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.
32. NÄNABUSHU SLAYS TOAD-WOMAN, THE HEALER OF THE MANITOUS.¹
Nenabosho slays Toad-Woman, the healer of the Manitous (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) Mīsa’ näyāp ä‘kubīyānigibạn kī∙a∙‘kubīyāni‘k.
Mii sa neyaap eko-biiyaanigiban gii-ko-biiyaanig.
Thereupon back to its former depth did the water recede.
Mii sa neyaap (thereupon back again) eko-biiyaanigiban (to its former depth) gii-ko-biiyaanig (where the water had stood).
(2) Abā‘pic näyāp kā∙a∙‘kubīyānik, mīsa’ cigwa wäwänigu udōnābandān wā‘tāt.
Abaapish neyaap gaa-ako-biiyaanig, miisa zhigwa weweni go odoonaabandaan waa-daad.
When the water got to where it was before, he accordingly then with care selected a place where he would have his lodge.
Abaapish neyaap gaa-ako-biiyaanig (when the water had gone back to where it stood before), miisa zhigwa (and so then) weweni go (carefully) odoonaabandaan (he chose with his eyes) waa-daad (the place where he would dwell).
(3) Mīdạc i∙i∙mā wā∙u∙ntcīt ‘iᵉi’ᵘ tayōc wīnạntunä∙i∙gät.
Mii dash i’imaa waa-onjiid i’iw dayoosh wii-nandone’iged.
And so from there he intended yet to seek (for his nephew).
Mii dash i’imaa (and so from there) waa-onjiid (where he meant to set out) i’iw dayoosh (still) wii-nandone’iged (intending to search).
(4) Mīsa’ käyābi pabāmạtämut, ningutingsa awīya onōntawān piminạgạmunit :
Mii sa geyaabi babaamademod, ningoding sa awiya onoondawaan biminagamonid:
And so while wandering about weeping, he once heard somebody going along singing:
Mii sa geyaabi babaamademod (and so still as he wandered about weeping), ningoding sa awiya (once someone) onoondawaan biminagamonid (he heard going along singing):
(5) “A‘kiyä‘kwāg nimbicinawicin, nimbicinawicin sāⁿ. A‘kiyä‘kwāg nimbicinawicin, nimbicinawicin sāⁿ.”
“Aki ekwaag nimbishinawishin, nimbishinawishin saa
Aki ekwaag nimbishinawishin, nimbishinawishin saa.
“From the ends of the earth do I come with the sound of my rattles, saa (X2)”(1)
(song carried verbatim, sung again) “Aki ekwaag (from the ends of the earth) nimbishinawishin, nimbishinawishin, saa.”
(6) Udini‘tawān awiya piminạgamunit.
Odinitawaan awiya biminagamonid.
Such was the way he heard some one sing while going along.
Odinitawaan awiya (such was how he heard someone) biminagamonid (going along singing).
(7) Wägunänīwinān unāⁿzi‘tawān.
Wegoneniiwinaan onaanzitawaan.
What should he do but go towards the sound of the being.
Wegoneniiwinaan (what should he do but) onaanzitawaan (go toward the sound of it).
(8) A‘pī täbābạmāt, kuniginīn, umaka‘kīn pimiyāntcikwāskuniwạn.
Apii debaabamaad, goniginiin, omakakiin bimiyaanjigwaashkoniwan.
When he came in sight of the being, lo, (he saw that) it was a toad(2) leaping along from place to place.
Apii debaabamaad (when he caught sight of it), goniginiin (behold), omakakiin (a toad) bimiyaanjigwaashkoniwan (leaping along from place to place).
(9) Wīgubīn pämōtạminit, kayä cicīgwạnạn upimiwinānini udōdạnāning ta‘kubisōwạn.
Wiigobiin bemoondaminid, gaye zhiishiigwanan obimiwinaanini odoodanaaning dakobizowan.
Some bast she bore upon her back, and some rattles she carried bound to her heels.
Wiigobiin bemoondaminid (some basswood bark she carried on her back), gaye zhiishiigwanan (and some rattles) obimiwinaanini (she carried along) odoodanaaning dakobizowan (bound at her heels).
(10) Nībiwadạc īni’ᵘ wīgubīn bämōndạminit äjimawinạnāt.
Niibiwa dash iiniw wiigobiin bemoondaminid ezhi-mawinanaad.
Now, a good deal was the bast she carried on her back when he rushed up to her.
Niibiwa dash iiniw wiigobiin (now, a good deal of that basswood bark) bemoondaminid (she carried on her back) ezhi-mawinanaad (when he rushed up at her).
(11) Äji∙u∙disāt, ānīc, ā‘pidci mindimōyäyạn.
Ezhi-odisaad, aaniish, aapiji mindimooyeyan.
On coming up to her, why, she was a very old woman.
Ezhi-odisaad (on coming up to her), aaniish (why), aapiji mindimooyeyan (a very old woman she was).
(12) “Nō‘kō, ānīn wändcinạgạmoyạn?”
“Nookoo, aaniin wenji-nagamoyan?”
“O my grandmother! for what reason are you singing?”
“Nookoo (O my grandmother), aaniin wenji-nagamoyan? (why is it you are singing?)”
(13) “Kā, Nänabucu kuca wīnạntubi‘kāsu.
“Kaa, Nenabosho gosha wii-nandobikaaso.
“Oh, a snare is really to be laid for Nänabushu.
“Kaa (oh), Nenabosho gosha (for Nenabosho indeed) wii-nandobikaaso (a snare is to be set).
(14) Mīwạninu wayābạda‘kin onō’ᵘ wīgubīn kābimōndạmān.
*Mii wa nino wayaabadakin onoow wiigobiin gaa-bimoondamaan.**
And this bast which I carry upon my back is the thing to be used for the purpose.
Mii wa nino* (and these — editorial mark carried) wayaabadakin (that are to be used) onoow wiigobiin (these basswood barks) gaa-bimoondamaan (which I carry on my back).
(15) Nänabucu kuca wīn kā‘pimwāt īni’ᵘ ugimāmcibicīn.”
Nenabosho gosha wiin gaa-bimwaad iiniw ogimaa mishibizhiin.”
It was Nänabushu who really shot the chief of the big lynxes.”
Nenabosho gosha wiin (it was Nenabosho indeed) gaa-bimwaad (who shot) iiniw ogimaa mishibizhiin (the chief of the big lynxes).”
(16) “Nō‘ku, ānīn wīn iᵉi’ᵘ wā∙u∙ndcinạndōbi‘kāsut ‘aᵉa’ᵘ Nänabucu?”
“Nookoo, aaniin wiin i’iw waa-onji-nandoobikaazod a’aw Nenabosho?”
“O my grandmother! pray, why is a snare to be set for Nänabushu?”
“Nookoo (O my grandmother), aaniin wiin i’iw (why is it) waa-onji-nandoobikaazod (that a snare is to be set for) a’aw Nenabosho? (that Nenabosho?)”
(17) “Kā, kāwīnạc wīn mīgu iᵘ äjisāgisininik ‘iᵉi’ᵘ ubikwa‘k aᵉa’ᵘ Nänabucu.
“Kaa, gaawiin ash wiin mii go iw ezhi-saagisininig i’iw obikwak a’aw Nenabosho.
“Oh, well! it is for the arrow of Nänabushu, which is now sticking out of (the chief of the big lynxes).
“Kaa, gaawiin ash wiin (oh, well — editorial query carried) mii go iw ezhi-saagisininig (it is because it is sticking out) i’iw obikwak (that arrow) a’aw Nenabosho (of Nenabosho).
(18) Oᵉo’ᵘ ōdäna mī∙i∙mā pā∙u∙ndcīyān.
O’ow oodena mi i’imaa baa-onjiiyaan.
From this town yonder do I come.
O’ow oodena (this town) mi i’imaa baa-onjiiyaan (it is from there I come).
(19) Mīdạc imā ạyāwa pimādisi aᵉa’ᵘ ugimāmcibicī.”
Mii dash imaa ayaawa bimaadizi a’aw ogimaamishibizhii.”
And over there hardly alive is the chief of the big lynxes.”
Mii dash imaa ayaawa (and there) bimaadizi a’aw ogimaamishibizhii (the chief big-lynx is barely alive).”
(20) “Nō‘kumis! ānīn dạc wīn iᵉiᵘ ‘iᵉi’wä kipiminạgạmuyạn?”
“Nookomis! Aaniin dash wiin i’iw i’iwe gibiminagamoyan?”
“O my grandmother! pray, what was that you were singing about?”
“Nookomis! (O my grandmother!) Aaniin dash wiin i’iw i’iwe (and what was that) gibiminagamoyan? (that you were singing along?)”
(21) “Kā, kāwīnac wīn nīnạnāntawi∙ā∙nān ‘aᵉa’ᵘ ugimā, mīdạc iᵘ äna∙ạ∙mān ‘iᵉi’wä nạnāndawi∙ạ∙g :
“Kaa, gaawiin-ash wiin niinanaandawi’aanaan a’aw ogimaa, mii dash iw ena’amaan i’iwe nanaandawi’ag:
“Oh, why, we are ministering to the chief; and this is what I sing when I am attending him:
“Kaa, gaawiin-ash wiin (oh, why) niinanaandawi’aanaan a’aw ogimaa (we are doctoring the chief), mii dash iw ena’amaan (and this is what I sing) i’iwe nanaandawi’ag (when I am healing him):
(22) “‘A‘kiä‘kwāg nimbicinawicin.’
‘Aki ekwaag nimbishinawashin.’
“‘From the ends of the earth do I come with the sound of my rattles.’
(song carried verbatim) ‘Aki ekwaag (from the ends of the earth) nimbishinawashin (I come with the sound of my rattles).’
(23) “Mīsa iᵘ ā‘pidci ginīn nimino‘tāgō.
“Mii sa iw aapiji giniin niminotaagoo.
“It is so much pleasure I impart when I sing.
“Mii sa iw aapiji giniin (it is so much) niminotaagoo (pleasing is the sound of me when I sing).
(24) Nagạmun unicicin.”
Nagamon onishishin.”
The song is fine.”
Nagamon onishishin (the song is fine).”
(25) “Nō‘kō! ānti tinunk nạmạdạpiyạn?”
“Nookoo! Aandi dinong namadabiyan?”
“O my grandmother! at what place do you sit?”
“Nookoo! (O my grandmother!) Aandi dinong (at what place) namadabiyan? (do you sit?)”
(26) “Ā‘pitcigu mayāwickānt mī‘ku imā ändanạpiyān.
“Aapiji go mayaawishkaand mii go imaa endanabiyaan.
