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.
33. NÄNABUSHU FEIGNS DEATH TO MARRY HIS SISTER.
Nanabozho Feigns Death to Marry his Sister.
Nänabushu Feigns Death to Marry his Sister.
Narrated by probably Midāsugaⁿj (Michelson’s own hedge, carried) — Series 3 (Nos. 33–38), Bois Fort (per Michelson’s roster, Part I Preface p. XX; not credited on the story page itself).
from Ojibwa Texts collected by William Jones (1917).
(1) Ānīc, mīcigwa aīndāwạg, Nänabucu ucīmäyạn wīdigämān. Mīsa´ pîbōniciwād i∙i∙mā, ningudingigu inäntạm Nänabucu: “Ạmạntcigic kä∙i∙cictcigäwābānän ‘iᵉi´ᵘ misawänimạk ‘aᵉa´ᵘ nicīmā ‘iᵉi´ᵘ tciwīdigämạgibạn!” Mīsa cigwa kīnạntạmi‘kwäntạnk, mīsa´ äci∙ā∙‘kusī‘kāsut. Mīsa kägä‘t ugā‘tinigōn ā‘pidci. Kägä‘tîsa ugagwā‘tạgiān īni´ᵘ ucīmäyạn, mīsa´ cigwa: “Kunigä mīgū∙i∙ᵘ kägä‘t tcinibugwän waᵉa´ᵘ nisayäⁿ!” inändạm ‘aᵉa´ᵘ i‘kwä. Mīdạc cigwa kā∙i∙nändạnk udinān īni´ᵘ usayän: “Mīnạgu kägä‘t ‘iᵉi´ᵘ tcinibuyạn?” udinān. Wō∙o∙dạc ugī∙i∙gōn: “Kunigä ā‘pidci kạmānändạm!” ugī∙i∙nān īni´ᵘ ucīmäyạn.
Aanish, mii zhigwa ayindaawag, Nanabozho oshiimeyan wiidigemaan. Mii sa biiboonizhiwaad i’imaa, ningodingigo inendam Nanabozho: “Amanjigizh ge-izhi-izhichigewaabaanen iw misawenimag a’aw nishiimaa iw ji-wiidigemagiban!” Mii zhigwa giinandami-kwendang, mii sa ezhi-aakozikaazod. Mii geged ogaatinigoon aapiji. Geged sa ogagwaadagi’aan iniw oshiimeyan, mii sa zhigwa: “Gonige mii go iw geged ji-nibogwen wa’aw nisayenh!” inendam a’aw ikwe. Miidash zhigwa gaa-inendang odinaan iniw osayeyan: “Miinago geged iw ji-niboyan?” odinaan. Woo’odash ogii-igoon: “Gonige aapiji gamaanendam!” ogii-inaan iniw oshiimeyan.**
Well, so then there they dwelt, Nänabushu dwelt with his younger sister. And so while they were passing the winter there, then once thought Nänabushu: “Wonder how I shall do to marry that little sister of mine¹ whom I desire!” And so he began seeking for a way, whereupon he made out as if he were sick. And now truly by her was he nursed very tenderly. Truly, so much care did he make his young sister bestow upon him, that at last (she began to think): “Wonder now if my big brother is really going to die!” (thus) thought the woman. And so when she had had this thought, she said to her elder brother: “Is it really true that you are going to die?” she said to him. And this she was told: “Wonder if you would feel very sad about it!” he said to his younger sister.
Aanish (well) ∙ mii zhigwa ayindaawag (so then there they dwelt) ∙ Nanabozho oshiimeyan wiidigemaan (Nanabushu lived with his younger sister) ∙ Mii sa biiboonizhiwaad i’imaa (so they were passing the winter there) ∙ ningodingigo inendam Nanabozho (once Nanabushu thought) ∙ “Amanjigizh ge-izhi-izhichigewaabaanen iw misawenimag a’aw nishiimaa iw ji-wiidigemagiban!” (Wonder how I shall manage it, that I desire that younger sister of mine, to marry her!) ∙ Mii zhigwa giinandami-kwendang* (so then he set his mind to it) ∙ mii sa ezhi-aakozikaazod (so he pretended to be sick) ∙ Mii geged ogaatinigoon* aapiji (truly he was nursed very tenderly) ∙ Geged sa ogagwaadagi’aan iniw oshiimeyan (truly he made his younger sister take great pains) ∙ “Gonige mii go iw geged ji-nibogwen wa’aw nisayenh!” (Wonder if my big brother is really going to die!) ∙ inendam a’aw ikwe (thought the woman) ∙ Miidash zhigwa gaa-inendang odinaan iniw osayeyan (and so then having thought this she said to her elder brother) ∙ “Miinago geged iw ji-niboyan?” (Is it really true that you will die?) ∙ odinaan (she said to him) ∙ Woo’odash ogii-igoon (and then he said to her) ∙ “Gonige aapiji gamaanendam!” (Wonder if you would feel very sad!) ∙ ogii-inaan iniw oshiimeyan (he said to his younger sister).
Jones’s footnote ¹, printed at the foot of p.279 (the facing English page), keyed to the English “that little sister of mine¹”: “The younger of the Foolish Maidens.” Recovered at the page — the record carried neither the marker nor the note. No ¹ prints in the Ojibwe of p.278 (verified at 20×).
(2) “Äyeᵉ,” kī∙i∙‘kitu aᵉa´ᵘ i‘kwä; “kägä‘t ninganagagwātagäntạm.”
“Eye’,” gii-ikido a’aw ikwe; “geged ninga-nagagwaadagendam*.”
“Yes,” said the woman; “truly, I should be grievously sad.”
“Eye’” (yes) ∙ gii-ikido a’aw ikwe (said the woman) ∙ “geged ninga-nagagwaadagendam*” (truly I would be grievously sad).
(3) Ō∙o∙dạc ugī∙i∙nān mīnawā nä‘kwä‘tawāt īni´ᵘ ucīmäyạn: “Kunigä kiga∙i∙näntạm ‘iᵉi´ᵘ kä∙i∙ninān. Ạmbäsa, kiga∙ī∙nin ‘iᵉi´ᵘ kä∙i∙näntạmạn. Mīsa wīn cigwa kägä‘t ‘iᵉi´ᵘ tcinibuyān,” ugī∙i∙nān īni´ᵘ ucīmäyạn. “Ānīc, kä∙i∙cictcigäyạn wīsiniwin kīgạta‘tōn i∙i∙mā kätạcicinān,” ugī∙i∙nān īni´ᵘ ucīmäyạn. “Mīgu∙i∙i∙ äjipapạgäntamạn i∙i∙ᵘ äninān, ānīc kāwäsa i∙i∙wīn tcipimādisiyāmbān,” ugī∙i∙nān īni´ᵘ ucīmäyạn. “Mīyä‘tagu iᵘ kä∙i∙ciwâbạntạmān i∙i∙mā tci∙i∙cipa´pagitändamạmbạn, i∙i∙mā anikwäcinān tci∙a∙‘tōyạn iᵘ wīsiniwin. Pō‘tcidạc nīngämīdcîn. Mīsa´ iᵘ kädicictcigäyạn.”
*Oo’odash ogii-inaan miinawaa nakwetawaad iniw oshiimeyan: “Gonige giga-inendam iw ge-ininaan. Ambesa, giga-inin iw ge-inendamaan. Mii win zhigwa geged iw ji-niboyaan,” ogii-inaan iniw oshiimeyan. “Aanish, ge-izhi-izhichigeyan wiisiniwin gigad-atoon i’imaa ge-dazhi-zhinaan,” ogii-inaan iniw oshiimeyan. “Mii go iw ezhi-babagendamaan i’iw eninaan, aanish gaawesa i’iwin ji-bimaadiziyaambaan,” ogii-inaan iniw oshiimeyan. “Mii ye’igo i’i ge-izhi-waabandamaan i’imaa ji-izhi-baabagidendamaambaan, i’imaa anigwezhinaan ji-atooyan iw wiisiniwin. Booch idash ningagiimiijin. Mii sa iw ge-dizhichigeyan.”**
And this he said to her when again he replied to his younger sister: “(I) wonder if you would consent to do what I am to tell you. Therefore I will tell you what you should be willing to do. The time is now truly at hand when I should die,” he said to his younger sister. “Now, what you should do is to place food there where I shall lie buried,” he said to his younger sister. “Now, this request do you heed, according as I tell you, for there is no hope at all that I shall live,” he said to his younger sister. “So all that I can now look forward to is the food which now and then you will offer; there where I rest my head is where you will put the food. And of necessity shall I eat it. Therefore that is what you shall do.”
Oo’odash ogii-inaan miinawaa nakwetawaad iniw oshiimeyan (and this he said to her, again answering his younger sister) ∙ “Gonige giga-inendam iw ge-ininaan” (Wonder if you will heed what I am to tell you) ∙ Ambesa, giga-inin iw ge-inendamaan (Pray, I will tell you what you should be willing to do) ∙ Mii win zhigwa geged iw ji-niboyaan (The time is now truly at hand for me to die) ∙ “ge-izhi-izhichigeyan wiisiniwin gigad-atoon i’imaa ge-dazhi-zhinaan” (what you should do: you will place food where I shall lie) ∙ Mii go iw ezhi-babagendamaan* i’iw eninaan (this is the request I heed, as you tell me) ∙ aanish gaawesa i’iwin ji-bimaadiziyaambaan (for there is no hope I should live) ∙ “Mii ye’igo i’i ge-izhi-waabandamaan” (so all I can look to) ∙ i’imaa anigwezhinaan ji-atooyan iw wiisiniwin (there where I rest my head you will put the food) ∙ Booch idash ningagiimiijin (and of necessity I shall eat it) ∙ Mii sa iw ge-dizhichigeyan (so that is what you shall do).
(4) Mīdạc kägä‘t kā∙i∙cinibunit īni´ᵘ usayäyạn ‘aᵉa´ᵘ i‘kwä, mīsa´ kā∙i∙cisaka‘kināt. Kāwīndạc ugīna∙i∙nāsīn, mīgu∙i∙mā pīndik äntāwāt kā∙i∙cicininit. Mīdạc mōⁿjạg mawi ‘aᵉa´ᵘ i‘kwä, mīsa´ kägạbägījik mawit. Mīdạc kägä‘t kā∙i∙cictcigät ‘iᵉi´ᵘ kī∙a∙‘tōt ‘iᵉi´ᵘ wīsiniwin i∙i∙mā ānikwäcininit. Mīsa´, tasing pạtạgwicingin pī∙ạ∙ntawâbandạnk ‘iᵉi´ᵘ mīdcîm imā kā∙ạ∙‘tōt, kägä‘t owâbạndān äjigạnjīcininit. “Kägä‘t mīnạngwạna umīdcinātug,” inändam.
Miidash geged gaa-izhi-nibonid iniw osayeyan a’aw ikwe, mii sa gaa-izhi-zakakinaad. Gaawiindash ogina’inaasiin, mii go i’imaa biindig endaawaad gaa-izhi-zhininid. Miidash moonzhag mawi a’aw ikwe, mii sa gegabe-giizhig mawid. Miidash geged gaa-izhi-izhichiged iw gii-atood iw wiisiniwin i’imaa anigwezhininid. Mii sa, dasing badagwishingin bi-andawaabandang iw miijim imaa gaa-atood, geged owaabandaan ezhi-ganjishininid. “Geged minangwana omiijinaadog,” inendam.
And so truly, when the woman’s elder brother was dead, then did she dress him ready to put away. But she did not bury him, so there inside of their dwelling-place was where he lay. And so continuously did the woman weep, even throughout the whole of every day she wept. And so, truly, what she did was to place the food there where he laid his head. Accordingly, as often as she came to examine the food which she had placed there, truly she saw where (the dead) had left the mark of finger-nails. “Surely, in good sooth must he have eaten it,” she thought.
