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.
Nänabushu and the Mallard
Nenabozho gaye Zhiishiib
Nänabushu and the Mallard (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) Wäyābạninig äjimādcāt kīyusät, kāwäsā kägō uni‘tōsīn. Mōⁿcạg ānukī∙u∙sä, mīsōntcita kāwīn kägō uni‘tōsī. Mīsa´ ā‘pidci pa‘kadät. Cigwa wäyābạninig äjimādcāt Nänabucu, mīdạc ‘iᵉi´ᵘ pạbāạntakīyōtät. Ninguting utō‘kawi∙ā∙n ạnicinābäᵉ, omāta∙ạ∙nāt. Kumāgu a‘pī tägwicink, owâbạndān ändānit. Änijipīndigät ininiwạn nāmadapiwạn, kayä wīn i‘kwäwạn kayä ‘iᵉi´ᵘ unīdcānisini. Äjikạnōnint: “ ‘A‘a´ᵘ, nāmạdạpîn!” inā Nänabucu.
Waabaninig ezhi-maajaad giiyosed, gaawesa gegoo o-nita-oosin. Moozhag anokii-osed, miisozhtigo gaawiin gegoo o-nita-oosii. Mii sa aapidji bakaded. Zhigwa waabaninig ezhi-maajaad Nenabozho, mii dash iwedi babaa-andakiiyaad. Ningoding odo-okawi-aanan anishinaaben, omaadaanaad. Gomaa go apii dagwishing, owaabandaan endaanid. Ani-zhi-biindiged ininiwan namadabiwan, gaye wiin ikwewan gaye iniw oodaanisini. Ezhi-ganoonind: “Aaw, namadabin!” ina Nenabozho.
When the morrow was come, then off he went on a hunt for game, but not a thing did he kill. Continually without result did he hunt; and, in spite of all he could do, nothing did he kill. Thereupon very hungry did he become. Then on the morrow away went Nänabushu, it was to wander from place to place visiting (old friends). Once he came upon the footprints of some people, in whose trail he then followed. When some distance farther on he was come, he saw where they lived. On entering in, (he saw) a man that was seated there, likewise a woman and their children. He was addressed: “Welcome! be seated!” was told Nänabushu.
Waabaninig ezhi-maajaad giiyosed (when morning came, off he went hunting) ∙ gaawesa gegoo o-nita-oosin (not a thing did he manage to kill) ∙ Moozhag anokii-osed (continually as he hunted) ∙ miisozhtigo gaawiin gegoo o-nita-oosii (do all he might, nothing did he kill) ∙ Mii sa aapidji bakaded (then very hungry he became) ∙ Zhigwa waabaninig ezhi-maajaad Nenabozho (now next morning off went Nenabozho) ∙ mii dash iwedi babaa-andakiiyaad (and there he went about visiting) ∙ Ningoding odo-okawi-aanan anishinaaben (once he came on the tracks of people) ∙ omaadaanaad (he followed their trail) ∙ Gomaa go apii dagwishing (some way on when he arrived) ∙ owaabandaan endaanid (he saw where they lived) ∙ Ani-zhi-biindiged (going in he entered) ∙ ininiwan namadabiwan (a man who was seated) ∙ gaye wiin ikwewan gaye iniw oodaanisini (and also a woman and their children) ∙ Ezhi-ganoonind: “Aaw, namadabin!” (he was addressed: “All right, sit down!”) ∙ ina Nenabozho (was Nenabozho told).
(2) Kīgitōwạn īni´ᵘ ininiwan: “Wägunäcinā kägīgä∙ạ∙nk aᵘ pīwitä? Tạga, mīnōtc nibi ạnạgōtōn,” inimāwạn īni´ᵘ i‘kwäwạn.
Giigidowan iniw ininiwan: “Wegonezhinaa ge-giigaag a’aw biiwide? Daga, miinotch nibi anagotoon,” inimaawan iniw ikwewan.
Then up spoke the man: “What have we to offer the guest (to eat)? Well, anyhow, hang up (a kettle of) water!” he said to the woman.
Giigidowan iniw ininiwan (then spoke the man) ∙ “Wegonezhinaa ge-giigaag a’aw biiwide? (what is there for that visitor to have?) ∙ Daga, miinotch nibi anagotoon,” (well, anyhow, hang up some water) ∙ inimaawan iniw ikwewan (he said to the woman).
