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.
37. NÄNABUSHU AND THE MALLARD.¹
37. Nanabozho gaye Zhiishiib.
Nanabushu and the Mallard (1)
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, cayīgwa mīnawā pa‘kadä Nänabucu. Ningutingiku mīnawā udōtisān ạnicinābäᵉ, mī käyābi nīⁿciwaᵉ unītcānisinini. Mīsa´ ani∙ī∙nābit, “Wägutugwän mādcīwāgwän?” inändạm.
Aaniish, zhigwa miinawaa bakade Nanabozho. Ningodingigo miinawaa odoodisaan anishinaaben, mii geyaabi niizhiwan onijaanisinini. Miisa ani-inaabid, “Wegonen-igo madiiwaagwen?” inendam.
Well, already was Nänabushu again becoming hungry. And one other time he came to some people, and they also had two children. And now, as he looked about, “What in the world must they have to eat?” he thought.
Aaniish (well), zhigwa miinawaa bakade Nanabozho (now again Nanabozho is hungry), ningodingigo miinawaa odoodisaan anishinaaben (one time again he visits some people), mii geyaabi niizhiwan onijaanisinini (they too have two children), Miisa ani-inaabid (so as he looks about), Wegonen-igo madiiwaagwen (what could there be to eat), inendam (he thinks).
Jones’s footnote ¹, printed at the foot of the Ojibwe p.316 below a rule, its marker on the story heading (verified at 20× and 46×): “For another version see No. 41 (p. 351).” The heading itself prints 37. NÄNABUSHU AND THE MALLARD.¹ — small caps, diaeresis on the Ä, superscript ¹; titleJones had neither and is corrected from the page (B29, 2026-08-28).
(2) Cigwa kīgitōwạn īni´ᵘ ininiwạn: “Ạmbäsinō, unạgōta‘ki‘kwän,” inimāwạn īni´ᵘ i‘kwäwạn.
Zhigwa giigidowan iniw ininiwan: “Ambesino, onagodakikwen,” inimaawan iniw ikwewan.
Presently said the man: “Please do you go and hang up the kettle,” he said to the woman.
Zhigwa giigidowan iniw ininiwan (presently the man speaks): Ambesino (please / would that), onagodakikwen (you hang up the kettle), inimaawan iniw ikwewan (he says it to the woman).
(3) Mīsa´ gägä‘t ānạgōta‘ki‘kwäwạn īni´ᵘ i‘kwäwạn. Cigwa wâwäci∙ō∙wạn īni´wininiwạn ucāwaskō∙o∙sānạmạnạn, uwīngä ustigwānining udicicimānini. Cigwasa´ kī‘kīciōwạn. Mägwāgu kīnạmadạbinit, pānimāgu, wändcinōndāgusinit: “Kwīc, kwīc, kwīc, kwīc!” inwäwạn. Undcipasigwaōwạn ininicibạn² äcipōnīnit i∙i∙mā ubimitā‘kupitciganiwāng, nōndāgusiwạn: “Kwīc, kwīc, kwīc, kwīc!” inwäwạn. Owâwâbạmān mīsīnit pä‘kic kīgitōwạn: “ ‘Ō, ‘ō, ‘ō, mindimōyä! ạnä∙ạ∙n,” udinān. Ānīc mī a‘pạnä mīsīnit, “ ‘Ō, ‘ō, ‘ō, mindimōyä! ạnä∙ạ´∙n.”
Miisa geget anagodakikwewan iniw ikwewan. Zhigwa waawezhi’owan iniw ininiwan ozhaawashko-osaanamanan, owiinge oshtigwaaning odizhizhimaanini. Zhigwa sa giikizhi’owan. Megwaago ginamadabinid, baanimaago, wenji-noondaagozinid: “Gwiizh, gwiizh, gwiizh, gwiizh!” inwewan. Onji-bazigwa’owan ininishiban ezhi-booninid i’imaa obimidaakobijiganiwaang, noondaagoziwan: “Gwiizh, gwiizh, gwiizh, gwiizh!” inwewan. Owaawaabamaan mizinid bekish giigidowan: “ ‘O, ‘o, ‘o, mindimooye! ane’an*,” odinaan. Aaniish mii apane miizinid, “ ‘O, ‘o, ‘o, mindimooye! ane’an*.”**
Thereupon truly the woman went and hung up the kettle. Presently the man painted himself with a green color, all around over his head did he put it. In time he was done with painting himself. And while yet seated, and of a sudden, he started forth from the place, uttering: “Kwīsh, kwīsh, kwīsh, kwīsh!” (such) was the sound of his voice. Up flew a Mallard² that alighted yonder on the cross-pole, he was heard saying: “Kwīsh, kwīsh, kwīsh, kwīsh!” (such) was the sound of his voice. (Nänabushu) observed him muting, while at the same time (he heard him) saying: “Ho, ho, ho, old woman! keep it stirring,” he said to her. And all the while (the Mallard) muted, (he was saying): “Ho, ho, ho, old woman! keep it stirring.”