Miidash geged gaa-izhi-nibonid iniw osayeyan a’aw ikwe (and so truly when her elder brother died, the woman) ∙ mii sa gaa-izhi-zakakinaad (so she dressed him ready) ∙ Gaawiindash ogina’inaasiin (but she did not bury him) ∙ mii go i’imaa biindig endaawaad gaa-izhi-zhininid (right there inside their dwelling he lay) ∙ Miidash moonzhag mawi a’aw ikwe (and the woman wept constantly) ∙ mii sa gegabe-giizhig mawid (all day long she wept) ∙ gii-atood iw wiisiniwin i’imaa anigwezhininid (she placed the food where his head lay) ∙ dasing badagwishingin bi-andawaabandang iw miijim (each time she came to look at the food) ∙ geged owaabandaan ezhi-ganjishininid (truly she saw the marks of fingernails) ∙ “Geged minangwana omiijinaadog” (Surely he must have eaten it) ∙ inendam (she thought).
(5) Mīdạc kā∙ạ∙nimādcānitcin īni´ᵘ ucīmäyạn, mī cigwa uniskāt wīsinit; ạnicā nibu‘kāsu. Mīdạc äcictcigät ‘iᵉi´ᵘ i∙i∙mā anikwäcing ä‘tänik, iᵘ wīsiniwin äjipāpāzagapi‘tōd. Ānīc mīgu tạsing i∙i∙ᵘ äjictcigät, kayä wīsinit kạnimādcānitcin.
Ningutingiku ạnitagwicing, ‘aᵉa´ᵘ i‘kwä wâwâbigunōtcīyạn pimī∙ā∙cawiba‘tōnit ōwâbamān i∙i∙mā utickwāntäming; utānupa‘kitä∙o∙wān, utānupapīnowān. Ō∙o∙dạc udinān:
Miidash gaa-ani-maajaanijin iniw oshiimeyan, mii zhigwa onishkaad wiisinid; anishaa nibokaazo. Miidash ezhichiged iw i’imaa anigwezhing etenig, iw wiisiniwin ezhi-baabaazagapitood. Aanish mii go dasing i’iw ezhichiged, gaye wiisinid ganimaajaanijin. Ningodingigo ani-dagwishing, a’aw ikwe waawaabigonoojiiyan bimi-aazhawibatoonid owaabamaan i’imaa odishkwaandeming; odaano-bakite’owaan, odaano-babiinowaan. Oo’odash odinaan:**
And so every time that his younger sister would go away, then would he rise from where he lay (and) eat; he was only feigning death. And that was what he did to what lay there where he laid his head, at the food he kept scratching. Now, that continually was what he did, and what he ate every time that she would go away.
Now once, upon her arrival, the woman saw a mouse come running across the entry-way; she tried hitting it, but without success, for she failed every time she tried to hit it. And this she said to it: “I thoroughly detest that hateful
Miidash gaa-ani-maajaanijin iniw oshiimeyan (and every time his younger sister went away) ∙ mii zhigwa onishkaad wiisinid (then he rose to eat) ∙ anishaa nibokaazo (he was only feigning death) ∙ ezhichiged iw i’imaa anigwezhing etenig (what he did there where his head lay) ∙ iw wiisiniwin ezhi-baabaazagapitood (he kept scratching at the food) ∙ Aanish mii go dasing (now and then each time) ∙ gaye wiisinid ganimaajaanijin (and he ate when she went off). ∙ Ningodingigo ani-dagwishing (once, upon her arrival) ∙ a’aw ikwe waawaabigonoojiiyan bimi-aazhawibatoonid owaabamaan i’imaa odishkwaandeming (the woman saw a mouse running across at her doorway) ∙ odaano-bakite’owaan*, odaano-babiinowaan* (she tried to hit it, but kept missing — stems flagged) ∙ Oo’odash odinaan (and this she said to it):
(6) “Ningīgagwāsạgänimā ‘aᵉa´ᵘ mạtciwâwâbigunōtcī∙i∙c wīn awimīdcit nisayäⁿyạn äcimimạk.” Mīdạc ägut īni´ᵘ wâwâbigunōtcīyạn: “Wīntạmawākạn pina´,” udigōn īni´ᵘ wâwâbigunōtcīyạn. ‘Oᵉōwidạc ugī∙i∙gōn īni´ᵘ wāwābigunōtcīyān: “Kitagiwīntamōn i∙i∙ᵘ änänimi‘k ‘aᵉa´ᵘ kisayäⁿ.”
*Ningii-gagwaazagenimaa a’aw maji-waawaabigonooji’iizh win awimiijid nisayenyan ezhi-miimag. Miidash egod iniw waawaabigonoojiiyan: “Wiindamawaakan bina,” odigoon iniw waawaabigonoojiiyan. O’oowidash ogii-igoon iniw waawaabigonoojiiyan: “Gida-giwindamoon iw enenimik a’aw gisayenh.”**
Mouse, for he is the one that keeps eating what I feed my elder brother.” And this she was told by the Mouse: “You should by all means tell him about it,” she was told by the Mouse. And this she was told by the Mouse: “I would have told you what designs your elder brother had on you.”
Ningii-gagwaazagenimaa* a’aw maji-waawaabigonooji (she tried to hit/scold that hateful Mouse) ∙ win awimiijid nisayenyan ezhi-miimag (he being the one eating what she feeds her elder brother) ∙ Miidash egod iniw waawaabigonoojiiyan (and so she was told by the Mouse) ∙ “Wiindamawaakan bina” (You should tell him about it) ∙ odigoon iniw waawaabigonoojiiyan (she was told by the Mouse) ∙ O’oowidash ogii-igoon (and this she was told) ∙ “Gida-giwindamoon iw enenimik a’aw gisayenh” (I would have told you what your elder brother intends toward you).
(7) “‘Aᵘ, wīndamawicin! Mäskut nimpīndcipimāgạnan kīga∙ạ∙cạmin, wīntạmawiyạn.”
“‘Aᵘ,” udigōn īni´ᵘ wâwâbigunōtcīyạn. “Ạnicā kuca kitōtāk i∙i∙ᵘ kīnibu kī∙i∙näntạmạn. Kāwīn kuca kägä‘t nibusī. Ạnicā kuca tōtạm. Mīgininigu kā∙ạ∙nimādcāwạdcin cigwa uniskāt. Ạnicā kuca kiwī‘tōtāk. O∙ō∙ kuca kitinänimik, ‘Ạmbädacsa wītigämạg,’ kitinänimik. Mī guca ạnicā wäntcidōtạnk ‘iᵉi´ᵘ nibu‘kāsut. Mī guca i∙i∙ᵘ änänimi‘k kiwīndạmōn wäwäni,” udinān ‘aᵉa´ᵘ wâwâbigunōdcī. “Mīsạgu mini‘k äciwīndamönān,” udigōn īni´ᵘ wâwâbigunōtcī∙ạ∙n. “Ạmbäsạnō, äyāngwāmisin, pō‘tcigu tciwīdigämi‘k, mī∙i∙ᵘ änäntạnk.”
“Aw, wiindamawishin! Meshkod nimbiinjipimaaganan giga-ashamin, wiindamawiyan.” “Aw,” odigoon iniw waawaabigonoojiiyan. “Anishaa gosha gidoodaag* iw gii-nibo gii-inendamaan. Gaawiin gosha geged nibosii. Anishaa gosha doodam. Mii go giiniigo gaa-ani-maajewadin zhigwa onishkaad. Anishaa gosha giwii-doodaag*. O’oo gosha gidinenimik, ‘Ambe sa wiidigemag,’ gidinenimik. Mii gosha anishaa wenji-doodang iw nibokaazod. Mii gosha iw enenimik giwiindamoon weweni,” odinaan a’aw waawaabigonoojii. “Mii sa go minik ezhi-wiindamoonaan,” odigoon iniw waawaabigonoojiiyan. “Ambe sa noo, ayaangwaamizin, booch igo ji-wiidigemik, mii iw enendang.”
“Ah, do tell me about it! In return I will give you (one of) my bladder-pouches (of grease) to eat, if you tell me about it.”
“Good!” she was told by the Mouse. “Why, only a trick is he playing you, to have you think that he is dead. Not really in good earnest is he dead. He is only shamming. Now, it is really true that just as soon as you are gone, then up he rises from where he lies. Why, he is only deceiving you. This really is his thought of you, ‘Would that I might marry her!’ (such) is his thought of you. Such really is the foolish cause of his feigning death. So what his actual design upon you is I have now told you plainly,” to her said the Mouse. “Therefore such is all I have to tell you,” she was told by the Mouse. “I warn you, take care! for he is determined to marry you, and that is his desire.”
“Aw, wiindamawishin!” (Ah, tell me about it!) ∙ Meshkod nimbiinjipimaaganan giga-ashamin (in return I will feed you my bladder-pouches) ∙ wiindamawiyan (if you tell me) ∙ “Aw,” odigoon (“Good,” she was told) ∙ Anishaa gosha gidoodaag* iw gii-nibo gii-inendamaan (only a trick he plays to make you think he died) ∙ Gaawiin gosha geged nibosii (not truly is he dead) ∙ Anishaa gosha doodam (he only shams) ∙ Mii go giiniigo gaa-ani-maajewadin zhigwa onishkaad (as soon as you leave, he rises) ∙ O’oo gosha gidinenimik, ‘Ambe sa wiidigemag’ (this is his thought of you, ‘Would that I might marry her’) ∙ Mii gosha anishaa wenji-doodang iw nibokaazod (this is why he feigns death) ∙ giwiindamoon weweni (I tell you plainly) ∙ odinaan a’aw waawaabigonoojii (said the Mouse to her) ∙ Ambe sa noo, ayaangwaamizin (Now, take care!) ∙ booch igo ji-wiidigemik (for he is bent on marrying you) ∙ mii iw enendang (that is his intent).
(8) “Mīnạngwana iᵘ!” i‘kitu aᵘ i‘kwä. Mīsa kāwīn käyābi kaskändạngibạn¹ utaiyāsīn. Mīsa´ kīwäbinạnk äjikīwät. Cigwa pīndigät äntāwāt, ubā‘kingwäbinān īni´ᵘ usayäyạn. Ānīc mawi pā‘kīngwänāt īni´ᵘ usayäyạn, o∙o∙tạc udinān: “Ānīc, mīsa intawā tcipạgitänimạk waᵉa´ᵘ nisayä, mīsa intawā tcina∙i∙nạk nōngum kīciga‘k,” i‘kito ‘aᵉa´ᵘ i‘kwä. “Ạmạntcigic kä∙i∙ci∙ā∙wạgän waᵉa´ᵘ nisayä! ningawäci∙ā∙māwīn.” Mīsa´ äciwāwānäntạnk i∙i∙ᵘ ạniwawäji∙ā∙t. Cigwa
“Minangwana iw!” ikido a’aw ikwe. Mii sa gaawiin geyaabi gaskendangiban odayaasiin. Mii sa gii-webinang ezhi-giiwed. Zhigwa biindiged endaawaad, obakingwebinaan iniw osayeyan. Aanish mawi bakingwenaad iniw osayeyan, o’odash odinaan: “Aanish, mii sa indawaa ji-bagidenimag wa’aw nisaye, mii sa indawaa ji-na’inag noongom gizhigak,” ikido a’aw ikwe. “Amanjigizh ge-izhi-awagen wa’aw nisaye! ninga-gwejiamaawin.” Mii sa ezhi-waawaanendang i’iw ani-wawezhi’aad. Zhigwa
“So that is the intent!” said the woman. Whereupon she carried (her) sadness¹ no longer. Leaving the place there, she went back home. When she entered into where they lived, she uncovered the face of her elder brother. Still was she crying when she uncovered the face of her elder brother, and this she said to him: “Well, the time has now come for me to give my elder brother up for burial, hence it is for me to bury him this very day,” said the woman. “Would that I knew what to do with my elder brother! I should paint his face.”² And then she was at a loss as to how she would paint him. Then she
“Minangwana iw!” (So that is the intent!) ∙ ikido a’aw ikwe (said the woman) ∙ Mii sa gaawiin geyaabi gaskendangiban odayaasiin (whereupon she carried her sadness no longer) ∙ Mii sa gii-webinang ezhi-giiwed (leaving the place she went home) ∙ Zhigwa biindiged endaawaad (when she entered where they lived) ∙ obakingwebinaan iniw osayeyan (she uncovered her elder brother’s face) ∙ Aanish mawi bakingwenaad (still crying as she uncovered him) ∙ “mii sa indawaa ji-bagidenimag wa’aw nisaye” (the time has come to give my elder brother up for burial) ∙ ji-na’inag noongom gizhigak (to bury him this very day) ∙ “Amanjigizh ge-izhi-awagen wa’aw nisaye!” (Would that I knew what to do with my elder brother!) ∙ ninga-gwejiamaawin (I should paint his face) ∙ Mii sa ezhi-waawaanendang i’iw ani-wawezhi’aad (so she set to work as she painted him).