(3) Kägä‘t, ạgi‘kwạn äciwanạgōnāt a∙i∙‘kwä. Mägwāgu nạmạdạpinit īni´ᵘ ininiwạn, undcipạsigu∙ō∙wạn, nōndāgusiwạn: “Kwänk, kwänk, kwänk,” inwäwän. Mīdạc imāⁿ midā‘kupitcigạning äcipōnīnint, nōndāgusint: “Kwänk, kwänk,” inwänit. Ä‘tawā, kuniginīn äcimīsinint īmāⁿ a‘kikunk, kīgitōwạn: “ ‘A‘a´ᵘ mīnōtc anä∙ạ∙n!”
Gegget, agiikwan ezhi-wanagoonaad a-ikwe. Megwaa go namadabinid iniw ininiwan, ondji-bazigwiiwan, noondaagosiwan: “Gwaank, gwaank, gwaank!” inwewan. Mii dash imaa midaakobijiganing ezhi-booninind, noondaagozid: “Gwaank, gwaank,” inwenid. Ah-tawe, goniginiin ezhi-miizinind imaa akikong, giigidowan: “Aaw miinotch ane-an!”
Truly, then a kettle did the woman hang up. And while the man was seated, up he flew, and was heard to say, “Kwänk, kwänk, kwänk!” (such) was what he uttered. And then yonder upon the cross-pole (above the fire) he alighted, being heard to say, “Kwänk, kwänk!” (such) was the sound he uttered. Oh, how strange that when he muted into the kettle, he was saying, “Come on, pay no heed, but keep it stirring!”
Gegget, agiikwan ezhi-wanagoonaad a-ikwe (truly a kettle the woman hung up) ∙ Megwaa go namadabinid iniw ininiwan (while the man was sitting) ∙ ondji-bazigwiiwan (up he flew) ∙ noondaagosiwan: “Gwaank, gwaank, gwaank!” inwewan (heard, “Gwaank…”, such his cry) ∙ Mii dash imaa midaakobijiganing ezhi-booninind (then there on the cross-pole he lit) ∙ noondaagozid: “Gwaank, gwaank,” inwenid (heard saying, “Gwaank, gwaank”) ∙ Ah-tawe, goniginiin (oh, lo and behold) ∙ ezhi-miizinind imaa akikong (he let go into the kettle there) ∙ giigidowan: “Aaw miinotch ane-an!” (he said: “All right, never mind, keep stirring it!”)
(4) Kägä‘t ‘aᵉa´ᵘ udạnä∙ā∙n. Mägwāgu änä∙ạ∙nk, kuniginīn, mạnōmin ā‘pidci mōckinä i∙i∙māⁿ a‘ki‘kunk; kayä pänkutä. “ ‘Aᵘ, mī∙i´∙ᵘ ici∙ạ∙gwācîm.” Mīdạc ‘iᵉi´ᵘ äcinīsipōnīnint. “Mīsagunā iᵘ kayä nīn ä∙i∙cīyān wāwīsiniyānin.” Mīnangwạna īninciban wätisāt. Kāwunạbinit, “Ạmbäsa´, unagạnink a‘tōn,” īnimāwạn īni´ᵘ i‘kwäwạn, “ā‘pidcigu mōckinā‘tōn.”
Gegget a’aw odane’aan. Megwaa go ene’ang, goniginiin, manoomin aapidji mooshkine imaa akikong; gaye bengode. “Aaw, mii i’iw izhi-agwaashim.” Mii dash iniw ezhi-niisi-booninind. “Mii sa go naa iw gaye niin ezhi-ayaan waa-wiisiniyaanin.” Mii-nangwana ininishiban wedisaad. Gaa-onabinid, “Ambesa, onaaganing atoon,” inimaawan iniw ikwewan, “aapidjigo mooshkinatoon.”**
Truly she stirred it. And while she was stirring it, lo, very full of rice was the kettle there; and it was cooked dry. “All right! now take it off the fire.” And then down he flew, alighting. “Now, this is only a way I have whenever I want to eat.” It happened to be a Mallard whom he had come to visit. After the Mallard was seated, “Come, into a vessel do you put it!” he said to the woman, “and very full do you fill it.”