Miisa geget anagodakikwewan iniw ikwewan (so truly the woman hangs up the kettle), zhigwa waawezhi’owan iniw ininiwan (presently the man adorns/paints himself), ozhaawashko-osaanamanan (with green paint), owiinge oshtigwaaning odizhizhimaanini (all over the top of his head he puts the painting), zhigwa sa giikizhi’owan (now he has finished), megwaago ginamadabinid (while he sits there), baanimaago wenji-noondaagozinid (suddenly there comes the sound of him), Gwiizh, gwiizh, gwiizh, gwiizh inwewan (such is the sound of his voice), onji-bazigwa’owan ininishiban (the (former) man flies up from there), ezhi-booninid i’imaa obimidaakobijiganiwaang (alights yonder on their cross-pole), noondaagoziwan (he is heard), owaawaabamaan mizinid (he watches him muting), bekish giigidowan (at the same time he speaks), ‘O, ‘o, ‘o, mindimooye, ane’an (Ho, ho, ho, old woman, keep it stirring), odinaan (he says to her), aaniish mii apane miizinid (and all the while he mutes).
Jones’s footnote ², printed at the foot of the facing English p.317: “Ininicibạn, “mallard;” literally, “man-duck.”” Its markers stand on BOTH sides of the spread — ininicibạn² on the Ojibwe p.316 l.11 and Mallard² on the English p.317. ⚠️ The record’s English read Mallard³; the page prints ² (settled at 40× by the orchestrator and independently at 16× by a page reader). Corrected — flag 37-E2.
(4) Mīsa´ gägä‘t onōndān Nänabucu mạnōmin mạdwäātiwạntänik. Cigwasa´ pängutäni, äcinīsipōnīnt. “Āwisa´, mī∙i´∙ᵘ kä∙i∙ciwīsiniyạmbạn, Nänabucu,” inā´. “Skwạntcigäyạn, kinītcānisạg kitākīwäwitawāg.”
Miisa geget onoondaan Nanabozho manoomin madwe-adiiwandenig. Zhigwa sa baangote, ezhi-niisi-booninid. “Awisa, mii ge-izhi-wiisiniyamban*, Nanabozho,” inaa. “Eshkwanjigeyan, ginijaanisag gidaa-giiwewitawaag.”**
Thereupon Nänabushu truly heard the sound of his rice boiling. When it was boiled, then down from aloft came (the Mallard). “Now, therefore shall you eat, Nänabushu,” he was told. “What you do not eat, then to your children may you take.”
Miisa geget onoondaan Nanabozho manoomin madwe-adiiwandenig (so truly Nanabozho hears the rice boiling), zhigwa sa baangote (now it is boiled), ezhi-niisi-booninid (then down he alights), Awisa mii ge-izhi-wiisiniyamban, Nanabozho (now this is how you shall eat, Nanabozho), inaa (he is told), Eshkwanjigeyan ginijaanisag gidaa-giiwewitawaag (what is left over, you may take to your children).
(5) Mīsa´ gägä‘t, cigwa wī‘kīwät, mīnawā äcicängwāntạgināt mī∙i´∙ᵘ ugīcō‘tä∙o∙naᵉ. Pānimāgu mīnawā mạdwäbībāgit. “ ‘Ōᵘ!” mạdwäpīpāgi.
