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.
38. NÄNABUSHU IS GIVEN POWER BY THE SKUNK, BUT WASTES IT.
NENABOZHO GII-MIINAA MASHKAWIZIIWIN ZHIGAAGAN, MIIDASH GAA-IZHI-BANAAJITOOD.
NÄNABUSHU IS GIVEN POWER BY THE SKUNK, BUT WASTES IT.
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) Cigwa mīnawā mādcā bạbāmusät. Ningutingiku sāga∙i∙gạn umạdā‘kạn, owâbạmā ki‘kināntawānaᵉ¹ pata‘kisunit. Mīdạc änäntạnk: “Ạnicinābäg inangwạna ayāwạg,” inäntạm. Ạnimādcāt. Cigwa kägä‘t owâbandān twā∙i∙gạn wänta∙i∙pīnit; mōsotcīt wätwā∙i∙bāninit, kägätsa miˢtcā‘kwạtini.
Zhigwa miinawaa maajaa babaamosed. Ningodingiko zaaga’igan omadaakan, owaabamaa gikinaandawaanan batakizonid. Miidash enendang: “Anishinaabeg inange ayaawag,” inendam. Ani-maajaad. Zhigwa geget owaabandaan dwaa’igan wendi-binid; moozojiid wedwaa-baaninid, gegetsa mizhi-de’akwadini*.**
Soon again he was off travelling afoot. When once out upon the ice of a lake he came, he saw a balsam¹ standing. And this he thought: “Some people, no doubt, are living there,” he thought. On his way he continued. Presently he truly saw a hole (in the ice) from which they drew water; with the anal gut of a moose had they made the hole, exceedingly large was the vesicle.
Zhigwa miinawaa (now once again), maajaa babaamosed (off he set out walking about). Ningodingiko (once) zaaga’igan omadaakan (he came out upon the ice of a lake), owaabamaa (he saw) gikinaandawaanan* (a balsam; “the one that spots the place,” see footnote; form flagged) batakizonid (standing there). Miidash enendang (and so he thought): “Anishinaabeg inange ayaawag (people, it seems, are living here),” inendam (he thought). Ani-maajaad (on he went). Zhigwa geget (then truly) owaabandaan dwaa’igan (he saw a water-hole) wendi-binid (from which they were drawing water); moozojiid (the anal gut of a moose; moozo- + -jiid, gut) wedwaa-baaninid (was what they had used to make it), gegetsa (and truly) mizhi-de’akwadini (exceedingly large was it; reading uncertain).
Jones’s footnote ¹, printed at the foot of the Ojibwe p.320 below a rule, its marker on ki‘kināntawānaᵉ¹ in line 20: “Ki‘kināntawān, “balsam.” This is an old word seldom used in conversation; it means “the one that spots the place” (where water is). The more usual word is cingup, which, however, refers to any kind of fir-tree.” · ⚠️ 38-N1 (for M.) THE FIRST MARK OF THE STORY. p.320 l.21 sets Cigwa followed by a small mass in the superscript band. It is NOT a printed sort: at 20×, 40× and 60× it has no counter, no crisp type edge and no letterform, and it measures 3.90 × 3.45 pt at min-grey 81 / mean 147 where every sort on that line runs min 24–73 / mean 85–107; its top stands above the cap-height line. It matches none of the page’s superior bands (ⁿ, ᵉ, ᵘ, ´), all measured. Two readers reached this independently and the orchestrator confirmed at 46×. Read as an ink blot and typed nothing. ⚠️ The record had read it as a superior ⁿ — a NASAL VOWEL, a phoneme (Michelson, Part I p.XVI n.1) — and the Fiero carries it through as Zhigwanh.
(2) Kägätsa umisawinān. Äji∙o∙dā‘pinạng, mạdwäkạnōnigōn: “Ic, Nänabucu! pōni‘tōn ‘iᵉi´ᵘ. Kīgasạnagi∙ā∙,”¹ udigōn.
*Gegetsa omizawinaan. Ezhi-odaapinang, madwe-ganoonigon: “Ish, Nenabozho! boonitoon i’iw. Gigazanagi’aa,” odigoon.**
Great was his desire for it. When he laid hands on it, he heard the voice of some one speaking to him: “Hold, Nänabushu! do you let that alone. You will put us in want for another,” he¹ was told.
Gegetsa omizawinaan (truly great was his desire for it). Ezhi-odaapinang (as he took hold of it), madwe-ganoonigon (he was spoken to — a voice was heard addressing him): “Ish, Nenabozho! (Hold, Nenabozho!) boonitoon i’iw (let that be). Gigazanagi’aa (you will make it hard for us / put us in want for another; see footnote),” odigoon (he was told).
Jones’s footnote ¹, printed at the foot of the Ojibwe p.322, its marker after Kīgasạnagi∙ā∙,”¹ here and again on the facing English p.323 at “he¹ was told”: “Kīgasạnagi∙ā∙, “you will put us in want for another;” literally, “you will render it difficult” (to replace).” ⚠️ A layout fact worth carrying: this story has TWO footnotes and Jones numbers BOTH ¹ — the numbering restarts per spread, and each note’s text sits at the foot of the OJIBWE page while its English marker is on the facing page. An assembler that keys notes by number alone will collide them.
(3) Mīsa´ gägä‘t intawā äjipạgitînạnk. “Omā pījān!” udigōn. Mīsa´ gägä‘t kāniciku‘pīt, cigwasa´ ugīgä∙i∙gōn, mīsa´ wīsinit. Ānawiwīskuntcigä Nänabucu. “Mīgu´ ga‘kina icimītcîn mī äji∙a∙cạminān,” udigōn.
Mii sa geget indawaa ezhi-bagidinang. “Omaa biijaan!” odigoon. Mii sa geget gaa-nizhigobiid, zhigwasa ogiigeyigoon, mii sa wiisinid. Aanawi-wiiskonjige Nenabozho. “Mii go gakina izhi-miijin mii ezhi-ashaminaan,” odigoon.**
Thereupon truly he chose to leave it be. “Come hither!” he was told. It was true that when he went up from the lake, then was he given food, whereupon he ate. It was the purpose of Nänabushu to save (some of) the food. “Just you eat all that I have set before you,” he was told.
