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.
40. NÄNABUSHU IS MIRACULOUSLY FED BEAR-GREASE.¹
Nanabosho is Miraculously Fed Bear-Grease.
Nänabushu Is Miraculously Fed Bear-Grease (2)
Narrated by probably Wâsagunäckạnk (Michelson’s own hedge, carried) — Series 5 (Nos. 40–42), 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) Nänabucu a∙ī∙ndā wīwạn kayä mīnawā kayä ‘iᵉi´ᵘ unītcānisaᵉ nīciwaᵉ. Mīsa´ mī∙i´∙ᵘ wī‘pibōnicit Nänabucu, kāwin kägō udayāsīn kämīdcit. Mīsa´ mī cigwa pibōninig mādci‘tāt ạntawäntcigät. Ē, kāwäsa kāgō uni‘tōsīn! Mōⁿcạg ugīgī∙i∙gōn īni´ᵘ awäsīyạn, kāwin ogīwanisāsīn. Ninguting ugạnōnigōn wīwạn: “Ānīn kä∙i∙cipimātisiyank? Wī‘kā kägo tcini‘tōsiwạn.”
Nanabosho a’iindaa wiiwan gaye miinawaa gaye i’iw oniijaanisag niizhiwag. Miisa mii’iw wii-biiboonizhid Nanabosho, gaawiin gego odayaasiin gaa-miijid. Miisa mii zhigwa biibooninig maaji-taad andawenjiged. Ee, gaawesa gego onitoosiin! Moonzhag ogii-gii’igoon iniw awesiyan, gaawiin ogii-wanisaasiin. Ningoding oganoonigoon wiiwan: “Aaniin ge-izhi-bimaadiziyang? Wiikaa gego ji-nitoosiwan.”
Nänabushu was living with his wife and two children. It was there that Nänabushu intended passing the winter, but he had nothing to eat. It was now becoming winter when he undertook to seek for game. Alas! not a thing could he kill. Often was he given the slip by the game-kind, none did he kill. Once he was addressed by his wife saying: “How are we going to live? Never a thing do you kill.”
Nanabosho a’iindaa wiiwan (Nanabosho was dwelling-there with his wife) ∙ gaye miinawaa gaye i’iw oniijaanisag niizhiwag (and also his two children) ∙ Miisa mii’iw wii-biiboonizhid Nanabosho (and so it was there that Nanabosho was going to spend the winter) ∙ gaawiin gego odayaasiin gaa-miijid (he had nothing to eat) ∙ Miisa mii zhigwa biiboon (and so now it was winter) ∙ maaji-taad andawenjiged (he began to hunt for game) ∙ Ee, gaawesa gego onitoosiin! (Alas, nothing did he kill!) ∙ Moonzhag ogii-gii’igoon iniw awesiyan (often the game-animals gave him the slip) ∙ gaawiin ogii-wanisaasiin (he did not kill any) ∙ Ningoding oganoonigoon wiiwan (once his wife spoke to him) ∙ “Aaniin ge-izhi-bimaadiziyang?” (How are we going to live?) ∙ “Wiikaa gego ji-nitoosiwan.” (Never do you kill a thing.)
Jones’s footnote ¹ to the story heading (printed at the foot of p.340): “For other versions see Nos. 36 (p. 311) and 52 (p. 421).” The reciprocal of #36’s own note; the record carried neither the text nor the printed ¹.
(2) “Nintawā mōcạg ningakīyōtä,”² i‘kitu Nänabucu. Wayābạnk äjimādcāt. Ningutingidạc, pimusät, ạnicinābän utō‘kawi∙ā∙n māda∙ạ∙nāt; sāga∙i∙ganing tāwạn. Anīnābit utōnta∙i∙bānining, mīdạc imāⁿ wâbạndạnk ma‘kūtiskạ‘k;¹ i∙i´∙wisa twa∙i∙bāgänit i∙i∙māⁿ wänta∙i∙bīnit. Änīci‘kupīt, wīgiwām kīpata‘kitänig. Äjipīndigät ininiwạn nạmạdạpiwạn, kayä i‘kwäwạn, kayä ‘iᵉi´ᵘ unītcānisini nīciwaᵉ. Inābit Nänabucu ma‘kōwīninōn päpa‘kwänit.² Kägä‘t umisawīnawān īni´ᵘ ma‘kuwīninōn.
“Nindawaa moozhag ningad-giiyoode*,” ikido Nanabosho. Wayaabang ezhi-maajaad. Ningodingidash, bimosed, anishinaaben oto-kawiin maada’aanaad; zaaga’iganing dawan. Aaniinaabid otoonda’ibaanining, miidash imaan waabandang makotiskaak; i’iwisa dwa’ibaagenid iimaan wenda’ibiinid. Eni-izhi-gobiid, wiigiwaam gibadakidenig. Ezhi-biindiged ininiwan namadabiwan, gaye ikwewan, gaye i’iw oniijaanisini niizhiwag. Inaabid Nanabosho makoowiininoon baapakwenid. Geged omisawinawaan iniw makoowiininoon.
“Therefore always will I go a-visiting,”² said Nänabushu. On the morrow then he departed. Now once, while walking along, he chanced upon the footprints of some people, in whose path he now followed; by a lake they lived. As he looked about the place from which they drew water, he saw there the anal gut¹ of a bear; now, that was what they used in making a hole from which to obtain water. On going up from the shore, (he saw) a wigwam standing. On entering, (he saw) a man who was seated, also a woman, and their children, numbering two. While looking about, Nänabushu saw (chunks of) bear-tallow, which they used for a lodge-covering.² Truly did he covet the bear-tallow.