In the very middle of the doorway is where I always sit.
“Aapiji go mayaawishkaand (right in the very middle of the doorway) mii go imaa endanabiyaan (that is where I always sit).
(27) Iwitac kā∙i∙cictcigäwāt, ābi‘ta kackīkibitä; mīdạc iwiti awasaya∙ī∙ cingicink ‘aᵉa’ᵘ nintōgimāminān.”
Iw idash gaa-izhichigewaad, aabita gashkiikibide; mii dash iwiti awasaya’ii zhingishing a’aw nindoo-gimaaminaan.”
Now, this is what they have done: a partition divides the space in two equal parts; and so over on the other side lies that chief of ours.”
Iw idash gaa-izhichigewaad (now this is what they have done), aabita gashkiikibide (a partition divides it in half); mii dash iwiti awasaya’ii (and so over on the other side) zhingishing a’aw nindoo-gimaaminaan (lies that chief of ours).”
(28) “Āntidạc wīn i∙i’∙ᵘ ändāyạn?”
“Aandi dash wiin i’iw endaayan?”
“And where is it you dwell?”
“Aandi dash wiin i’iw (and where is it) endaayan? (that you dwell?)”
(29) “Mīgu imā ä‘kwā‘kwāg äntāyān.
“Mii go imaa ekwaakwaag endaayaan.
“Why, yonder at the edge of the forest do I dwell.
“Mii go imaa ekwaakwaag (why, yonder at the edge of the woods) endaayaan (is where I dwell).
(30) Ā‘pitcigu ạgāⁿsā iᵉi’ᵘ niwīgiwāmäns.
Aapiji go agaansaa i’iw niwiigiwaamens.
And very small is that little wigwam of mine.
Aapiji go agaansaa (and very small) i’iw niwiigiwaamens (is that little wigwam of mine).
(31) Kayädạc nīciwạg nōcisạg, ā‘pidcigu papīwicīyōwạg kwīwisänsạg; mīyä‘tạgu īgi’ᵘ wātigämagwā.”
Gaye dash niizhiwag noozhisag, aapiji go babiiwishiiyoowag gwiiwizensag; mii eta go iigiw waadigemagwaa.”
And there are two of my grandchildren, and very tiny are the boys; now, they are the only ones with whom I live.”
Gaye dash niizhiwag noozhisag (and there are two of my grandchildren), aapiji go babiiwishiiyoowag gwiiwizensag (and very tiny are the boys); mii eta go iigiw (now, they are the only ones) waadigemagwaa (with whom I live).”
(32) “Nō‘ko! ānīn wīn i∙i∙ᵘ kā∙i∙cinawä∙ā∙t īni’ᵘ Nānabucōwạn?”
“Nookoo! Aaniin wiin i’iw gaa-izhinawe’aad iiniw Nenaboshowan?”
“O my grandmother! how was it that (the chief) angered Nänabushu?”
“Nookoo! (O my grandmother!) Aaniin wiin i’iw (how was it) gaa-izhinawe’aad (that he angered) iiniw Nenaboshowan? (that Nenabosho?)”
(33) “Kā, kānawīn ugī∙u∙dā‘pinạmawān īni’ᵘ odōcimini.
“Kaa, kaanawiin ogii-odaapinamawaan iiniw odoozhimini.
“Why, he actually took his nephew away from him.
“Kaa, kaanawiin (why, actually) ogii-odaapinamawaan (he took away from him) iiniw odoozhimini (his nephew).
(34) Ā‘pidci Nänabucu usāgi∙ā∙banīn īni’ᵘ udōcimạn.
Aapiji Nenabosho ozaagi’aabaniin iiniw odoozhiman.
Very fond was Nänabushu of his nephew.
Aapiji Nenabosho ozaagi’aabaniin (very fond was Nenabosho) iiniw odoozhiman (of his nephew).
(35) Mīdạc ‘iᵉi’ᵘ kīniski∙ā∙t, kā∙u∙ndcipimugut.”
Mii dash i’iw gii-nishki’aad, gaa-onji-pimogod.”
It was on that account (the chief) angered him, which was why he was shot (by Nänabushu).”
Mii dash i’iw gii-nishki’aad (it was on that account that he angered him), gaa-onji-pimogod (which was why he was shot by him).”
(36) “Aⁿᵉ, ānīnguta wīn äcī‘kawāgubạnän aᵘ ugimāmcibicīn iᵉi’wä mamawāgubạnän īni’ᵘ udōcimini?
“Aah, aaniin gota wiin ezhiikawaagobanen aw ogimaamshibizhiin i’iwe mamawaagobanen iiniw odoozhimini?
“Now, pray why should he be so treated by the chief of the big lynxes as to be deprived of his nephew by him?
“Aah, aaniin gota wiin (now, why should it be) ezhiikawaagobanen (that he was so treated — preterite dubitative) aw ogimaamshibizhiin (by the chief big-lynx) i’iwe mamawaagobanen (as to be robbed) iiniw odoozhimini? (of his nephew?)
(37) Kāwīnsa wīn ạgāⁿsi mạnidōwisī ‘aᵉa’ᵘ Nänabucu äjini‘kāsut.”
Gaawiin sa wiin agaanhsi manidoowisii a’aw Nenabosho ezhinikaazod.”
By no means a small manitou is he who goes by the name of Nänabushu.”
Gaawiin sa wiin agaanhsi manidoowisii (by no means a small manidoo is he) a’aw Nenabosho ezhinikaazod (the one called Nenabosho).”
(38) Utā‘tạganābạmigōn : “Nyāⁿ, māgicā kīn Nänabucu!”
Odaadaganaabamigoon: Nyaanh, maagizhaa giin Nenabosho!”
She lifted her head and looked up at him: “Ah, me! perhaps you are Nänabushu!”
Odaadaganaabamigoon (she lifted her head and looked up at him): “Nyaanh (ah, me), maagizhaa giin Nenabosho! (perhaps you are Nenabosho!)”
(39) “Tä‘tiwä! Kāwīn mīni‘k iᵉi’ᵘ kitākaganōnigusī Nänabucu āwit.
“Tediwe! Gaawiin minik i’iw gidaa-kaganoonigosii Nenabosho aawid.
“Nonsense! Not so long as this would you be held in conversation if it were Nänabushu.
“Tediwe! (nonsense!) Gaawiin minik i’iw (not so long as this) gidaa-kaganoonigosii (would you be held in talk) Nenabosho aawid (if it were Nenabosho).
(40) Mäwica kitānīwana∙u∙k kīcpîn āwiyān Nänabucō.
Mewizha gidaa-niiwana’og giishpin aawiyaan Nenabosho.
Long ago would you have been clubbed to death if I were Nänabushu.
Mewizha gidaa-niiwana’og (long ago you would have been clubbed to death) giishpin aawiyaan Nenabosho (if I were Nenabosho).
(41) Nō‘kō! tạga, minawā mādcīạn kinạgạmun!
Nookoo! Daga, miinawaa maajii’an ginagamon!
O my grandmother! do start that song of yours once more!
Nookoo! (O my grandmother!) Daga, miinawaa maajii’an ginagamon! (come, start your song once more!)
(42) Kāwīn gwätc ningi‘kändaⁿzīn iᵉi’ᵘ kinạgạmun.”
Gaawiin gwej ningikendanziin i’iw ginagamon.”
Not exactly yet do I know that song of yours.”
Gaawiin gwej ningikendanziin (not exactly do I yet know) i’iw ginagamon (that song of yours).”
(43) Ānīc käyābi :
Aaniish geyaabi:
So once more:
Aaniish geyaabi (well, once more):
(44) “A‘kiä‘kwāg nimbicinawicin, nimbicinawicin, sāⁿ. A‘kiä‘kwāg nimbicinawicin, nimbicinawicin, sāⁿ.”
“Aki ekwaag nimbishinawishin, nimbishinawishin, saa.
Aki ekwaag nimbishinawishin, nimbishinawishin, saa.”
“From the ends of the earth do I come with the sound of my rattles, saa.”
(song carried verbatim, sung again) “Aki ekwaag (from the ends of the earth) nimbishinawishin, nimbishinawishin, saa.”
(45) Wägunänīwinän Nänabucu unīwana‘wān.
Wegoneniiwinen Nenabosho oniiwanawaan.
What did Nänabushu do but club her to death.
Wegoneniiwinen Nenabosho (what did Nenabosho do but) oniiwanawaan (club her to death).
(46) “Taga, awänäniwīnäna aᵘ mạtcimindimōyäcic.”
“Daga, aweneniwiinena aw maji-mindimooyeshish*.”
“Well, what a fool this wretched old woman (was)!”
“Daga, aweneniwiinena (well, what a fool) aw maji-mindimooyeshish* (this wretched old woman — Jones-derived, unattested elsewhere)!”
(47) Ā‘tayā, Nänabucu umātcī‘kawān ‘iᵉi’ᵘ pa‘kunāt, wawīngä uba‘kunān.
Aatayaa, Nenabosho omaajiikawaan i’iw bakonaad, wawiinge obakonaan.
Ah! Nänabushu then set to work flaying her, from every part he removed the skin.
Aatayaa (ah), Nenabosho omaajiikawaan (Nenabosho set to work on her) i’iw bakonaad (flaying her), wawiinge obakonaan (thoroughly he skinned her).
(48) Kā‘kīcipa‘kunāt, ā‘pitci ạgācīⁿyi‘kāsu Nänabucu.
Gaagiizhi-pakonaad, aapiji agaashiinyikaaso Nenabosho.
After he had finished flaying her, very small then Nänabushu made himself.
Gaagiizhi-pakonaad (after he had finished skinning her), aapiji agaashiinyikaaso Nenabosho (very small Nenabosho made himself).
(49) Wägunänīwinän äjipīsi‘kawāt īni’ᵘ umaka‘kīwayānạn, wawīngä udäpickawān.
Wegoneniiwinen ezhi-piisikawaad iiniw omakakiiwayaanan, wawiinge ode-bishkawaan.
What should he do but get into the toad-skin to wear it, in every respect did he fit into it.
Wegoneniiwinen (what should he do but) ezhi-piisikawaad (get into and wear) iiniw omakakiiwayaanan (the toad-skin), wawiinge ode-bishkawaan (perfectly he fit into it — editorial query carried).
(50) Pạngī omā upwāning ugā‘kikickawān.
Bangii omaa obwaaning ogaa-kikiishkawaan.
Slightly here on the hip he tore it.
Bangii omaa obwaaning (a little, here at the hip — editorial query carried) ogaa-kikiishkawaan (he tore it).