Mii sa geget indawaa (and so truly, at last) ezhi-bagidinang (he let go of it). “Omaa biijaan! (Come here!)” odigoon (he was told). Mii sa geget (and so truly) gaa-nizhigobiid (when he came up from the lake; form uncertain), zhigwasa ogiigeyigoon (then he was given of the food*), mii sa wiisinid (and so he ate). Aanawi-wiiskonjige Nenabozho (Nenabozho could hardly finish eating it all). “Mii go gakina izhi-miijin (just eat all of it) mii ezhi-ashaminaan (as I have set it before you),” odigoon (he was told).
(4) Mīsa´ gägä‘t ga‘kina äcimīdcit. Uwâbạmān gägä‘t minditōwạn cigwa uganōnigōn. “Nänabucu, intigu kuca kipa‘kạdä.”
Mii sa geget gakina ezhi-miijid. Owaabamaan geget mindidowan zhigwa oganoonigoon. “Nenabozho, indigo gosha gibakade.”
And so actually the whole of it he ate. He saw that really big was the one who now was speaking to him. “Nänabushu, it really seems as if you were hungry.”
Mii sa geget gakina (and so truly all of it) ezhi-miijid (he ate it up). Owaabamaan geget (he saw indeed) mindidowan (the big one) zhigwa oganoonigoon (and then he was addressed by it). “Nenabozho, indigo gosha gibakade (Nenabozho, surely you must be hungry).”
(5) “Kāwīn,” udinān.
“Gaawiin,” odinaan.
“No,” he said to him.
“Gaawiin (No),” odinaan (he said to him).
(6) “Kāwīn, Nänabucu, kipa‘kadäsạgu. Kigi‘känimin pa‘kadäyạn. Pạngīns kiwīcawänimin, wändci∙i∙ninān,” udigōn.
“Gaawiin, Nenabozho, gibakadezago. Gigikenimin bakadeyan. Bangiins giwii-zhawenimin, wenji-ininaan,” odigoon.
“Nay, Nänabushu, but you are really hungry. I know that you are hungry. That a little mercy I may bestow upon you, is my reason for speaking thus to you,” he was told.
“Gaawiin, Nenabozho, gibakadezago (Nay, Nenabozho, you surely are hungry). Gigikenimin bakadeyan (I know you, that you are hungry). Bangiins giwii-zhawenimin (a little I wish to bless/take pity on you), wenji-ininaan (that is why I say it to you),” odigoon (he was told).
(7) “Äyeᵉ, nistcīmistā, gägä‘t nimba‘kạdä,” udinān.
“Eye’, nishiimishe, geget nimbakade,” odinaan.
“Yes, my younger brother, truly hungry am I,” he said to him.
“Eye’ (Yes), nishiimishe (my dear younger sibling), geget nimbakade (truly I am hungry),” odinaan (he said to him).
(8) “Ānīc, mīsa´ cigwa´ tciki‘kino∙ạ∙mōnān kädicictcigäyạn,” udigōn. Omīnigōn bibigwāns. “Mīsa´ ō kägābatci‘tōyạn,” udigōn. “Mīgu´ ō tci∙ạ∙nikīwäyạn tci∙ō∙ci‘tōt kimindimō∙i∙mic wä‘kwāgān; mānōgu taginōndä. Mīdạc kīkīci‘tōt, o∙ō∙widạc kiwīmīnin kä∙u∙ndcinạnạtwā īgi´ᵘ käpīndigäwāt imā kiwä‘kwāgāning. Mīgu´ iᵘ äciki‘kino∙ạ∙mōnān, oᵉō´dạc kīga∙i∙cictcigä,” udigōn. Mīnạngwạna īni´ᵘ micicigāgwạn kāgạnōnigut. “Nīcing tcīābatci‘tōyạn kiwīmīnin ‘iᵉi´ᵘ kä∙u∙ndcinanạtwā,” udigōn. “Tcigwasa´ tạga tcāngitiyäcinan,” inā ‘aᵉa´ᵘ Nänabucu.
“Aaniish, mii sa zhigwa ji-gikino’amoonaan ge-izhichigeyan,” odigoon. Ominigoon bibigwaans. “Mii sa o’o ge-aabajitoyan,” odigoon. “Mii go o’o ji-ani-giiweyan ji-oozhitood gimindimooyimish* wekwaagan*; maanoo go da-ginoonde. Miidash gii-giizhitood, o’o idash giwiimin* ge-ondinanatwaa igiw ge-biindigewaad imaa giwekwaagaaning. Mii go iw ezhi-gikino’amoonaan, o’o idash giga-izhichige,” odigoon. Miinange iniw mizhi-zhigaagwan* gaa-ganoonigod*. “Niizhing ji-aabajitoyan giwiimin iw ge-ondinanatwaa,” odigoon. “Zhigwasa daga ji-jaangidiyeshinaan*,” inaa a’aw Nenabozho.
“Well, therefore then will I teach you what you shall do,” he was told. He was given a small flute. “Now, this is what you shall use,” he was told. “That when you go back home, then shall your old woman make a long lodge; let it be, oh, a long one. And when she has finished it, then this do I wish to give you, so that with it you may kill them that come into your long lodge. So accordingly as I instruct you, thus shall you do,” he was told. It happened to be the Big Skunk that was addressing him. “I intend to give you the means of using twice what you are to use in killing them,” he was told. “Then go you down upon your hands and knees,” Nänabushu was told.