Jones’s footnote ¹, printed at the foot of p.282 (the Ojibwe page), marker in the Ojibwe after “kaskändạngibạn”: “Kaskändangiban, ‘her sadness;’ literally, it is a construction meaning ‘in the sadness she was in.’ Most Ojibwa dialects would have the noun käskändamowin, ‘sadness.’” · Jones’s footnote ², printed at the foot of p.283, keyed to the English “I should paint his face.”²: “It is the custom to paint the face red at burial; the design is round.” — RECOVERED; the record carried no ².
(9) ugīkạnōnigōn: “Ō∙o∙ ijī∙i∙cin,” ugī∙i∙nān īni´ᵘ ucimäyạn. “Kīwi‘tāskīcig mī∙i´∙ᵘ ijipī∙u∙cin,” ugī∙i∙nān īni´ᵘ ucīmäyạn. Mīdạc kägä‘t kā∙i∙cī∙i∙gut īni´ᵘ ucīmäyạn.
ogiganoonigoon: “O’oo izhi’ishin,” ogii-inaan iniw oshiimeyan. “Giwitaaskizhig mii iw izhibi’ozhin,” ogii-inaan iniw oshiimeyan. Miidash geged gaa-izhi-i’igod iniw oshiimeyan.
was addressed by him saying:¹ “In this manner do you paint me,” he said to his younger sister. “Round about the eyes, there do you paint me,” he said to his younger sister. Thereupon truly was he painted by his younger sister.
ogiganoonigoon (she was addressed by him) ∙ “O’oo izhi’ishin” (Paint me in this way) ∙ ogii-inaan iniw oshiimeyan (he said to his younger sister) ∙ “Giwitaaskizhig mii iw izhibi’ozhin” (about the eyes, there paint me) ∙ Miidash geged gaa-izhi-i’igod iniw oshiimeyan (and so truly he was painted by his younger sister).
Jones’s footnote ¹, printed at the foot of p.285, keyed to the English “was addressed by him saying:¹”: “For the dead to speak is not inconsistent with Ojibwa beliefs.” RECOVERED; the record carried neither marker nor note. No marker prints in the Ojibwe (verified at 24×).
(10) Kā‘kīji∙ā∙t, cigwa kīmādci‘tā kī∙u∙ji‘tōt wāni‘kān, mīdạc kā∙i∙jipagunägwātạnk ō a‘ki. Mīsa´ kācictcigät ‘aᵉa´ᵘ i‘kwä. Mīsa´ cigwa kināⁿzi‘kawāt usayäyạn, i∙i∙mā kīciwināt owāni‘kāning. Mīdạc kā∙i∙ci∙ạ∙dcita‘kīwäbināt, kā∙i∙jiningwa∙ạ∙nk. Mīdạc cigwa kīmādci‘tād mi‘tigōn kī∙i∙nā‘kwägawāt i∙i∙mā kā‘pạgināt īni´ᵘ usayäyạn; nībiwạdạc mi‘tigōn i∙i∙mā ugī∙i∙nā‘kwägawān. “Mīmā∙i∙ äniwä‘k tcibwānawi∙u∙‘pạn nōmạg,” kī∙i∙näntạm ‘aᵉa´ᵘ i‘kwä. Mīdạc äcikạnōnāt īni´ᵘ wâwâbigunōtcīyạn: “Ạmbäsạnō, wīdō‘kawicin,” ugī∙i∙nān. “Kā∙i∙cimīnāt ‘iᵉi´ᵘ wâgā‘kwạt: “Ạmbäsạnō mawi´n, kägabägījik tcimạdwä∙i∙gäyạn. ‘Nisayäⁿ!’ kiga∙i∙nạtām tcimawiyạn. Mīnōtc nīwimādcinicimā. Kägu´ wī‘kā kibi‘twä∙i∙gä‘kän,” ugī∙i∙nān īni´ᵘ wâwâbigunōtcīyan. Mīsa´ kā∙i∙cimādcāt aᵘ i‘kwä pạbimiba‘tōt.
*Gaa-giizhi’aad, zhigwa gii-maajitaa gii-ozhitood waanikaan, miidash gaa-izhi-bagonegwaadang oo aki. Mii sa gaa-izhichiged a’aw ikwe. Mii sa zhigwa gii-naazikawaad osayeyan, i’imaa giizhiwinaad owaanikaaning. Miidash gaa-izhi-aji-dakiiwebinaad, gaa-izhi-ningwa’aank. Miidash zhigwa gii-maajitaad mitigoon gii-inaakwegawaad i’imaa gaa-baginaad iniw osayeyan; niibiwadash mitigoon i’imaa ogii-inaakwegawaan. “Mii imaa eniwek jibwaa-naawi’-oban noomag,” gii-inendam a’aw ikwe. Miidash ezhi-ganoonaad iniw waawaabigonoojiiyan: “Ambe sa noo, widookawishin,” ogii-inaan. Gaa-izhi-miinaad iw waagaakwad: “Ambe sa noo mawin, gegabe-giizhig ji-madwe’igeyan. ‘Nisayenh!’ giga-inadem ji-mawiyan. Miinooch niiwi-maajinishimaa. Gego wiikaa gibi-dwe’igeken,” ogii-inaan iniw waawaabigonoojiiyan. Mii sa gaa-izhi-maajaad a’aw ikwe babimibatood.**
When she was done with him, she then set to work making a hole in the ground, whereupon she dug clear on through this earth. Such was what the woman did. And so then she went to get her elder brother, she fetched him to yonder hole in the ground. And when she had pitched him in head first, she covered up the hole. Thereupon she then set to work felling trees over the place where she had flung her elder brother; and many a tree she felled over the place there. “It is possible that for some time he will be unable to get out,” thought the woman. Thereupon she spoke to the Mouse, saying: “Pray, do help me!” she said to him. When she had given him an axe, “I beg of you, cry! throughout the whole of every day I would have you heard chopping here. ‘O my elder brother!’ is the way you shall wail. In the mean while I will try to flee from him. Never let up with the sound of your chopping,” she said to the Mouse. Thereupon off started the woman, running as she went.
Gaa-giizhi’aad (when she had finished him) ∙ zhigwa gii-maajitaa gii-ozhitood waanikaan (she set to work making a hole) ∙ gaa-izhi-bagonegwaadang* oo aki (she dug clear through the earth) ∙ Mii sa gaa-izhichiged a’aw ikwe (such was what the woman did) ∙ gii-naazikawaad osayeyan (she went to get her elder brother) ∙ i’imaa giizhiwinaad owaanikaaning (and brought him to the hole) ∙ gaa-izhi-aji-dakiiwebinaad (she pitched him in head-first) ∙ gaa-izhi-ningwa’aank (and covered the hole over) ∙ gii-maajitaad mitigoon gii-inaakwegawaad … gaa-baginaad iniw osayeyan (she set to felling trees over where she flung her elder brother) ∙ niibiwadash mitigoon i’imaa ogii-inaakwegawaan (many trees she laid over the place) ∙ “Mii imaa eniwek jibwaa-naawi’-oban noomag” (he will be unable to get out for some time) ∙ ezhi-ganoonaad iniw waawaabigonoojiiyan (then she spoke to the Mouse) ∙ “Ambe sa noo, widookawishin” (Pray, help me!) ∙ Gaa-izhi-miinaad iw waagaakwad (when she had given him an axe) ∙ “mawin, gegabe-giizhig ji-madwe’igeyan” (cry, all day long let you be heard chopping) ∙ “‘Nisayenh!’ giga-inadem ji-mawiyan” (‘O my elder brother!’ you shall wail) ∙ Miinooch niiwi-maajinishimaa (in the meanwhile I will try to flee from him) ∙ Gego wiikaa gibi-dwe’igeken (never let up with the chopping) ∙ ogii-inaan iniw waawaabigonoojiiyan (she said to the Mouse) ∙ Mii sa gaa-izhi-maajaad a’aw ikwe babimibatood (so the woman started off, running as she went).
(11) Mīsa´, Nänabucu cacīngicing pisintawāt ucīmäyạn mawinit kägạbägījik, wō∙o∙dạc kī∙i∙nändạm: “Ningī∙i∙nigā∙a∙ nicīmä, ạmbäsạnō ningawâbạmā.” Mī cigwa kīwī‘kwatci∙u∙t. Mīsa´ kā∙i∙jikaski∙u∙t, ānīn kä∙i∙cinạng imā kā‘pạginigut mi‘tigōᵉ ayāpītā‘kucininit. Onōntān mạdwä∙i∙gänit ucīmäyạn. Mīdạc kā∙i∙jināsi‘tawāt, ānūạnī∙i∙nābit; kāwīn wâbamāsīn äntạnwäwäsininig i∙i∙ᵘ wâgā‘kwạt. Kuniginīn ugīwâbạmān
Mii sa, Nanabozho zhazhiingishing bisindawaad oshiimeyan mawinid gegabe-giizhig, woo’odash gii-inendam: “Ningii-inigaa’a nishiime, ambe sa noo ninga-waabamaa.” Mii zhigwa gii-wiikwaji’od. Mii sa gaa-izhi-gashki’od, aaniin ge-izhinang imaa gaa-baginigod mitigoon ayaapiidaakozhininid. Onoondaan madwe’igenid oshiimeyan. Miidash gaa-izhi-naazitawaad, aanoo-ani-inaabid*; gaawiin owaabamaasiin endanwewesininig iw waagaakwad. Goniginiin ogii-waabamaan**
And so, while Nänabushu lay there listening to his younger sister crying throughout the whole of each day, this was his thought: “I feel sorry for my little sister, so I will go see her.” Then he began trying to get out. And when he had succeeded in getting out, what was he to see at the place where he was thrown but (numerous) trees piled up high. He heard the sound of his little sister chopping. Thereupon, when he went to where he heard the sound of it was, he looked, but without result; he did not see her there where the sound of the axe was
Mii sa, Nanabozho zhazhiingishing bisindawaad oshiimeyan mawinid (Nanabushu lay listening to his younger sister crying) ∙ gegabe-giizhig (all day long) ∙ “Ningii-inigaa’a* nishiime, ambe sa noo ninga-waabamaa” (I feel sorry for my little sister, so I will go see her) ∙ Mii zhigwa gii-wiikwaji’od (then he tried to get out) ∙ gaa-izhi-gashki’od (when he succeeded in getting out) ∙ aaniin ge-izhinang imaa gaa-baginigod mitigoo … (what he saw: where he was flung, trees piled high) ∙ Onoondaan madwe’igenid oshiimeyan (he heard his younger sister chopping) ∙ gaa-izhi-naazitawaad, aanoo-ani-inaabid* (when he went toward it, in vain he looked) ∙ gaawiin owaabamaasiin endanwewesininig iw waagaakwad (she could not see her, there where the axe was sounding) ∙ Goniginiin ogii-waabamaan (then he saw)
(12) wâwâbigunōtcīyạn mạdwä∙i∙gänit. Äjināⁿzi‘kawāt äjinīwạnawāt. “Awänänīwinän! mạdci∙ạ∙nîm wâwītō‘kawāt!” ugī∙i∙nān. Mīsa kā∙i∙‘kitut: “Kāwīn pō‘tc kigawạni∙i∙sinōn ānti kānīcāyạn.” Mīsa kägä‘t kī‘kīwi‘tānạntuwātcigät. Kägä‘t udō‘kawi∙ā∙n ạnimi‘kawänit, mīsa´ kā∙i∙jimāda∙ạ∙nāt. O∙o∙dạc ugī∙i∙nān: “Ānīnti pī‘tcāg a‘ki wâa‘pa∙i∙yạn? Pō‘tcigu kiwīdigämin,” ugī∙i∙nān.