Miisa geget, zhigwa wii-giiwed, miinawaa ezhi-zhaangwendaginad mii i’iw ogiizhoode’on. Baanimaago miinawaa madwe-bidbaagid. “ ‘O-i!” madwe-bidbaagi.**
Thereupon truly, while about to return, he again put his mittens (in among the balsam boughs). And later on he was again heard calling with a loud voice: “Oh!” he was heard calling out.
Miisa geget, zhigwa wii-giiwed (so truly, now about to go home), miinawaa ezhi-zhaangwendaginad (again he leaves behind / makes mention of) mii i’iw ogiizhoode’on (his mittens), baanimaago miinawaa madwe-bidbaagid (then again he is heard calling out), ‘O-i! madwe-bidbaagi (“O-i!” he is heard calling out).
(6) “Nänabucu kägowi‘kitōtug,” udinān. “Kägä‘t, kiwạnicigāgumä! Tạga, inābiwi‘k i∙i∙witi gāgītạnạbit.”
“Nanabozho gegoo wii-gidotog*,” odinaan. “Geget, giwanizhigaagome*! Daga, inaabiwik i’iwidi gegidanabid*.”
“Nänabushu may want to say something (to you),” (the Mallard) said to (his children). “Truly, he has forgotten something! Now look yonder where he sat!”
Nanabozho gegoo wii-gidotog (Nanabozho perhaps wants to say something), odinaan (he says to them), Geget giwanizhigaagome (truly he has forgotten something on you), Daga inaabiwik i’iwidi gegidanabid (now look yonder where he was sitting).
(7) Mīsa´ gägä‘t kī∙ạ∙biwaᵉ ‘iᵉi´ᵘ ugīcō‘tä∙u∙naᵉ. “ ‘Ugapīnāwaᵉ nindōcimạg,’ ta∙i∙‘kito. Wāsạgu undciwäbinạmawi‘k. Kāwīn ningutinō kibwā∙i∙gusīwā.”
Miisa geget gii-abiwan iniw ogiizhoode’on. “ ‘Ogabinaawaan nindoozhimag,’ da-ikido. Waasago onji-webinamawik. Gaawiin ningodino gibwaa-igosiiwaa.”
And there truly were his mittens. “ ‘My nephews may fetch them,’ he will say. And from a distance shall you fling them to him. He will not avoid saying something to you.”
Miisa geget gii-abiwan iniw ogiizhoode’on (so truly there were his mittens), ‘Ogabinaawaan nindoozhimag,’ da-ikido (“my nephews shall fetch them,” he will say), Waasago onji-webinamawik (from afar fling them to him), Gaawiin ningodino gibwaa-igosiiwaa (he will not avoid saying something to you).
(8) Mīsa´ gägä‘t, wâsạgu udānawi∙u∙ndciwäbinamawāwān, mīsa´ änāt: “Ic, pimīciciyu‘kiku!” udināᵉ. Mīsa´ gägä‘t īgi´ᵘ kwīwisänsạg äwīcimīnāwāt.
Miisa geget, waasago odaanawi-onji-webinamawaawaan, Miisa enaad: “Iizh, bimishishiyogigo!” odinaan. Miisa geget iigiw gwiiwizensag ewi-zhi-minenaawaad.**
Thereupon truly, when from afar they intended throwing them to him, he then said to them: “Oh, come give them to me!” he said to them. And so truly the boys went and gave them to him.
Miisa geget, waasago odaanawi-onji-webinamawaawaan (so truly when from afar they fail to fling them to him), Miisa enaad (then he says to them), Iizh, bimishishiyogigo (oh, come bring them along!), odinaan (he says to them), Miisa geget iigiw gwiiwizensag ewi-zhi-minenaawaad (so truly those boys went to give them to him).
(9) “Ic,” udināᵉ, “ạmbäsinō a‘pi wâbạng kōsiwā tapicā! Kipa‘kätämwāsa kīnawa.”
“Iizh,” odinaan, “ambesino api waabang goosiwe dabizhe*! Gibaketamwesa giinawaa.”
“I say,” he said to them, “would that when to-morrow is here, your father might come over! You (people) must be in want of food.”
“Iizh,” odinaan (I say, he says to them), ambesino api waabang goosiwe dabizhe (would that when tomorrow comes your father come over), Gibaketamwesa giinawaa (you people must be hungry/in want of food).