“Aaniish (Well now), mii sa zhigwa (it is now time) ji-gikino’amoonaan (that I teach you) ge-izhichigeyan (what you are to do),” odigoon (he was told). Ominigoon bibigwaans (he is given a little flute). “Mii sa o’o ge-aabajitoyan (this is what you shall use),” odigoon (he was told). “Mii go o’o ji-ani-giiweyan (so when you go back home) ji-oozhitood gimindimooyimish (your old woman is to build; form uncertain) wekwaagan (a long lodge; form uncertain); maanoo go da-ginoonde (no matter how long it be). Miidash gii-giizhitood (and when she has finished it), o’o idash giwiimin (this then I give you) ge-ondinanatwaa (the means to slay them with) igiw ge-biindigewaad (those that will come inside) imaa giwekwaagaaning (there in your long lodge). Mii go iw ezhi-gikino’amoonaan (this is what I am teaching you), o’o idash giga-izhichige (and this you shall do),” odigoon (he was told). Miinange iniw mizhi-zhigaagwan (it was that very Skunk) gaa-ganoonigod* (that was speaking to him). “Niizhing ji-aabajitoyan (twice you shall use it) giwiimin iw (this I give you) ge-ondinanatwaa (the means to slay them with),” odigoon (he was told). “Zhigwasa daga ji-jaangidiyeshinaan (now then, let me turn-the-rear/discharge at you; form uncertain),” inaa a’aw Nenabozho (Nenabozho was told).
(9) Mīsa´, kägä‘t, cigwa´ kītcāngitiyä‘kisut. Cigwasa´ imā ijitiyäniwạn äji∙ā∙cawipōgititạmāgut. Mīsa´ kātō‘tāgut. Ō∙ᵉo∙dac ugī∙i∙gōn: “Ạmbäsinō, iyāngwāmisin, Nänabucu,” ugī∙i∙gōn; “kīga∙ī∙nigā∙ā∙g kinītcānisạg,” kī∙i∙nā. “Naskäguta kä∙i∙cictcigäyạn ki∙ạ∙nitạgwicinạn äntāyạn; käjinōndāgwamo‘tōyạn oᵉō´ᵘ kibabigwạn, mīdạcigu käcipīndigäwāt mōsōg ‘iᵉi´ᵘ kiwä‘kwāgān. Nībawadạcigu pīndigäwāt, ‘oᵉō´ ta∙i∙cictcigäwạg, kīwi‘tācạgāmäwạg i∙i∙mā tciwä‘kwāgāning. Mīsa´ pisāga∙ạ∙nk aᵘ nāgānīt, mī∙ạ∙‘pī käpōgitiyạn; tcipīndcipōgitiyạn ‘iᵉi´ᵘ tciwä‘kwāgān. Mīdạc ga‘kina kä∙i∙cinibuwāt i∙i∙witi pīndik äyāwāt. Mīsa´ tciwâwīsiniyạn. Mīnawā kīgitamạtwā, mīnawā kīganōntāgamạtawāg. Mīsa´ tciwâbạniciyạn, kāwīn käyābi kigapa‘kadäsī. Mīsa´ iᵘ äjiki‘kino∙ạ∙mōnān,” udigōn.
Mii sa, geget, zhigwa gii-jaangidiyekizod. Zhigwasa imaa izhi-diyeniwan ezhi-aazhawi-boogiditamaagod. Mii sa gaa-dootaagod*. O’o idash ogii’igoon: “Ambesino, ayaangwaamizin, Nenabozho,” ogii’igoon; “giga-inigaa’aag ginijaanisag,” gii’inaa. “Naske go da izhichigeyan gii-ani-dagwishinan endaayan; ge-zhi-noondaagomotoyan o’ow gibabigwan, miidash igo ge-zhi-biindigewaad moozoog i’iw giwekwaagan. Niibewad idash igo biindigewaad, o’ow da-izhichigewag, giwii-daazhagaamewag imaa ji-wekwaagaaning. Mii sa bisaaga’ang aw naagaaniid, mii apii ge-boogidiyan; ji-biinjiboogidiyan i’iw ji-wekwaagan. Miidash gakina ge-izhi-niboowaad i’iwidi biindig eyaawaad. Mii sa ji-waawiisiniyan. Miinawaa giga-aatamatwaa*, miinawaa giga-noondaagamatawaag*. Mii sa ji-waabanizhiyan*, gaawiin geyaabi gigabakadezii. Mii sa iw ezhi-gikino’amoonaan,” odigoon.**
And so, truly, he then got down on his hands and knees. Presently from the other direction faced the rear (of the Skunk), who broke wind into (Nänabushu). Such was what (Nänabushu) had done to him. And this was he told: “Please be careful, Nänabushu,” he was told; “(else) you will do your children a hurt,” he was told. “Now, precisely this shall you do when you have come at your home: you shall blow a tune upon this flute of yours, whereupon into that long lodge of yours will come some moose. And after many have entered in, this they will do: they will walk round about inside of your long lodge. And when outside comes the leader, then shall you break wind; (do it so) that you make it go into your long lodge. Thereupon shall die all that are there within. Then you will have some food to eat. After you have eaten them up, then again shall you blow upon your flute for them. Consequently you will live through the winter, not again will you be hungry. That is all I have to teach you,” he was told.
Mii sa, geget, zhigwa gii-jaangidiyekizod (and so, truly, then he got down on his hands and knees; form uncertain). Zhigwasa imaa izhi-diyeniwan* ezhi-aazhawi-boogiditamaagod* (presently from the other direction, the one facing him broke wind into him; forms uncertain). Mii sa gaa-dootaagod* (that was what was done to him; form uncertain). O’o idash ogii’igoon (and this was what he was told): “Ambesino, ayaangwaamizin, Nenabozho (Come now, be careful, Nenabozho),” ogii’igoon (he was told); “giga-inigaa’aag ginijaanisag (you will bring harm on your children),” gii’inaa (he was told). “Naske go da izhichigeyan (now look, this you shall do) gii-ani-dagwishinan endaayan (when you have reached the place you live); ge-zhi-noondaagomotoyan o’ow gibabigwan (you shall sound this flute of yours), miidash igo ge-zhi-biindigewaad moozoog i’iw giwekwaagan (and then the moose will enter your long lodge). Niibewad idash igo biindigewaad (and when many of them have come in), o’ow da-izhichigewag (this they will do), giwii-daazhagaamewag imaa ji-wekwaagaaning (they will walk about there inside your long lodge). Mii sa bisaaga’ang aw naagaaniid (so when the one in the lead comes out), mii apii ge-boogidiyan (that is when you shall break wind); ji-biinjiboogidiyan i’iw ji-wekwaagan (that you break wind into the long lodge). Miidash gakina ge-izhi-niboowaad (and so all of them will die) i’iwidi biindig eyaawaad (those there inside). Mii sa ji-waawiisiniyan (so then you will have plenty to eat). Miinawaa giga-aatamatwaa (again you will blow for them*), miinawaa giga-noondaagamatawaag (again you will make the sound for them*). Mii sa ji-waabanizhiyan* (so you will last till morning/through the season; form flagged), gaawiin geyaabi gigabakadezii (no longer will you be hungry). Mii sa iw ezhi-gikino’amoonaan (that is what I teach you),” odigoon (he was told).
