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.
42. NÄNABUSHU AND THE WOODPECKER.¹
Nanabushu and the Woodpecker (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 mīnawā ānukīyusä, mīsa∙u∙ndcita kāwīn kägō uni‘tōsīn.
Weyaabaninig miinawaa aano-giiyose, mii sa onjida gaawiin gegoo onitoosiin.
On the morrow he went on another fruitless hunt for game, and it was just his luck not to kill a thing.
Weyaabaninig (when it was the next day) miinawaa aano-giiyose (again he hunted in vain), mii sa onjida (and so as it happened) gaawiin gegoo onitoosiin (he killed nothing).
(2) Mīnawāgu ạnimādcā; mī∙u∙ntcita kāwīn kägō ani‘tōsīn.
Miinawaa go ani-maajaa; mii onjida gaawiin gegoo onitoosiin.
An other time he set out ; but, as ill luck would have it, he did not kill a thing.
Miinawaa go ani-maajaa (again he set off); mii onjida (and as ill luck had it) gaawiin gegoo onitoosiin (he killed nothing).
(3) Käga‘pī äjikīgitut wīwạn: “Kägä‘t kīgō‘pạtis. Awạcîmä intawā kistcikī∙ō∙täyạn; mīyä‘ta kä∙i∙ciwīsiniyạngibạn, mīyä‘ta tciwâbạniciyạnk.”
*Gegapii ezhi-giigidod wiiwan: “Geget gii-goopadis. Awashime indawaa gichi-gii-oodeyan; mii eta ge-izhi-wiisiniyangiban, mii eta ji-waabanishiyang.”**
At last then up spoke the woman: “Really, you are of no use. It would therefore be much better for you to go on a visit among (your friends); for only by such means shall we obtain food to eat, only in that way shall we live through the winter.”
Gegapii ezhi-giigidod wiiwan (at last his wife spoke up): “Geget gii-goopadis (“truly you have been of no use). Awashime indawaa gichi-gii-oodeyan* (it would be far better for you to go visiting — stem flagged: ‘go on a visit’); mii eta ge-izhi-wiisiniyangiban (only thus could we have food to eat), mii eta ji-waabanishiyang.” (only thus shall we see the morning through.”)
(4) Kigicäp äjimādcāt Nänabucu.
Gigizheb ezhi-maajaad Nenaboozhoo.
In the morning then departed Nänabushu.
Gigizheb ezhi-maajaad Nenaboozhoo (in the morning Nenaboozhoo set off).
(5) Kumāgu a‘pī tägwicink, sāga∙i∙gạn owâbandān.
Gomaago apii degwishing, zaaga’igan owaabandaan.
When some distance away he was come, a lake he saw.
Gomaago apii degwishing (when he had come some distance), zaaga’igan owaabandaan (he saw a lake).
(6) A∙ī∙nābit, awīya owâbạmān pabāmātạgā‘kunit. Äni∙i∙cāt,
Ayinaabid, awiiya owaabamaan babaamaadagaakonid.
While looking around, he saw somebody walking about on the ice.
Ayinaabid (as he looked about), awiiya owaabamaan (he saw someone) babaamaadagaakonid (walking about on the ice).
(7) owâbạmān īniniwạn.
Eni-izhaad, owaabamaan ininiwan.
When he started hitherward, he saw a man.
Eni-izhaad (as he went toward him), owaabamaan ininiwan (he saw a man).
(8) “Tạga, kạniwīdcīwin wī‘kīwäyạn.”
“Daga, ga-ani-wiijiiwin wii-kiiweyan.”
“Pray, let me go with you when you depart for home !”
“Daga, ga-ani-wiijiiwin (“pray, let me go along with you) wii-giiweyan.” (when you go home.”)
(9) Cigwa owâbandān wīgiwām; ạnipīndigäwạn kayä wīn kā∙u∙nạbit owâbạmān i‘kwäwạn tạcimackimutā‘känit.