Gegget a’aw odane’aan (truly she stirred it) ∙ Megwaa go ene’ang, goniginiin, manoomin aapidji mooshkine imaa akikong (while she was stirring it, lo, very full of rice was the kettle there) ∙ gaye bengode (and it was cooked dry) ∙ “Aaw, mii i’iw izhi-agwaashim.” (“All right, now take it off the fire.”) ∙ Mii dash iniw ezhi-niisi-booninind (and then down he flew, alighting) ∙ “Mii sa go naa iw gaye niin ezhi-ayaan waa-wiisiniyaanin.” (“Now, this is only a way I have whenever I want to eat.”) ∙ Mii-nangwana ininishiban wedisaad (it happened to be a Mallard whom he had come to visit) ∙ Gaa-onabinid, “Ambesa, onaaganing atoon,” inimaawan iniw ikwewan, “aapidjigo mooshkinatoon.” (after the Mallard was seated, “Come, into a vessel do you put it!” he said to the woman, “and very full do you fill it.”) — flagged bengode, ezhi-ayaan, ininishiban, wedisaad and Gaa-onabinid: hapax verbs with no lexicon or corpus witness, mechanically derived by character rule from Jones’s printed page (p.350 ll.18–24); everything else drafted from this record’s own established vocabulary (a’aw, mii, iniw, gegget, imaa, akikong, gaye, aapidji, goniginiin, manoomin, ikwewan, atoon, mooshkina’toon) or the shared root anaa’- (‘keep stirring’, used unflagged 4x elsewhere in this record) and agwaas- (§22’s agwaasidoog).
(5) Kägä‘t i‘kwä omōckina‘tōn ‘iᵉi´ᵘ unāgạn. “ ‘Aa´ᵘ, Nänabucu, wīsinîn!” Nänabucu äjimātạntcigät. Ā‘pidci täwīsinit, äjānici‘tạnk.
Gegget ikwe omooshkinatoon iniw onaagan. “Aaw, Nenabozho, wiisinin!” Nenabozho ezhi-maadanjiged. Aapidji dewiisinid, ezhi-aanizhitang.
Truly, the woman filled up the bowl. “All right, Nänabushu, do you eat!” Nänabushu then began eating. When his desire for food was quite appeased, then he ceased (eating).
Gegget ikwe omooshkinatoon iniw onaagan (truly the woman filled up the bowl) ∙ “Aaw, Nenabozho, wiisinin!” (“All right, Nenabozho, eat!”) ∙ Nenabozho ezhi-maadanjiged (Nenabozho then began to eat) ∙ Aapidji dewiisinid (when he had eaten his fill) ∙ ezhi-aanizhitang (then he left off).
(6) “Mīna´ mini‘k wāsinīyạn?”
“Miinaa minik we-wiisiniyan?”
“Is that all you are going to eat?”
“Miinaa minik we-wiisiniyan?” (“Is that the amount you will eat?”).
(7) “Ānīn dạc kä∙i∙cikagāntạckinēyān?”
“Aaniin dash ge-izhi-gagaandashkineyaan?”
“And how am I to force myself to eat (more)?”
“Aaniin dash ge-izhi-…?” (“And how then am I to make myself eat more?”) — gagaandashkine- (to cram/force oneself full): resolved via character rule ạc→ash (185 evidence) and lexicon witness kä∙i∙cikagāntạckinēyän → ge-izhi-gagaandashkineyaan.
(8) “Nänabucu, mīgu∙i∙ᵘ icikīwäwic waᵉa´ᵘ tcībā‘kwān. Māgicā kinītcānisạg pītạmaᵘ.”
“Nenabozho, mii go iw izhi-giiwewish a’aw jiibaakwaan. Maagizhaa giniijaanisag biidamaw.”
“Nänabushu, therefore then do you take back to them at home the rest of the cooked food. Perhaps to your children do you take it home.”
“Nenabozho, mii go iw izhi-giiwewish a’aw jiibaakwaan (Nenabozho, so then carry home that cooked food) ∙ Maagizhaa giniijaanisag biidamaw” (perhaps bring it to your children) — giiwewish (take home, deprecatory/‘the leavings’): resolved, exact lexicon match.
(9) Nänabucu äjikīgitut: “Mīcigwa wī‘kīwäyān.” Mīgu∙i∙māⁿ, wạnimō‘k, wäntcicägunāt ‘iᵉi´ᵘ ugīcō‘tä∙u∙naᵉ. Äjisāga∙ạ∙nk, päcu´ äni∙a∙yāt.
*Nenabozho ezhi-giigidod: “Mii zhigwa wii-giiweyaan.” Mii go imaa, wanimook, wenjishegonaad iniw ogiizhoode’onan. Ezhi-zaaga’ang, besho ani-ayaad.**
Nänabushu then spoke, saying: “It is now time for me to go back home.” And so, when no one was looking, in under (the mat) he pushed his mittens. When he went outside, then near by did he tarry.