(51) Kā‘pīsi‘kawāt, īni’ᵘ ucīcīgwạnạn udōndanānk uda‘kupinān, kayä īni’ᵘ wīgupīn udōmpōntānạn.
Gaa-piisikawaad, iiniw ozhiishiigwanan odoondanaang odakobinaan, gaye iiniw wiigobiin odoomboondaanan.
After he had got into it, then he bound the rattles to his heels, and put the bast upon his back.
Gaa-piisikawaad (after he had got into it), iiniw ozhiishiigwanan (those rattles) odoondanaang odakobinaan (he bound at his heels), gaye iiniw wiigobiin odoomboondaanan (and the basswood bark he put on his back).
(52) ‘Ā, Nänabucu äjikwāskwanit äjimādcī∙ạ∙nk:
Aah, Nenabosho ezhi-gwaashkwanid ezhi-maajii’ang:
Ah! as Nänabushu went leaping along, he then began to sing:
Aah, Nenabosho ezhi-gwaashkwanid (ah, as Nenabosho went leaping along) ezhi-maajii’ang (he then started up the song):
(53) “A‘ki∙ä∙‘kwāg nimbicinawicin, nimbicinawicin, sāⁿ. A‘ki∙ä∙‘kwāg nimbicinawicin, nimbicinawicin, sāⁿ.”
“Aki ekwaag nimbishinawishin, nimbishinawishin, saa.
Aki ekwaag nimbishinawishin, nimbishinawishin, saa.”
“From the ends of the earth do I come with the sound of my rattles, saa.”
(song carried verbatim, sung again) “Aki ekwaag (from the ends of the earth) nimbishinawishin, nimbishinawishin, saa.”
(54) Ā‘pitcigu kicīwä piminạgạmut.
Aapiji go gizhiiwe biminagamod.
And very loud was the sound of his voice as he went singing.
Aapiji go gizhiiwe (and very loud he was) biminagamod (as he went along singing).
(55) Cayīgwa udäbābạndān ōdäna.
Zhayiigwa odebaabandaan oodena.
In a while was he come in sight of the town.
Zhayiigwa odebaabandaan oodena (presently he came in sight of the town).
(56) Ạbā‘pic ä‘kwā‘kwānig tägucing, kägä‘t owâbandān wīgiwāmäns.
Abaapish ekwaakwaanig degoshing, geget owaabandaan wiigiwaamens.
When he was come at the edge of the forest, sure enough, he saw a small wigwam.
Abaapish ekwaakwaanig degoshing (when he had arrived at the edge of the woods), geget owaabandaan wiigiwaamens (sure enough he saw a small wigwam).
(57) “Mīmā wīni∙i∙ᵘ kā∙i∙tạnk,” inändạm.
“Mii maa wiin i’iw gaa-itang,” inendam.
“This must be what she spoke of,” he thought.
“Mii maa wiin i’iw gaa-itang (this must be what she spoke of),” inendam (he thought).
(58) Kumāgu a‘pīsināgwạtiniwạn īni’ᵘ wīgiwāmạn.
Gomaa go abiisinaagwadiniwan iiniw wiigiwaaman.
Farther on was a view of the wigwams.
Gomaa go abiisinaagwadiniwan (somewhat farther on were in view) iiniw wiigiwaaman (those wigwams).
(59) Ānīc, ā‘pitci änigu‘k piminạgạmu, nōntawā piminạgạmut.
Aaniish aapiji enigok biminagamo, noondawaa biminagamod.
Now, ever so loud he sang as he went; he was heard as he went singing along.
Aaniish aapiji enigok biminagamo (now ever so loud he sang as he went), noondawaa biminagamod (he was heard going along singing).
(60) Päjik äjikīkitut: “Äᵉ, cigwa mīnawā kō‘kōnān pītwäwitạm.
Bezhig ezhi-giigidod: “Eh, zhigwa miinawaa gookoonaan biidwewidam.
One then spoke up: “Yea, now once again comes the sound of our dear grandmother singing.
Bezhig ezhi-giigidod (one then spoke up): “Eh, zhigwa miinawaa (yea, now again) gookoonaan biidwewidam (the sound of our dear grandmother comes singing).
(61) Mī∙i’∙ᵘ cigwa mīnawā tci∙a∙wisạgaswä∙ä∙k.”
Mii iw zhigwa miinawaa ji-awisagaswe’eg.”
Therefore now again should you invite her to the gathering to smoke.”
Mii iw zhigwa miinawaa (therefore now again) ji-awisagaswe’eg (you should invite her to come and smoke).”
(62) Mī cigwa ạni∙u∙di‘tạnk wīgiwāmäns, näyāgigu pisāga∙ạ∙mōᵉ kwīwisänsaᵉ.
Mii zhigwa ani-oditang wiigiwaamens, neyaag igo bi-zaaga’amoon gwiiwisensan.
Then presently, as he was about to arrive at the little wigwam, but before he got there, out came the boys.
Mii zhigwa ani-oditang wiigiwaamens (then as he was nearing the little wigwam), neyaag igo bi-zaaga’amoon gwiiwisensan (but before that, out came the boys — editorial mark carried).
(63) “Nō‘ko, kitagwicinina?”
“Nooko, gidagwishin ina?”
“O my grandmother! have you come home?”
“Nooko (O my grandmother), gidagwishin ina? (have you arrived home?)”
(64) “Äyeᵉ, nōsisitug, nintạgwicin.”
“Eye, noosisidog*, nindagwishin.”
“Yes, my grandchildren, I am come home.”
“Eye (yes), noosisidog* (my grandchildren — Jones-derived, unattested elsewhere), nindagwishin (I have arrived).”
(65) Änīcipīndigät, wạgitcitcīngwạn nạmạdạbiwaᵉ ‘iᵉi’ᵘ ōsisaᵉ.
*Eni-izhi-piindiged, wagijijiingwan namadabiwag i’iw oosisa.**
When in she entered, then on her lap sat her grandchildren.
Eni-izhi-piindiged (as she entered), wagijijiingwan namadabiwag i’iw oosisa* (upon her lap sat her grandchildren — Jones-derived, unattested elsewhere).
(66) Wägunänīwinän päcig īni’ᵘ ōsisan owâbạmigōn i∙i∙mā kīkā‘kikickawāt īni’ᵘ umaka‘kīwayānạn.
Wegoneniiwinen bezhig iiniw oosisan owaabamigoon i’imaa giigaagikiishkawaad iiniw omakakiiwayaanan.**
What should happen to him(3) but to be seen by one of his grandchildren at the place where he had torn open the toad-skin.
Wegoneniiwinen bezhig iiniw oosisan* (what should happen but that one of his grandchildren — Jones-derived, unattested elsewhere) owaabamigoon i’imaa (saw him there) giigaagikiishkawaad* iiniw omakakiiwayaanan (where he had torn open the toad-skin — editorial mark carried).
(67) “Nō‘ko, ānīn wīn i∙i∙mā kī∙i∙cināgusiyạn?
“Nooko, aaniin wiin i’imaa gii-izhinaagoziyan?
“O my grandmother! why do you look that way there?
“Nooko (O my grandmother), aaniin wiin i’imaa (why is it there) gii-izhinaagoziyan? (that you look that way?)
(68) Ạnicinābä wacạga∙ā∙ng kidicināgus.”
Anishinaabe wazhaga’aang gidizhinaagoz.”
Like the skin of a human being is the way you look there.”
Anishinaabe wazhaga’aang (like a human being’s skin) gidizhinaagoz (is how you look there).”
(69) “Kā, nimbigwa‘tạgī icī‘kamāni‘ku īni’ᵘ wīgupīn wī∙ạ∙ntawā pi‘kāsut ‘aᵉa’ᵘ Nänabucu.”
“Kaa, nimbigwadagii izhiikamaaniko iiniw wiigobiin wii-andawaabikaazod a’aw Nenabosho.”
“Oh, I wore it through while at work on the bast (to be used for a snare) that is to be laid for Nänabushu.”
“Kaa, nimbigwadagii (oh, I wore it ragged) izhiikamaaniko iiniw wiigobiin (while at work on the basswood bark) wii-andawaabikaazod a’aw Nenabosho (with which a snare is to be sought for Nenabosho).”
(70) Ā‘pidcisa ki‘tci änigu‘k nạgạnun.
Aapiji sa gichi-enigok nagamon.
As loud as she could she sang.
Aapiji sa gichi-enigok (as loud as she could) nagamon (she sang).
(71) Mīsa gägä‘t kā‘pī∙i∙jisạgạswä∙i∙nt, mīdạc kā∙i∙jimādcāt.
Mii sa geget gaa-bii-izhi-sagaswe’ind, mii dash gaa-izhi-maajaad.
Thereupon truly was she invited to the assembly to smoke. Accordingly then she went.
Mii sa geget gaa-bii-izhi-sagaswe’ind (thereupon truly she was invited to come and smoke), mii dash gaa-izhi-maajaad (and so then she went).
(72) Cigwa kō‘kōnān ubäcwâbạndān ‘iᵉi’ᵘ wīgiwäm.
Zhigwa gookoonaan obeshwaabandaan i’iw wiigiwaam.
Presently our grandmother was approaching nigh to the wigwam.
Zhigwa gookoonaan obeshwaabandaan i’iw wiigiwaam (presently our grandmother drew near in sight of the wigwam).
(73) Ä‘tawā, ckwāntänk ānīn kä∙i∙cinạnk udōcimiwayānạn kipickwāntäigäwän.
Etawaa, shkwaandeng aaniin ge-izhinang odoozhimiwayaanan gibishkwaande’igewen.
Oh, in the doorway what should he(3) behold but the skin of his nephew then being used for a flap over the entry-way.
Etawaa (oh), shkwaandeng (in the doorway) aaniin ge-izhinang (what should he behold but) odoozhimiwayaanan (his nephew’s skin) gibishkwaande’igewen (being used as a door-flap).
(74) Mīgu iᵘ wīpitāni äcigigisininik.
Mii go iw wiibidaani ezhi-gigisininig.
And there still were left upon it some of the teeth (of his nephew).
Mii go iw wiibidaani (and there still its teeth) ezhi-gigisininig (were left upon it).
(75) Ä‘tiwä Nänabucu! mīgu iᵘ äcisīgisänik īni’ᵘ uskīcigōn.
Etiwe Nenabosho! Mii go iw ezhi-siigisenig iiniw oshkiizhigoon.
Sorrowful Nänabushu! then did tears pour from his eyes.
Etiwe Nenabosho! (poor Nenabosho!) Mii go iw ezhi-siigisenig iiniw oshkiizhigoon (then tears poured from his eyes).