Zhigwa owaabandaan wiigiwaam; ani-biindigewan gaye wiin gaa-onabid owaabamaan ikwewan dazhi-mashkimodaakenid.
Presently he saw a wigwam ; when in the other went, so then (did) he. When he was seated, he saw a woman busily making a bag.
Zhigwa owaabandaan wiigiwaam (presently he saw a wigwam); ani-biindigewan (the other went in) gaye wiin (and so did he too). Gaa-onabid (when he was seated) owaabamaan ikwewan (he saw a woman) dazhi-mashkimodaakenid (there making a bag).
(10) Nānāgägu cigwa kạnōnimāwạn: “Tạganā’, ạgōc ‘aᵉa’ᵘ a‘ki‘k.” Kägä‘t
Naanaa gego zhigwa ganoonimaawan: “Daga naa, agoozh a’aw akik.”
After a while she was then spoken to: “Please hang up the kettle.”
Naanaa gego zhigwa ganoonimaawan (after a while she was spoken to): “Daga naa, agoozh a’aw akik.” (“please now, hang up that kettle.”)
(11) a∙i∙‘kwä a‘ki‘kwạn otōnagōnān.
Geget ikwe akikwan odoonagoonaan.
Truly, the woman arranged (the kettle) so as to hang.
Geget ikwe akikwan odoonagoonaan (truly the woman hung up the kettle).
(12) Kā‘kīcī‘tāt, pānimagu nạmạdapinit undcipạsigwa∙ō∙wạn, ạbạcīng apạgisōwạn nōndāgusiwạn: “Kwu, kwu, kwu, kwu!” inwäwạn.
Gaa-giizhiitaad, baanimaa go namadabinid onji-bazigwa’owan, abazhing abagizowan noondaagoziwan: “Gwo, gwo, gwo, gwo!” inwewan.
When she had finished, then of a sudden he that was seated flew up, a-lighting yonder on the lodge-pole, (and) could be heard saying: “Kwu, kwu, kwu, kwu!” such was his cry.
Gaa-giizhiitaad (when she had finished), baanimaa go (then all at once) namadabinid onji-bazigwa’owan (the one seated flew up), abazhing abagizowan (lighting on the lodge-pole) noondaagoziwan (and was heard): “Gwo, gwo, gwo, gwo!” inwewan (“Gwo, gwo, gwo, gwo!” was his cry).
(13) Mīnạngwạna mämän wätisāt.
Mii nangwana memen wedisaad.
It happened to be the Red- Head that he was visiting.
Mii nangwana memen wedisaad (it happened to be Red-Head he was visiting).
(14) Cigwa, kā‘tạgwicininit iwiti sōwāgạnink, mā‘tigwä∙i∙gäwan.
Zhigwa, gaa-tagwishininid iwidi soowaaganing, maatigwe’igewan.
Now, when (the Red-Head) was come at the meeting of the lodge-poles, he then began pecking.
Zhigwa, gaa-tagwishininid iwidi soowaaganing (now, when he had reached up there at the meeting of the lodge-poles), maatigwe’igewan (he began pecking at the wood).
(15) Nāgạtciku māntāminaᵉ pisīgisäwaᵉ mī∙i∙māⁿ a‘ki‘kunk, mīdạc iᵘ äcimōckinänit īni’ᵘ uda‘ki‘kōwān.
Naagaj igo mandaaminan bi-siigisewan mii imaa akikong, mii dash iw ezhi-mooshkinenid iniw odakikoowaan.
And after a while some corn came pouring into the kettle there, whereupon full of it became their kettle.
Naagaj igo mandaaminan bi-siigisewan (after a while the kernels of corn came pouring in) mii imaa akikong (there into the kettle), mii dash iw ezhi-mooshkinenid (and so it filled up) iniw odakikoowaan (their kettle).
(16) Pā∙i∙cinīsikwāskwaninit, mīsa’ nāsāp anicinābä.
Ba-izhi-niisigwaashkwaninid, mii sa naasaab anishinaabe.