“Nindawaa moozhag ningad-giiyoode*,” ikido Nanabosho (“So then I will always go visiting,” said Nanabosho) ∙ Wayaabang ezhi-maajaad (on the next day he set out) ∙ Ningodingidash, bimosed (now once, as he was walking) ∙ anishinaaben oto-kawiin maada’aanaad (he followed the trail of some people) ∙ zaaga’iganing dawan (by a lake they dwelt) ∙ Aaniinaabid otoonda’ibaanining (as he looked at their water-hole) ∙ miidash imaan waabandang makotiskaak (and then there he saw a bear’s anal gut) ∙ i’iwisa dwa’ibaagenid iimaan wenda’ibiinid (that was what they used to make the hole where they drew water) ∙ Eni-izhi-gobiid (going up from the shore) ∙ wiigiwaam gibadakidenig (a wigwam stood there) ∙ Ezhi-biindiged ininiwan namadabiwan (on entering, a man sat there) ∙ gaye ikwewan, gaye i’iw oniijaanisini niizhiwag (and a woman, and their two children) ∙ Inaabid Nanabosho makoowiininoon baapakwenid (Nanabosho looked, bear-tallow was used as a covering) ∙ Geged omisawinawaan iniw makoowiininoon (truly he coveted that bear-tallow).
Jones’s footnote ² (foot of the facing English p.341, its marker on the Ojibwe p.340 at “ningakīyōtä,”²): “Visiting among friends, generally with the sense that the visitor goes to ‘sponge’ off his guests.” — Jones’s footnote ¹ (foot of p.342, keyed to ma‘kūtiskạ‘k;¹): “The anal gut was used to start the hole in the ice by one end of it being held down on the ice, and some one sucking from the other.” — Jones’s footnote ² (foot of p.342, keyed to päpa‘kwänit.²): “The true idea conveyed here is that the strangers had so much food that they could even use it for making a dwelling.”
(3) Mīdạc ‘iᵉi´ᵘ kīgitōwạn ininiwạn: “Wägunäcina kägīgä∙ạ∙nk³ aᵘ bīwitä?” Mīdạc iᵘ äjikīgitunit īni´ᵘ i‘kwäwạn: “Ānīcînā äntōtạmạn wāwīsiniyạngiban, mī∙i´∙ᵘ kätōtamạmbạn tcigīgä∙i∙wäyạn.”
Miidash i’iw giigidowan ininiwan: “Wegonezhinaa ge-giige-aank a’aw biiwide?” Miidash iw ezhi-giigidonid iniw ikwewan: “Aaniizhinaa endodamaan waa-wiisiniyaangiban, mii’iw ge-doodamambaan ji-giige-iiweyan.”
And then up spoke the man: “What shall we give the guest (to eat)?”³ Whereat up spoke the woman: “Why, the same as you generally do when we want to eat, is what you should do when providing your gift.”
Miidash i’iw giigidowan ininiwan (and then the man spoke) ∙ “Wegonezhinaa ge-giige-aank a’aw biiwide?” (“What shall we feed that visitor?”) ∙ Miidash iw ezhi-giigidonid iniw ikwewan (and then the woman spoke) ∙ “Aaniizhinaa endodamaan waa-wiisiniyaangiban” (“In whatever way I usually do when we want to eat”) ∙ “mii’iw ge-doodamambaan ji-giige-iiweyan.” (“that is what you should do when you make your gift.”)
Jones’s footnote ³ (foot of the facing English p.343, its marker on the Ojibwe p.342 at kägīgä∙ạ∙nk³): “Kägīgä∙ạ∙nk? ‘What shall we give (to eat)?’ This expression occurs in such connections as here, where food is the thing given; and so it has come to be a synonyme for ‘to feed,’ but its real sense is in the giving of a present.”
(4) Äjikīgitut ‘aᵉa´ᵘ inini: “Tạga, pīdōn ‘iᵉi´ᵘ utcictcini‘k.”⁴ Kägä‘t äcimīnint ‘aᵉa´ᵘ īnini. Kāijimīnint, “‘Ā‘a´ᵘ, unāgạn kāsīyāpi‘kinạn.”
*Ezhi-giigidod a’aw inini: “Daga, biidoon i’iw ojishjinik.” Geged ezhi-miinind a’aw inini. Gaa-izhi-miinind, “Aaw, onaagan gaaziiyaabikinan.”**
Then up spoke the man: “Well, fetch hither the awl.”⁴ Truly was it then given to the man. After it had been given to him, “Now, then, a vessel do you wipe.”
Ezhi-giigidod a’aw inini (then the man spoke) ∙ “Daga, biidoon i’iw ojishjinik*.” (“Now, bring the awl.”) ∙ Geged ezhi-miinind a’aw inini (truly it was given to the man) ∙ Gaa-izhi-miinind (when it had been given to him) ∙ “Aaw, onaagan gaaziiyaabikinan.” (“Now, wipe out a vessel.”)
Jones’s footnote ⁴ (foot of the facing English p.343, its marker on the Ojibwe p.342 at utcictcini‘k.”⁴): “Utcictcini‘k, ‘awl;’ that is, the awl made from the ulna, usually of a moose, deer, or caribou.”
(5) Kägä‘t ‘a∙i∙‘kwä äjikāsīyāpi‘kinānk, wawīngä kā‘pīni‘tōt iᵘ unāgạn; mīnawā ‘iᵉi´ᵘ utcictcini‘k äjikāsīyāpi‘kinạng. Kā‘kīci‘tōt, mägwāgu nạmạdạpinit īni´ᵘ ininiwạn, pānimāgu pasingutcisäwạn nawạtinạminit ‘iᵉi´ᵘ ạbạⁿj “Saⁿ, saⁿ, saⁿ, saⁿ!” inwäwạn, Mīdạc imāⁿ pimitā‘kupitcigạning kuniginīn uniciciwāni owācänāni, pä‘kic nōndāgusiwan, “Sạnk, sạnk!” inwänit. Mīdạc ‘iᵉi´ utcictcini‘k änīmaᵒwānit ‘iᵉi´ᵘ uniciciwāni kāgīcîm pacipaᵒwānit ‘iᵉi´ᵘ uniciciwāni. Ningutingiku, äcipạcipa∙ᵒ∙wānit ‘iᵉi´ᵘ uniciciwāni, pạnägu ma‘kupimitä untcitciwạnini. Äjikīgitut ‘aᵉa´ᵘ ạtcitamu: “Mīnōtc ạgonan iᵘ wanāgạn.”