(10) Cigwasa´ ạnimādcā Nänabucu, gägätsa´ wâwīcäntạm. Ningutingiku, ạnipapimusät, gägätsa´ kiˢtcimi‘tigōn owâbạmān. “Kunigä indäbimigutuk nîcīmisa´ kāgī∙i∙cit!” inändạm. “Tạga, ningapōgitcinā,” inäntạm ‘aᵉa´ᵘ Nänabucu. Mīsa´ gägä‘t äjipōgitcināt īni´ᵘ ki‘tcimi‘tigōn, mīgu iᵘ äjipigiskisänit. “Mᵘ´, minạngwana gägä‘t täbimit ‘aᵉa´ᵘ nisīmisa´ kāgī∙i∙cit,” inäntạm.
*Zhigwasa ani-maajaa Nenabozho, gegetsa waawiizhendam. Ningodingiko, ani-babaamosed, gegetsa gichi-mitigoon owaabamaan. “Goonige indebimigodog niizhiimisha gaa-gii-i’id!” inendam. “Daga, ningaboogijinaa,” inendam a’aw Nenabozho. Mii sa geget ezhi-boogijinaad iniw gichi-mitigoon, mii go iw ezhi-biigishkizenid. “Mh, miinange geget debimid a’aw nishiimisha gaa-gii-i’id,” inendam.**
Then upon his way started Nänabushu, truly very proud was he. By and by, while walking along, he saw an exeedingly large tree. “Wonder if my younger brother could be telling me the truth in what he said to me!” he thought. “I say, I am going to break wind at it,” thought Nänabushu. Thereupon truly he broke wind at the big tree, accordingly he wrecked it completely. “Why, there really is no doubt but that my younger brother is telling me the truth in what he said to me,” he thought.
Zhigwasa ani-maajaa Nenabozho (then off started Nenabozho), gegetsa waawiizhendam (truly proud was he). Ningodingiko (once), ani-babaamosed (as he walked along), gegetsa gichi-mitigoon owaabamaan (he saw a really big tree). “Goonige indebimigodog (wonder if he is telling me the truth) niizhiimisha gaa-gii-i’id (my younger brother, in what he said to me)!” inendam (he thought). “Daga, ningaboogijinaa (now then, I will break wind at it*),” inendam a’aw Nenabozho (thought Nenabozho). Mii sa geget ezhi-boogijinaad iniw gichi-mitigoon (and so truly he broke wind at that big tree), mii go iw ezhi-biigishkizenid (and so it was shattered to pieces). “Mh, miinange geget debimid (why, it is true he tells me true) a’aw nishiimisha gaa-gii-i’id (my younger brother, in what he said to me),” inendam (he thought).
(11) Mīsa´ pạpimusät ningutingiku, mīnawā owâbạmān agāmạtci´ᵘ ki‘tci∙a∙sinīn ạbinit. “Tạga´, kunigänạta gägä‘t indäbimigut!” inändạm. “Tạga, mīnawā, ningagutci∙ā∙ ‘aᵉa´ᵘ kitci∙ạ∙sîn,” inäntạm. Mīsa´ kägä‘t cigwa´ mīnawā äcipōgitcināt; inābit awänibạn īni´ᵘ ki‘tci∙ạ∙sinīn.
*Mii sa babimosed ningodingiko, miinawaa owaabamaan agaamaji gichi-asinin abinid. “Daga, goonige naa geget indebimigod!” inendam. “Daga, miinawaa, ningagojiaa a’aw gichi-asin,” inendam. Mii sa geget zhigwa miinawaa ezhi-boogijinaad; inaabid awaniban iniw gichi-asiniin.**
While walking about on another occasion, he saw a large rock over beyond a hill. “Now, wonder if really he told me the truth!” he thought. “I say, once more I will make a test on that great rock,” he thought. Thereupon truly did he break wind at it; when he looked, there was nothing left of the big rock.
Mii sa babimosed ningodingiko (so as he walked about once), miinawaa owaabamaan (again he saw) agaamaji gichi-asinin abinid (a big rock lying over beyond a rise*). “Daga, goonige naa geget indebimigod (now, wonder if really he tells me true)!” inendam (he thought). “Daga, miinawaa, ningagojiaa a’aw gichi-asin (now, again, I will put that big rock to the test),” inendam (he thought). Mii sa geget zhigwa miinawaa ezhi-boogijinaad (and so truly then again he broke wind at it); inaabid awaniban iniw gichi-asiniin (when he looked, that big rock was gone).
(12) Ānīc, udạmạnisu‘tāgōn īni´ᵘ kācawänimigut. “Wägunänīwinän Nänabucu wāni‘tānōndasi‘k inigā∙ā∙t unītcānisaᵉ!”
*Aaniish, odamanizotaagoon iniw gaa-zhawenimigod. “Wegonen-iniwinen Nenabozho waanitaanoondazik inigaa’aad oniijaanisag!”**
Now, the sound of (Nänabushu) doing this was heard by him who had taken pity on him. “How stupid of Nänabushu to bring disaster upon his children by not paying heed!”