(10) Ānīc mīsa´, gägä‘t, wayābạninig ijānit īni´ᵘ ininiwạn. Ānīc mī∙i´∙ᵘ pāpī∙u∙t Nänabucu. Cigwa mạdwäkīgitōwaᵉ: “Ä‘ē‘ē´, pīwitä!” mạdwä∙i∙‘kitōwāt. Cigwasa´ pīndigäwạn.
*Aaniish misa, geget, wayaabaninig izhaanid iniw ininiwan. Aaniish mii i’iw bapi’od Nanabozho. Zhigwa madwe-giigidowan: “Ehiye, biiwide!” madwe-ikidowad. Zhigwa sa biindigewan.**
So thereupon, truly, on the morrow thither went the man. Naturally in waiting was Nänabushu. Presently he heard them say: “Halloo! a visitor!” (Thus) he heard them say. Then presently in he came.
Aaniish misa, geget, wayaabaninig izhaanid iniw ininiwan (so truly when it was morning the man went there), Aaniish mii i’iw bapi’od Nanabozho (now Nanabozho was waiting/laughing in wait), zhigwa madwe-giigidowan (presently they are heard speaking), Ehiye, biiwide! (Halloo, a visitor!), madwe-ikidowad (they are heard saying), zhigwa sa biindigewan (then in he comes).
(11) Cigwa uganōnān īni´ᵘ wīwạn: “Ạmbä, kackänā, ānạgō taki‘kwän! mīsạnā cigwa tcigīgäạngubạn ‘aᵉa´ᵘ pīwitä.”
Zhigwa oganoonaan iniw wiiwan: “Ambe, gashke, anago dakikwen! mii sa naa zhigwa ji-giigaa’engoban* ‘aw biiwide.”**
Then (Nänabushu) said to his wife: “Oh, for goodness’ sake, do hang up the kettle! for it is our duty to feed the visitor.”
Zhigwa oganoonaan iniw wiiwan (then he addresses his wife), Ambe, gashke, anago dakikwen (come, do, hang up the kettle), mii sa naa zhigwa ji-giigaa’engoban ‘aw biiwide (it is now time that the visitor be welcomed).
(12) Mītacīzạn ägut īni´ᵘ wīwạn: “Wägunän tạnā iᵘ kigīgä∙i∙wäyạnguban!” udigōn īni´ᵘ wīwạn. “Ạmạntcisa´ wīn ‘iᵉi´ᵘ kī∙i∙‘kitoyạn kägō äninānin! Pisānigu unạgōc ō a‘ki‘k!” udinān.
Mitazhinan egod iniw wiiwan: “Wegonen dana iw gii-giigaa’iweyangoban!” odigoon iniw wiiwan. “Amanjisa wiin i’iw gii-ikidoyan gegoo eninaanin*! Bizaanigo onagoosh akik!” odinaan.**
Thereupon he was told by his wife: “For mercy’s sake, what have we to feed him!” he was told by his wife. “What possesses you to talk that way whenever I tell you to do something! Simply go on and hang up this kettle!” he said to her.
Mitazhinan* egod iniw wiiwan (his wife scolds/answers him), Wegonen dana iw gii-giigaa’iweyangoban (what was the use of our ever wishing to be hospitable), odigoon iniw wiiwan (he is told by his wife), Amanjisa wiin i’iw gii-ikidoyan gegoo eninaanin (I really don’t know what you mean by what you say), Bizaanigo onagoosh akik (just hang up the kettle), odinaan (he says to her).
(13) Kägä‘t ạnạgō‘taki‘kwäni a∙i∙‘kwä. Odōntcimạtäcimān ucawaskosānạmạnạn; äciwawäci∙u∙t, äci∙o∙cāwaskwanạng ‘iᵉi´ᵘ ustigwān. Cigwa kīkīci∙u∙; mägwāsạgu kīnạmạdạbit, pānimāgu, undcipasiguntcisät. “Kwīc, kwīc, kwīc, kwīc!” inwät. Kāwīn mī nayānj. kaski∙o∙sī mī∙i∙mā ānawī∙i∙cāt upimi‘tā‘kupitcigạniwāng; wī‘kāsa kaski∙o∙. Cigwasa´ kī∙o∙nạgōsī i∙i∙mā ạgōtcininit uda‘kikowān, nōndāgusī: “Kwīc, kwīc, kwīc, kwīc!” Ānīc ugạnawâbạmāwān ạgōsinit, kāgagwantciskānik utcītīni. Kāwīn ugaski‘tōsīni ānawi mīsīt; wī‘kāsa´ pimipitäni umowäncic.