Down he came hopping ; and when (he was come), then back again (was he in) human (form).
Ba-izhi-niisigwaashkwaninid (down he came hopping), mii sa naasaab anishinaabe (and so once more he was a person).
(17) Ānīc, mīgu mīnawā iᵘ kīwawänabinit īni’ᵘ i‘kwäwạn mackimutä‘känit, kīgitunit īni’ᵘ: “Wägunäcina käya‘pābōwäyank? mīnacigwunā∙i∙ᵘ?”
Aaniish, mii go miinawaa iw gii-wawenabinid iniw ikwewan mashkimodekenid, giigidonid iniw: “Wegonesh ina ge-yapaabooweyang? Mii na zhigwo naa iw?”
Well, and so another time was the woman seated, making her sack, when she said: “What shall we put (into the corn) for seasoning, or shall it be just so?”
Aaniish, mii go miinawaa iw gii-wawenabinid iniw ikwewan (well, and again the woman sat down) mashkimodekenid (making her bag), giigidonid iniw (she spoke): “Wegonesh ina ge-yapaabooweyang? (“what shall we use for the broth?) Mii na zhigwo naa iw?” (or is it ready just so?”)
(18) Kuniginīn, ugā‘kā‘kāsiyābi‘kinān i∙i∙ᵘ mō‘kumān.
Goniginiin, ogaa-kaakaasiiyaabikinaan i’iw mookomaan.
Lo, he now wiped the blade of his knife.
Goniginiin, ogaa-kaakaasiiyaabikinaan i’iw mookomaan (lo, he wiped clean the blade of that knife).
(19) Kuniginīn, äcimätạgwacäbināt īni’ᵘ wīwini, kuniguca pi‘kwanāning äcimāticwāt, kumāgu mini‘k uba‘kwäcwān.
*Goniginiin, ezhi-medagwashebinaad iniw wiiwini, gonigosha bikwanaaning ezhi-maadishwaad, gomaa go minik obakweshwaan.**
Behold, when he uncovered his wife, plump on her very back he then began slicing her, rather large pieces he sliced off.
Goniginiin, ezhi-medagwashebinaad* iniw wiiwini (behold, he uncovered his wife), gonigosha bikwanaaning ezhi-maadishwaad (and right on her back he began carving), gomaa go minik obakweshwaan (rather large pieces he sliced off).
(20) Kā‘pa‘kwäcwāt, mīdạc i∙i∙ᵘ usi‘kōn äcisinagwunạmāwāt īmāⁿ kīpa‘kwäcwāt.
*Gaa-bakweshwaad, mii dash i’iw ozikoon ezhi-sinagwonamawaad imaa gii-bakweshwaad.**
When he had done with carving her, he then rubbed his spittle over (the place) where he had carved her.
Gaa-bakweshwaad (when he had finished slicing her), mii dash i’iw ozikoon ezhi-sinagwonamawaad* (he rubbed his spittle over) imaa gii-bakweshwaad (where he had carved).
(21) Mīdạc imāⁿ uda‘ki‘kowāng äcipōdā‘kwä∙ạ∙mowāt i wiyās.
Mii dash imaa odakikowaang ezhi-boodaakwe’amowaad i wiiyaas.
And then into their kettle they put the meat to boil.
Mii dash imaa odakikowaang ezhi-boodaakwe’amowaad i wiiyaas (and so into their kettle they put the meat to boil).
(22) Äci∙ō∙ⁿsunit oda‘kikowān.
Ezhi-onzonid odakikowaan.
Then their kettle began boiling.
Ezhi-onzonid odakikowaan (then their kettle began boiling).
(23) Cigwa kākīcitänig, äci∙ạ∙gwābīga∙ạ∙nk; Nänabucu pạgitînạmawā tciwīsinit kạyä ∙i∙ māndāminaᵉ.