Geged a’a’ikwe ezhi-gaaziiyaabikinaank, wawiinge gaa-biinitood iw onaagan; miinawaa i’iw ojishjinik ezhi-gaaziiyaabikinaang. Gaa-gizhitood, megwaago namadabinid iniw ininiwan, baanimaago basingojisewan nawadinaminid i’iw abanzh “Zan, zan, zan, zan!” inwewan. Miidash imaan bimidakobijiganing goniginiin onizhizhiwaani owaajenaani, bekish noondaagosiwan, “Zank, zank!” inwenid. Miidash i’iw ojishjinik enimaa’wanid i’iw onizhizhiwaani gaa-gizhiim bazhiba’wanid i’iw onizhizhiwaani. Ningodingigo, ezhi-bazhiba’wanid i’iw onizhizhiwaani, banego makobimide ondijijiwanini. Ezhi-giigidod a’aw ajidamoo: “Miinooj agonan iw onaagan.”**
Truly, when the woman wiped it, thoroughly clean did she make the vessel; next the awl was what she wiped. After she was done with her work, and while the man was yet seated, of a sudden up he sprang, seizing hold of the lodge-pole. “Saⁿ, saⁿ, saⁿ, saⁿ!” (such) was the sound of his voice. Thereupon yonder upon the cross-pole (he was surprised to see him) exposing his testes, while at the same time he could be heard making the sound, “Sạnk, sạnk!” (such) was the sound he made. And it was with the awl that he aimed at his testes and almost piercing his testes with it. And then of a sudden, when he pierced his testes, immediately some bear-grease came flowing out. Then up spoke the Squirrel: “Hold the vessel close up against it!”
Geged a’a’ikwe ezhi-gaaziiyaabikinaank (truly the woman wiped it) ∙ wawiinge gaa-biinitood iw onaagan (thoroughly she cleaned the vessel) ∙ miinawaa i’iw ojishjinik* ezhi-gaaziiyaabikinaang (and again the awl she wiped) ∙ Gaa-gizhitood (when she had finished) ∙ megwaago namadabinid iniw ininiwan (while the man was sitting) ∙ baanimaago basingojisewan (suddenly he sprang up) ∙ nawadinaminid i’iw abanzh (he seized the lodge-pole) ∙ “Zan, zan, zan, zan!” inwewan (“Zan, zan, zan, zan!” was his cry) ∙ Miidash imaan bimidakobijiganing (and then there on the cross-pole) ∙ goniginiin onizhizhiwaani owaajenaani (to his surprise he was exposing his testes) ∙ bekish noondaagosiwan, “Zank, zank!” inwenid (at the same time he was heard, “Zank, zank!” was his sound) ∙ Miidash i’iw ojishjinik* enimaa’wanid i’iw onizhizhiwaani (and then with the awl he aimed at his testes) ∙ gaa-gizhiim bazhiba’wanid i’iw onizhizhiwaani (almost piercing his testes) ∙ Ningodingigo, ezhi-bazhiba’wanid i’iw onizhizhiwaani (suddenly, when he pierced his testes) ∙ banego makobimide ondijijiwanini (right away bear-grease came flowing out) ∙ Ezhi-giigidod a’aw ajidamoo (then the Squirrel spoke) ∙ “Miinooj agonan iw onaagan.” (“Hold the vessel close up against it.”)
(6) Kägä‘t a∙a∙i∙‘kwä äjiadạ‘tōt imāⁿ kä∙i∙cipạngigānik ‘iᵉi´ᵘ pimita; mistci wība mōckinäbīnik. Kā∙i∙jimōckinäbīni‘k i wunāgạn, pinīsāntawäwạn. “Mīsạgunā∙i∙ᵘ ä∙i∙cīyān kayänīn wāwīsiniyānin.”
*Geged a’a’ikwe ezhi-adatood imaan ge-izhi-bangigaanik i’iw bimide; mishchi wiiba mooshkinebiinik. Gaa-izhi-mooshkinebiinik i onaagan, biniisaandawewan. “Mii sa gonaaw ezhi-iiyaan gaye niin waa-wiisiniyaanin.”**
Truly, the woman then placed (the vessel) there, where the grease might drip into it; and very soon it was full. When the vessel was full, then down came climbing (the Squirrel). “This is just a way I have whenever I too wish to eat.”
Geged a’a’ikwe ezhi-adatood imaan (truly the woman set it there) ∙ ge-izhi-bangigaanik* i’iw bimide (where the grease would drip) ∙ mishchi wiiba mooshkinebiinik (very soon it was full) ∙ Gaa-izhi-mooshkinebiinik i onaagan (when the vessel was full) ∙ biniisaandawewan (he came climbing down) ∙ “Mii sa gonaaw ezhi-iiyaan gaye niin waa-wiisiniyaanin.” (“This is just how I do whenever I too want to eat.”)