waawaabigonoojiiyan madwe’igenid. Ezhi-naazikawaad ezhi-niiwanawaad. “Awenen iwinen! maji-aanim waawiidookawaad!” ogii-inaan. Mii sa gaa-ikidod: “Gaawiin booch giga-wani’isinoon aandi gaa-niizhaayan.” Mii sa geged gii-giiwitaa-nandowaajiged. Geged odookawi’aan animikawenid*, mii sa gaa-izhi-maada’aanaad. O’odash ogii-inaan: “Aaniindi biichaag aki wa-aabi’iyan? Booch igo giwiidigemin,” ogii-inaan.**
heard. He was surprised to see a Mouse that was chopping away. On going up to where he was, he clubbed him till he was dead. “Pshaw! (what a) wretch that would want to help her!” he said to him. And this was what he said: “It is impossible for me to lose you, no matter where you may go.” Thereupon truly he sought all around for the signs of her footprints. Truly found he the trail along which she had gone, whereupon he followed her, keeping on her trail. And this he said to her: “Where is the world so large that you could escape me? for I am determined to marry you,” he said to her.
waawaabigonoojiiyan madwe’igenid (the Mouse chopping there) ∙ Ezhi-naazikawaad ezhi-niiwanawaad (going to it, he clubbed it dead) ∙ “Awenen iwinen! maji-aanim waawiidookawaad*!” (Pshaw, what a wretch that would help her!) ∙ ogii-inaan (he said to it) ∙ “Gaawiin booch giga-wani’isinoon aandi gaa-niizhaayan” (I cannot lose you wherever you have gone) ∙ Geged odookawi’aan animikawenid* (truly he found her footprints) ∙ gaa-izhi-maada’aanaad (and he followed her trail) ∙ “Aaniindi biichaag aki wa-aabi’iyan?” (Where, in a land so large, could you escape me?) ∙ Booch igo giwiidigemin (for I am bent on marrying you) ∙ ogii-inaan (he said to her).
(13) Mīdạc a∙a∙wäti i‘kwä piminijimut, cigwa ugi‘känimān piminica∙u∙gut. Mīdạc kā∙i∙näntạnk waᵉa´ᵘ i‘kwä: “Mīmāwīn kägä‘t tcinicit,” kī∙i∙näntam. Sāga∙i∙gạn umạdā‘kwan. Inābit kumā a‘pī owâbạndān ubācīwạninig, awīya owâbạmān nībawinit, nabạnägātäwạn īni´ᵘ ạnicinābän weyābạmāt. Mīsa kā∙i∙cimawinạnāt, näyāgigu ugīpīpāgimān, wo∙o∙widạc ugī∙i∙nān: “Nōsä, mạnitō nimpimamītāwi∙i∙k!” ugī∙i∙nān. Kāwīn kanagä ugīkạnōnigusīn. Mīnawā ugī‘kanōnān: “Nōsä, manidō kuca nimpimāmītāwi∙i∙k!” ugī∙i∙nān. Mīsa´ ugī∙i∙gōn: “Äyeᵉ, indānis,” ugī∙i∙gōn; “o∙o∙mā pimi∙i∙jān,” ugī∙i∙gōn; “cībāgātä∙ā∙n.”¹
Miidash a’aw wedi ikwe biminizhimod, zhigwa ogikenimaan biminizha’ogod. Miidash gaa-inendang wa’aw ikwe: “Miimawiin geged ji-nishid,” gii-inendam. Zaaga’igan omadaakwaan. Inaabid gomaa apii owaabandaan obaazhiiwaninig, awiya owaabamaan nibawinid, nabane-gaadewan iniw anishinaaben weyaabamaad. Mii sa gaa-izhi-mawinanaad, neyaag igo ogii-biibaagimaan, wo’ow idash ogii-inaan: “Noose, manidoo nimbimamiitaawi’ig!” ogii-inaan. Gaawiin ganage ogii-ganoonigosiin. Miinawaa ogiganoonaan: “Noose, manidoo gosha nimbimamiitaawi’ig*!” ogii-inaan. Mii sa ogii-igoon: “Eye’, indaanis,” ogii-igoon; “o’omaa bimi-izhaan,” ogii-igoon; “zhiibaagaade’aan*.”**
But that woman now far away was in full flight, for she knew that she was being pursued. Accordingly this was what she thought: “There is a chance that really he might kill me,” she thought. Out upon the ice of a lake was she come. Looking across at a certain distance away, she saw where (the lake) narrowed, some one did she see standing (there); on one leg was standing the person she saw. Thereupon she rushed to where the (person was); and while on the way, she kept crying aloud to him, and this she said to him: “O my father! by a manitou am I hard pressed,” she said to (the person). But no reply at all she got from him. Again she spoke to him, saying: “O my father! really by a manitou am I hard pressed,” she said to him. Then this she was told: “Yes, my daughter,” she was told; “by this way do you come,” she was told, “through the space between my legs.”¹
Miidash a’aw wedi ikwe biminizhimod (and that woman far off was in flight) ∙ zhigwa ogikenimaan biminizha’ogod (for she knew she was pursued) ∙ “Miimawiin geged ji-nishid” (there is a chance he might really kill me) ∙ gii-inendam (she thought) ∙ Zaaga’igan omadaakwaan (she came out on the ice of a lake) ∙ awiya owaabamaan nibawinid, nabane-gaadewan (she saw someone standing on one leg) ∙ gaa-izhi-mawinanaad (she rushed to him) ∙ neyaag igo ogii-biibaagimaan (and from afar she kept calling to him) ∙ “Noose, manidoo nimbimamiitaawi’ig*!” (O my father, by a manitou I am hard pressed!) ∙ Gaawiin ganage ogii-ganoonigosiin (but he answered her not at all) ∙ Miinawaa ogiganoonaan (again she spoke to him) ∙ “Noose, manidoo gosha nimbimamiitaawi’ig*!” (O my father, truly by a manitou I am hard pressed!) ∙ Mii sa ogii-igoon: “Eye’, indaanis” (she was told: Yes, my daughter) ∙ “o’omaa bimi-izhaan … zhiibaagaade’aan*” (come this way, through between my legs).
Jones’s footnote ¹, printed at the foot of p.286 (the Ojibwe page), marker in the Ojibwe after “cībāgātä∙ā∙n.”: “A set phrase which the Coot is made to say to all passing by, for he stood only on one leg.” RECOVERED; the record carried no ¹ here.
(14) Mīdạc kägä‘t i∙i∙mā kā∙ạ∙nī∙i∙jāt inābit, ābanābamāt anicinābän pämōmānit maskawā‘kutciwạn. Mīnạngwana īni´ᵘ kāwâbạmāt kōtạgatạn.² Cigwa ugi‘kinaomāgōn ‘aᵉa´ᵘ i‘kwa: “Mī∙i∙wäti äntāyān, mīgu ‘iᵉi´ᵘ ạnicipīndigän,” ugī∙i∙gōn.
Miidash geged i’imaa gaa-ani-izhaad inaabid, aabanaabamaad anishinaaben bemoomaanid maskawaakojiwan. Minangwana iniw gaa-waabamaad Godagadan. Zhigwa ogikinaomaagoon* a’aw ikwe: “Mii iwedi endaayaan, mii go iw aniizhi-biindigen,” ogii-igoon.**
It is true that when she had gone on (through), she looked; when looking back, she saw him carrying the frozen body of a dead person upon his back. It happened that the one whom she saw was the Coot.² Then by him was the woman instructed: “At yonder place is where I
Miidash geged i’imaa gaa-ani-izhaad inaabid (when she went through there she looked back) ∙ aabanaabamaad* anishinaaben bemoomaanid maskawaakojiwan* (saw a person carrying a frozen body) ∙ Minangwana iniw gaa-waabamaad Godagadan (it was the Coot whom she saw) ∙ Zhigwa ogikinaomaagoon* a’aw ikwe (the woman was instructed) ∙ “Mii iwedi endaayaan, mii go iw aniizhi-biindigen” (Yonder is where I live, go straight in) ∙ ogii-igoon (she was told).
Jones’s footnote ², printed at the foot of p.287, keyed to the English “was the Coot.²”: “Kōtạgat, the story name of the Coot, whose real name is Ātcigātē.” ⚠️ CORRECTED FROM THE PAGE: the record’s note called this footnote ⁵ and gave the headword as “Kītạgạt” and the name as “Änishigä”. p.287 prints ², “Kōtạgat”, and “Ātcigātē” (settled at 18×; three readers independently). ⚠️ The record’s Layer 3 had also carried “whose real name was Änishigä” inside Jones’s body text, where p.287 prints no such clause — an editorial insertion, removed with Layer 3’s restoration (flag 33-E1).
(15) Mīdac gägä‘t ạnibabimiba‘tōd ‘aᵉa´ᵘ i‘kwä, cigwa kägä‘t owâbạndān kīckābi‘kānig, ạnōtc i∙i∙mā ājabi‘kung wändạmu‘tōnit īni´ᵘ ōsạn. Cigwa kī∙ạ∙nitạgwicin, kägä‘t owâbạndān skwāntäm. Äcipā‘kā‘kunạng, mīnạngwạna asin pijicik wäwīgiwāminit. O∙ō∙dac ugī∙i∙gōn: “Ạmbäsạnō, änigu‘k kibā‘ku∙ạ∙n kibīndigäyạn,” ugī∙i∙gōn. “Pāmā nīn unāgucig ningatạgwicin,” ugī∙i∙gōn.
*Miidash geged ani-babimibatood a’aw ikwe, zhigwa geged owaabandaan giishkaabikaanig, aanooj i’imaa aazhaabikong wendamootoonid iniw oosan. Zhigwa gii-ani-dagwishin, geged owaabandaan ishkwaandem. Ezhi-bakaakonang, minangwana asin bizhizhig wewi-giiwaaminid. O’oodash ogii-igoon: “Ambe sa noo, enigok gibaako’an gibiindigeyan,” ogii-igoon. “Baamaa niin onaagoshig ninga-dagwishin,” ogii-igoon.**
live; so straight in do you go,” she was told. Thereupon truly, as she went running along, then did she really see a steep cliff, and she found her father’s path leading among yonder lofty rocks. While arriving there, truly she saw a door. On opening it, it was found that wholly of rock was his wigwam. And this she had been told: “Pray, tightly shut the door when you pass inside,” she was told. “Not till in the evening shall I arrive,” she was told.
Miidash geged ani-babimibatood a’aw ikwe (so as the woman ran along) ∙ zhigwa geged owaabandaan giishkaabikaanig (she truly saw a steep cliff) ∙ aanooj i’imaa aazhaabikong wendamootoonid iniw oosan (among the rocks her father’s path led) ∙ Zhigwa gii-ani-dagwishin, geged owaabandaan ishkwaandem (arriving there she saw a door) ∙ Ezhi-bakaakonang, minangwana asin bizhizhig wewi-giiwaaminid (opening it, his wigwam was wholly of rock) ∙ “Ambe sa noo, enigok gibaako’an* gibiindigeyan” (Pray, shut the door tight as you go in) ∙ “Baamaa niin onaagoshig ninga-dagwishin” (Not till evening shall I arrive) ∙ ogii-igoon (she was told).
(16) Ānīc mạdā‘kut Nänabucu; inābit ugīwâbạmān ạnicinābän nībawinit awänibạn u‘kāt päjik; unisi‘tawīnawān Nänabucu. Mī cigwa kī∙ạ∙nimādcī∙ạ∙nk, o∙ō∙widạc ki∙ī∙na∙ạ∙n:
“Kōtugatä! äkikibōbō‘kunōntiyä,
Kayä kikimāmā‘kinōntiyä.”
Aanish madaakod Nanabozho; inaabid ogii-waabamaan anishinaaben nibawinid aweniban okaad bezhig; onisitawinawaan Nanabozho. Mii zhigwa gii-ani-maajii’ank, o’oowidash gii-ina’an: “Kotugata! akikibobookunoontiye, Gaye gikimaamaakinoontiye.”
Now, out upon the ice came Nänabushu; as he looked about, he saw a person standing only upon one leg; him Nänabushu recognized. So then he began singing, and this was his song:
“O Coot! you are broken at the back of the pelvis,
And you are maimed in a bad way at the buttocks.”