Nenabozho ezhi-giigidod: “Mii zhigwa wii-giiweyaan.” (Nenabozho spoke: “Now I will go home.”) ∙ Mii go imaa, wanimook (and right there, when none were looking) ∙ wenjishegonaad iniw ogiizhoode’onan (he tucked away/hid his mittens) ∙ Ezhi-zaaga’ang (then he went outside) ∙ besho ani-ayaad (close by he stayed) — ogiizhoode’onan (‘mitten’ stem, Jones ugīcō‘tä∙u∙naᵉ): settled 2026-09-02 from the page’s c = zh, with the corpus behind it (story_p1_37 §5/§7, story_p1_40 §7/§9, story_p1_35 §24); wenjishegonaad (the hiding verb) flagged — no lexicon or corpus witness found; stays flagged, FOR M.
(10) Mīwīni∙i´∙ᵘ ä‘kitut ‘aᵉa´ᵘ inini: “Ạmbäsinō, kägu iciwī‘tawā‘käg ‘iᵉi´ᵘ ugīcō‘tä∙u∙na ‘aᵉa´ᵘ Nänabucu.”
*Mii wini iw ekidod a’aw inini: “Ambesino, gego izhiwidawaakeg iniw ogiizhoode’ona a’aw Nenabozho.”**
And this was what the man said: “Please do not carry to Nänabushu his mittens.”
Mii wini iw ekidod a’aw inini (and this is what the man said) ∙ “Ambesino, gego izhiwidawaakeg iniw ogiizhoode’ona a’aw Nenabozho.” (“Please, do not (any of you) carry his mittens to Nenabozho.”) — resolved: ambesino by corpus-wide consensus (dozens of Ambesino/Ambe sa noo witnesses across the corpus); the ‘mitten’ stem settled as ogiizhoode’ona (see §9). izhiwidawaakeg* stays flagged: the page’s iciwī‘tawā‘käg gives -dawaa- (matching this record’s own §11 izhiwidawaasii), but the whole inflected form is attested nowhere.
(11) Mīsa kägä‘t kāwīn iciwītawāsī. Cigwa Nänabucu kwīnawīpi∙u∙ tcibīciwītawint. Äcipīpāgit: “Nīwunitcigāgimä!” Kāwīn ānubisiskitawāsī. Äckạm änigu‘k äjipīpāgit. Gäga‘pī, “Mānū, iciwitawi‘k; wâsa undci∙a∙pagitawi‘k ‘iᵉi´ᵘ ugīcō‘tä∙u∙na.”
Mii sa gegget gaawiin izhiwidawaasii. Zhigwa Nenabozho gwiinawii-bii’o ji-bi-izhiwidawind. Ezhi-biibaagid: “Niwanichigaagime!” Gaawiin aano-bizindawaasii. Eshkam enigok ezhi-biibaagid. Gegaapii, “Maanoo, izhiwidawik; waasa ondji-a-bagidawik iniw ogiizhoode’ona.”
And so, truly, he did not have them fetched to him. Already was Nänabushu becoming tired of waiting to have them brought to him. Then with a loud voice he called: “I have forgotten my mittens!” He was not harkened to. Then with a louder voice he called. At last, “Well, go take them to him; from afar do you throw him his mittens.”
Mii sa gegget gaawiin izhiwidawaasii (and so truly they were not taken to him) ∙ Zhigwa Nenabozho gwiinawii-bii’o ji-bi-izhiwidawind (now Nenabozho grew tired of waiting to have them brought) ∙ Ezhi-biibaagid: “Niwanichigaagime!” (he called out loud: “I have forgotten my mittens!”) ∙ Gaawiin aano-bizindawaasii (he was not listened to) ∙ Eshkam enigok ezhi-biibaagid (louder and louder he called) ∙ Gegaapii, “Maanoo, izhiwidawik; (at last, “Well, take them to him;) ∙ waasa ondji-a-bagidawik iniw ogiizhoode’ona.” (from afar throw him his mittens.”) — Niwanichigaagime (‘I forgot’ verb): resolved by corpus witness story_p1_42 §29 (Kiwanitcigāgimä → Giwanichigaagime, a parallel telling with a different person prefix, same stem).