Aaniish, odamanizotaagoon iniw gaa-zhawenimigod (now, he who had taken pity on him heard him at it). “Wegonen-iniwinen Nenabozho (what is the matter with Nenabozho*) waanitaanoondazik (that he pays no heed) inigaa’aad oniijaanisag (bringing harm upon his children)!”
(13) Ānīc, pạsigwī Nänabucu, ạnī∙i∙cā ạbini‘pạn īni´ᵘ ki‘tci∙ạ∙sinīn. Wī‘kā‘ku ingutci ạpiwạnītug äcipigiskisänit. “Mī nạngwạna kägä‘t täbimit nîsīmisā,” kī∙i∙nändạm. Äcitạgwicink äntāwāt, “Mindimōyä, ningīcawäntāgus,” udinān īni´ᵘ umindimō∙i∙micạn. Mīsa´ cigwa´ udinān: “Wâbạng uci‘tōtā ‘iᵉi´ᵘ wä‘kwāgān,” udinan īni´ᵘ wīwạn.
Aaniish, bazigwii Nenabozho, ani-izhaa abiniban iniw gichi-asiniin. Wiikaa go ingoji abiwaanidog ezhi-biigishkizenid. “Mii nange geget debimid nishiimisha,” gii-inendam. Ezhi-dagwishing endaawaad, “Mindimooye, ningii-zhawendaagoz,” odinaan iniw omindimooyimishan. Mii sa zhigwa odinaan: “Waabang ozhitoodaa i’iw wekwaagan,” odinaan iniw wiiwan.
Now, up to his feet rose Nänabushu, thither he went to where the big rock had been. It was (only) after long persistent (search that he could find) where here and there lay a shattered (piece of rock). “It is really a fact that my younger brother told me the truth,” thought (Nänabushu). On his return home, “Old woman, I have been blessed,” he said to his old woman. Thereupon he then said to her: “To-morrow let us build a long lodge!” he said to his wife.
Aaniish, bazigwii Nenabozho (so up rose Nenabozho), ani-izhaa abiniban iniw gichi-asiniin (he went off to where that big rock had been). Wiikaa go ingoji abiwaanidog (only after long [searching] here and there) ezhi-biigishkizenid (where it lay shattered). “Mii nange geget debimid nishiimisha (it really is true, my younger brother told me true),” gii-inendam (he thought). Ezhi-dagwishing endaawaad (when he reached their home), “Mindimooye, ningii-zhawendaagoz (Old woman, I have been blessed),” odinaan iniw omindimooyimishan (he said to his old woman). Mii sa zhigwa odinaan (and so then he said to her): “Waabang ozhitoodaa i’iw wekwaagan (tomorrow let us build the long lodge),” odinaan iniw wiiwan (he said to his wife).
(14) Mīsa´ gägä‘t cigwa´ kī∙u∙ji‘tōwāt wä‘kwāgān. Cigwa kā‘kīci‘tōwāt ‘aᵉa´ᵘ mindimōyä, “Unạbin,” udinān īni´ᵘ umindimō∙i∙micạn. Mīsa´ gägä‘t cigwa kī∙u∙nạbiwāt, cigwasa´ unōndāguma‘tōn ‘iᵉi´ᵘ ubạbigwạn. Cigwa gägä‘t mōsōᵉ ugīwâbạmāwāᵉ pīdciba∙i∙tînit. “Indackāgu kägō mīnawā kiticibabīni‘taⁿzimitug,” udigōn īni´ᵘ wīwạn. Mīsa´ kägä‘t pīndigäwaᵉ mōsōᵉ i∙i∙mā wā‘kwāgāning. Cigwasa´ sāga∙ạ∙mōn īni´ᵘ nāgānīnit cigwasa´ ānawipōgiti, mīsa´ kāwīn ugacki‘tōsīn ‘iᵉi´ᵘ tcibōgitit. Gägä‘tsa uniski∙ā∙n umindimō∙i∙micạn. “Gägätsa kāwīn kini‘tānōndạnzī kägō ānugī∙i∙ni‘kin awiya kägō,” udigōn īni´ᵘ umindimō∙i∙micạn.
Mii sa geget zhigwa gii-oozhitoowaad wekwaagan. Gaa-giizhitoowaad a’aw mindimooye, “Onaabin,” odinaan iniw omindimooyimishan. Mii sa geget zhigwa gii-onabiwaad, zhigwasa onoondaagomatoon i’iw obabigwan. Zhigwa geget moozoon ogii-waabamaawaan biidjiba’idinid. “Indashaa go gegoo miinawaa gidizhi-babiinitawazi-midog,” odigoon iniw wiiwan. Mii sa geget biindigewan moozoon imaa waakwaagaaning. Zhigwasa zaaga’amon iniw naagaaniinid zhigwasa aanawi-boogidi, mii sa gaawiin ogashkitoosiin i’iw ji-boogidid. Gegetsa onishki’aan omindimooyimishan. “Gegetsa gaawiin ginitaanoondanzi gegoo aano-gii-i’inikin awiya gegoo,” odigoon iniw omindimooyimishan.**
Thereupon truly did they build the long lodge. When he and the old woman had finished it, “Sit down!” he said to his beloved old woman. It was so that when they were seated, he then blew a tune upon his flute. Then truly did he see some moose running hitherward into the place. “(I) suspect that in something else you have no doubt been disobedient,” he was told by his wife. Thereupon truly into the lodge came the moose. When out started the one that was in the lead, then did (Nänabushu) try in vain to break wind, but he was not able to do it. Verily, did he anger his old woman: “Truly inattentive are you in whatsoever is told you by any one,” he was told by his old woman.