(7) Ānīc, Nänabucu ā‘pidci pa‘kạdä. “Ạmbägic wäwīp kīgägōwān,” inändạm Nänabucu. Mīnawā wīyās kägä‘t wänicicininik, ma‘kōwiyās, — ābi‘tạgu pimitäwạninig; kayädạc iᵘ pimitä Nänabucu pạgidînạmawā ‘iᵉi´ᵘ kämīdcit. Kägä‘t minowīsini, kayä nībiwa wīsini. Kā∙i∙ckwāwīsinit, mīgu∙i∙māⁿ wạnimō‘k, kā∙u∙ndcinā‘kibināt ugīcōtä∙u∙naᵉ¹ nawạtcigu unīngwāntạginā. “Mīsa cigwa wī‘kīwäyān.” Nänabucu kạnōnā: “Mīgu∙i∙ᵘ icikīwäwitaᵘ kinītcānisạg ‘iᵉi´ᵘ kitickwạntcigạn.”²
*Aaniish, Nanabosho aapichi bakade. “Ambegish wewiib gii-gegowaan,” inendam Nanabosho. Miinawaa wiiyaas geged wenizhishininig, makoowiiyaas, — aabitago bimidewaninig; gayedash i’iw bimide Nanabosho bagidinamawaa i’iw gaa-miijid. Geged minowiisini, gaye niibiwa wiisini. Gaa-ishkwaa-wiisinid, miigo i’imaan wanimook, gaa-onjinaakibinaad ogiizhoode’on naawajigo oningwaandaginaa. “Miisa zhigwa wii-giiweyaan.” Nanabosho ganoonaa: “Miigoiw izhi-giiwewidaw giniijaanisag i’iw gidishkwaanjigan.”**
Naturally, Nänabushu was very hungry. “Would that I might presently be given something to eat!” thought Nänabushu. Furthermore, there was some meat that was truly nice, — bear-meat, — and half of it was in grease; and some grease, too, did Nänabushu have placed before him to eat. Truly he ate good food, and much did he eat. After he had finished eating, he thereupon, without being seen, pulled out his mittens,¹ and he hid them under the balsam boughs (beneath the mat). “It is now time for me to go back home.” Nänabushu was addressed (with words) saying: “Therefore do you take back home to your children the food which you did not eat up.”²
Aaniish, Nanabosho aapichi bakade (now, Nanabosho was very hungry) ∙ “Ambegish wewiib gii-gegowaan,” inendam Nanabosho (“Would that I were soon given something to eat,” thought Nanabosho) ∙ Miinawaa wiiyaas geged wenizhishininig, makoowiiyaas (and there was meat that was truly nice, bear-meat) ∙ aabitago bimidewaninig (half of it in grease) ∙ gayedash i’iw bimide Nanabosho bagidinamawaa i’iw gaa-miijid (and grease was set before Nanabosho to eat) ∙ Geged minowiisini, gaye niibiwa wiisini (truly he ate well, and ate much) ∙ Gaa-ishkwaa-wiisinid (when he finished eating) ∙ miigo i’imaan wanimook (then, unseen) ∙ gaa-onjinaakibinaad ogiizhoode’on (he pulled out his mittens) ∙ naawajigo oningwaandaginaa* (he hid them under the balsam boughs) ∙ “Miisa zhigwa wii-giiweyaan.” (“It is now time I go home.”) ∙ Nanabosho ganoonaa (Nanabosho was spoken to) ∙ “Miigoiw izhi-giiwewidaw giniijaanisag i’iw gidishkwaanjigan.” (“So take home to your children the food you did not finish.”)
Jones’s footnote ¹ (foot of p.344, keyed to ugīcōtä∙u∙naᵉ¹): “Ugīcōtä∙u∙naᵉ, ‘mittens;’ the usual word for mittens is mintcikāwanạg. The word used here is for protectors against cold, and it may refer to mittens or ear-protectors; it also refers to the string of rabbit-fur that is put through the hole of the ear in order, so it is said, to keep the ear warm. The sense of this word would often seem to imply that it meant ear-warmers or ear-protectors; but it is given as mittens, because the Ojibwa themselves regard that as the sense of the word.” ⚠️ The record carried this note at §3, attributed to p.342, and with its text corrupted: it read “smitten” for the page’s “mittens” TWICE, and mintcikitwanag for mintcikāwanạg. Restored verbatim from the page and re-homed to the section its marker is in. — Jones’s footnote ² (foot of the facing English p.345, its marker on the Ojibwe p.344 at kitickwạntcigạn.”²): “Kitickwạntcigạn, ‘the food which you did not eat up;’ literally, ‘your left-over food.’”
(8) Kägä‘t minwäntạm. Midac iᵘ äcisāga∙ạnk.
Geged minwendam. Miidash iw ezhi-zaaga’ang.
Truly he was pleased. Thereupon out of doors he went.
Geged minwendam (truly he was pleased) ∙ Miidash iw ezhi-zaaga’ang (thereupon out of doors he went).
(9) Kānisāga∙ạ∙minit, inābit ‘aᵉa winini, ugīwâbạmāᵉ ‘iᵉi´ᵘ kīcōtä∙u∙naᵉ. Ānīc, wâbōsawayāni Nänabucu ugījō‘tä∙u∙naᵉ. Mīdạc iᵘ äjikạnōnāt a∙a∙ inini: “Tạga, mādcī‘tawi‘k ‘iᵉi´ᵘ ugicōtä∙u∙naᵉ ‘aᵉa´ᵘ Nänabuca, wâsagu undciwäbinamawi‘k ‘iᵉi´ᵘ ugīcōtä∙u∙naᵉ!”
Gaa-ni-zaaga’aminid, inaabid a’aw inini, ogii-waabamaan i’iw giizhoode’on. Aaniish, waaboozawayaani Nanabosho ogiizhoode’on. Miidash iw ezhi-ganoonaad a’aw inini: “Daga, maajiitawik i’iw ogiizhoode’on a’aw Nanabosha, waasa go onji-webinamawik i’iw ogiizhoode’on!”