Aanish madaakod Nanabozho (Nanabushu came out on the ice) ∙ inaabid ogii-waabamaan anishinaaben nibawinid … okaad bezhig (he saw a person standing on one leg) ∙ onisitawinawaan Nanabozho (Nanabushu recognized him) ∙ Mii zhigwa gii-ani-maajii’ank (so then he began) ∙ o’oowidash gii-ina’an (and this he sang to him) ∙ [carried song, not glossed:] “Kotugata! akikibobookunoontiye, Gaye gikimaamaakinoontiye.”
(17) Ānīc utạnināⁿzi‘kawān Nänabucu. Cigwa upäcwâbạmān, cigwa kạnōnān: “Ānti kā∙a∙nī∙i∙jāt nimindimō∙i∙mic?” udinān. “Ānīc, kīn kuca kā∙i∙ninān, kōtạgạt!” udinān.
Ānīc kāwīn ugạnōnāsīn.
“Kīn kuca kā∙i∙ninān, kōtạgạt. Ānti kā∙ạ∙nī∙i∙jāt kitinin kuca.”
“Kāwīn kuca,” udigōn, “awiya o∙o∙mā kīpimosäsī ‘aᵉa´ᵘ kimindimo∙i∙mic,” udigōn. “Mī yä‘ta o∙o∙mā kā‘pimusät indānis, kāwīndạc wīn awiya ‘aᵉa´ᵘ kimindimō∙i∙mic tcigī‘pimosät. Kāwīn ningīwâbamāsī,” udinān.
“Āntikuta kā∙a∙nī∙i∙cāt?” udinān ‘aᵉa´ᵘ Nänabucu.
“O∙o∙mā cībāgātä∙ā∙n kī‘pimi∙i∙jā.”
*Aanish odani-naazikawaan Nanabozho. Zhigwa obeshwaabamaan, zhigwa ganoonaan: “Aandi gaa-ani-izhaad nimindimooyimish?” odinaan. “Aanish, giin gosha gaa-iniinaan, Godagad!” odinaan. Aanish gaawiin oganoonaasiin. “Giin gosha gaa-iniinaan, Godagad. Aandi gaa-ani-izhaad gidindaanis gii-inin gosha.” “Gaawiin gosha,” odigoon, “awiya o’omaa gii-bimosesii a’aw gimindimooyimish,” odigoon. “Mii yeta o’omaa gaa-bimosed indaanis, gaawiindash wiin awiya a’aw gimindimooyimish ji-gii-bimosed. Gaawiin ningii-waabamaasii,” odinaan. “Aandi gota gaa-ani-izhaad?” odinaan a’aw Nanabozho. “O’omaa zhiibaagaade’aan gii-bimi-izhaa.”**
So up to where he was went Nänabushu. When he was near to him, then he spoke to him, saying: “Whither did my old woman go?” he said to him. “Why, it is really you whom I am asking, Coot!” he said to him.
But he did not answer (Nänabushu).
“You are the one I am really addressing, Coot. Whither has she gone? I am speaking to you in earnest.”
“Really,” he was told, “there was no one like your old woman who passed this way,” he was told. “The only one who passed here was my daughter, but there was no one like your old woman to pass this way. I did not see her,” he said to him.
Aanish odani-naazikawaan Nanabozho (Nanabushu went up to him) ∙ Zhigwa obeshwaabamaan, zhigwa ganoonaan (when near, he spoke to him) ∙ “Aandi gaa-ani-izhaad nimindimooyimish?” (Whither did my old woman go?) ∙ “giin gosha gaa-iniinaan, Godagad!” (it is you I am asking, Coot!) ∙ Aanish gaawiin oganoonaasiin (but he did not answer him) ∙ “Giin gosha gaa-iniinaan, Godagad. Aandi gaa-ani-izhaad gidindaanis gii-inin go” (You are the one I address, Coot; whither did your daughter go, I ask you) ∙ “Gaawiin go,” … “awiya o’omaa gii-bimosesii a’aw gimindimooyimish” (No one like your old woman passed this way — Jones’s own repeated quotative tag, odigoon/“she was told”, frames both halves) ∙ “Mii yeta o’omaa gaa-bimosed indaanis …” (only my daughter passed here, no one else like your old woman) ∙ Gaawiin ningii-waabamaasii (I did not see her) ∙ “Aandi gota gaa-ani-izhaad?” (Where then did she go?) ∙ “O’omaa zhiibaagaade’aan* gii-bimi-izhaa” (through here, between my legs, she went).
(18) Mīdạc äjibā‘pit Nänabucu: “Kitō‘kātinạg cībāgātäyạn kānīcāyāmbān!”
“Ānīc, mīsa wīn i∙i∙mā kā‘pimi∙i∙jāt indānis.”
“‘Aᵘ, kayä nīn imā ningaijā.”
Mīsa kägä‘t cigwa i∙i∙mā pimiayāwạn, äjipagitciwäpa‘kāmāt
*Miidash ezhi-baapid Nanabozho: “Gidookaadinag zhiibaagaadeyan gaa-nizhaayaambaan!” “Aanish, mii sa wiin i’imaa gaa-bimi-izhaad indaanis.” “Aw, gaye niin imaa ninga-izhaa.” Mii sa geged zhigwa i’imaa bimi-ayaawan, ezhi-bagijiweba-**
“Pray, whither did she go?” to him said Nänabushu.
“Through here, between my legs, she went.”
Thereupon did Nänabushu laugh. “The idea of your having legs in between which I am to pass through!”
“Well, by that very place did my daughter pass.”
“Very well, then will I too pass by that way.”
And so truly, when (Nänabushu) was passing under, then
Miidash ezhi-baapid Nanabozho (then Nanabushu laughed) ∙ “Gidookaadinag zhiibaagaadeyan gaa-nizhaayaambaan*!” (The idea of your having legs between which I am to pass!) ∙ “Aanish, mii sa wiin i’imaa gaa-bimi-izhaad indaanis” (Well, by that very place my daughter passed) ∙ “Aw, gaye niin imaa ninga-izhaa” (Very well, I too will go that way) ∙ Mii sa geged zhigwa i’imaa bimi-ayaawan (so truly when he was passing under there) ∙ ezhi-bagijiweba- (then [the Coot] flung [the frozen body] — continues §19).
(19) īni´ᵘ maskawā‘kutci∙ạ∙nicinābän, mīsa kīnisāt Nänabucōwạn. Mīsa´ wänāgucininik kā∙ạ∙nī∙i∙jikīwät, cigwa tạgwicin i∙i∙witi äntāt.
*kaamaad iniw maskawaakoji-anishinaaben, mii sa giniisaad Nanabozhoowan. Mii sa wenaagoshininig gaa-ani-izhi-giiwed, zhigwa dagwishin i’iwidi endaad.**
(the Coot) dropped the frozen human body upon him, whereupon he killed Nänabushu. And then in the evening on his way back he went, soon was he come there where he lived.
kaamaad iniw maskawaakoji-anishinaaben* (he dropped the frozen human body on him) ∙ mii sa giniisaad Nanabozhoowan (whereupon he killed Nanabushu) ∙ Mii sa wenaagoshininig gaa-ani-izhi-giiwed (and in the evening he went back home) ∙ zhigwa dagwishin i’iwidi endaad (soon he arrived where he lived).
(20) Mīsa´ ōwâbạmān ōsạn tagwicininit ‘aᵉa´ᵘ i‘kwä. Mīsa´ udigōn: “Kägä‘tigunā kīgapapagwạtänimin mägwāgu nạnisānisiyān!” Mīsa´ udigōn īni´ᵘ ōsạn: “Kägä‘t ubā‘ta∙i∙nu‘tōnạn ạno‘kātcigạn.¹ Awawaᵘ, indānis, pisanigu udā‘pinạn wägunän utinōwa wâ∙a∙yāyạn. Waji‘tōn kitaiya∙ī∙mạn kägigickạmạn,” ugī∙i∙gōn īni´ᵘ ōsạn.
Mii sa owaabamaan oosan dagwishininid a’aw ikwe. Mii sa odigoon: “Geged igona giga-babagwadenimin megwaago neni-zaanizhiyenh!” Mii sa odigoon iniw oosan: “Geged obaa’-da’inotoonan anokaajigan. Awawaw, indaanis, bizaanigo odaapinan wegonen odinoowa* waa-ayaayan. Wazhitoon gidayi’iiman gegigishkaman,” ogii-igoon iniw oosan.**
And so the woman saw her father when he came home. And this she was told: “How truly happy I shall be to have you dwelling with me at just the time when I am so lonely!” And this she was told by her father: “Truly numerous are the objects of barter.¹ Yea, my daughter, at your pleasure take whatsoever thing you wish. Make whatever garments you are to wear,” she was told by her father.
Mii sa owaabamaan oosan dagwishininid a’aw ikwe (the woman saw her father arrive) ∙ “Geged igona giga-babagwadenimin* megwaago neni-zaanizhiyenh!” (How happy I shall be of you, just while I am so lonely!) ∙ Mii sa odigoon iniw oosan (her father said to her) ∙ “Geged obaa’-da’inotoonan* anokaajigan” (truly the objects of barter abound) ∙ Awawaw, indaanis, bizaanigo odaapinan wegonen … waa-ayaayan (Yea, my daughter, take whatever kinds you wish) ∙ Wazhitoon gidayi’iiman gegigishkaman (make whatever garments you are to wear)
Jones’s footnote ¹, printed at the foot of p.290 (the Ojibwe page), marker in the Ojibwe after “ạno‘kātcigạn.”: “Ạno‘kātcigạn, ‘objects of barter;’ sometimes ‘goods’ fits the meaning. The word is used for things bought at the trader’s store, and also for things that are given or received as presents, such as wearing-apparel and food and ornaments.” ⚠️ The record’s headword read “Ano²kātcigạn” — a superscript ² standing where p.290 prints the spiritus. Corrected from the page.
(21) Ānīc misa kägä‘t kā∙i∙cictcigät waᵉa´ᵘ i‘kwä. Wo∙o∙widac ugī∙i∙gōn: “Ạmbäsanō, kägu´ wī‘kā ciayā‘kwisitō‘kän o∙ō∙wisa skwāntäm. Kāwīn kägä‘t ninisāsī ‘aᵉa´ᵘ Nänabucu. Kägu´ pā‘kā‘kunạmawā‘kän. ‘Pā‘kā‘kunạn,’ kiga∙i∙k. Kägä‘t maskawi kipā‘ku∙ạ∙n. Kāwīn nīnwī‘kā nindạbisī, pānimā unāngucig nintạgwicin,” udigōn īni yōsạn; “migu ī∙i∙witi kībiwâbạmiyạn, pạnä iwiti ayāyān, nōtci∙ạ∙gwā adi‘kwamägwạg. Mīdạc iciaiyāngwāmiminān.” Mīsa kägä‘t a‘panä mādcānit īni´ᵘ ōsạn.
*Aanish mii sa geged gaa-izhichiged wa’aw ikwe. Wo’ow idash ogii-igoon: “Ambe sa noo, gego wiikaa zhi-ayaakwisidooken o’oowisa ishkwaandem. Gaawiin geged ninisaasii a’aw Nanabozho. Gego bakaakonamawaaken. ‘Bakaakonan,’ giga-iik. Geged mashkawi gibaako’an. Gaawiin niin wiikaa nindabisii, baanimaa onaagoshig nindagwishin,” odigoon iniw oosan; “mii go i’iwidi gii-bi-waabamiyan, bane iwidi ayaayaan, noojii’agwaa adikwamegwag. Miidash izhi-ayaangwaamiminaan.” Mii sa geged apane maajaanid iniw oosan.**
Now that, in truth, was what the woman did. And this she was told: “Please never leave this door open. I did not really kill Nänabushu. Do not open the door for him. ‘Open it!’ he will tell you. Without fail tightly do you close it. Never am I here at home, not till in the evening do I return,” she was told by her father; “for at yonder place, where you came and saw me, is where I continually stay, hunting for whitefish. That is why I am urging you to keep alert.” Thereupon truly off went her father.