(76) Kägāgu äjikiˢtcimawit, wâwīcwīn a‘pī änipā‘kintänạnk.
Gegaa go ezhi-gichi-mawid, waawiizhwiin apii eni-baakindenang.
And almost did he weep aloud, especially when opened the flap on his way in.
Gegaa go ezhi-gichi-mawid (and almost he wept aloud), waawiizhwiin apii eni-baakindenang (especially when he opened the flap going in).
(77) Pạnägu ā‘pitci mōckinäwaᵉ wānanātawi∙i∙wänit.
Pane go aapiji mooshkinewag waa-nanaadawi’iwenid.
Throughout every part was the space crowded with them who were to heal.
Pane go aapiji mooshkinewag (everywhere it was crowded full) waa-nanaadawi’iwenid (with those who were to do the healing).
(78) Ickwāntänk äciwunạpit.
Ishkwaandeng ezhi-wonabid.
By the doorway he sat down.
Ishkwaandeng ezhi-wonabid (by the doorway he sat down).
(79) Kägä‘t owâbạndān ‘iᵉi’ᵘ kacki‘kipitänik, mīdạc iwiti äntạnwäwitạminit īni’ᵘ ugimān mạmātwänit.
Geget owaabandaan i’iw gashkikibidenig, mii dash iwidi endanwewidaminid iiniw ogimaan mamaadwenid.
Sure enough, he saw that there was a partition, and it was over beyond he could hear the sound of the chief as he groaned in pain.
Geget owaabandaan i’iw gashkikibidenig (sure enough he saw there was a partition), mii dash iwidi endanwewidaminid iiniw ogimaan mamaadwenid (and over beyond he could hear the chief groaning in pain).
(80) Cigwasa’ mādci‘tāwaᵉ nänātawi∙i∙wänit.
Zhigwa sa maajitaawag nenaadawi’iwenid.
Already began they who were to do the healing.
Zhigwa sa maajitaawag nenaadawi’iwenid (already those who were to heal began).
(81) Mīsa iᵘ äjipācitcita‘ku‘kīwāt iwiti äntạnwäwitạminit īni’ᵘ mwā‘kunänit.
Mii sa iw ezhi-baazhijidakokiiwaad iwidi endanwewidaminid iiniw mwaakonenid.
Thereupon (the throng) stepped over to the place where they heard the sound of him who was suffering.
Mii sa iw ezhi-baazhijidakokiiwaad (thereupon they stepped across) iwidi endanwewidaminid iiniw mwaakonenid (to where they heard the one who was suffering).
(82) Ānīc pā‘tạnīnōwaᵉ.
Aaniish baataniinoowag.
Of course they were many.
Aaniish baataniinoowag (of course they were many).
(83) Cigwasa’ päcunāgwạtini kayä wīn ‘iᵉi’ᵘ tcimādci‘tād, cigwa kayä wīn wīnạnāntawi∙i∙wä.
Zhigwa sa besho naagwadini gaye wiin i’iw ji-maajitaad, zhigwa gaye wiin wii-nanaandawi’iwe.
Now the time drew nigh for him also to begin, now he too was about to begin healing.
Zhigwa sa besho naagwadini (now the time drew near) gaye wiin i’iw ji-maajitaad (for him too to begin), zhigwa gaye wiin wii-nanaandawi’iwe (now he too was about to heal).
(84) Ā‘tayā, Nänabucu äjimādci‘tāt, umātciwäbinān īni’ᵘ cīcīgwạnạn, ā‘pidci änigu‘k nạgạmu:
Aatayaa, Nenabosho ezhi-maajitaad, omaajiwebinaan iiniw zhiishiigwanan, aapiji enigok nagamo:
Well, when Nänabushu began, he began wielding the rattles with a swing, very loud he sang:
Aatayaa (well), Nenabosho ezhi-maajitaad (when Nenabosho began), omaajiwebinaan iiniw zhiishiigwanan (he swung the rattles into motion), aapiji enigok nagamo (very loud he sang):
(85) “A‘ki∙ä∙‘kwāg nimpicinawicin nimbicinawicin, sāⁿ. A‘ki∙ä∙‘kwāg nimpicinawicin nimbicinawicin, sāⁿ.”
“Aki ekwaag nimbishinawishin, nimbishinawishin, saa.
Aki ekwaag nimbishinawishin, nimbishinawishin, saa.”
“From the ends of the earth do I come with the sound of my rattles, saa.”
(song carried verbatim, sung again) “Aki ekwaag (from the ends of the earth) nimbishinawishin, nimbishinawishin, saa.”
(86) Ina∙ạ∙m.
Ina’am.
(Thus) he sang.
Ina’am ((thus) he sang).
(87) Cayīgwa pasigwī äjiicāt ugimāmicipicīn.
Zhayiigwa basigwii ezhi-izhaad ogimaamishibizhiin.
Presently up he rose to his feet when he went over to the chief of the big lynxes.
Zhayiigwa basigwii (presently he rose to his feet) ezhi-izhaad ogimaamishibizhiin (when he went over to the chief big-lynx).
(88) Ä‘tawā, a‘pī äni∙ō∙nabī‘tawāt, wäntcidạgu wācä‘pīnit ‘iᵉi’wä ubikwa‘k kīsāgā‘kusinini.
Etawaa, apii eni-oonabiidawaad, wenjida go waazhebiinid i’iwe obikwak gii-saagaakosinini.
Ah, when he went over to sit beside him, square in his side was the arrow sticking out.
Etawaa (ah), apii eni-oonabiidawaad (when he went to sit beside him), wenjida go waazhebiinid i’iwe obikwak (square in his side that arrow) gii-saagaakosinini (was sticking out).
(89) Mīgu iᵘ pạgitạnāmunit, änā‘kuskānik.
Mii go iw bagidanaamonid, enaagoshkaanig.
Accordingly, when he breathed, then to and fro moved the arrow.
Mii go iw bagidanaamonid (accordingly when he breathed out), enaagoshkaanig (the arrow swayed to and fro).
(90) Wäwänigu udōta‘pinān iᵉi’ᵘ ubikwa‘k äcicicigwänawāt.
Weweni go odoodabinaan i’iw obikwak ezhi-shishigwenawaad.
Now with care (Nänabushu) seized the arrow, which he worked back and forth into him.
Weweni go odoodabinaan i’iw obikwak (carefully he took hold of the arrow), ezhi-shishigwenawaad (working it back and forth in him).
(91) Ā‘tā’, Nänabucu äjipạsiguntcisät, äcikā‘kikiwäbickawāt īni’ᵘ umaka‘kīwayānạn, mīgu imā wäntcipạpīcigunint.
Aataa, Nenabosho ezhi-basigonjised, ezhi-kaakikiwebishkawaad iiniw omakakiiwayaanan, mii go imaa wenji-pabiishigonind.
Ah! when Nänabushu sprang to his feet, he thus tore up that toad-skin of his, whereupon they tried in vain to catch him there.
Aataa (ah), Nenabosho ezhi-basigonjised (when Nenabosho sprang up), ezhi-kaakikiwebishkawaad iiniw omakakiiwayaanan (tearing off that toad-skin of his), mii go imaa wenji-pabiishigonind (whereupon there they grabbed at him in vain).
(92) “‘Ä‘ä‘ēⁱ! mīsa iᵘ piyā‘pitcinạnāt ‘aᵉa’ᵘ Nänabucu īni’ᵘ kitōgimāminānin.”
“E’e’ii! Mii sa iw bi-yaabijinanaad a’aw nenabosho iiniw gidoo-gimaaminaanin.”
“Alas! it was to kill this chief of ours that Nänabushu came.”
“E’e’ii! (alas!) Mii sa iw bi-yaabijinanaad a’aw nenabosho (it was to finish off that Nenabosho came) iiniw gidoo-gimaaminaanin (this chief of ours).”
(93) Mīgu imā äni∙ō∙ntcipa‘kibināt īni’ᵘ udōcimiwayānạn.
Mii go imaa eni-oonji-pakibinaad iiniw odoozhimiwayaanan.
And then from its place he tore off his nephew’s skin as he went.
Mii go imaa eni-oonji-pakibinaad (and then from there he tore off as he went) iiniw odoozhimiwayaanan (his nephew’s skin).
(94) Ä‘tawā, mīgu iᵘ pā∙a∙‘kubīnik pimōskaạninik, ānunātciba∙i∙wät ‘iᵉi’ᵘ udānusāgạn.
Etawaa, mii go iw baa-akobiinig bimooshkaaninig, aano-naajiba’iwed i’iw odaanosaagan.
Oh, thereupon, as the flood came, as the water rose, then he fled, seeking to find his raft.
Etawaa (oh), mii go iw baa-akobiinig bimooshkaaninig (thereupon as the flood came rolling in), aano-naajiba’iwed i’iw odaanosaagan (he fled in vain seeking his raft).
(95) Ä‘tawā, mintcimigu cigwa’ udānupäcwäntān, cayīgwasa mīdạc ä‘ta ustigwān änisāgibatōt.
Etawaa, minjimigo zhigwa odaanopeshwendaan, zhayiigwa sa mii dash eta oshtigwaan eni-saagibatood.
Oh, at the very moment when he felt he was getting near to it, then already was he going along with only his head out of the water.
Etawaa (oh), minjimigo zhigwa odaanopeshwendaan (at the very moment he felt he was nearing it), zhayiigwa sa mii dash eta oshtigwaan eni-saagibatood (already then only his head was running out above the water).
(96) Cayīgwa udäbābạndān, ạgāwa udōdi‘tān; mīdạc äcipōsit iᵉi’ᵘ udānusāgạn, ä‘tawā Nänabucu, skwatci nä‘kibīni‘k wạtciwạn.
Zhayiigwa odebaabandaan, agaawa odooditaan; mii dash ezhi-poozid i’iw odaanosaagan, etawaa Nenabosho, shkwaji nekibiinig wajiwan.
Presently he came in sight of it, barely did he get to it; and when he got aboard his raft, poor Nänabushu (saw that) now under water were the mountains.
Zhayiigwa odebaabandaan (presently he caught sight of it), agaawa odooditaan (barely he reached it); mii dash ezhi-poozid i’iw odaanosaagan (and when he got aboard his raft), etawaa Nenabosho (poor Nenabosho), shkwaji nekibiinig wajiwan (the mountains were last going under the water).
(97) Ā‘tā’, ki‘tcikabäya∙ī∙ käyābi kīmōskaạnini.
Aataa, gichi-gabeya’ii geyaabi gii-mooshkaanini.