(12) Cigwa owâbạmā kwīwisänsaᵉ. “Ictä, päcu´ pīcāyu‘k! Mīnạngwạna iᵘ äcipa‘kadäyä‘k. Kāwīn nīmpạ‘kudäsī. Wâbạnk kōsiwā tạbīcā mämwätcigu nāwa‘kwänig.” Mīdạc ‘iᵉi´ᵘ änīcimādcāt Nänabucu. Kā‘tạgwicink äntāt, kägä‘t mōtcigisiwaᵉ unīdcānisaᵉ wīsininit, kayä īni´ᵘ wīwạn; ā‘pidci täwīsiniwạg. Wäyābạninig mīsa cigwa äjipī∙u∙t īni´ᵘ pīwitämạn, pī∙ā∙t nāwa‘kwänig. Cigwa tagwicinōn. Kāwunạbinit, “Wägunäcina kä∙ạ∙camạnk ‘aᵉa´ᵘ pīwitä? mīnōtc a‘ki‘k unạgōc.”
Zhigwa owaabamaa gwiiwizensan. “Ishte, besho biizhaayog! Mii-nangwana iw ezhi-bakadeyeg. Gaawiin nimbakodesii. Waabang goosiwaa dabiizhaa memwech igo naawakwenig.” Mii dash iniw ani-izhi-maajaad Nenabozho. Gaa-dagwishing endaad, gegget moojigiziwan oniijaanisan wiisininid, gaye iniw wiiwan; aapidji dewiisiniwag. Waabaninig mii sa zhigwa ezhi-bii’od iniw biiwideman, bii’aad naawakwenig. Zhigwa dagwishinoon. Gaa-onabinid, “Wegonezhinaa ge-ashamang a’aw biiwide? Miinotch akik onagoosh.”
Presently he saw the boys. “Why, come you up close! And so it is a fact that you are without food. I am not hungry. To-morrow let your father come over exactly at noon.” Thereupon away then went Nänabushu. When he was come at where he lived, truly pleased were his children to have food to eat, so the same with his wife; thoroughly were they satisfied with food. On the morrow he then waited for his guest, he waited for him at noon. Soon he was come. When he was seated, “What have we to feed the guest? Anyway, hang up the kettle.”
Zhigwa owaabamaa gwiiwizensan (now he saw the little boys) ∙ “Ishte, besho biizhaayog! (“Hey, come close!”) ∙ Mii-nangwana iw ezhi-bakadeyeg (so it is that you are hungry) ∙ Gaawiin nimbakodesii (I am not hungry myself) ∙ Waabang goosiwaa dabiizhaa memwech igo naawakwenig” (to-morrow let your father come exactly at noon) ∙ Mii dash iniw ani-izhi-maajaad Nenabozho (thereupon away then went Nenabozho) ∙ Gaa-dagwishing endaad, gegget moojigiziwan oniijaanisan wiisininid, gaye iniw wiiwan (when he was come at where he lived, truly pleased were his children to have food to eat, so the same with his wife) ∙ aapidji dewiisiniwag (thoroughly were they satisfied with food) ∙ Waabaninig mii sa zhigwa ezhi-bii’od iniw biiwideman, bii’aad naawakwenig (on the morrow he then went for his guest, arriving at noon) ∙ Zhigwa dagwishinoon (soon he was come) ∙ Gaa-onabinid, “Wegonezhinaa ge-ashamang a’aw biiwide? (when he was seated, “what shall we feed the guest?”) ∙ Miinotch akik onagoosh” (anyway, hang up the kettle) — flagged Gaa-onabinid: hapax verb with no lexicon or corpus witness, mechanically derived by character rule from Jones’s printed page (p.352 ll.19–26).
(13) Kägä‘t, Nänabucu wīwạn utōnạgōtōn ‘iᵉi´ᵘ nipi.
Gegget, Nenabozho wiiwan odoonagotoon iniw nibi.
To be sure, the wife of Nänabushu hung up the (kettle of) water.
Gegget, Nenabozho wiiwan odoonagotoon iniw nibi (to be sure, Nenabozho’s wife hung up the water).
(14) “Änigu‘k pạgitînisän, wäwīp tạ´wanso aᵘ a‘kik.” Tayā, mägwāgu nạmạdạpit Nänabucu undcīpạsingutcisä nōndāgusit: “Kwänk, kwänk, kwänk!” inwät Nänabucu. Kistciwī‘kā äjikạcki∙u∙t imāⁿ mitā‘kupitcigạning Nänabucu. Kāwänạgōsit imāⁿ mi‘tā‘kupitciganing, änigu‘k kintcitạnāmu ānuwī‘kwatcimīsīt; ubwānawi‘tōn. Ningutingigu umisā‘kutcān äjipạngisinini‘t i∙i∙māⁿ a‘ki‘kunk, ugạnōnān wīwạn: “Mīnōtc! anä∙ạ∙n.”