When Nänabushu had gone out, (and) while the man³ was looking about, he saw the mittens. Now, of rabbit-fur were the mittens of Nänabushu. Thereupon then (to his children) spoke the man, saying: “Come, take the mittens to Nänabushu, and from afar do you throw him the mittens!”
Gaa-ni-zaaga’aminid (when Nänabushu had gone out) ∙ inaabid a’aw inini (while the man was looking about) ∙ ogii-waabamaan i’iw giizhoode’on (he saw the mittens) ∙ Aaniish, waaboozawayaani Nanabosho ogiizhoode’on (now, of rabbit-fur were Nänabushu’s mittens) ∙ Miidash iw ezhi-ganoonaad a’aw inini (thereupon the man spoke, saying) ∙ “Daga, maajiitawik i’iw ogiizhoode’on a’aw Nanabosha (come, take the mittens to Nänabushu) ∙ waasa go onji-webinamawik i’iw ogiizhoode’on!” (and from afar do you throw him the mittens).
Jones’s footnote ³ (foot of the facing English p.345), keyed to “while the man³ was looking about” in this section’s English: “That is, the Squirrel.” ⭐ This note annotates the passage the record had LOST; it survived in the record at §6, mis-keyed, because the sentence it belongs to was gone. Restoring the passage restores its footnote to its own section. ⭐ Jones’s footnote ³ belongs to this passage and had been left stranded at the record’s §6. ⚠️ THE FIERO AND GLOSS ARE NOT DRAFTED. Flag 40-G2.
(10) Kägä‘t, äjisāgitcisäwāt īgi´ᵘ kwīwisänsạg nō‘pinạnāwāt īni´ᵘ. Cigwa udatimāwin. “Kīwạnī‘känạg kigīcō‘tä∙u∙nạg.” Kägä‘t, wâsagu nawạtc ānu∙u∙ndci∙a∙‘pagināwāt, uganōniguwān Nänabucōwạn: “Ictä, kipa‘kadämawāsa kīnawā! Wâbạnk kōsiwā tạbī∙i∙cā. Nīwāwīsinimin nīnawint.”
Geged, ezhi-zaagijisewaad igiw gwiiwizensag noopinanaawaad iniw. Zhigwa odadimaawin. “Giiwaniigenag gigiizhoode’onag.” Geged, waasa go nawaj aanoonji-a-baginaawaad, oganoonigowaan Nanaboshowan: “Ishte, gibakademawaasa giinawaa! Waabang goosiwaa dabii-izhaa. Niiwaawiisinimin niinawind.”
Truly, then out of doors sprang the boys, who ran in pursuit of him. Soon they overtook him. “You have forgotten your mittens.” Truly, when from a rather long distance they tried to fling them, they were addressed by Nänabushu saying: “Oh, but you people must be hungry! To-morrow let your father come over. We ourselves always have plenty to eat.”
Geged, ezhi-zaagijisewaad igiw gwiiwizensag (truly, the boys rushed out) ∙ noopinanaawaad iniw (they ran after him) ∙ Zhigwa odadimaawin (soon they overtook him) ∙ “Giiwaniigenag gigiizhoode’onag.” (“You forgot your mittens.”) ∙ Geged, waasa go nawaj aanoonji-a-baginaawaad (truly, from a long way off they tried to fling them to him) ∙ oganoonigowaan Nanaboshowan (Nanabosho spoke to them) ∙ “Ishte, gibakademawaasa giinawaa!” (“Oh, but you must be hungry, you!”) ∙ “Waabang goosiwaa dabii-izhaa.” (“Tomorrow let your father come over.”) ∙ “Niiwaawiisinimin niinawind.” (“We ourselves always have enough to eat.”)
(11) Ānīc kīwäwạg īgi´ᵘ kwīwisänsạg. “Ānīc änī∙i∙näg ‘aᵉa´ᵘ Nänabucu?” “Kā, ‘kōsiwā tạpīcā,’ i‘kitō Nänabucu. ‘Ā‘pidci nạngwana kīpa‘kạdäm nangwạna.’” Nänabucu äniijimādcät kīwät; tcibwätagwicin ändāwät, upītạmawā unīdcānisaᵉ kayä īni´ᵘ wīwạn utickwạntcigan. Ā‘pidci minuwīsiniwaᵉ, mīsạgu pitcīnạg wīsininit.
*Aaniish giiwewag igiw gwiiwizensag. “Aaniish enii-ineg a’aw Nanabosho?” “Gaa, ’goosiwaa dabii-izhaa,’ ikido Nanabosho. ‘Aapichi nangwana gibakadem nangwana.’” Nanabosho eni-izhi-maajaad giiwed; jibwaa-dagwishin endaawaad, obiidamawaa oniijaanisag gaye iniw wiiwan odishkwaanjigan. Aapichi minowiisiniwag, miizago bichiinag wiisininid.**
So back home went the boys. “What did Nänabushu say to you?” “Oh, ‘Let your father come over,’ said Nänabushu. ‘So you really must be very hungry.’” Nänabushu was then on his homeward way; before he was come at where they lived, he was fetching to his children and his wife the food he had left uneaten. Very well did they eat, and that was a time when they ate.
Aaniish giiwewag igiw gwiiwizensag (so the boys went home) ∙ “Aaniish enii-ineg* a’aw Nanabosho?” (“What did Nanabosho say to you?”) ∙ “Gaa, ’goosiwaa dabii-izhaa,’ ikido Nanabosho.” (“Oh, ’Let your father come over,’ said Nanabosho.”) ∙ “‘Aapichi nangwana gibakadem nangwana.’” (“’So you really must be very hungry.’”) ∙ Nanabosho eni-izhi-maajaad giiwed (Nanabosho set off going home) ∙ jibwaa-dagwishin endaawaad (before reaching where they lived) ∙ obiidamawaa oniijaanisag gaye iniw wiiwan odishkwaanjigan (he brought to his children and his wife the leftover food) ∙ Aapichi minowiisiniwag (very well they ate) ∙ miizago bichiinag wiisininid (and that was when they ate).