Why, for a great while did the water rise.
Aataa, gichi-gabeya’ii geyaabi gii-mooshkaanini (why, for a very long while still the water rose).
(98) Ēⁱ, ạnicāgu kāwạnātạgānit ‘iᵉi’ᵘ awäsīyaᵉ kayä igi’ᵘ päbāmisänit.
Ii, anishaa go gaawanaadagaanid i’iw awesiiyan gaye igiw bebaamisenid.
Well, to swim aimlessly about was all that the animal-folk and the beings of the air could do.
Ii (well), anishaa go gaawanaadagaanid i’iw awesiiyan (the animal-folk could only swim aimlessly about) gaye igiw bebaamisenid (and those that fly about too).
(99) Ānintigu udānapōsi∙ā∙ᵉ päpīwicī∙i∙nit; iwidạc wīn mämāndidunit ạnicāgu sa‘ki‘kwägumōwaᵉ.
Aanindi go odaanaboozi’aan bebiiwishii’inid; iw idash wiin memaandidonid anishaa go zagigwegomoowag.
Now, some that were tiny he tried to put aboard; and those that were big hung to (the raft) by their chins.
Aanindi go odaanaboozi’aan bebiiwishii’inid (some of the tiny ones he tried to take aboard); iw idash wiin memaandidonid anishaa go zagigwegomoowag (and those that were big just hung on by their chins).
(100) Pō‘tcidạc mīgu iᵘ kintābīckạminit ‘iᵉi’ᵘ utcīmān.
Booch idash mii go iw gindaabiishkaminid i’iw ojiimaan.
Yet, for all that, his float was weighed down with its burden.
Booch idash mii go iw gindaabiishkaminid i’iw ojiimaan (yet for all that his craft was weighed down with the load).
(101) “Mīsa’ kāwīn wī‘kā minawā a‘kī‘kāng kīgataiyāsīmin,” inändạmōg.
“Mii sa gaawiin wiikaa miinawaa akiikaang giigadayaasiimin,” inendamoog.
“Therefore never again shall we be upon land,” they thought.
“Mii sa gaawiin wiikaa miinawaa akiikaang giigadayaasiimin (therefore never again shall we be on land),” inendamoog (they thought).
(102) “Mīmāwīni∙i∙ᵘ kägä‘t pātā‘tcigäyān,” inändạm.
Mii maawiin i’iw geget baataajigeyaan,” inendam.
“Perhaps it is true that I have done a wrong (which may never be repaired),” he thought.
Mii maawiin i’iw geget baataajigeyaan (perhaps it is true that I have done wrong),” inendam (he thought).
(103) Ogạnōnāᵉ awäsīyaᵉ: “Ä‘tawā mīsa iᵘ kīwạnī‘käyān iᵉi’ᵘ a‘ki.
Oganoonaan awesiiyan: “Etawaa mii sa iw gii-waniikeyaan i’iw aki.
He spoke to the animal-kind, saying: “Pity it is that I forgot (to fetch along) some earth.
Oganoonaan awesiiyan (he spoke to the animal-kind): “Etawaa mii sa iw gii-waniikeyaan i’iw aki (pity it is that I forgot the earth).
(104) Ạmbägic pạngī pi∙a∙yāyāmbān ‘iᵉi’ᵘ a‘ki!
Ambegish bangii bi-ayaayaambaan i’iw aki!
Would that I might have brought a little!
Ambegish bangii bi-ayaayaambaan i’iw aki! (would that I had brought a little earth!)
(105) Ạmbäsa, kāwīn inā awīya odābītōsīn ‘iᵉi’ᵘ a‘ki?
Ambe sa, gaawiin inaa awiya odaabiitoosiin i’iw aki?
Now, is there no one able to fetch some earth?
Ambe sa, gaawiin inaa awiya odaabiitoosiin i’iw aki? (come, is there no one able to fetch the earth?)
(106) Kīcpin cacāgōwisiyäg mī iᵘ ga‘kina tciniboyạnk.
Giishpin zhashaagoowisiyeg mii iw gakina ji-niboyang.
If you continue passive, then shall we all die.
Giishpin zhashaagoowisiyeg (if you stay idle) mii iw gakina ji-niboyang (then we shall all die).
(107) Minōtc mini‘k nä‘tāgōgīyäg, nạntawâbandamu‘k ‘iᵉi’ᵘ a‘ki.
Minooj minik netaa-googiiyeg, nandawaabandamog i’iw aki.
Even so, do you, as many as are good at diving, go seek for some earth.
Minooj minik netaa-googiiyeg (even so, as many of you as are good divers), nandawaabandamog i’iw aki (go seek out the earth).
(108) Kägu’ wīn māmāwīnu‘kägun, aiyā‘kowātc kīgamādcām.”
*Gego wiin maamaawiinokegon, ayaakowaach gii-ga-maajaam.”**
Do not all go together, one after the other shall you go.”
Gego wiin maamaawiinokegon (do not all go together), ayaakowaach* gii-ga-maajaam (one after another you shall go — editorial mark carried).”
(109) Mīdạc ‘aᵉa’ᵘ māng ni‘tạm känōnint: “Tạga’, kīn, ni‘tạm nạntawâbạndạn ‘iᵉi’ᵘ a‘ki.
Mii dash a’aw maang nitam genoonind: “Daga. Giin, nitam nandawaabandan i’iw aki.
Accordingly the Loon was the first to be addressed: “I say, you, do you first go seek for some earth.
Mii dash a’aw maang nitam genoonind (accordingly the loon was the first addressed): “Daga. Giin, nitam nandawaabandan i’iw aki (I say, you, first go seek the earth).
(110) Ayāngwāmisin wīpīdōn.”
Ayaangwaamizin wii-biidoon.”
Take care that you fetch it.”
Ayaangwaamizin wii-biidoon (take great care to bring it).”
(111) “Ānīc, mīnōtcsa,” i‘kito ‘aᵉa’ᵘ mānk.
“Aaniish, miinooj sa” ikido a’aw maang.
“Well, I will try,” said the Loon.
“Aaniish, miinooj sa (well, I will try),” ikido a’aw maang (said the loon).
(112) Ä‘tā, ‘aᵉa’ᵘ mānk nōntāgusī: “Āᵃ, wīwīwi’!”
Etaa, a’aw maang noondaagozii: “Aa, wiiwiiwi!”
Lo, a cry the Loon was heard to give: “Ā, wīwīwi!”
Etaa, a’aw maang noondaagozii (lo, the loon was heard to cry): “Aa, wiiwiiwi!” (cry carried verbatim)
(113) Ā‘tā’, a‘pạ’n kwāgīt.
Aataa, apankwaagiid.
Oh, then down he dived into the water.
Aataa, apankwaagiid (oh, then down he dived).
(114) Ä‘tawā, wī‘kāgu kīyābōskā∙ạ∙guntcisäwạn.
Etawaa, wiikaa go gii-yaabooshkaa’agonjisewan.
Why, it was a long time before he came back up to the surface of the water.
Etawaa, wiikaa go gii-yaabooshkaa’agonjisewan (why, it was long before he floated back up to the surface).
(115) Ä‘tawā acimāngwạn wädā‘pinät.
Etawaa ashimaangwan wedaapinaad.
It was a poor dead loon (Nänabushu) then picked up.
Etawaa ashimaangwan wedaapinaad (it was a poor dead loon he then took up).
(116) Nänabucu kā∙u∙dā‘pinät, äcibạbwätānāt, mīsa’ näyāp kī‘pimādisinit.
Nenabosho gaa-odaapinaad, ezhi-babwedaanaad, mii sa neyaap gii-bimaadizinid.
After Nänabushu had picked him up, he then breathed upon him, whereat back to life he came.
Nenabosho gaa-odaapinaad (after Nenabosho had taken him up), ezhi-babwedaanaad (he breathed upon him), mii sa neyaap gii-bimaadizinid (whereupon back to life he came).
(117) Äjikạnōnāt: “Ānīn, kāwīn inā kigītäbābandạⁿzīn ‘iᵉi’ᵘ a‘ki?”
Ezhi-ganoonaad: “Aaniin, gaawiin inaa gigii-debaabandanziin i’iw aki?”
Then (Nänabushu) spoke to him, saying: “How now? Did you not come in sight of the earth?”
Ezhi-ganoonaad (then he spoke to him): “Aaniin, gaawiin inaa gigii-debaabandanziin i’iw aki? (how now, did you not catch sight of the earth?)”
(118) Äjikạnōnigut Nänabucu: “Kāwin kạnạgä ningītäbābaⁿdazīn, mī a‘pī kā∙i∙ciwạnäntạmān.”
Ezhi-kanoonigod Nenabosho: “Gaawiin ganage ningii-debaabandaziin, mii apii gaa-izhi-wanendamaan.”
Then was Nänabushu told: “Not even did I come in sight of it, for when (on the way down) did I become insensible.”
Ezhi-kanoonigod Nenabosho (then Nenabosho was answered): “Gaawiin ganage ningii-debaabandaziin (not even did I catch sight of it), mii apii gaa-izhi-wanendamaan (that was when I lost my senses).”
(119) Ā‘pitci sägisi Nänabucu.
Aapiji zegizi Nenabosho.
Very much afraid became Nänabushu.
Aapiji zegizi Nenabosho (very much afraid was Nenabosho).
(120) “Ạmbäsa, gīn ạmi‘k, tạga kīn.
“Ambe sa, giin amik, daga giin.
“Now, you, Beaver, do you (go).
“Ambe sa, giin amik (now, you beaver), daga giin (come, you go).
(121) Pāmāgu nipuyạn mī∙i’∙ᵘ tci∙ā∙nacī‘tạmạn.
Baamaa go niboyan mii iw ji-aanazhiitam.
Not till you are dead shall you give up.
Baamaa go niboyan (not until you are dead) mii iw ji-aanazhiitam (shall you give up).
(122) Kägu’ wīn mägwā pimātisiyạn pigīwä‘kän.”
Gego wiin megwaa bimaadiziyan bi-giiweken.”
Do not return as long as you are alive.”
Gego wiin megwaa bimaadiziyan bi-giiweken (do not come back while you are still alive).”
(123) Ā‘taiyā, mīsa’ kayä wīn a‘kawä nōndāgusit ạmi‘k.
Aateyaa, mii sa gaye wiin akawe noondaagozid amik.
Lo, therefore the Beaver too, before (he went), was heard giving forth a cry.
Aateyaa, mii sa gaye wiin akawe noondaagozid amik (lo, so the beaver too first was heard to cry out).
(124) A‘pạn kwāgīt ‘aᵉa’ᵘ ạmi‘k.