“Enigok bagidinisen, wewiib daa-wanzo a’aw akik,” Tayaa… megwaa go namadabid Nenabozho, onji-bazigonjise noondaagosid: “Gwaank, gwaank, gwaank!” inwed Nenabozho. Gichi-wiikaa ezhi-gashki-od imaa midaakobijiganing Nenabozho. Gaa-wanagoosid imaa midaakobijiganing, enigok gichi-danaamo aanawi-gwajimiisid; obwaanawitoon. Ningoding go omisekojaan ezhi-bangishininid i-imaa akikong, oganoonaan wiiwan: “Miinotch ane-an.”
“With much wood do you build up the fire, soon let the kettle boil.” Aha! now, while Nänabushu was yet seated, up he sprang, being heard to say: “Kwänk, kwänk, kwänk!” (such) was the sound Nänabushu uttered. It was a great while before Nänabushu was able to mount the cross-pole (over the fire). After he was perched up there on the cross-pole, then with much effort did he grunt in vainly trying to ease himself; he could not do it. But when by and by a lump of solid dung dropped into the kettle, he addressed his wife, saying: “Never mind! but keep it stirring.”
“Enigok bagidinisen, wewiib daa-wanzo a’aw akik” (“Build the fire hard, the kettle should soon boil”) ∙ Tayaa… megwaa go namadabid Nenabozho (Aha!… while Nenabozho was seated) ∙ onji-bazigonjise (up he sprang) ∙ noondaagosid: “Gwaank, gwaank, gwaank!” inwed Nenabozho (heard saying “Gwaank…”, such Nenabozho’s cry) ∙ Gichi-wiikaa ezhi-gashki-od imaa midaakobijiganing (a long while before he managed up the cross-pole) ∙ enigok gichi-danaamo (with great effort he strained) ∙ aanawi-gwajimiisid; obwaanawitoon (trying in vain; he could not do it) ∙ Ningoding go… ezhi-bangishininid i-imaa akikong (by and by a lump fell into the kettle) ∙ oganoonaan wiiwan: “Miinotch ane-an” (he told his wife: “Never mind, keep stirring”) — resolved: omisekojaan, gichi-danaamo and aanawi-gwajimiisid by exact lexicon match; onji-bazigonjise by corpus witness; Gaa-wanagoosid by exact lexicon match.
(15) Äjikīgitut awi‘kwä: “Ācamādcī, mạdci ạnîm! kīgagwānisạgi∙ā∙ ‘aᵉa´ᵘ kita‘ki‘kunān! Intawā äjipimipạsigwīt awi‘kwä, pimipina∙ᵒ∙wāt īni´ᵘ a‘ki‘kwan; pạnä ạgwạtcing icāt awisīgwäpinạnk ‘iᵉi´ᵘ nibi. Kāijikisiyābi‘kināt īni´ᵘ uta‘kikowā, pipīndigä a∙i∙‘kwä. Nänabucu tayōc agōs pimitā‘kupitciganing; kāwīn kacki∙o∙sī ānawīnīsāntawät. Äjikạnōnāt wīwạn: “Kāwāsā ningạcki∙o∙sī ānawinīsāntawäyān.”
*Ezhi-giigidod awi-ikwe: “Aashamaadji, maji-anim! gii-gagwaanisagi-aa a’aw gida-akikonaan! Indawaa ezhi-bimibazigwid awi-ikwe, bimibinaowaad iniw akikwan; bane agwajiing izhaad awi-ziigwebinang iniw nibi. Gaa-izhi-gizhiyaabikinaad iniw odakikowaa, biibiindige a-ikwe. Nenabozho dayooch agoos bimidaakobijiganing; gaawiin gashki-oosii aanawi-niisaandawaad. Ezhi-ganoonaad wiiwan: “Gaawesa ningashki-oosii aanawi-niisaandawaayaan.”**
Then said the woman: “Mercy sake, vile dog! you will simply ruin our kettle.” Accordingly, to her feet the woman quickly rose; immediately down she took the kettle; straightway out of doors she went on her way to empty out the water. After she had cleansed their kettle, then back inside came the woman. Nänabushu was still perched upon the cross-pole (over the fire). He was not able by his own efforts to climb down. Then he spoke to his wife, saying: “Not at all am I able, in spite of my own efforts, to climb down.”