Mii sa geget zhigwa gii-oozhitoowaad wekwaagan (and so truly then they built the long lodge). Gaa-giizhitoowaad a’aw mindimooye (when the old woman had finished it), “Onaabin (Sit down),” odinaan iniw omindimooyimishan (he said to his dear old woman). Mii sa geget zhigwa gii-onabiwaad (and so truly when they had sat down), zhigwasa onoondaagomatoon i’iw obabigwan (then he sounded his flute). Zhigwa geget moozoon ogii-waabamaawaan biidjiba’idinid (then truly they saw the moose running this way). “Indashaa go gegoo miinawaa gidizhi-babiinitawazi-midog (I suspect in something else again you have been heedless*),” odigoon iniw wiiwan (he was told by his wife). Mii sa geget biindigewan moozoon imaa waakwaagaaning (and so truly the moose came in there into the long lodge). Zhigwasa zaaga’amon iniw naagaaniinid (presently the one in the lead came out) zhigwasa aanawi-boogidi (then he tried in vain to break wind), mii sa gaawiin ogashkitoosiin i’iw ji-boogidid (and so he was not able to break wind). Gegetsa onishki’aan omindimooyimishan (truly he angered his old woman). “Gegetsa gaawiin ginitaanoondanzi* (truly you do not heed) gegoo aano-gii-i’inikin awiya gegoo (anything when anyone tells you anything),” odigoon iniw omindimooyimishan (he was told by his old woman).
(15) Ạnicāgu kāgagwānguskānik ‘iᵉi´ᵘ utcīt. Mīsa´ äjibwānawi‘tōt ‘iᵉi´ᵘ tcibōgitit, mīdạc wändcinicki∙ā∙t īni´ᵘ wīwạn; kägä‘t ugīnicki∙ā∙n; ānīc pīnic ga‘kina sāga∙ạ∙mōᵉ mini‘k kā‘pīndigänit ‘iᵉi´ᵘ mōsōᵉ, mīdạc wändciniski∙ā∙t īni´ᵘ wīwạn. Mīdạc igu cigwa ga‘kina pimisāga∙ạ∙minit, kā∙i∙cipa‘kitä∙o∙wātiskwātc pimisāga∙ạ∙minit aᵘ mindimōyä. Äcipō‘kwugādäwāt īni´ᵘ mōzōⁿsạn, “Awänänīwinän dạc wīn ‘aᵉa´ᵘ! Kunigä ānugī∙i∙nātug ‘iᵉi´ᵘ kä∙i∙citcigät!”
Aanizha go gaa-gagwaangoshkaanig i’iw ojiid. Mii sa ezhi-bwaanawitood i’iw ji-boogidid, miidash wenji-nishki’aad iniw wiiwan; geget ogii-nishki’aan; aaniish biinish gakina zaaga’amon minik gaa-biindigenid i’iw moozoon, miidash wenji-nishki’aad iniw wiiwan. Miidash igo zhigwa gakina bimi-zaaga’aminid, gaa-izhi-bakite’owed ishkwaate* bimi-zaaga’aminid aw mindimooye. Ezhi-bookogaadewaad iniw moozoonsan, “Awaniwinen dash wiin a’aw! Goonige aano-gii-i’inaadog iw ge-izhichiged!”**
All he could do was to open and close his anus. And since he was unable to break wind, he therefore angered his wife; truly did he anger her; (he continued without success), even when out went all the moose that had entered, and that was why he had angered his wife. Thereupon, when all the moose were on their way out, the old woman then struck the one that was last coming out. When she broke the leg of the young moose, “What a simpleton he is! (I) wonder if he could have been told what to do!”
Aanizha go gaa-gagwaangoshkaanig* i’iw ojiid (all in vain how he worked his anus). Mii sa ezhi-bwaanawitood i’iw ji-boogidid (and so since he could not break wind), miidash wenji-nishki’aad iniw wiiwan (that was why he angered his wife); geget ogii-nishki’aan (truly he angered her); aaniish biinish gakina zaaga’amon (until all had gone out) minik gaa-biindigenid i’iw moozoon (as many of the moose as had entered), miidash wenji-nishki’aad iniw wiiwan (and that was why he angered his wife). Miidash igo zhigwa gakina bimi-zaaga’aminid (and so now as all were going out), gaa-izhi-bakite’owed ishkwaate bimi-zaaga’aminid aw mindimooye (the old woman struck [the one] passing out at the door*). Ezhi-bookogaadewaad iniw moozoonsan (as she broke the leg of the young moose), “Awaniwinen dash wiin a’aw! (What a one he is!) Goonige aano-gii-i’inaadog iw ge-izhichiged! (wonder if he was even told what to do!)”
(16) “Äyeᵉ, gägä‘t! Kāwīnina nīcing indānugīmīnigōsi mōskinäwāt awäsīyạg tcinisạgwā?”
“Eye’, geget! Gaawiin ina niizhing indaano-gii-miinigoosii mooshkinewaad awesiiyag ji-nisagwaa?”
“Yes, to be sure! Was I not given (the means of) twice killing all the game-folk filling up the place?”
“Eye’, geget! (Yes, truly!) Gaawiin ina niizhing indaano-gii-miinigoosii (was I not given [the means], twice) mooshkinewaad awesiiyag (the game-beasts that fill up [the place]) ji-nisagwaa (to slay them)?”
(17) Mīsanā kīwīsiniwāt ạgāwā. Mīdạc kā∙i∙ci∙ā∙bōda∙ạ∙nk ‘iᵉi´ᵘ mōⁿsotcītīns, mīdạc ‘iᵉi´witi wänta∙i∙pīwāt kīyupimā‘kwisitōt.
Mii sana gii-wiisiniwaad agaawaa. Miidash gaa-izhi-aaboodaank i’iw moonzojiidiins, miidash i’iwidi wendi-biiwaad giiyobimaakwisitood.**
Thus the poor things had but little to eat. And so when she had turned the little anal gut of the moose inside out, then across yonder place where they drew water she laid it.
Mii sana gii-wiisiniwaad agaawaa (so they ate but scantily / hardly had food). Miidash gaa-izhi-aaboodaank i’iw moonzojiidiins (and so when she turned that little moose-gut inside out; form uncertain), miidash i’iwidi wendi-biiwaad (then over there where they drew water) giiyobimaakwisitood (she laid it across; form uncertain).