Apan kwaagid a’aw amik.
Then down dived the Beaver.
Apan kwaagid a’aw amik (then down dived that beaver).
(125) Ä‘tawā! pạbima‘kwaciwät ‘aᵉa’ᵘ ạmi‘k, mīgu iᵘ cigwa wạnäntạnk; ānutäbābạmāt ‘iᵉi’ᵘ mi‘tigōᵉ, mīsa’ kā∙i∙ciwạnäntạnk.
Etawaa! Babimakwashiwed a’aw amik, mii go iw zhigwa wanendang; aano-tebaabamaad i’iw mitigoon, mii sa gaa-izhi-wanendang.
Alas! as down through the water the Beaver was going, then was when he became unconscious; (it was when) he tried in vain to get sight of the trees that he lost his wits.
Etawaa! (alas!) Babimakwashiwed a’aw amik (as the beaver was making his way down through the water), mii go iw zhigwa wanendang (then he lost his senses); aano-tebaabamaad i’iw mitigoon (trying in vain to catch sight of the trees), mii sa gaa-izhi-wanendang (that was when he lost his wits).
(126) Mīsa’ Nänabucu, aya‘kawābit.
Mii sa Nenabosho, ayakawaabid.
And now Nänabushu was keeping watch.
Mii sa Nenabosho, ayakawaabid (and so Nenabosho was watching for him).
(127) Ä‘tawā! ningutingigu ki∙u∙ndcāboska∙ạ∙gun tcisäwạn mīnawā udạgwācimān īni’ᵘ ạmi‘kwạn utcīmāning.
Etawaa! Ningoding igo gii-onjaaboshka’agonjisewan miinawaa odagwaashimaan iiniw amikwan ojiimaaning.
Alas! by and by up to the surface he came, and he drew the Beaver up into his canoe.
Etawaa! (alas!) Ningoding igo gii-onjaaboshka’agonjisewan (by and by he floated up to the surface), miinawaa odagwaashimaan iiniw amikwan ojiimaaning (and he drew the beaver up into his canoe).
(128) “Ä‘tawā, ācimādcī, mīsa’ kīnisābāwät nicīmisā!”
“Etawaa, aazhi-maajii, mii sa gii-nisaabaawed nishiimisaa!”
“Ah, what a pity, now that drowned is my little brother!”
“Etawaa, aazhi-maajii (ah, what a pity), mii sa gii-nisaabaawed nishiimisaa! (now my little brother has drowned!)”
(129) Mīsa minawā kā∙i∙jipạbwätānāt, mīsa’ näyāp kī‘pimādisinit.
Mii sa miinawaa gaa-izhi-pabwedaanaad, mii sa neyaap gii-bimaadizinid.
And so again, when he had breathed upon him, then accordingly, as before, (the Beaver) came back to life.
Mii sa miinawaa gaa-izhi-pabwedaanaad (and so again, when he had breathed upon him), mii sa neyaap gii-bimaadizinid (then back to life as before he came).
(130) Äjikạnōnāt: “Ānīn kā∙i∙ciwäbisiyạn?”
Ezhi-ganoonaad: “Aaniin gaa-izhiwebiziyan?”
Then he spoke to him, saying: “How did you fare?”
Ezhi-ganoonaad (then he spoke to him): “Aaniin gaa-izhiwebiziyan? (how did you fare?)”
(131) “Ä‘tawā, mīgu iᵉiᵘ täbābạmạgwā mi‘tigōg, mī a‘pī kā∙i∙ciwạnäntạmān.”
“Etawaa, mii go i’iw debaabamagwaa mitigoog, mii apii gaa-izhi-wanendamaan.”
“Why, just as I was coming into view of the trees, then did I become insensible.”
“Etawaa, mii go i’iw debaabamagwaa mitigoog (why, just as I was sighting the trees), mii apii gaa-izhi-wanendamaan (then was when I lost my senses).”
(132) “Ānīc nā, mīsa gägä‘t nībuyạnk.
“Aaniish naa, mii sa geget niboyang.
“Well, then, it is certain that now we shall die.
“Aaniish naa, mii sa geget niboyang (well then, it is certain we shall now die).
(133) Intawā mī∙i’∙ᵘ ka‘kina nä‘tāgōgīyäk icimāmawīnuyu‘k.
Indawaa mii iw gakina netaa-googiiyeg izhi-maamawiinoyok.
Therefore then do all you that are good at diving go hence together.
Indawaa mii iw gakina netaa-googiiyeg izhi-maamawiinoyok (therefore all you good divers, go together).
(134) Iwitạc kä∙i∙cictcigäyäk, pāmāgu nibuyäk kīgayānicī‘tām.”
Iw idash ge-izhichigeyeg, baamaa go niboyeg gii-ga-yaanizhiitaam.”
And this is what you shall do, not till you are dead shall you give up.”
Iw idash ge-izhichigeyeg (and this is what you shall do), baamaa go niboyeg gii-ga-yaanizhiitaam (not until you are dead shall you give up).”
(135) Ā‘taiyā, ānīc ga‘kina mini‘k nä‘tāgōgīwāt äcigōgīwāt.
Aateyaa, aaniish gakina minik netaa-googiiwaad ezhi-googiiwaad.
Behold, naturally, all that were good at diving then dived into the water.
Aateyaa, aaniish gakina minik netaa-googiiwaad (behold, naturally all who were good divers) ezhi-googiiwaad (then dived).
(136) Anic inändạm nigik tcibītōt ‘iᵉi’ᵘ a‘ki.
Aaniish inendam nigig ji-biidood i’iw aki.
Now the Otter thought that he would fetch the earth.
Aaniish inendam nigig ji-biidood i’iw aki (now the otter thought he would bring the earth).
(137) Cigwa a‘kawä nawạtcimōwạg, a‘pạ’n kwāgīnit, ā‘taiyā, tci∙a∙yanagōtcininit.
Zhigwa akawe nawajimoowag, apan kwaagiinid, aateyaa, ji-ayanagoojininid.
So before starting they (all) whooped, then down they dived, (being gone) oh, till they (were drowned and) came floating to the surface.
Zhigwa akawe nawajimoowag (then first they all whooped), apan kwaagiinid (down they dived), aateyaa, ji-ayanagoojininid (oh, until they came floating up).
(138) Mini‘k päbima‘kwaciwäwāt, ānintigu tcibwädäbābandạmowāt mī∙i’∙ᵘ äjiwạnäntạmowāt.
Minik bebimakwashiwewaad, aanind igo jibwaa-debaabandamowaad mii iw ezhi-wanendamowaad.
Of as many as went into the water, some became unconscious before they got sight of the earth.
Minik bebimakwashiwewaad (as many as went down through the water), aanind igo jibwaa-debaabandamowaad (some, before they could sight it) mii iw ezhi-wanendamowaad (then lost their senses).
(139) Āninti dạc kayä äbi‘tawā‘tig mi‘tigunk mī∙i’∙ᵘ äjiwạnäntạmōwāt; mīsa’ kāwīn kanagä pạngī awīya ubīdōsīn ‘iᵉi’ᵘ a‘ki.
Aanindi dash gaye aabitawaatig mitigong mii iw ezhi-wanendamowaad; mii sa gaawiin ganage bangii awiiya obiidoosiin i’iw aki.
And now some were halfway down the trees when they then lost their wits; whereupon not even a small bit of earth did any one fetch.
Aanindi dash gaye aabitawaatig mitigong (and now some, halfway down the trees) mii iw ezhi-wanendamowaad (then lost their senses); mii sa gaawiin ganage bangii awiiya obiidoosiin i’iw aki (so not even a little earth did any of them bring).
(140) Ạnicāyä‘tạgu, kāwạnạguntcininit mini‘k ānugī kōgīnit.
Anishaa eta go gaa-wanagonjininid minik aanogiigoogiinid.
Yea, of a truth, afloat on the water were all those who had tried to dive.
Anishaa eta go gaa-wanagonjininid (just floating to the surface were) minik aanogiigoogiinid (all those who had tried in vain to dive).
(141) Äji∙ạ∙gwābīgināt, mīnawā äjibabwädānāt, mīsa’ näyāb äjipimādisinit ka‘kina.
Ezhi-agwaabiiginaad, miinawaa ezhi-babwedaanaad, mii sa neyaab ezhi-bimaadizinid gakina.
When he drew them out of the water, again he breathed upon them, whereupon back to life they all came.
Ezhi-agwaabiiginaad (when he drew them out of the water), miinawaa ezhi-babwedaanaad (again he breathed upon them), mii sa neyaab ezhi-bimaadizinid gakina (whereupon back to life they all came).
(142) Mīdạc ‘iᵉi’ᵘ ạnigagwätcimāt: “Awänän kā‘päcwâbandạnk ‘iᵉi’ᵘ a‘ki?”
Mii dash i’iw ani-gagwejimaad: “Awenen gaa-beshwaabandang i’iw aki?”
And then he asked of them, one after another: “Who was it that got a near view of the earth?”
Mii dash i’iw ani-gagwejimaad (and then he asked them one after another): “Awenen gaa-beshwaabandang i’iw aki? (who was it that got a near sight of the earth?)”
(143) Nigikidạc kīgito: “Nīnsa’ nīntānugīpäcwâbandān.”
Nigig idash giigido: “Niin sa niindaano-gii-peshwaabandaan.”
And the Otter spoke up: “I myself tried to get within easy view of it, but without success.”
Nigig idash giigido (and the otter spoke up): “Niin sa niindaano-gii-peshwaabandaan (I myself tried in vain to get a near sight of it).”
(144) “Ānīnigu wä‘pī?”
“Aaniin igo wepii?”
“And how close?”
“Aaniin igo wepii? (and how close was it?)”
(145) “Kāwīn wīn ābi‘tawā‘tig nawạtc pācu’ ningī∙u∙sābạndān ‘iᵉi’ᵘ a‘ki.”
“Gaawiin wiin aabitawaatig nawaj besho ningii-ozaabandaan i’iw aki.”
“Why I was more than halfway down the trees when I saw the earth.”
“Gaawiin wiin aabitawaatig nawaj besho (why, more than halfway, nearer than that) ningii-ozaabandaan i’iw aki (I caught sight of the earth).”
(146) “Tạga’, mīnawā, nigig.”
“Daga, miinawaa nigig.”
“I say, once more, Otter.”
“Daga, miinawaa nigig (I say, once more, otter).”
(147) Mīsa gägä‘t äjikōgīt, pabima‘kwaciwät; tcibwāgua‘kwạnābāwät, mī∙i’∙ᵘ cigwa täbābạndạnk ‘iᵉi’ᵘ a‘ki mindci migu päcwâbandạnk, äciwanäntạnk.