Ezhi-giigidod awi-ikwe (then the woman spoke) ∙ “maji-anim! (“vile dog!”) ∙ gii-gagwaanisagi-aa a’aw gida-akikonaan! (you will ruin our kettle!) ∙ Indawaa ezhi-bimibazigwid awi-ikwe (so up sprang the woman) ∙ bimibinaowaad iniw akikwan (she took down the kettle) ∙ agwajiing izhaad awi-ziigwebinang iniw nibi (outdoors she went to pour out the water) ∙ Gaa-izhi-gizhiyaabikinaad iniw odakikowaa (after she cleaned their kettle) ∙ biibiindige a-ikwe (the woman came back in) ∙ Nenabozho dayooch agoos bimidaakobijiganing (Nenabozho still hung on the cross-pole) ∙ gaawiin gashki-oosii aanawi-niisaandawaad (he could not climb down) ∙ Ezhi-ganoonaad wiiwan (he spoke to his wife) ∙ “Gaawesa ningashki-oosii aanawi-niisaandawaayaan” (“Not at all can I manage to climb down”).
(16) Kägä‘t ā‘pidci nîckātisi ‘aᵉa´ᵘ i‘kwä, nạnāntạwīpạgạmāganät; ‘a∙i∙‘kwä cigwa umi‘kān mi‘tig. Nänabucōwạn äjiạgōsinit, kīgito i‘kwä: “Nạckä kuca, ninganīwana‘wā kīmīdcināt īni´ᵘ a‘ki‘kwạn.”
*Gegget aapidji nishkaadizi a’aw ikwe, nanaandawiibagamaaganed; a-ikwe zhigwa omikaan mitig. Nenabozhowan ezhi-agoosinid, giigido ikwe: “Nashke gosha, ninga-niiwana’waa gii-midjinaad iniw akikwan.”**
Truly very angry was the woman, she was in search of something to use for a club; the woman presently found a stick. While Nänabushu was perched up there, the woman said: “Look and see! for I am going to club him to death who eased himself in the kettle.”
Gegget aapidji nishkaadizi a’aw ikwe (truly very angry was that woman) ∙ nanaandawiibagamaaganed (looking about for a club) ∙ a-ikwe zhigwa omikaan mitig (the woman soon found a stick) ∙ Nenabozhowan ezhi-agoosinid (with Nenabozho perched up there) ∙ giigido ikwe: “Nashke gosha, (the woman said: “Look here,) ∙ ninga-niiwana’waa gii-midjinaad iniw akikwan” (I will club to death the one who fouled the kettle”) — resolved: nanaandawiibagamaaganed and niiwana’we both by exact lexicon match.
(17) Cigwa wīpa‘kitä∙u∙nt Nänabucu, mīgu iwiti wäntcipisut; pi∙ạ∙nigwāckwanit, mīsạnā kīnōgābamint Nänabucu.
Zhigwa wii-bakite’ond Nenabozho, mii go iwidi wenji-bizod; bi-aanigwaashkwanid, mii sa naa giinoogaabamind Nenabozho.
When Nänabushu was about to be struck, then from yonder place he fell; he leaped down when she made as if to hit him.
Zhigwa wii-bakite’ond Nenabozho (when Nenabozho was about to be struck) ∙ mii go iwidi wenji-bizod (then from there he fell) ∙ bi-aanigwaashkwanid (he leaped down) ∙ mii sa naa giinoogaabamind Nenabozho (just as she made to strike at him) — resolved, exact lexicon match.
(18) Ä‘tawā! abā‘pic kīnạnāmạdạpi pīwitä. Ā‘pidci wīwīsini, mīdạc äjikīgitut: “Tạga, mīnōtc anạgōc aᵘ kīta‘ki‘kowā.”
Ah-tawe! abaapish gii-nanaamadabi biiwide. Aapidji wii-wiisini, mii dash ezhi-giigidod: “Daga, miinotch anagoosh a’aw gida-akikowaa.”
Alas! without cheer there sat the guest. Very anxious was he to eat. Whereupon he said: “Now, forget everything and hang up your kettle.”
Ah-tawe! abaapish gii-nanaamadabi biiwide (alas! cheerlessly sat the guest) ∙ Aapidji wii-wiisini (very much he wished to eat) ∙ mii dash ezhi-giigidod (then he spoke) ∙ “Daga, miinotch anagoosh a’aw gida-akikowaa” (“Come, never mind, hang up your kettle”) — resolved: abaapish, corpus/lexicon consensus (7 attestations for this exact spelling).