Aanish mii sa geged gaa-izhichiged wa’aw ikwe (now that, in truth, was what the woman did) ∙ Wo’ow idash ogii-igoon (and this she was told) ∙ “Ambe sa noo, gego wiikaa zhi-ayaakwisidooken o’oowisa ishkwaandem (please never leave this door open) ∙ Gaawiin geged ninisaasii a’aw Nanabozho (I did not really kill Nänabushu) ∙ Gego bakaakonamawaaken (do not open the door for him) ∙ ‘Bakaakonan,’ giga-iik (‘Open it!’ he will tell you) ∙ Geged mashkawi gibaako’an* (without fail close it tight — gibaako’an stem flagged) ∙ Gaawiin niin wiikaa nindabisii (never am I here at home) ∙ baanimaa onaagoshig nindagwishin (not till evening do I return)” ∙ odigoon iniw oosan (she was told by her father) ∙ “mii go i’iwidi gii-bi-waabamiyan (there at the place where you came and saw me) ∙ bane iwidi ayaayaan (is where I continually stay) ∙ noojii’agwaa adikwamegwag (hunting for whitefish) ∙ Miidash izhi-ayaangwaamiminaan (that is why I urge you to keep alert)” ∙ Mii sa geged apane maajaanid iniw oosan (thereupon truly off went her father).
(22) Ningutingiku, a∙ī∙näntinit īni´ᵘ ōsạn, cayīgwa kägä‘t ạmạnisu. “Pā‘kā‘kunạn!” umạdwä∙i∙gōn awiya. Onisitu‘tawān Nänabucōwạn. Ānīc, kī∙i∙nā kāwīn dạc wīpā‘kā‘kunạⁿzīn, mīsa´ ändacimigut. “Pā‘kā‘kunạn!” igut. Ānīc, kāwīn uwīpā‘kā‘kunạⁿzīn. Käga‘pī mạdwätạgickạmini skwāntām; käga‘pī∙i∙gu änigu‘k, gäga‘pī ninguting äjikạcki‘tōnit, äcipā‘kā‘kwisänik ‘iᵉi´ᵘ skwāntäm. Mīsa´ äjipīndigänit. Mīgutawīn wā‘kwāntäsing ạgōtänig upapigwạnini īni´ᵘ ōsạn, mīgu iwiti pämi∙a∙‘pạgisunit. Äjinōndā‘ku‘tōnit, mīdugigu ānupī∙i∙cikīwäba‘tōnit īni´ᵘ ōsạn.
*Ningodingigo, ani-inendinid iniw oosan, zhayiigwa geged amaniso. “Bakaakonan!” omadwe’igoon awiya. Onisidotawaan Nanabozhoowan. Aanish, gii-inaa gaawiin dash wii-bakaakonanziin, mii sa endazhimigod. “Bakaakonan!” igod. Aanish, gaawiin owii-bakaakonanziin. Gegapii madwedagishkamini ishkwaandem; gegapii igo enigok, Gegapii ningoding ezhi-gashkitoonid, ezhi-bakaakwizenig iw ishkwaandem. Mii sa ezhi-biindigenid. Mii go dawiin waakwaandesing agoodenig obabigwanini iniw oosan, mii go iwidi bemi-apagizonid. Ezhi-noondaakotoonid, miidogigo aano-bi-izhi-giiwebatoonid iniw oosan.**
Now once, while her father was absent, she became greatly alarmed. “Open the door!” she heard some one saying to her. She recognized the voice of Nänabushu. Now, she had been told that she should not open the door, but she was continually besought. “Open the door!” she was told. Now, she had no desire to open the door. Finally she heard him kicking against the door; and at last (it was) with so much force, that all at once he forced his way in, and open flew the door. Thereupon he went in. Now, truly at the rear of the lodge was hanging her father’s flute, and straight for it he flung himself. As he blew upon it, then it was that in vain did her father try to hasten
Ningodingigo, ani-inendinid iniw oosan, zhayiigwa geged amaniso (once, while her father was away, she became alarmed) ∙ “Bakaakonan!” omadwe’igoon awiya (“Open!” someone was heard telling her) ∙ Onisidotawaan Nanabozhoowan (she recognized Nanabushu’s voice) ∙ Aanish, gii-inaa gaawiin dash wii-bakaakonanziin (she had been told not to open) ∙ “Bakaakonan!” igod (“Open!” she was told) ∙ Aanish, gaawiin owii-bakaakonanziin (she did not wish to open) ∙ Gegapii madwedagishkamini ishkwaandem … ezhi-bakaakwizenig iw ishkwaandem (finally she heard him kicking, harder and harder, till at last the door flew open) ∙ Mii sa ezhi-biindigenid (so he went in) ∙ Mii go dawiin waakwaandesing agoodenig obabigwanini iniw oosan (at the rear hung her father’s flute) ∙ mii go iwidi bemi-apagizonid (straight for it he flung himself) ∙ Ezhi-noondaakotoonid, miidogigo aano-bi-izhi-giiwebatoonid* iniw oosan (as he blew it, in vain did her father try to hurry home).
(23) Ānīc mīdạc Nänabucu nōndā‘kutcigät cayīgwa pītcipa∙i∙tiwaᵉ ‘iᵉi´ᵘ piji‘kiwaᵉ. Mīnạngwạna iᵘ wändcikanawäntạminit ‘iᵉi´ᵘ upipigwạnini. Cigwa kīpạsingutcisä ‘aᵉa´ᵘ i‘kwä, cigwa owâbạmān ‘iᵉi´ᵘ piji‘kiwaᵉ äjipīndigäsänit. Äjinawạtcigwānigut īni´ᵘ päjik, äjimādcība∙i∙gut.
waabatoonid iniw oosan. Aanish miidash Nanabozho noondaakojiged zhayiigwa biidjiba’idiwan iw bizhikiwan. Minangwana iw wenji-ganawendaminid iw obibigwanini. Zhigwa gii-basingochise a’aw ikwe, zhigwa owaabamaan iw bizhikiwan ezhi-biindigezenid*. Ezhi-nawaajigwaanigod iniw bezhig, ezhi-maajiba’igod.**
home. So it was that as Nänabushu played upon the flute,¹ then in came rushing the buffaloes. It was for that very use that (her father) kept his flute. Just as the woman sprang to her feet, then she saw the buffalo come dashing inside. When she was caught upon the horn of one, then away was she carried.
waabatoonid iniw oosan (her father trying to hurry home) ∙ Aanish miidash Nanabozho noondaakojiged (and as Nanabushu played upon the flute) ∙ zhayiigwa biidjiba’idiwan iw bizhikiwan (then the buffaloes came rushing in) ∙ Minangwana iw wenji-ganawendaminid* iw obibigwanini (it was for that very use he kept his flute) ∙ Zhigwa gii-basingochise* a’aw ikwe (the woman sprang to her feet) ∙ owaabamaan iw bizhikiwan ezhi-biindigezenid* (she saw the buffalo come dashing in) ∙ Ezhi-nawaajigwaanigod iniw bezhig (she was caught on the horn of one) ∙ ezhi-maajiba’igod (and away she was carried).
Jones’s footnote ¹, printed at the foot of p.293, keyed to the English “played upon the flute,¹”: “The use of a musical instrument or song as a miraculous agent in having animate objects appear, is a prominent literary element.” No corresponding marker prints in the Ojibwe of p.292 (every line checked).
(24) Anitäbābạndạnk kōtạgạt äntāt, āca udānisạn pimādciwitcigāsowạn. Mīsa´ kā∙i∙jipīndigät misā‘pạnä udānisạn kīma‘kamint. Ō∙o∙dạc kī∙i∙nändạm: “Ạmbäsạnō a‘pī ninga∙ạ∙ntawâbạmā,” kī∙i∙nändam, ugi‘känimān i∙i∙mā. Mīdạc kā∙i∙nändạnk: “Pāmāgu nāgạtc; māgicā nintaki‘känimigō; wībaku ninganạntawâbạmā,” kī∙i∙näntạm. Mīdạc kägä‘t kā∙i∙cikacki‘tōt, mīdạcigu kī∙i∙näntạnk unāgucininig kuckwāwātạbit: “Kägä‘tsa, ningi‘tcigwīnumā ‘aᵉa´wisa indānis. Mīsa cigwa tci∙ạ∙ntawâbamạk ‘aᵉa´ᵘ nindānis.” Mīsa kā∙i∙cimādcāt kī∙a∙ntawâbạmāt īni´ᵘ utānisạn. Cigwa utäbābandān i∙i∙ᵘ ōdäna, pici‘kiwaᵉ udōtänawini. Ānīc mīwaniniᵘ, wägimāwinit kāmạ‘kạmigut īniyōdānisạn. Cayīgwa äniōnāngucininik, uda‘kawā‘tōn tcitibi‘katinik. Cigwasa kägä‘t kītibi‘kạtini. Äjināⁿzi‘kạnk ‘iᵉi´ᵘ ōdäna, wō∙o∙dạc kī∙i∙nändạm: “Wī‘kāgäsa tāạnōnā tcinibinātit!” Cigwa kägä‘t ōnōndawān mạdwänōnimint tcinibinātinit. Äji∙a∙‘kạmawāt ima ạgamīng, cigwa owâbạmān kägä‘t. “Īct,” udinān; “indānis!”
Ani-debaabandang Godagad endaad, aazha odaanisan bimaajiwijigaazowan. Mii sa gaa-izhi-biindiged misaa-bane odaanisan gii-makamind. Oo’odash gii-inendam: “Ambe sa noo apii ninga-andawaabamaa,” gii-inendam, ogikenimaan i’imaa. Miidash gaa-inendang: “Baamaa go naagaj; maagizhaa nindakikenimigoo; wiiba go ninga-nandawaabamaa,” gii-inendam. Miidash geged gaa-izhi-gashkitood, miidashigo gii-inendang onaagoshininig goshkwaawaadabid: “Geged sa, ningichigwiinomaa* a’aw wisa indaanis. Mii sa zhigwa ji-andawaabamag a’aw nindaanis.” Mii sa gaa-izhi-maajaad gii-andawaabamaad iniw odaanisan. Zhigwa odebaabandaan iw oodena, bizhikiwan odoodenawini. Aanish miiwaniniw, wegimaawinid gaa-makamigod iniw odaanisan. Zhayigwa ani-onaagoshininig, odakawaatoon ji-dibikadinig. Zhigwasa geged gii-dibikadini. Ezhi-naazikang iw oodena, woo’odash gii-inendam: “Wiikaagesa daanoonaa ji-nibinaadid!” Zhigwa geged onoondawaan madwenoonimind ji-nibinaadinid. Ezhi-akamawaad imaa agamiing, zhigwa owaabamaan geged. “Isht,” odinaan; “indaanis!”**
By the time that the Coot was coming in sight of his home, already then was his daughter being carried away. And when he went inside, then (he knew that) gone was his daughter who had been carried away. Now, this he thought: “Now will I go seek for her,” he thought, for he knew where she was. And this was what he thought: “Not for a while yet (will I go to her); perhaps I might be found out; but soon will I go to seek her,” he thought. And so truly, when he was able (to go), this was his thought (one) evening while he was sitting silently (alone): “Truly, very lonesome am I for that daughter of mine. So now the time has come for me to go seek my daughter.” Thereupon off he started to seek his daughter. Soon he came in sight of the town, the town of the Buffaloes. Now, it was the chief of that place who had kidnapped his daughter. As the evening was now coming on, he waited for it to grow dark. Soon was it really dark. When he started to go to the town, this he thought: “Would that she might be sent to get water!” Presently he truly heard some one bidding her go after some water. As he lay waiting for her there by the bank of the stream, soon he saw her in reality. “Hist!” he said to her, “my daughter!”