Mii sa geget ezhi-googiid babimakwashiwed; jibwaa-gwakwanaabaawed, mii iw zhigwa debaabandang i’iw aki minjimigo beshwaabandang ezhi-wanendang.
Whereupon truly down he dived, down into the water he went; and before he was out of breath, then he came in sight of the earth. And the moment that he got within easy reach of it, then he became insensible.
Mii sa geget ezhi-googiid babimakwashiwed (whereupon truly he dived, going down through the water); jibwaa-gwakwanaabaawed (before he was out of breath), mii iw zhigwa debaabandang i’iw aki (then he came in sight of the earth) minjimigo beshwaabandang ezhi-wanendang (and the moment he got near it he lost his senses).
(148) Ä‘tawā! Nänabucu untci∙ā∙bōska∙a∙guntcisäwạn.
Etawaa! Nenabosho onji-aabooshka’agonjisewan.
Alas! Nänabushu (saw) him come floating on the water.
Etawaa! (alas!) Nenabosho onji-aabooshka’agonjisewan (Nenabosho saw him come floating up to the surface).
(149) “Eᵉ, mīsa’ gägä‘t nibōyạnk.”
“E, mii sa geget nibooyang.”
“Oh, therefore certainly now shall we die!”
“E, mii sa geget nibooyang (oh, therefore surely now we shall die)!”
(150) Intawā näyāp udōdā‘pinān.
Indawaa neyaap odoodaapinaan.
Consequently, just as before, he took (the Otter) up.
Indawaa neyaap odoodaapinaan (consequently, as before, he took him up).
(151) Bạbwädānāt äjigagwätcimā: “Ānīn kā∙i∙jiwäbisiyan?”
Babwedaanaad ezhi-gagwejimaa: “Aaniin gaa-izhiwebiziyan?”
Breathing upon him, he then asked of him: “How did you fare?”
Babwedaanaad ezhi-gagwejimaa (breathing upon him, he then asked): “Aaniin gaa-izhiwebiziyan? (how did you fare?)”
(152) “Mīsa’ undcita kāwīn nindākacki‘tōsīn nīn tcibīdōyāmbān.”
“Mii sa onjida gaawiin nindaa-gashkitoosiin niin ji-biidooyaambaan.”
“Why, it seemed fated for me not to be able to fetch home (some earth).”
“Mii sa onjida gaawiin nindaa-gashkitoosiin (why, it seemed fated I would not be able) niin ji-biidooyaambaan (to bring it home myself).”
(153) Ä‘tawā Nänabucu! mīsa gägä‘t sägisit.
Etawaa Nenabosho! Mii sa geget zegizid.
Poor Nänabushu! thereupon truly was he scared.
Etawaa Nenabosho! (poor Nenabosho!) Mii sa geget zegizid (thereupon truly was he afraid).
(154) Tiwä, ugīmi‘kwänimān īni’ᵘ wajackwan.
Tiwe, ogiimikwenimaan iiniw wazhashkwan.
Behold, he remembered the Muskrat.
Tiwe, ogiimikwenimaan iiniw wazhashkwan (behold, he remembered the muskrat).
(155) “Tạga’, kīn. Minōtc, wajack, kōgīn.”
“Daga, giin. Minooch, wazhashk, googiin.”
“Now you, despite our failure, Muskrat, do you dive into the water.”
“Daga, giin (now, you). Minooch, wazhashk, googiin (despite all, muskrat, you dive).”
(156) “Ānic, mīnōtc mānō kayä nīn ninganisābāwä.”
“Aaniish, miinoch maanoo gaye niin ninga-nisaabaawe.”
“Well, anyhow, I will try; but I too shall drown.”
“Aaniish, miinoch maanoo gaye niin (well, anyhow, let me too) ninga-nisaabaawe (I shall drown / I will go drown).”
(157) “ ‘A‘ā’ᵘ, waja’ck, aiyāngwāmisin.”
“Ahaaw, wazhashk, ayaangwaamizin.”
“Good, Muskrat, do all you can.”
“Ahaaw, wazhashk, ayaangwaamizin (good, muskrat, do all you can).”
(158) Tā, waja’ck ōsōᵘ ōdōmpinān; cayīgwa, kwạtcạk! inwäwägamicinōn.
Taa, wazhashk oozoow oodoompinaan; zhayiigwa, ‘kwajak!’ inwewegamishinoon.
Ay! the Muskrat lifted his tail; then “kwạtcạk!”(4) was the sound he made as he dived into the water.
Taa, wazhashk oozoow oodoompinaan (ay! the muskrat lifted his tail); zhayiigwa, ‘kwajak!’ inwewegamishinoon (then ‘kwajak!’ was the sound he made diving in — cry carried; footnote callout preserved).
(159) Ā‘tā’! waja’ck pabima‘kwaciwät, ningutingigu utäbābạmāᵉ mi‘tigōᵉ.
Aataa! Wazhashk babimakwashiwed, ningoding igo odebaabamaan mitigoon.
Ah! as the Muskrat was on his way through the water, he by and by came in sight of the trees.
Aataa! (ah!) Wazhashk babimakwashiwed (as the muskrat made his way down through the water), ningoding igo odebaabamaan mitigoon (by and by he caught sight of the trees).
(160) Kāwīn ānawi ā‘pidci a‘kwanābāwäsī.
Gaawiin aanawi aapiji akwanaabaawesii.
Not so very much out of breath was he for all that.
Gaawiin aanawi aapiji akwanaabaawesii (not so very out of breath was he for all that).
(161) Cigwa ābi‘tawātig mi‘tigunk odōdi‘tān; mīgu’ cigwa’ wạnäntạnk tagwicing iwiti a‘kīng.
Zhigwa aabitawaatig mitigong odooditaan; mii go zhigwa wa-nendang dagwishing iwidi akiing.
In a while halfway down the trees was he come; and when he got to the earth, he then became insensible.
Zhigwa aabitawaatig mitigong odooditaan (presently halfway down the trees he came); mii go zhigwa wa-nendang dagwishing iwidi akiing (and when he reached the earth there, he lost his senses).
(162) Äjikạna‘kạntạnk ‘iᵉi’ᵘ a‘ki’, kayä ānint unintcīnk ugani‘kibi‘tōn.
Ezhi-kanagandang i’iw aki, gaye aanind oninjiing oganikibidoon.
When he took some earth in his mouth, he also took up some in his paws.
Ezhi-kanagandang i’iw aki (when he took some earth in his mouth), gaye aanind oninjiing oganikibidoon (he also took some up in his paws).
(163) Mī∙i∙mā utcitcā‘kānk äjitcāngā‘kuskānig ‘iᵉi’ᵘ usōᵘ kayä wīnạgā‘tig.
*Mii imaa ojijaakaang ezhi-jaangaagoshkaanig i’iw ozoow gaye wiinagatig.**
Then there between his groins he flung his tail and his stiffened penis.
Mii imaa ojijaakaang* (then there between his groins — editorial mark carried) ezhi-jaangaagoshkaanig i’iw ozoow gaye wiinagatig (his tail and his stiffened member were flung up).
(164) Mägwāgu Nänabucu a‘kawābamāt, ä‘tiwä ningutingigu undci∙ā∙bocka∙ạ∙gundcisäwạn wäntcitōgu kāpikwā‘kwatạguntcininitigu.
Megwaa go Nenabosho akawaabamaad, etiwe ningoding igo onji-aaboshka’agonjisewan wenjidoogo gaa-pikwaakwadagonjininidigo.
Now, while Nänabushu was watching for him, why, by and by (he saw) the poor creature floating on the water (looking) quite (like) a ball that was carried on the flood.
Megwaa go Nenabosho akawaabamaad (now while Nenabosho was watching for him), etiwe ningoding igo onji-aaboshka’agonjisewan (poor thing, by and by he floated up to the surface) wenjidoogo gaa-pikwaakwadagonjininidigo (just like a ball borne up on the flood).
(165) Mīnōtc ōdōdā‘pinān Nänabucu.
Miinooch oodoodaapinaan Nenabosho.
Even so Nänabushu reached down and picked him up.
Miinooch oodoodaapinaan Nenabosho (even so Nenabosho took him up).
(166) Ạnicā tōtạnk, ubā‘kā‘kinintcībinān.
Anishaa doodang, obaakaakininjiibinaan.
Doing it in play, he opened out (the Muskrat’s) paws.
Anishaa doodang (doing it in play), obaakaakininjiibinaan (he opened out his paws).
(167) Ä‘tawā, a‘ki ugīkaskā‘kunintcāntạmini.
Etawaa! Aki ogii-gashkaakoninjaandamini.
Why, (the Muskrat) was holding fast to some earth in his clinched paw.
Etawaa! (why!) Aki ogii-gashkaakoninjaandamini (he was clutching earth fast in his closed paw).
(168) Mīnawā ācawinintc mīnāsāb, a‘ki uduntcimi‘kạmawān.
Miinawaa aazhawininj mii naasaab aki odonjimikamawaan.
Likewise in the other paw, in just the same way, he found him with some earth.
Miinawaa aazhawininj (likewise in the other paw) mii naasaab aki odonjimikamawaan (in just the same way he found earth on him).
(169) Imā udcitcā‘kayānink udici∙ạ∙ntawâbandạmawān, käyābi a‘ki umi‘kwunạmawān; kayä iwiti pindcikunä’ᵘ nawatc nībiwa udōntcimi‘kạmawān.
Imaa ojijaakayaaning odizhi-andawaabandamawaan, geyaabi aki omikwonamawaan; gaye iwidi binjigonew nawaj niibiwa odoonjimikamawaan.
There in his groins he sought to find him with it, even more earth he found upon him; and there in his throat too he found him with much more.
Imaa ojijaakayaaning odizhi-andawaabandamawaan (there in his groins he sought it out on him), geyaabi aki omikwonamawaan (still more earth he found on him); gaye iwidi binjigonew nawaj niibiwa odoonjimikamawaan (and there in his throat too he found much more on him).
(170) Mīsa äjibạbwädānāt mī∙i∙ᵘ mīnawā kā∙i∙jipimādisinit.
Mii sa ezhi-babwedaanaad mii iw miinawaa gaa-zhi-bimaadizinid.
And so when he breathed upon him, he then came back to life.
Mii sa ezhi-babwedaanaad (and so when he breathed upon him) mii iw miinawaa gaa-zhi-bimaadizinid (then again back to life he came).
