạmowāt? Wändcitạgu kā∙i∙ska‘tänigwän ‘iᵉi´ᵘ wānạtinā! Inābiwāt, iwiti ā‘pidci nāwạtināng päjik kī∙ạ∙biwạn īni´ᵘ pikwā‘kuctigwạnänamäwạn. Agāwāgu nạbōpīwāgạmisowạn ānukabācimāwāt. Ä‘tawā! kägätsa mindcinawäzi ‘aᵉa´ᵘ mindimōyä. Nänabucu kạnōnā: “Indạckā kägō kigīpạbīnitāmitug.”
E-zhi-maajaawaad izhaawaad iwiti gaa-waabamaad i’iw namewan. Gonowaa, apii e-zhi-zaagajiwewaad, aaniin ge-izhi-namowaad? Wendago-go gaa-izkadenigwen i’iw waanatinaa! Inaabiwad, iwiti apichi naawajinaang baazhik gii-abiwan iniw bikwaakoshtigwaane-namewan. Agaawaa-go naboopiwaagamisowan aano-gabazhimaawaad. E-tawaa! gegedosa minjinaawezi a’aw mindimooye. Nenabozho ganoonaa: “Indashkaa gegoo gigii-babinitaamidog.”
Then they departed to go to the place where he had seen the sturgeons. Lo, when they came out upon the summit, what were they to behold? Why, completely dry must the basin have become! As they looked, yonder in the very centre of the basin lay but a single, large, round-headed sturgeon. And scarcely any soup did it make when they tried in vain to cook it. Ah! truly disappointed was the old woman (at not getting more sturgeons). Nänabushu was addressed: “No doubt but that you must have failed to heed what was told you.”
E-zhi-maajaawaad izhaawaad iwiti gaa-waabamaad i’iw namewan (they set out for where he had seen the sturgeons) ∙ apii e-zhi-zaagajiwewaad, aaniin ge-izhi-namowaad? (coming over the rise, what should they behold?) ∙ Wendago-go gaa-izkadenigwen i’iw waanatinaa! (completely dry the basin had become!) ∙ iwiti apichi naawajinaang baazhik gii-abiwan iniw bikwaakoshtigwaane-namewan (in the very centre lay one round-headed sturgeon) ∙ Agaawaa-go naboopiwaagamisowan aano-gabazhimaawaad (scarcely any soup it made when they cooked it) ∙ E-tawaa! gegedosa minjinaawezi a’aw mindimooye (alas! truly disappointed was the old woman) ∙ Nenabozho ganoonaa (Nenabozho was addressed) ∙ “Indashkaa gegoo gigii-babinitaamidog” (“no doubt you failed to heed what was told”).
(65) Ä‘tawā! wändạgu gägä‘t ä‘pī‘tạnātamowāt. Kāwīn wī‘kā kägō ubīdōsīn ānukī∙o∙sät Nänabucu. Ningutingigu ogạnōnān wīwạn: “Ạmbäsa´, unạpi‘tōn mackimut ‘iᵉi´ᵘ käbabāmiwạnäyān. Mīnōtc nīawinantawi∙u∙kinīwä.” Äjimādcāt Nänabucu. Äniwä‘k udạnimi‘kawā ‘iᵉi´ᵘ uginiᵉ. Cigwasa ạni∙u∙nāgucinini. “Kāwīn kạnagä intawā nindākīwäsī,” inäntạm Nänabucu.
E-tawaa! wendago geget e-bitanaatamowaad. Gaawiin wiikaa gegoo obiidoosiin aano-giiyosed Nenabozho. Ningoding igo oganoonaan wiiwan: “Ambesa, onabitoon mashkimod i’iw ge-babaami-waneyaan. Miinooch niiyawi-nandawi-oginiiwe.” E-zhi-maajaad Nenabozho. Eniwek odani-miikawaa i’iw oginiin. Zhigwasa ani-onaagoshini. “Gaawiin ganage indawaa nindaa-giiwaasii,” inendam Nenabozho.
Alas! by degrees then were they really starving. Never a thing did Nänabushu fetch when out in vain to hunt. And once he spoke to his wife, saying: “Well, tie up the bag which I will carry as I wander from place to place. In spite of ill luck, I will go seek for sweet-brier berries.” Then departed Nänabushu. A few sweet-brier berries he found along the way. Then was the evening coming on. “Not at all, as matters stand, would I go back home,” thought Nänabushu.
E-tawaa! wendago geget e-bitanaatamowaad (alas! truly they were starving) ∙ Gaawiin wiikaa gegoo obiidoosiin aano-giiyosed Nenabozho (never a thing did Nenabozho bring from his vain hunting) ∙ Ningoding igo oganoonaan wiiwan (once he spoke to his wife) ∙ “Ambesa, onabitoon mashkimod i’iw ge-babaami-waneyaan” (“come, tie up the bag I will carry about) ∙ Miinooch niiyawi-nandawi-oginiiwe” (in spite of ill luck I will seek sweet-brier berries”) ∙ E-zhi-maajaad Nenabozho (then Nenabozho set out) ∙ Eniwek odani-miikawaa i’iw oginiin (but few sweet-brier berries he found) ∙ Zhigwasa ani-onaagoshini (the evening was coming on) ∙ “Gaawiin ganage indawaa nindaa-giiwaasii,” inendam Nenabozho (“not at all, as things stand, would I go home,” thought Nenabozho).