As she screamed, he seized her; then he started running. And there was a continuous roar when he was pursued. So with all his speed he ran. Truly, he was hard pressed
Ani-debaabandang Godagad endaad (the Coot coming in sight of his home) ∙ aazha odaanisan bimaajiwijigaazowan* (his daughter already taken from him) ∙ Mii sa gaa-izhi-biindiged misaa-bane odaanisan gii-makamind (and when he went inside, again his daughter had been taken) ∙ “Ambe sa noo apii ninga-andawaabamaa” (Now will I go seek for her) ∙ gii-inendam, ogikenimaan i’imaa (he thought, knowing her trail) ∙ “Baamaa go naagaj; maagizhaa nindakikenimigoo; wiiba go ninga-nandawaabamaa” (let me wait a little; perhaps I am known; soon I will go seek her) ∙ gaa-izhi-gashkitood (when he managed it) ∙ onaagoshininig goshkwaawaadabid* (sitting at evening he thought) ∙ “Geged sa, ningichigwiinomaa* a’aw wisa indaanis” (truly I am lonely for that daughter of mine) ∙ “Mii sa zhigwa ji-andawaabamag a’aw nindaanis” (so now I will go seek my daughter) ∙ gii-andawaabamaad iniw odaanisan (he set out to seek her) ∙ Zhigwa odebaabandaan iw oodena, bizhikiwan odoodenawini (soon he came in sight of the town, the town of the buffaloes) ∙ Aanish miiwaniniw, wegimaawinid gaa-makamigod iniw odaanisan (it was the chief of that place who had taken his daughter) ∙ ani-onaagoshininig, odakawaatoon ji-dibikadinig (as evening came he waited for dark) ∙ Zhigwasa geged gii-dibikadini (soon it was truly dark) ∙ Ezhi-naazikang iw oodena (as he went toward the town) ∙ “Wiikaagesa daanoonaa ji-nibinaadid!” (Would that she might be sent to fetch water!) ∙ Zhigwa geged onoondawaan madwenoonimind ji-nibinaadinid (presently he heard her being bidden to go for water) ∙ Ezhi-akamawaad imaa agamiing (he lay in wait for her by the bank) ∙ zhigwa owaabamaan geged (soon he saw her in truth) ∙ “Isht,” odinaan; “indaanis!” (Hist! he said to her, my daughter!).
(25) Äjipīpāginit, äjinawạtināt; äjimādcība‘tōt. A‘panägu kābitigwänik nō‘pinạnigut. Ānīc änigu‘k pimiba‘tō. Kägä‘t ogā‘ki∙i∙gō päminica∙u∙gut. “Mīmāwīn tcinōntayanigōyān,” inäntạm. Kägä‘t änigu‘k pimiba‘tō, māwinatang ‘iᵉi´ᵘ ändāt. Mindcimigu täbābạndạnk i∙i∙ᵘ ändāt, mī∙i∙ᵘ cigwa täbābạmāt īni´ᵘ päminicu∙u∙gut. “Mīmāwīn kägā tcitäpīndigäba∙i∙wäyān,” inäntam ‘iᵉi´ᵘ ändāt. Cigwa ubäcwābạndān ‘iᵉi´ᵘ ändāt, mī cigwa ā‘pidci päcwâbạmigut īni´ᵘ päminica∙u∙gut. Āca kitibānạntamāsut, ānīc ugīcäyā‘kwisitōn mī∙i´∙ᵘ äntāt. Ānīc äjipīndigät, kackā‘kuwäbinạng mī∙i´∙ᵘ äntāt. Kägāku ōnōndänigūn ‘iᵉi´ᵘ päminica∙u∙gut. Ānīc cigwa ugīpīndigäba∙ā∙n; kāwīn dạc tākaski∙u∙sīwaᵉ tcipīndigänit mī∙i´∙ᵘ ändāt. “Ạmbäsạnō, ayāngwāmisin,” ugī∙i∙nān īni´ᵘ utānisạn. “Kägu´ minawā awiya ugawikacki‘tōsīn tciwīpā‘kā‘kunạng ‘iᵉi´ᵘ ändāyạng,” ugī∙i∙nān īni´ᵘ udanisạn. “Kägä‘t kigi‘kwänumin, idạc kā∙u∙ndcināⁿza‘kawinān. Ạmbädạc, ayāngwāmisin,” ugī∙i∙nān īni´ᵘ udānisạn. Ānīc mīsa käyābi äyinạnu‘kīnit īni´ᵘ ōsạn. Kägä‘tidacigu ānawi kabäya∙ī∙ ugīwītcayāwān, cigwa mīnawā, “Kanabạtc mīnawā kägā tci∙ā∙mạnisuyạn,” udinān īni´ᵘ udānisạn. Ānīc adi‘kạmägwạn ubābītciwạnänini īni´ᵘ ōsạn; ānīc mīgunā iᵘ ämwāwāt, “Kāwīn kuca kägä‘t ningīnisāsī ‘aᵉa´ᵘ Nänabucu.”
Ezhi-biibaaginid, ezhi-nawadinaad; ezhi-maajiibatood. Apane go gaabidigwenig noopinanigod. Aanish enigok bimibatoo. Geged ogaaki’igoo bemi-nizha’ogod. “Miimawiin ji-noondayanigooyaan,” inendam. Geged enigok bimibatoo, maawinatang iw endaad. Mindjimigo debaabandang iw endaad, mii iw zhigwa debaabamaad iniw bemi-nizha’ogod. “Miimawiin gegaa ji-debiindigeba’iweyaan,” inendam iw endaad. Zhigwa obeshwaabandaan iw endaad, mii zhigwa aapiji beshwaabamigod iniw bemi-nizha’ogod. Aazha gii-dibaanandamaasod*, aanish ogii-zheyaakwizitoon mii iw endaad. Aanish ezhi-biindiged, gashkaakowebinang mii iw endaad. Gegaa go onoondenigon iw bemi-nizha’ogod. Aanish zhigwa ogii-biindigeba’aan; gaawiin dash daa-gashki’osiiwan ji-biindigenid mii iw endaad. “Ambe sa noo, ayaangwaamizin,” ogii-inaan odaanisan. “Gego miinawaa awiya oga-wii-gashkitoosiin ji-wii-bakaakonang iw endaayang,” ogii-inaan iniw odaanisan. “Geged gigikenimin, idash gaa-onji-naazakawinaan. Ambe dash, ayaangwaamizin,” ogii-inaan iniw odaanisan. Aanish mii sa geyaabi eyinanokiinid iniw oosan. Geged idashigo aanawi gabe-ayi’ii ogii-wiijayaawaan, zhigwa miinawaa, “Ganabaj miinawaa gegaa ji-amanisoyan,” odinaan iniw odaanisan. Aanish adikamegwan obaabiijiwanenini* iniw oosan; aanish mii gonaa iw emwaawaad, “Gaawiin gosha geged ningii-niisaasii a’aw Nanabozho.”**
by them that pursued him. “Possibly I shall be overtaken before I get home,” he thought. Truly, with all his speed he ran, when making for his home. Just as he came in sight of his home, then he caught sight of them who were pursuing him. “It is barely possible that I shall be able to flee inside,” he thought concerning his home. Then he was nearing his dwelling, when very close upon him were those that pursued him. As now he looked back, then was the door of his home already open. Now, as he entered, he slammed the door of his home shut. Almost was he overtaken by those that pursued him. Thus he then got her inside; and unable would the others be to get into where he lived. “Please be on your guard,” he said to his daughter. “Never again let any one succeed in opening the door of the place where we live,” he said to his daughter. “Truly mindful was I of you, and on that account I went to get you. Now, please be careful,” he said to his daughter. And so still on with his work her father continued. Truly, in spite of the long while that she was spending with him, yet again, “Perhaps the time is near at hand for you to be alarmed again,” he said to his daughter. Now, whitefish was her father continually fetching home in his pack; and while they were (once) eating it, “Why, I did not really slay Nänabushu.”
Ezhi-biibaaginid, ezhi-nawadinaad; ezhi-maajiibatood (as she screamed, he seized her; he started running) ∙ Apane go gaabidigwenig* noopinanigod (there was a continuous sound as he was pursued — stem flagged) ∙ Aanish enigok bimibatoo (so with all his speed he ran) ∙ ogaaki’igoo* bemi-nizha’ogod (he was overtaken by those who pursued him) ∙ “Miimawiin ji-noondayanigooyaan” (Possibly I shall be overtaken before I get home) ∙ Geged enigok bimibatoo, maawinatang iw endaad (truly with all his speed he ran, making for his home) ∙ mii iw zhigwa debaabamaad iniw bemi-nizha’ogod (then he caught sight of those pursuing him) ∙ “Miimawiin gegaa ji-debiindigeba’iweyaan” (It is barely possible I shall flee inside) ∙ Zhigwa obeshwaabandaan iw endaad (he was nearing his dwelling) ∙ beshwaabamigod iniw bemi-nizha’ogod (his pursuers very close upon him) ∙ Aazha gii-dibaanandamaasod*, aanish ogii-zheyaakwizitoon (as he looked back, his door was already open) ∙ ezhi-biindiged, gashkaakowebinang mii iw endaad (as he entered, he slammed his door shut) ∙ gaawiin dash daa-gashki’osiiwan ji-biindigenid (the others could not get inside) ∙ “Ambe sa noo, ayaangwaamizin” (Please be on your guard) ∙ “Gego miinawaa awiya oga-wii-gashkitoosiin ji-wii-bakaakonang iw endaayang” (Never again let anyone open the door of our home) ∙ “Geged gigikenimin, idash … Ambe dash, ayaangwaamizin” (Truly I was mindful of you; so, please be careful) ∙ mii sa geyaabi eyinanokiinid iniw oosan (her father continued at his work) ∙ “Ganabaj miinawaa gegaa ji-amanisoyan” (Perhaps the time is near for me to be alarmed) ∙ adikamegwan obaabiijiwanenini* iniw oosan (whitefish her father kept fetching home in his pack) ∙ mii gonaa iw emwaawaad (and while they were eating) ∙ “Gaawiin gosha geged ningii-niisaasii a’aw Nanabozho” (Why, I did not really slay Nanabushu).
(26) Ningutingiku, kägä‘t awiya onōntawān i∙i∙mā ạgwatcīng mạdwäkīgitōnit. O∙o∙ i‘kitōwạn: “Pā‘kā‘kunạn!” udigōn. Unisita‘tawān īni´ᵘ āwinit Nạnabucōwạn, mīsa´ kāwīn uwīpā‘kā‘kunāsīn. Mīdạc käga‘pī mädwä∙i∙citạngickạminit ‘iᵉi´ᵘ skwāntäm, ānīc kāwīn ānawi ugackitōsīnini ‘iᵉi´ᵘ skwāntäm. Ningutingiku käga‘pī pā‘kā‘kwisänik i∙i∙ᵘ skwāntäm, mīku i∙i∙witi pämä∙a∙‘pạgisunit ạgōtänik ōsạn papigwạnini. Äcinōndāgwatōnit, cayīgwa ōnōntān ‘aᵉa´ᵘ
Ningodingigo, geged awiya onoondawaan i’imaa agwajiing madwegiigidonid. O’o ikidowan: “Bakaakonan!” odigoon. Onisidotawaan iniw aawinid Nanabozhoowan, mii sa gaawiin owii-bakaakonaasiin. Miidash gegapii medwe-izhi-dangishkaminid iw ishkwaandem, aanish gaawiin aanawi ogashkitoosiinini iw ishkwaandem. Ningodingigo gegapii bakaakwizenig iw ishkwaandem, miigo iwidi beme-apagizonid* agoodenig oosan obabigwanini. Ezhi-noondaagwatoonid, zhayiigwa onoondaan a’aw weda-**
Now, once she truly heard the voice of some one speaking there out of doors. This (the person) was saying: “Open the door!” she was told. She knew by the voice that it was Nänabushu; but she was not anxious to open the door. And then finally she heard him kicking against the entry-way; but, in spite of his efforts, he could not succeed. Suddenly at last open flew the entry-way, and (Nänabushu) rushed straight to where her father’s flute was hanging. As he blew upon it, presently the owner
Ningodingigo, geged awiya onoondawaan i’imaa agwajiing madwegiigidonid (once she truly heard someone speaking outside) ∙ O’o ikidowan: “Bakaakonan!” odigoon (this one said: “Open!” she was told) ∙ Onisidotawaan iniw aawinid* Nanabozhoowan (she knew by the voice it was Nanabushu) ∙ mii sa gaawiin owii-bakaakonaasiin (but she did not wish to open it) ∙ gegapii medwe-izhi-dangishkaminid* iw ishkwaandem (finally she heard him kicking the door) ∙ gaawiin aanawi ogashkitoosiinini iw ishkwaandem (yet she would not open) ∙ gegapii bakaakwizenig iw ishkwaandem (at last the door flew open) ∙ miigo iwidi beme-apagizonid* agoodenig oosan obabigwanini (straight he flung himself where her father’s flute hung) ∙ Ezhi-noondaagwatoonid, zhayiigwa onoondaan a’aw weda- (as he sounded it, presently the owner [heard it] — continues §26).