(12) Kägä‘t minwäntạm awi‘kwä. Mīsạgu cigwa äjimādci‘tāt Nänabucu utcictcini‘k uci‘tōt, kayä wīn wīpạcipa‘wāt īni´ᵘ uniciciwạn. Kā‘kīci‘tōd, una∙i∙nān ‘iᵉi´ᵘ utcictcini‘k.
Geged minwendam awikwe. Miizago zhigwa ezhi-maajitaad Nanabosho ojishjinik ozhitood, gaye wiin wii-bazhiba’waad iniw onizhizhiwan. Gaa-gizhitood, ona’inaan i’iw ojishjinik.**
Truly pleased was the woman. So thereupon began Nänabushu on the work of making an awl, for he also desired to pierce his testes. After he had finished making it, he put away the awl.
Geged minwendam awikwe (truly the woman was pleased) ∙ Miizago zhigwa ezhi-maajitaad Nanabosho ojishjinik* ozhitood (so then Nanabosho began making an awl) ∙ gaye wiin wii-bazhiba’waad iniw onizhizhiwan (he too wanting to pierce his testes) ∙ Gaa-gizhitood, ona’inaan i’iw ojishjinik* (when he finished it, he put away the awl).
(13) Mī´sa wäyābanininig kabägīcik, ayabit pī∙ā∙t īni´ᵘ pīwitän. Ānīc udinā unīdcānisaᵉ: “Acawâbiyu‘k.” Ningutingigu pīndigäsäwaᵉ ‘iᵉi´ᵘ unīdcānisaᵉ: “Cigwa pīwitä!”
Miisa wayaabaniniinig gabegiizhig, ayaabid bii-aad iniw biiwiden. Aaniish odinaa oniijaanisag: “Ashawaabiyok.” Ningodingigo biindigesewag i’iw oniijaanisag: “Zhigwa biiwide!”
And so on the morrow all day long he remained at home, he was waiting for the visitor. So he said to his children: “Do you keep watch.” Then by and by in rushed his children: “Here is a stranger!”
Miisa wayaabaniniinig gabegiizhig (and so on the next day, all day) ∙ ayaabid bii-aad iniw biiwiden (he was waiting for the visitor) ∙ Aaniish odinaa oniijaanisag (now he said to his children) ∙ “Ashawaabiyok.” (“You keep watch.”) ∙ Ningodingigo biindigesewag i’iw oniijaanisag (suddenly his children rushed in) ∙ “Zhigwa biiwide!” (“A stranger is here!”)
(14) Tayā, kägä‘t pi∙u∙ndcipīndigäwạn īni´ᵘ ininiwạn. Nänabucu kāwīn kạnagä kägō otayāsīn. Mīsa äjikīgitut Nänabucu: “Wägunäcina kä∙a∙cạmạk ‘aᵉa´ᵘ pīwitä? Mīnōtc, kisīnạn iwạnāgạn.” Kā∙i∙ckwägisīnạminit, “Mīnōtc äiciyāng kayä nīnawint wāwīsiniyāngibạn.”
Dayaa, geged bi-onji-biindigewan iniw ininiwan. Nanabosho gaawiin ganage gego odayaasiin. Miisa ezhi-giigidod Nanabosho: “Wegonezhinaa ge-ashamag a’aw biiwide? Miinooj, gizinan iwanaagan.” Gaa-ishkwaa-gizinaminid, “Miinooj eshi-iiyaang gaye niinawind waa-wiisiniyaangiban.”
Ah, truly from without came the man entering in. Nänabushu had not a single thing. Thereupon said Nänabushu: “What shall we feed the guest? However, do you wipe the vessel.” When she had wiped it, “Why, this is the way we generally do whenever we want something to eat.”
Dayaa, geged bi-onji-biindigewan iniw ininiwan (ah, truly the man came in from outside) ∙ Nanabosho gaawiin ganage gego odayaasiin (Nanabosho did not have a single thing) ∙ Miisa ezhi-giigidod Nanabosho (so then Nanabosho spoke) ∙ “Wegonezhinaa ge-ashamag a’aw biiwide?” (“What shall we feed that visitor?”) ∙ “Miinooj, gizinan iwanaagan.” (“However, wipe the vessel.”) ∙ Gaa-ishkwaa-gizinaminid (when she had wiped it) ∙ “Miinooj eshi-iiyaang gaye niinawind waa-wiisiniyaangiban.” (“This is just how we do when we too want to eat.”)
(15) ‘Iᵉi´ᵘ wī∙i∙cictcigät Nänabucu. Ni‘tam udōdā‘pinān i∙i∙ᵘ utcictcini‘k. ‘Aᵉ, Nänabucu äjinawatinạnk utạbạⁿc, kāwīn nāngîm kạcki∙u∙sī ānawî∙a∙‘kwāntawät. Wī‘kā pitcīnạg äjikạcki∙u∙t i∙i∙māⁿ pimidā‘kupitcigạning icāt. Mīsa´ äcinīcominạgināt ‘iᵉi´ᵘ uniciciwaᵉ, kāwaninạng utcictcini‘k, “Sạnk! sạnk! sạnk!” inwät. Kākīcimigu‘ku wīcạganāmāt ‘iᵉi´ᵘ uniciciwaᵉ, ningutingigu äcipacipa‘wāt ‘iᵉi´ᵘ uniciciwaᵉ, pạnägu kāpi‘ti‘kukạmigicink i∙i∙māⁿ nāwackutä. Ānīc mīgu iᵉi´ᵘ ā‘pitạganāntisut.