(171) Äcibāsạnk ‘iᵉi’ᵘ a‘ki, “Mīsa ‘iᵉi’ᵘ kägā tcigīci‘tōyān ‘iᵉi’ᵘ a‘ki.”
Ezhi-baasang i’iw aki, “Mii sa i’iw gegaa ji-gii-zhitooyaan i’iw aki.”
When he had dried the earth (he found on the Muskrat), “Therefore now am I about to create the earth.”
Ezhi-baasang i’iw aki (when he had dried that earth), “Mii sa i’iw gegaa ji-gii-zhitooyaan i’iw aki (therefore now am I about to make the earth).”
(172) Nänabucu äcibōdātạnk, kuniginīn! minisäns kī∙ạ∙gwantäni.
Nenabosho ezhi-boodaadang, goniginiin! Minisens gii-agwandeni.
When Nänabushu blew his breath upon it, behold! a small island floated on the water.
Nenabosho ezhi-boodaadang (when Nenabosho blew his breath upon it), goniginiin! (behold!) Minisens gii-agwandeni (a small island floated up).
(173) Mīgu’ āca wī‘pimi∙ạ∙gwā‘tānit ‘iᵉi’ᵘ mạnidōwäncaᵉ, äjikanōwāt: “Bä‘kā, pāmā nawạtc miˢtcāg ạgwā‘tā‘käg.”
Mii go aazha wii-bimi’agwaadaanid i’iw manidoowenzhan, ezhi-ganoowaad: “Bekaa, baamaa nawaj michaag agwaadaakeg.”
Accordingly afterwards the small animal-folk were eager to go out upon it, when he then spoke to them, saying: “Wait! not till it is larger may you go out upon it.”
Mii go aazha wii-bimi’agwaadaanid i’iw manidoowenzhan (accordingly the small animal-folk were already eager to climb out onto it), ezhi-ganoowaad (when he spoke to them): “Bekaa, baamaa nawaj michaag agwaadaakeg (wait, not until it is larger may you go out on it).”
(174) Mīnawā äjipōdādạnk, kiˢtciminis kī∙ạ∙gwantäni.
Miinawaa ezhi-poodaadang, gichi-minis gii-agwandeni.
When again he blew his breath upon it, a great island was floating on the water.
Miinawaa ezhi-poodaadang (when again he blew his breath upon it), gichi-minis gii-agwandeni (a great island floated up).
(175) Mīdạc imā kiˢtcibā‘tạnīnạtinink kā∙i∙jibōtātạnk, mīsa cigwa pimādisīwạgänimunit ‘iᵉi’ᵘ mạnitōwäncaᵉ.
Mii dash imaa gichi-baataniinadining gaa-izhi-boodaadang, mii sa zhigwa bimaadiziiwagenimonid i’iw manitoowenzhan.
And so upon the place where he had blown his breath there was much earth, whereupon then began the little animal-kind to feel themselves secure.
Mii dash imaa gichi-baataniinadining gaa-izhi-boodaadang (and so where he had blown his breath there was much earth), mii sa zhigwa bimaadiziiwagenimonid i’iw manitoowenzhan (whereupon then the little animal-kind began to feel themselves secure).
(176) Mīnawā mādci‘tā pạbwätātạnk ‘iᵉi’ᵘ a‘ki.
Miinawaa maajitaa babwedaadang i’iw aki.
Once more he began breathing upon the earth.
Miinawaa maajitaa babwedaadang i’iw aki (once more he began breathing upon the earth).
(177) Äjigạnōnāt īni’ᵘ käcīsänit kä‘kä‘kwạn: “Tạga, kīwitāsän o∙o∙ a‘ki ạmạntc änigu‘kwāgwän oō’ᵘ a‘ki.”
Ezhi-ganoonaad iiniw gezhiisenid gekekwan: “Daga, giiwitaasen o’ow aki amanj enigokwaagwen o’ow aki.”
Then he spoke to the swift-flying Bird-Hawk, saying: “Now fly you round about this earth and see how large this earth is.”
Ezhi-ganoonaad iiniw gezhiisenid gekekwan (then he spoke to the swift-flying hawk): “Daga, giiwitaasen o’ow aki (now, fly round about this earth) amanj enigokwaagwen o’ow aki (and how large this earth may be).”
(178) Gägä‘t äjimādcāt kä‘kä‘k.
Geget ezhi-maajaad gekek.
Sure enough, away went the Bird-Hawk.
Geget ezhi-maajaad gekek (sure enough, away went the hawk).
(179) Kumāgu kīạ‘pī‘tänti, cigwa tagwicinōn äjikanōnigut.
Gomaa go gii-apiidendi, zhigwa dagwishinoon ezhi-ganoonigod.
For some time was he gone, in a while he came home.
Gomaa go gii-apiidendi (for some time he was gone), zhigwa dagwishinoon ezhi-ganoonigod (presently he arrived and was spoken to).
(180) “Kāwīn ā‘pidci mi‘tāsinōn.”
“Gaawiin aapiji michaasinoon.”
Then was (Nänabushu) told by him, “Not so very large is (the earth.)”
“Gaawiin aapiji michaasinoon (not so very large is it).”
(181) Mīnawā äcipōdādạnk, kạbäya∙ī∙ taci‘tābạbwädādank.
(Miinawaa ezhi-boodaadang, gabeya’ii dazhitaa babwedaadang.
When again (Nänabushu) breathed upon it, for a long while was he busy breathing upon it.
(Miinawaa ezhi-boodaadang (when again he blew his breath upon it), gabeya’ii dazhitaa babwedaadang (for a long while he was busy breathing upon it).
(182) Mīnawā ogạnōnān īni’ᵘ kāgạkiwạn: “Tạga, kīn kāgāgi, wīki‘kädạn ạmạntc äniku‘kwāgwän iᵉi’ᵘ a‘ki.”
Miinawaa oganoonaan iiniw gaagaakiwan: “Daga, giin gaagaagi, wii-gikendan amanj enigokwaagwen i’iw aki.”
Next he spoke to the Raven, saying: “Now, you, Raven, do you find out how big this earth is.”
Miinawaa oganoonaan iiniw gaagaakiwan (next he spoke to the raven): “Daga, giin gaagaagi (now, you, raven), wii-gikendan amanj enigokwaagwen i’iw aki (find out how big this earth may be).”
(183) Kägä‘t äjimādcāt ‘aᵉa’ᵘ kāgāgi.
Geget ezhi-maajaad a’aw gaagaagi.
Truly then away started the Raven.
Geget ezhi-maajaad a’aw gaagaagi (truly away started that raven).
(184) Ạmạntcītug tạsugīsis änäntit kāgāgi; wī‘kā tạgwicin.
Amanj iidog daso giizis enendid gaagaagi; wiikaa dagwishin.
It is not known for certain how many moons the Raven was gone; after a long time he returned.
Amanj iidog daso giizis enendid gaagaagi (it is not known how many moons the raven was gone); wiikaa dagwishin (after a long time he returned).
(185) Cigwa tibātcimu: “Kāwīn ningīmi‘kạⁿzīn ạmạntc äniku‘kwāgwän ‘oᵉo’ᵘ a‘ki, mīgū iᵘ kā∙i∙cinōntäkīwäyān.”
Zhigwa dibaajimo: “Gaawiin ningii-mikaziin amanj enigokwaagwen o’ow aki, mii go iw gaa-izhi-noonde-kiiweyaan.”
Then he told, saying: “I have not learned how large this earth is, so therefore I came back before I could find out.”
Zhigwa dibaajimo (then he told it): “Gaawiin ningii-mikaziin amanj enigokwaagwen o’ow aki (I have not found out how large this earth is), mii go iw gaa-izhi-noonde-kiiweyaan (so therefore I came back before finding out).”
(186) Nänabucu dạc äjigạnōnāt īni’ᵘ kāgāgiwạn: “Ạmbäsa, tcipicigänimoyạn kīga∙i∙ci∙i∙n.
Nenabosho dash ezhi-ganoonaat iiniw gaagaagiwan: “Ambe sa ji-bishigenimoyan gii-ga’izhi’in.
So Nänabushu then spoke to the Raven, saying: “Come, so that you may be proud of yourself will I make you.
Nenabosho dash ezhi-ganoonaat iiniw gaagaagiwan (so Nenabosho then spoke to the raven): “Ambe sa ji-bishigenimoyan gii-ga’izhi’in (come, I will make you so that you may be proud of yourself).
(187) Ānīn i∙i’∙ᵘ kä∙i∙cipicigänimoyạn?”
Aaniin i’iw ge-izhi-pishigenimoyan?”
In what manner, then, do you wish to feel pride in yourself?”
Aaniin i’iw ge-izhi-pishigenimoyan? (in what manner, then, do you wish to take pride in yourself?)”
(188) “Nänabucu, ‘iᵉi’wä kīmicakwa‘k kā∙i∙cināgwa‘k kīyōcāwackwāg, mī’∙i∙ᵘ ạmbägic ici∙i∙yạn.”
“Nenabosho, i’iwe gii-mizhakwak gaa-izhinaagwak giiyoozhaawashkwaag, mii iw ambegish izhi’iyan.”
“Nänabushu, as it looks on a clear day when the sky is blue, so would I have you make me.”
“Nenabosho, i’iwe gii-mizhakwak gaa-izhinaagwak (as it looks on a clear day) giiyoozhaawashkwaag (when the sky is blue), mii iw ambegish izhi’iyan (so I would that you make me).”
(189) Mīsa’ gägä‘t Nänabucu kī∙ō∙cāwaskunāt.
Mii sa geget Nenabosho gii-oozhaawashkonaad.
Thereupon truly Nänabushu colored him blue.
Mii sa geget Nenabosho gii-oozhaawashkonaad (thereupon truly Nenabosho colored him blue).
(190) Kāgāgidạc kā∙i∙cināgusit mī∙i’∙ᵘ īni’ᵘ Nänabucōwạn.
Gaagaagi dash gaa-izhinaagozid mii iw iiniw Nenaboshoowan.
Now such is the look of the Raven, he was made so by Nänabushu.
Gaagaagi dash gaa-izhinaagozid (and such is how the raven looks) mii iw iiniw Nenaboshoowan (he was made so by that Nenabosho).
(32) Nenabosho slays Toad-Woman, the healer of the Manitous
(1) Other translations of the song would be: “From the beginning of the world has the sound of my voice been heard; From the ends of the earth is the sound of my coming.” The second rendition is preferred to the first, but the one given in the story is preferred to all.
(2) The old Toad-woman, mother earth.
(3) Gender is confused here, but it is given as in the text.
(4) The sound of the water as he went down.