(27) wäda∙i∙ī∙mit. Ānubīcikīwäba‘tōt; ānīcînā päsi‘kā ‘iᵉi´ᵘ ānubikīwäba‘tōt. Cigwa otäbābạntān ‘iᵉi´ᵘ ändāt. “Kägätsa nīngagwānisagänimā ‘aᵉa´ᵘ Nänabucu kacki‘tōgwän ‘iᵉi´ᵘ skwāntäm,” i‘kito. Cayīgwa ạnīnābit, āca pimisāgitcipa∙i∙mint īni´ᵘ udānisạn. Mīsā‘pạnä mīnawā kīma‘kamint īni´ᵘ udānisạn. Mīdạc kā‘tōtawāt īni´ᵘ Nänabucōwạn kīsāgitcipasiga‘kwạnäwāt. Kägä‘tsa mānäntạm īni´ᵘ udānisạn mīnawā kīpīma‘kạmint īni´ᵘ. Mīsa´ mīnawā kīnicikäwisit. Ānīc, mīsa´ mīnawā kā∙i∙ci∙a∙yayāt pisān, “Kägätsa ningi‘tcigwīnawänimā ‘aᵉa´ᵘ indānis. Ạmbäsanō‘pī mīnawā ninga∙ạ∙ntawābạmā,” kī∙i∙näntạm. Mīsa´ kägä‘t cigwa mīnawākīmādcāt. Mīsa´ mīnawā äcictcigät, ạnipī‘tōt tcitibikạtinig. “Wī‘kāgäsa tawimini‘kwä,” udinänimān īni´ᵘ uningwạnạn. Cigwa kägä‘t mạdwäkīgitōwạn: “Tạga, nibinātin,” mạdwä∙i∙nimān īni´ᵘ udānisạn. Ānīc, mī∙i´∙ᵘ cigwa mīnawā kī∙u∙na‘kamawāt, kägä‘tigu kāwīnidac ugạnōnāsi. Mīdạc kägä‘t owâbạmān pini‘tcigusänit īni´ᵘ udānisạn. Mīsa´ äjinawạtināt īni´ᵘ udānisạn, kāwīnidạc māmwätc ugạnōnāsīn. Mīgu iᵘ pisān äjinawạtināt.
i’iimid. Aano-biizhi-giiwebatood; aanizhinaa besikaa iw aano-bi-giiwebatood*. Zhigwa odebaabandaan iw endaad. “Geged sa ningagwaanisagenimaa a’aw Nanabozho gashkitoogwen iw ishkwaandem,” ikido. Zhayigwa aninaabid, aazha bimisaagijiba’imind iniw odaanisan. Miisaa-bane miinawaa gii-makamind iniw odaanisan. Miidash gaa-doodawaad iniw Nanabozhoowan gii-saagiji-basigakwanewaad. Geged sa maanendam iniw odaanisan miinawaa gii-bii-makamind iniw. Mii sa miinawaa giinishikewisid. Aanish, mii sa miinawaa gaa-izhi-ayaayaad bizaan, “Geged sa ningichigwiinawenimaa a’aw indaanis. Ambe sa noo apii miinawaa ninga-andawaabamaa,” gii-inendam. Mii sa geged zhigwa miinawaa gii-maajaad. Mii sa miinawaa ezhichiged, ani-biitood ji-dibikadinig. “Wiikaagesa dawiminikwe,” odinenimaan iniw oningwanan. Zhigwa geged madwegiigidowan: “Daga, nibinaadin,” madwe-inimaan iniw odaanisan. Aanish, mii iw zhigwa miinawaa gii-onakamawaad, gegedigo gaawiinidash oganoonaasii. Miidash geged owaabamaan binichigozenid iniw odaanisan. Mii sa ezhi-nawadinaad iniw odaanisan, gaawiinidash maamwaj oganoonaasiin. Miigo iw bizaan ezhi-nawadinaad.**
heard it. He tried running home, but to no purpose; why, it was slow progress as he tried in vain to hurry home. Finally he came in sight of his home. “Truly do I thoroughly loathe that Nänabushu, for that he should be able to force the entry-way,” he said. By the time he was there to look, he saw that already had his daughter been carried out. And so gone again was his daughter who had been taken from him. And what he did to Nänabushu was to kick him out of doors (and send him to the lake). Truly ugly did he feel to be deprived of his daughter. And so once more he was alone. Well, when again he had remained inactive, “Truly am I exceedingly lonely for my daughter. Therefore I will go seek for her again,” he thought. Thereupon truly soon was he off again. And so he did the same as before, he waited for darkness to come. “Would that he might thirst!” was the thought he had of his son-in-law. Presently he truly heard him saying: “Come, go fetch water!” he heard him say to his daughter. Well, accordingly, then again did he lie in wait for her, and really he did not even speak to her. Thereupon truly he saw the dim figure of his daughter walking hitherward (through the darkness). And so, when he seized his daughter, it was necessary for him to speak to her. So he quietly took her away.
i’iimid (… [the owner] heard it) ∙ Aano-biizhi-giiwebatood* (he tried in vain to hurry home) ∙ besikaa* iw aano-bi-giiwebatood* (slow was his vain hurrying home) ∙ Zhigwa odebaabandaan iw endaad (finally he came in sight of his home) ∙ “Geged sa ningagwaanisagenimaa a’aw Nanabozho gashkitoogwen iw ishkwaandem” (Truly I loathe that Nanabushu, that he could force the door) ∙ Zhayigwa aninaabid, aazha bimisaagijiba’imind iniw odaanisan (looking, his daughter had already been carried out) ∙ Miisaa-bane miinawaa gii-makamind iniw odaanisan (gone again was his daughter) ∙ gaa-doodawaad iniw Nanabozhoowan gii-saagiji-basigakwanewaad (what he did to Nanabushu: he kicked him outdoors) ∙ Geged sa maanendam (truly ugly he felt) ∙ giinishikewisid (and he was alone again) ∙ “Geged sa ningichigwiinawenimaa a’aw indaanis. Ambe sa noo apii miinawaa ninga-andawaabamaa” (I am exceedingly lonely for my daughter; I will go seek her again) ∙ ani-biitood ji-dibikadinig (he waited for darkness) ∙ “Wiikaagesa dawiminikwe” (Would that he be thirsty!) — of his son-in-law ∙ “Daga, nibinaadin,” madwe-inimaan iniw odaanisan (“Come, fetch water!” he heard him tell his daughter) ∙ gii-onakamawaad … gaawiinidash oganoonaasii (again he lay in wait, and did not even speak to her) ∙ owaabamaan binichigozenid iniw odaanisan (he saw the dim figure of his daughter) ∙ ezhi-nawadinaad … gaawiinidash maamwaj oganoonaasiin (when he seized her, it was needful to speak to her) ∙ Miigo iw bizaan ezhi-nawadinaad (so quietly he took her away).
(28) Wībạgu cigwa mädạsinimā, cigwa mīnawā mādcinicawā. Ānīc änigu‘k pimiba‘tō. Kägä‘t ugā‘kī∙i∙gōn ‘iᵉi´ᵘ päminica∙u∙gut. Ānīc mī käyābi kā∙i∙jitcigät, kīcäyā‘kwisitōt ‘iᵉi´ᵘ äntāt. Cayīgwa ubäcwäwâbạntān. “Mīmāwīn tcinōntayanigoyān,” kī∙i∙näntạm. Cayīgwa o∙o∙wä pīni‘kwäniwạn wī‘piwäpa∙u∙gut, ānīc mīsa´ kā∙i∙cipīndigäba∙ā∙t. Mīgu kackā‘kuwäbinạng, i∙i∙mā pimạdwäcininit. Inābit,
Wiibago zhigwa medasinimaa, zhigwa miinawaa maajinizhawaa. Aanish enigok bimibatoo. Geged ogaakii’igoon iw bemi-nizha’ogod. Aanish mii geyaabi gaa-izhichiged, gii-zheyaakwizitood iw endaad. Zhayigwa obeshwewaabandaan. “Miimawiin ji-noondayanigooyaan,” gii-inendam. Zhayigwa o’owe biinikweniwan wii-bi-weba’ogod*, aanish mii sa gaa-izhi-biindigeba’aad. Miigo gashkaakowebinang i’imaa bimadwezhininid. Inaabid miinan-**
Now, in a little while her presence was missed, then again she was pursued. Naturally hard ran (the Coot). Truly hard was he pressed by those who were pursuing him. Now, what he did was the same as before: he had left open the door of the place where he lived. Finally he was in close view of it. “There is a chance that I shall be overtaken before I get there,” he thought. Now by the horned creature was he about to be hooked, but it was then that he carried her inside. Just the moment that he slammed the door to, then he heard some one
Wiibago zhigwa medasinimaa*, zhigwa miinawaa maajinizhawaa (in a little while her absence was noticed, and again she was pursued) ∙ Aanish enigok bimibatoo (naturally he ran hard) ∙ Geged ogaakii’igoon iw bemi-nizha’ogod (truly he was pressed by his pursuers) ∙ Aanish mii geyaabi gaa-izhichiged, gii-zheyaakwizitood iw endaad (he did as before: he had left his door open) ∙ Zhayigwa obeshwewaabandaan (finally he came in close view) ∙ “Miimawiin ji-noondayanigooyaan” (There is a chance I shall be overtaken before I get there) ∙ Zhayigwa o’owe biinikweniwan* wii-bi-weba’ogod* (by the horned one he was about to be hooked) ∙ aanish mii sa gaa-izhi-biindigeba’aad (but then he carried her inside) ∙ Miigo gashkaakowebinang i’imaa bimadwezhininid (just as he slammed the door, he heard something come against it) ∙ Inaabid miinan- (he looked, and lo — continues §28).
(29) mīnạngwana uctigwānini kīgackā‘kạmawāt; gī∙a∙‘täni i∙i∙mā pīndig, kākīwa∙ō∙dänik uskīciguni, kā∙i∙cikīckigwäsänit īni´ᵘ unīngwạnạn. Mīwạnini´ᵘ wägimāwinit, mīsa´ kā∙i∙cinisāt.
gwana oshtigwaanini gii-gashkaakamawaad; gii-ateni i’imaa biindig, gaagiiwa-oodenik oshkiizhigoni, gaa-izhi-giishkigwesenid iniw oningwanan. Mii waniniw wegimaawinid, mii sa gaa-izhi-nisaad.
come up against it. He looked, and it was the head (of his son-in-law,¹) from whom he had severed it; it lay there indoors, out bulged his eyes, off had broken the neck of his son-in-law. Now, the one that had been chief was the one (the Coot) slew.
gwana oshtigwaanini gii-gashkaakamawaad (it had come up against — it was the head) ∙ gii-ateni i’imaa biindig (it lay there indoors) ∙ gaagiiwa-oodenik oshkiizhigoni (his eyes bulged out) ∙ gaa-izhi-giishkigwesenid iniw oningwanan (the neck of his son-in-law had been severed) ∙ Mii waniniw wegimaawinid, mii sa gaa-izhi-nisaad (the one who had been chief was the one he slew).
Jones’s footnote ¹, keyed to the English “(of his son-in-law,¹)” on p.299. ⚠️ The record asserted that no footnote text was printed (“printer anomaly: footnote text absent/omitted”). That is false. The note prints at the foot of p.298 — the facing OJIBWE page — below a rule: “The Buffalo that had taken his daughter.” Verified independently by two readers and re-cropped by the orchestrator at 6.5×. On this spread p.299’s foot carries only note ³, which belongs to story #34.
(30) Ānīc, mīsa pinäwitcīt kī∙a∙gōtä.
Aanish, mii sa binewizhiid gii-agoode.
Well, so then the buttocks of the ruffed grouse now hangs aloft.
Aanish (well) ∙ mii sa binewizhiid gii-agoode (so then the binewi-jiid / the ruffed grouse’s [tail] hangs aloft). The wondering is the listener’s.