I’iw wii-izhichiged Nanabosho. Niitam odoodaapinaan iiw ojishjinik. A’, Nanabosho ezhi-nawadinank odabanzh, gaawiin naangim gashki-osii anawii-a-kwaandawed. Wiikaa bichiinag ezhi-gashki-od iimaan bimidakobijiganing izhaad. Miisa ezhi-niizhoominaginaad i’iw onizhizhiwag, gaawaninang ojishjinik, “Zank! zank! zank!” inwed. Gaa-gizhiimigoko wiizhaganaamaad i’iw onizhizhiwag, ningodingigo ezhi-bazhiba’waad i’iw onizhizhiwag, banego gaa-bi-tikogamigizhink iimaan naawashkode. Aaniish miigo i’iw aapitaganaandizod.**
This was what Nänabushu intended doing. He first took up the awl. But when Nänabushu seized hold of the lodge-pole, he was not soon successful in his efforts at climbing up; and after a long while he was able to get upon the cross-pole (over the fire). And when taking hold of both his testes in his hand, after that he had seized a firm grip upon his awl, then “Sạnk, sạnk, sạnk!” was the sound he uttered. Being almost ready to strike, he was aiming at his testes, when of a sudden he pierced his testes, and forthwith down he dropped with a thud into the centre of the fire. Now, the fall was so severe as to kill him.
I’iw wii-izhichiged Nanabosho (this is what Nanabosho intended to do) ∙ Niitam odoodaapinaan iiw ojishjinik* (first he took up the awl) ∙ A’, Nanabosho ezhi-nawadinank odabanzh (ah, Nanabosho seized the lodge-pole) ∙ gaawiin naangim gashki-osii anawii-a-kwaandawed (he could not soon manage to climb up) ∙ Wiikaa bichiinag ezhi-gashki-od iimaan bimidakobijiganing izhaad (after a long while he managed to get onto the cross-pole) ∙ Miisa ezhi-niizhoominaginaad i’iw onizhizhiwag (then he held both his testes) ∙ gaawaninang ojishjinik* (gripping his awl) ∙ “Zank! zank! zank!” inwed (“Zank! zank! zank!” was his cry) ∙ Gaa-gizhiimigoko wiizhaganaamaad i’iw onizhizhiwag (almost ready to strike his testes) ∙ ningodingigo ezhi-bazhiba’waad i’iw onizhizhiwag (suddenly he pierced his testes) ∙ banego gaa-bi-tikogamigizhink iimaan naawashkode (at once he dropped with a thud into the middle of the fire) ∙ Aaniish miigo i’iw aapitaganaandizod (now, the fall was such that it killed him).
(16) Ạnicāgu nạntagänimusig ‘aᵉa´ᵘ i‘kwä ạgwāwäbināt, kāwīnigu ugạcki∙ā∙sīn ānawiạgwācimāt. ‘Aᵉa´∙i∙‘kwä äjikanōnāt upiwitämạn: “Nyāⁿ, wītcī∙i∙cin tci∙ạ∙gwāwäbinạg!”
*Anishaago nandagenimozig a’aw ikwe agwaawebinaad, gaawiinigo ogashki-aasiin anawi-a-gwaajimaad. A’a’ikwe ezhi-ganoonaad obiiwideman: “Nyaanh, wiiji-iishin ji-agwaawebinag!”**
Then, working with all her energy, the woman flung¹ him out of the fire; but she was not able, with all her efforts, to pull him out of the fire. The woman then spoke to her visitor, saying: “Oh, do help me take him out!”
Anishaago nandagenimozig* a’aw ikwe agwaawebinaad (working with all her might the woman tried to fling him out) ∙ gaawiinigo ogashki-aasiin anawi-a-gwaajimaad (but she could not manage to pull him out) ∙ A’a’ikwe ezhi-ganoonaad obiiwideman (the woman then spoke to her visitor) ∙ “Nyaanh, wiiji-iishin ji-agwaawebinag!” (“Oh, help me to fling him out!”)
Jones’s footnote ¹ (foot of p.348, its marker in the facing English p.349 at “the woman flung¹ him out of the fire”): “That is, ‘tried to fling.’”
(17) Äjipạsiguntcisät ‘aᵉa´ᵘ inini ạgwāwäbināwāt. Ä‘tawā, kāwīyābīsut Nänabucu! Kägä‘t tcāgisu wī‘kā mī‘kawi. Mīsạnā pāpā‘kawisit Nänabucu.
Ezhi-basigonjised a’aw inini agwaawebinaawaad. Etawaa, gaawiiyaabiisod Nanabosho! Geged jaagizo wiikaa miikawi. Miisanaa baapaakawizid Nanabosho.
Then up sprang the man to take him out (of the fire). Oh, but Nänabushu got a hard fall! Truly was he thoroughly burned. A long while was he reviving. And then came the time when Nänabushu was conscious.
Ezhi-basigonjised a’aw inini agwaawebinaawaad (then the man sprang up to fling him out) ∙ Etawaa, gaawiiyaabiisod Nanabosho! (Alas, Nanabosho was no longer reviving!) ∙ Geged jaagizo (truly he was burned) ∙ wiikaa miikawi (after a long while he came to) ∙ Miisanaa baapaakawizid Nanabosho (and so Nanabosho regained consciousness).
(18) ‘Eᵉ, ạbā‘pic kīnạnāmạdạpit ‘aᵉa´ᵘ inini. Käga‘pī, kīgitōwạn: “Tạga kisībīginint iyonāgạn!” Kägä‘t äcikisībīginit ‘a∙i∙‘kwä iᵘ unāgan, mīnawā ‘iᵉi´ᵘ utcictcini‘k.