Geget anago-dakikweni a-ikwe. Odonteimatizhimaan ozhaawashko-saanamanan, eziwawezhi’od, ezhi-ozhaawashkwanang*. Zhigwa gii-giizhi’o; megwaa sa go gii-namadabid, baanimaago, onji-bazigonjised*. “Gwiizh, gwiizh, gwiizh, gwiizh!” inwed. Gaawiin mii nayaanzh gashki’osii* mii imaa aanawi-izhaad* obimitaakobijiganiwaang*; wiikaa sa gashki’o. Zhigwa sa gii-onagozi* i’imaa agoojininid i’ikoowan*, noondaagozi: “Gwiizh, gwiizh, gwiizh!” Aaniish oganawaabamaawaan agozinid, gaa-gwanjiskaanig* ojidiini*. Gaawiin ogashkitoosini* aanawi miizid; wiikaa sa bimibateni* omowenzhizh*.**
The woman truly hung up the kettle. He had his green paint spread out; in painting himself he colored his head green. Presently he was done painting himself; and while seated, and of a sudden, up he sprang. “Kwīsh, kwīsh, kwīsh, kwīsh!” was the sound he uttered. It was a long while before he was able to get to yonder cross-pole; he was a long while getting there. Finally he was perched over the place where hung their kettle, he could be heard (uttering): “Kwīsh, kwīsh, kwīsh, kwīsh!” Now they watched him perched aloft, with his anus opening and closing. He was not able, with all his efforts, to ease himself; but after a long while there fell a miserable droplet of dung.
Geget anago-dakikweni a-ikwe (truly the woman hangs up the kettle), Odonteimatizhimaan ozhaawashko-saanamanan (he has the green paint spread out), eziwawezhi’od (in painting himself), ezhi-ozhaawashkwanang (he colors his head green), zhigwa gii-giizhi’o (presently he was done), megwaa sa go gii-namadabid (and while at the same time seated), baanimaago (and of a sudden), onji-bazigonjised (he springs up from there), Gwiizh, gwiizh, gwiizh, gwiizh inwed (such is the sound he makes), Gaawiin mii nayaanzh gashki’osii mii imaa aanawi-izhaad obimitaakobijiganiwaang (he could not for a long time manage to get there to the cross-pole), wiikaa sa gashki’o (only after long he managed), zhigwa sa gii-onagozi i’imaa agoojininid i’ikoowan (now he was perched there hanging on the cross-pole), noondaagozi (he is heard), Aaniish oganawaabamaawaan agozinid (they watch him perched), gaa-gwanjiskaanig ojidiini (his anus keeps opening and closing), Gaawiin ogashkitoosini aanawi miizid (he cannot manage to mute), wiikaa sa bimibateni omowenzhizh (after long a poor little droplet of dung falls).
(14) “Nîyā, eⁱ!” udigōn īni´ᵘ wīwạn.
“Niiyaa, e’i!” odigoon iniw wiiwan.
“Oh, oh!” he was told by his wife.
Niiyaa, e’i! (Oh, oh!), odigoon iniw wiiwan (he is told by his wife).
(15) Ānīc, a‘panä äninawagi‘kwäninit īni´ᵘ upīwitämiwān, ānīc gāgicipāwāntciwantänig ‘iᵉi´ᵘ umowäncic. Mīsa´ intawā äcinīsāntawät Nänabucu.
Aaniish, apane eninawagikweninid iniw obiiwidemiwaan, aaniish gegizhibewenjiwandenig i’iw omowenzhizh. Miisa indawaa ezhi-niisentawaad Nanabozho.**
Now, down at once their visitor lowered his head, for round about in the boiling water whirled (Nänabushu’s) sorry droplet of dung. So then accordingly down climbed Nänabushu.
Aaniish, apane eninawagikweninid* iniw obiiwidemiwaan (now at once their visitor lowers his head), aaniish gegizhibewenjiwandenig i’iw omowenzhizh (for the sorry droplet of dung whirls round about boiling), Miisa indawaa ezhi-niisentawaad Nanabozho (so accordingly down climbs Nanabozho).