(19) Kägä‘t, a∙i´∙‘kwä udagōnān īniyōda‘ki‘towān; cigwasa ōⁿsōwạn.
Gegget, a-ikwe odagonaan iniw oda-akikowan; zhigwa sa oonsowan.
Truly, the woman hung up their kettle; presently it began boiling.
Gegget, a-ikwe odagonaan iniw oda-akikowan (truly the woman hung up their kettle) ∙ zhigwa sa oosowan (presently it boiled) — resolved and corrected to mirror the restored nasal (see this section’s B32 footnote): oonsowan.
(20) Kuniginīn, undcipạsigwa∙ō∙wạn, kayägu nōntāgusinit: “Kwänk, kwänk, kwänk,” inwänit. Mīsa´ äcipōnīnint iimāⁿ pimitā‘kupitcigạning pä‘kic nōndāgusinit: “Kwänk, kwänk,” inwänit. Mīsīwạn äjikạnōnigowāt: “Mīnōtc! anä∙a∙mu‘k.”
*Goniginiin, ondji-bazigwiiwan, gaye go noondaagosinid: “Gwaank, gwaank, gwaank,” inwenid. Mii sa ezhi-booninind imaa bimidaakobijiganing bekish noondaagosinid: “Gwaank, gwaank,” inwenid. Miisiwan ezhi-ganoonigowaad: “Miinotch ane-amog.”**
At that moment up flew (the guest) from his place, and was heard saying: “Kwänk, kwänk, kwänk,” (such) was the sound he uttered. Thereupon he alighted yonder on the cross-pole (over the fire) at the same time that he was heard saying: “Kwänk, kwänk,” (such) was the sound he uttered. By him while muting were they addressed: “Never you mind! only do you keep it stirring.”
Goniginiin, ondji-bazigwiiwan (lo, up he flew) ∙ gaye go noondaagosinid: “Gwaank, gwaank, gwaank,” inwenid (and was heard, “Gwaank…”, such his cry) ∙ Mii sa ezhi-booninind imaa bimidaakobijiganing (then he lit there on the cross-pole) ∙ bekish noondaagosinid: “Gwaank, gwaank,” inwenid (the while heard saying, “Gwaank, gwaank”) ∙ Miisiwan ezhi-ganoonigowaad: “Miinotch ane-amog” (then they were addressed: “Never mind, keep stirring it”) — resolved: baekizh → bekish, corpus consensus. mīstwạn opening particle-cluster remains flagged (Miisiwan): no lexicon row, no corpus witness — FOR M.
(21) Mīsa kägä‘t ạnä∙ạ∙mowāt, ä‘tawā kuniginīn mạnōmin ā‘pidci mōckinätänig, kayä pängwạninig!
*Mii sa gegget ane-amowaad, ah-tawe goniginiin manoomin aapidji mooshkinedenig, gaye bengwaninig!**
Thereupon, truly, as they kept it stirring, how wondrously full the rice filled (the kettle), and how dry it cooked!
Mii sa gegget ane-amowaad (truly, as they kept stirring) ∙ ah-tawe goniginiin manoomin aapidji mooshkinedenig (lo, the rice filled it right up) ∙ gaye bengwaninig! (and how dry it cooked!) — bengwaninig* flagged: settled off the page’s pängwạninig (ä = e), matching this record’s own §4 bengode for the same dry-cooking root, but attested nowhere in the corpus.
(22) “ ‘Aᵘ, mī∙i´∙ᵘ iciagwāsitōk.” Kägä‘t udagwāsitōn a∙i∙‘kwä. Mīsa´ntawā sāga∙ạ∙mōn īni´ᵘ upīwitämiwān. Mīsa´ cigwa wīsiniwāt Nänabucu.
“Aaw, mii i’iw izhi-agwaasidoog.” Gegget odagwaasidoon a-ikwe. Mii sa naa zaaga’amon iniw obiiwidemiwaan. Mii sa zhigwa wiisiniwaad Nenabozho.
“Now it is time to take it off (the fire).” Truly off the fire the woman took it. And so with disappointment forth from the place went their guest. Whereupon then did Nänabushu (and his family) eat.
“Aaw, mii i’iw izhi-agwaasidoog.” (“Now then, take it off the fire.”) ∙ Gegget odagwaasidoon a-ikwe (truly the woman took it off) ∙ Mii sa naa zaaga’amon iniw obiiwidemiwaan (and so out went their guest) ∙ Mii sa zhigwa wiisiniwaad Nenabozho (and then Nenabozho and his folk ate).