(18) Ugi‘känimāᵉ ā‘pidci pa‘kadänit, ‘aᵉa´ᵘ ānugīcawänimāt. “Ạmbäsa´ ninga∙i∙cānạn,” upīnänimigōn. Mīdạc kägä‘t tcigwa kīmādcāt ‘aᵉa´ᵘ mîcicigāg. Mīsa´ cigwa udōdisāᵉ, “Ānīn, Nänabucu, kā∙i∙cisäyạn?” udinān.
Ogikenimaan aapiji bakadenid, a’aw aano-gii-zhawenimaad. “Ambesa ninga-izhaanaan,” obinaanimigoon. Miidash geget zhigwa gii-maajaad a’aw mizhi-zhigaag. Mii sa zhigwa odoodisaan, “Aaniin, Nenabozho, gaa-izhiseyan?” odinaan.**
He knew that they were very much in want of food, he who vainly had taken pity upon (Nänabushu). “Therefore I will go to where he is,” was the thought Nänabushu received from him. Thereupon truly then off started the Big Skunk. And then in a while he was come at where they were. “What, Nänabushu, has befallen you?” he said to him.
Ogikenimaan aapiji bakadenid (he knew they were in great want of food), a’aw aano-gii-zhawenimaad (he who had taken pity on him to no avail). “Ambesa ninga-izhaanaan* (Come, I will go to where he is),” obinaanimigoon (the thought came regarding [Nenabozho]*). Miidash geget zhigwa gii-maajaad a’aw mizhi-zhigaag (and so truly then the Skunk set out). Mii sa zhigwa odoodisaan (and so presently he reached him), “Aaniin, Nenabozho, gaa-izhiseyan? (What, Nenabozho, has happened to you?)” odinaan (he said to him).
(19) Mīguta wīn i∙i∙mā udạgạmīmining wända∙i∙bīnit mōzotcītīns kipimitā‘kwisinik, ‘oᵉo´mā wända∙i∙binit.
Mii goda wiin imaa odagamiimining wendi-binid moozojiidiins gii-bimitaakwisinig, o’omaa wendi-binid.
Now, yonder at the lake where they drew water was the little anal gut of the moose lying across the place, the watering-place.
Mii goda wiin imaa odagamiimining (it was there at the lake-shore [water-edge]) wendi-binid (where they drew water) moozojiidiins gii-bimitaakwisinig (the little moose-gut lay stretched across), o’omaa wendi-binid (right here where they drew water).
(20) “Awänänīwinän idạc wīn kā∙i∙ndit Nänabucu!” ubā‘pi∙ā∙n. Ānīc, mīsa´ cigwa udigōn: “Ānīn kā∙i∙ciwäbisiyạn, Nänabucu?” udinān.
“Awaniwinen idash wiin gaa-indid Nenabozho!” obaapi’aan. Aaniish, mii sa zhigwa odigoon: “Aaniin gaa-izhi-webiziyan, Nenabozho?” odinaan.
“How foolish of Nänabushu to have done so!” He laughed at him. Well, and then this was Nänabushu told: “What has happened to you, Nänabushu?” (the Skunk) said to him.
“Awaniwinen idash wiin gaa-indid Nenabozho! (What sort of one is Nenabozho, that he did so!)” obaapi’aan (he laughed at him). Aaniish, mii sa zhigwa odigoon (well, and so then he was told): “Aaniin gaa-izhi-webiziyan, Nenabozho? (What has befallen you, Nenabozho?)” odinaan (he said to him).
(21) “Nisīmisa´, kānamīgu ‘iᵉi´witi kī‘pimādcāyāmbān, āyāpi‘tawī∙i∙gu patạgwicinān, ki‘tcimi‘tig nimpipōgitcinābạn, gayä kiˢtci∙ạ∙sin. Mīsa´ äcictcigäyān, ạmbä idạc ningī∙ā∙nwändis.” Mīsa´ udigōn: “Ānīc, mīnawā kīga∙ạ∙cawänimin,” udigōn. “Mīiᵘ pawaundci∙i∙cāyān ‘iᵉi´ᵘ wīcawäniminān.” Cigwasa´ mīnawā ubōgitcitạmāgōn. “Kägudạc mīnawā ijictcikä‘kän.” Ānīc mīnawā nīcing umīnigōn ayābạtci‘tōt. Mīsa´ ạnicikīwänit.
“Nishiimisha, gaa-namii go i’iwidi gii-bimaajaayaambaan, ayaapii-go-dawi’igo* badagwishinaan, gichi-mitig nimbi-boogijinaaban, gaye gichi-asin. Mii sa ezhichigeyaan, ambe idash ningii-daa’anwendis*.” Mii sa odigoon: “Aaniish, miinawaa giga-zhawenimin,” odigoon. “Mii ba-onji-izhaayaan* iw wii-zhaweniminaan.” Zhigwasa miinawaa oboogijitamaagoon. “Gego idash miinawaa izhichigeken.” Aaniish miinawaa niizhing ominigoon ge-aabajitood. Mii sa ani-zhi-giiwenid.
“My little brother, at the time when I came away from (your place), when about halfway I was come, at a great tree I broke wind, likewise at a great rock. That was what I did, and I feel painfully sorry for it.” Thereupon he was told: “Well, once more will I take pity upon you,” he was told. “The reason of my coming hither is that I want to bless you.” And so again (Nänabushu) had wind broken into him by the other. “Now, don’t you do it again.” Thus was he again given what he should use twice. And then on his way back home went the other.