E’, abaapish giinanaamadabid a’aw inini. Gegapii, giigidowan: “Daga giziibiiginind iyonaagan!” Geged ezhi-giziibiiginid a’a’ikwe iw onaagan, miinawaa i’iw ojishjinik.**
Well, for a long time was the man seated there.² Finally he said: “Come, wipe the vessel!” Truly then did the woman wipe the vessel clean, also the awl.
E’, abaapish giinanaamadabid a’aw inini (well, for a long time the man sat there) ∙ Gegapii*, giigidowan (finally he spoke) ∙ “Daga giziibiiginind iyonaagan!” (“Come, wash the vessel!”) ∙ Geged ezhi-giziibiiginid a’a’ikwe iw onaagan (truly the woman washed the vessel) ∙ miinawaa i’iw ojishjinik* (and also the awl).
Jones’s footnote ² (begins at the foot of p.348 and runs over, unnumbered, to the foot of p.349; its marker is in the facing English p.349 at “was the man seated there.²”): “This sentence has to be recast with a free rendering, in order to give the sense. Its real meaning may be variously rendered: ‘Well, we did not see what he was invited for, but yet the man simply kept on sitting there,’ or ‘… without cheer he continued sitting there.’” ⚠️ The record carried this note at §19 together with footnote ¹, which belongs two sections earlier.
(19) “Mī∙i∙ᵘ. Pītōn iyotcictcini‘k.” Äcimīnint ‘aᵉa´ᵘ inini. Pānimāgu, nạmạdapinit, nawạtinạminit ạpạⁿj, “Saⁿ, saⁿ saⁿ!” Mīdạc ‘iᵘ, “Sạnk, sạnk, sạnk!” wācänāt uniciciwāni! Kāgīcîmigu‘ku micạgạnāmānit ‘iᵘ uniciciwāni, ningutingigu äcipacipa‘wānit, pạnägu pimitä. “‘A‘a´ᵘ, mīnōtc ininạmu‘k ‘iᵉi´ᵘ unāgạn!”
“Mii’iw. Biidoon iyojishjinik*.” Ezhi-miinind a’aw inini. Baanimaago, namadabinid, nawadinaminid abanzh, “Zan, zan zan!” Miidash iw, “Zank, zank, zank!” waajenaad onizhizhiwaani! Gaa-gizhiimigoko mizhaganaamanid i’iw onizhizhiwaani, ningodingigo ezhi-bazhiba’wanid, banego bimide. “Aaw, miinooj ininamok i’iw onaagan!”
“That is enough. Bring hither his awl.” Then was it given to the man. Of a sudden, while yet seated, he seized the lodge-pole. “Saⁿ, saⁿ, saⁿ!” and then, “Sạnk, sạnk, sạnk!” while he held his testes exposed. Almost did he strike his testes when he aimed at them; and when by and by he pierced them, then forthwith was there grease. “Come on, don’t mind (anything else), but hold up the vessel!”
“Mii’iw. Biidoon iyojishjinik*.” (“That is enough. Bring his awl.”) ∙ Ezhi-miinind a’aw inini (it was given to the man) ∙ Baanimaago, namadabinid, nawadinaminid abanzh (suddenly, while seated, he seized the lodge-pole) ∙ “Zan, zan zan!” ∙ Miidash iw, “Zank, zank, zank!” waajenaad onizhizhiwaani! (and then, “Zank, zank, zank!” exposing his testes) ∙ Gaa-gizhiimigoko mizhaganaamanid i’iw onizhizhiwaani (almost striking his testes) ∙ ningodingigo ezhi-bazhiba’wanid (suddenly he pierced them) ∙ banego bimide (at once there was grease) ∙ “Aaw, miinooj ininamok i’iw onaagan!” (“Now, never mind, hold up the vessel!”)
(20) Kägä‘t mōckinäni unāgạn. Kāmōckinäni‘k, pinisāntawäwạn. Äjikīgitot Nänabucu: “‘A‘a´ᵘ, mīgu ‘iᵘ käⁿgīⁿkä∙i∙wäyạnk.”
Geged mooshkineni onaagan. Gaa-mooshkinenik, biniisaandawewan. Ezhi-giigidod Nanabosho: “Aaw, miigo iw genh-giinhge-iiweyank.”
Truly full was the vessel. And when it was full, then down from the pole he came. Then said Nänabushu: “Now, then, with that will we make entertainment.”
Geged mooshkineni onaagan (truly the vessel became full) ∙ Gaa-mooshkinenik (when it was full) ∙ biniisaandawewan (he came climbing down) ∙ Ezhi-giigidod Nanabosho (then Nanabosho spoke) ∙ “Aaw, miigo iw genh-giinhge-iiweyank.” (“Now, that is what we will give as a gift.”)
(21) “Kāwäsa´, kīnawāgu intawā wīsiniyu‘k,” a‘pạn sāga∙ạ∙minit, änijikīwänit. Nänabucu kägät minwäntạm wīsinint unītcānisaᵉ.
“Gaawesa, giinawaago indawaa wiisiniyok,” apan zaaga’aminid, eni-izhi-giiwenid. Nanabosho geged minwendam wiisinind oniijaanisag.
“It is no use, only you yourselves had better eat.” Then straightway out went (the guest), on his way back home he went. Nänabushu truly was pleased (to see) that his children had food to eat.
“Gaawesa, giinawaago indawaa wiisiniyok,” (“It is no use, you yourselves had better eat,”) ∙ apan zaaga’aminid (then off he went out) ∙ eni-izhi-giiwenid (going back home) ∙ Nanabosho geged minwendam wiisinind oniijaanisag (Nanabosho was truly glad his children had food to eat).