(16) “Taga, pīc kiwawäci∙u∙n,” udigōn īni´ᵘ pīwitämiwān. “Tạga, awigisībīgin kita‘ki‘kowā,” udinān. Ānīc mīsa´ gägä‘t cayīgwa kī‘kisībīgināt. Äci∙a∙nagōtōt pä‘kānạtînik ‘iᵉi´ᵘ nibi.
“Daga, biizh giwawezhi’on*,” odigoon iniw biiwidemiwaan. “Daga, awi-giziibiigin gidakikowaa,” odinaan. Aaniish miisa geget zhigwa gii-giziibiiginad. Ezhi-anagotood* bekanadinig i’iw nibi.
“Pray, give me your paint,” he was told by their guest. “Now, go wash your kettle,” he said (to the old woman). So it was true that soon she had finished with washing (her kettle). Then she hung up the kettle with a different kind of water.
Daga, biizh giwawezhi’on (pray, bring your paint), odigoon iniw biiwidemiwaan (he is told by their guest), Daga, awi-giziibiigin gidakikowaa (now go wash your kettle), odinaan (he says to her), Aaniish miisa geget zhigwa gii-giziibiiginad (so truly soon she finished washing it), Ezhi-anagotood bekanadinig i’iw nibi (then she hangs it up with a different kind of water).
(17) Mīsa´ kīwawäci∙u∙nit īni´ᵘ piwitämiwān, ānīc cigwa nōndāgusiwạn ininicibạn, äjipōnīnit upimitā‘kupitcigạniwāng. Ānīc mīsa´ cigwa mīsīnit, pạnägu mạnōmin kāsīsīgipitänig. Cigwasa´ mōckinäwạn uda‘ki‘kowān, äcininīsipōnīnit. Mīsa´ ä‘kitunit: “Nänabucu, mī∙i´∙ᵘ, tä∙i∙ciwīsiniyu‘k kinītcānisạg,” inā.
Miisa giwawezhi’onid iniw biiwidemiwaan, aaniish zhigwa noondaagoziwan ininishiban, ezhi-booninid obimidaakobijiganiwaang. Aaniish Miisa zhigwa mizinid, apane go manoomin gaa-zhizigibidenig. Zhigwa sa mooshkinewan odakikowan, ezhi-niisi-booninid. Miisa ekidonid: “Nanabozho, mii i’iw, da-izhi-wiisiniyog ginijaanisag,” inaa.**
And when their visitor was done painting himself, then began the sound of the Mallard, who then was alighting upon their cross-pole. So thereupon he began muting, and forthwith some rice came pouring out. When their kettle began to fill, then down he alighted. Thereupon he said: “Nänabushu, therefore now shall your children have enough to eat,” (such) was said (to Nänabushu).
Miisa giwawezhi’onid iniw biiwidemiwaan (so when their guest had painted himself), aaniish zhigwa noondaagoziwan ininishiban (then the (former) man is heard), ezhi-booninid obimidaakobijiganiwaang (alighting on their cross-pole), Aaniish Miisa zhigwa mizinid (so then he mutes), apane go manoomin gaa-zhizigibidenig (and forthwith rice comes pouring out), Zhigwa sa mooshkinewan odakikowan (now their kettle fills up), ezhi-niisi-booninid (then down he alights), Miisa ekidonid (so he says), Nanabozho, mii i’iw, da-izhi-wiisiniyog ginijaanisag (Nanabozho, now your children shall eat), inaa (he is told).
(18) Ānīc mīsa´ cigwa´ kā∙ạ∙nimādcānit, mīsạnā kīwīsininit ‘iᵉi´ᵘ unīdcānisaᵉ.
Aaniish miisa zhigwa gaa-ani-maadyaanid, mii sa naa gii-wiisininid i’iw oniijaanisag.
Well, so then upon his way he went, and accordingly did (Nänabushu’s) poor children eat.
Aaniish miisa zhigwa gaa-ani-maadyaanid (so then when he had gone on his way), mii sa naa gii-wiisininid i’iw oniijaanisag (accordingly his poor little children ate).