“Nishiimisha (My younger brother), gaa-namii go i’iwidi gii-bimaajaayaambaan (when from over there I came away), ayaapii-go-dawi’igo badagwishinaan (and after I had got back home*), gichi-mitig nimbi-boogijinaaban (at the big tree I broke wind), gaye gichi-asin (and at the big rock too). Mii sa ezhichigeyaan (that is what I did), ambe idash ningii-daa’anwendis (and now I lack the means; form uncertain).” Mii sa odigoon (and so he was told): “Aaniish, miinawaa giga-zhawenimin (Well, again I will bless you),” odigoon (he was told). “Mii ba-onji-izhaayaan* iw wii-zhaweniminaan (this is why I have come, that I wish to bless you).” Zhigwasa miinawaa oboogijitamaagoon (then again he is given a discharge for it). “Gego idash miinawaa izhichigeken (but do not do so again).” Aaniish miinawaa niizhing ominigoon ge-aabajitood (so again twice he is given [the means] to use). Mii sa ani-zhi-giiwenid (and so off home he [the other] went).
(22) Mīdạc äcikibōtiyänigut īni´ᵘ wīwạn. Mīsa´ kägä‘t. Cigwa´ gägä‘t mīnawā onōndāgwa‘tōn ‘iᵉi´ᵘ pạbigwạn. Mīsa´ cigwa mīnawā ubitasābạmāᵉ mōⁿsōᵉ, kägä‘t cigwa pīndigäwaᵉ i∙i∙mā wä‘kwāgāniwā. Cigwasa´ pisāgạmōᵉ, nāgānīnit äcipōgitcināt. Mīsa´ ājanisät, cayīgwa inābiwāt wändcita mōckinänit äntāwāt mōⁿsōᵉ mini‘k näsāwāt. Ānīc mīsạnā kīwâwīsiniwāt.
*Miidash ezhi-gibootiyenigod iniw wiiwan. Mii sa geget. Zhigwa geget miinawaa onoondaagwatoon i’iw babigwan. Mii sa zhigwa miinawaa obi-dasaabamaan moonzoon, geget zhigwa biindigewan imaa wekwaagaaniwaa. Zhigwasa bisaagamon, naagaaniinid ezhi-boogijinaad. Mii sa ani-zhi-nisaad, zhayiigwa inaabiwaad wenji-da mooshkinenid endaawaad moonzoon minik nesaawaad. Aaniish mii sana gii-wawiisiniwaad.**
Thereupon he was prevented by his wife from breaking wind. And it was true. Then truly again he played a tune upon the flute. And so again he saw the moose coming, truly now were they entering the long lodge. When they were coming out, then at the one in the lead he broke wind. And so, after he had slain it, then they looked, (and saw that) the place where they lived was completely filled with all the moose they had killed. Thus the poor creatures had all the food they wanted to eat.
Miidash ezhi-gibootiyenigod iniw wiiwan (and so he was turned rear-end-foremost by his wife). Mii sa geget (and so truly). Zhigwa geget miinawaa onoondaagwatoon i’iw babigwan (then truly again he sounded the flute). Mii sa zhigwa miinawaa obi-dasaabamaan moonzoon (and so then again he saw the moose coming into view), geget zhigwa biindigewan imaa wekwaagaaniwaa (truly then the moose entered there into their long lodge). Zhigwasa bisaagamon (presently the one came out), naagaaniinid ezhi-boogijinaad (the one in the lead, at it he broke wind). Mii sa ani-zhi-nisaad (and so he slew it), zhayiigwa inaabiwaad (now when they looked), wenji-da mooshkinenid endaawaad moonzoon (their dwelling was filled up with moose*) minik nesaawaad (as many as they had killed). Aaniish mii sana gii-wawiisiniwaad (well, and so they had plenty to eat).
(23) Cayīgwa udigōn īni´ᵘ wīwạn: “Ạmbäsinō, ayāngwāmisin kiga∙ī∙niga∙ā∙k ubinōtcī∙ạ∙g ‘iᵉi´ᵘ kāickunạmạn.”
Zhayiigwa odigoon iniw wiiwan: “Ambesino, ayaangwaamizin giga-inigaa’ag obinoojii’ag i’iw gaa-ishkonaman.”**
Then he was told by his wife: “Please be careful, lest you starve the children (by wasting the means) you have left.”
Zhayiigwa odigoon iniw wiiwan (then he was told by his wife): “Ambesino, ayaangwaamizin (Come now, be careful) giga-inigaa’ag obinoojii’ag* (you will do the children harm; initial vowel from the page; form flagged) i’iw gaa-ishkonaman (with that which you have left over).”
(24) Ānīc, mīsa gägä‘t mino∙a∙yāwāt ‘iᵉi´ᵘ mōsu‘käwāt. “Mīmāwīni iᵘ igu´ tatäwâbạniciyạng,” udinān īni´ᵘ wīwạn.
Aaniish, mii sa geget mino-ayaawaad i’iw moozo-gewaad. “Mii maawiin i’iw igo da-de-waabanizhiyang,” odinaan iniw wiiwan.**
Well, it was so that they got along comfortably on the moose they had prepared for use. “There is no doubt but that we shall now go through the winter,” he said to his wife.
Aaniish, mii sa geget mino-ayaawaad (well, and so truly they fared well) i’iw moozo-gewaad (on the moose they had made/got*). “Mii maawiin i’iw igo da-de-waabanizhiyang* (no doubt we shall get through [the season]; form flagged),” odinaan iniw wiiwan (he said to his wife).
(25) “Mīmāwīn ‘iᵉi´ᵘ,” udigōn. “Gägä‘t kigi‘tcicawändāgusimin,” udinān īni´ᵘ unābäman ‘aᵉwi‘kwä.
“Mii maawiin iw,” odigoon. “Geget gigichi-zhawendaagozimin,” odinaan iniw onaabeman a’aw ikwe.
“It is quite likely,” he was told. “Truly, in high degree have we been blessed,” to her husband said the woman.
“Mii maawiin iw (It is likely so),” odigoon (he was told). “Geget gigichi-zhawendaagozimin (Truly we have been greatly blessed),” odinaan iniw onaabeman a’aw ikwe (the woman said to her husband).
(26) Mīsa´, mini‘k kä‘känimạk.
Mii sa, minik ge-gikenimag.
That is as much as I know of (the story).
Mii sa (And that is all), minik ge-gikenimag (as much as I know of it).