Zhigwa gaa-giizhidenig, ezhi-agwaabiiga’ang; Nenaboozhoo bagidinamawaa ji-wiisinid gaye i mandaaminan.
Now, after the food was done cooking, then out she dipped it ; and in front of Nänabushu, that he might eat, she placed (the meat) and the corn.
Zhigwa gaa-giizhidenig (now, when the food was done cooking), ezhi-agwaabiiga’ang (she dipped it out); Nenaboozhoo bagidinamawaa ji-wiisinid (and she set it before Nenaboozhoo to eat) gaye i mandaaminan (and the corn too).
(24) Ä‘tawā, mīdạc kägä‘t Nänabucu minuwīsinit!
Etawaa, mii dash geget Nenaboozhoo mino-wiisinid!
Oh, but Nänabushu truly had a pleasant time eating!
Etawaa, mii dash geget Nenaboozhoo mino-wiisinid! (oh, and truly Nenaboozhoo ate well!)
(25) Ā‘pidci kā‘täwīsinit, mī∙i’∙ᵘ äci∙ā∙nacī‘tạnk.
*Aapiji gaa-de-wiisinid, mii iw ezhi-aanazhiitang.**
After he was quite satisfied with food, he accordingly ceased eating.
Aapiji gaa-de-wiisinid (when he had eaten his fill), mii iw ezhi-aanazhiitang* (he then left off eating).
(26) Mīsa’ mīnawa äjikānāt ugīcō‘tä∙u∙naᵉ.
Mii sa miinawa ezhi-gaanaad ogiishoote’onan.
And then again he hid his mittens.
Mii sa miinawa ezhi-gaanaad ogiishoote’onan (and then again he hid his mittens).
(27) “Mī∙i∙’ᵘ mādcāyān kīwäyān.”
“Mii iw maajaayaan giiweyaan.”
“Now I should start back home.”
“Mii iw maajaayaan giiweyaan.” (“now I will set off home.”)
(28) Nänabucu inā: “Mīgu∙i∙ᵘ tcigīwäwitaᵘ.”
Nenaboozhoo inaa: “Mii go iw ji-giiwewidaw.”
Nänabushu was told: “Therefore do you take them home (some food).”
Nenaboozhoo inaa (Nenaboozhoo was told): “Mii go iw ji-giiwewidaw.” (“take some home with you, then.”)
(29) Mīnawā, kumāgu a‘pī änitạgwicink, pīpāgi Nänabucu: “Kiwanitcigāgimä!”
Miinawaa, gomaago apii eni-dagwishing, biibaagi Nenaboozhoo: “Giwanichigaagime!”
Again, after some distance he was come, out called Nänabushu: “I have forgotten something!”
Miinawaa, gomaago apii eni-dagwishing (again, when he had gone some distance), biibaagi Nenaboozhoo (Nenaboozhoo called out): “Giwanichigaagime!” (“I have forgotten something!”)
(30) Kāwīn ānutäbwä‘tawāsī.
Gaawiin aano-debwetawaasii.
But in vain was he not listened to.
Gaawiin aano-debwetawaasii (but in vain — he was not heeded).
(31) Äckạm änigu‘k pīpāgi, käga‘pī, “Mānū, iciwītawi‘k Nänabucu ugīcō‘täunaᵉ.” Kägä‘t
Eshkam enigok biibaagi, gegapii, “Maanoo, izhiwidawik Nenaboozhoo ogiishoote’onan.”
Louder still he shouted, till finally, “Well, then do you take to Nänabushu his mittens.”
Eshkam enigok biibaagi (louder and louder he shouted), gegapii (until at last), “Maanoo, izhiwidawik Nenaboozhoo ogiishoote’onan.” (“very well, take Nenaboozhoo his mittens.”)
(32) kwīwisänsạg uticīwināwā.
Geget gwiiwizensag odizhiiwinaawaa.
To be sure, the boys took them to him.
Geget gwiiwizensag odizhiiwinaawaa (sure enough, the boys took them to him).
(33) Ānīc, wâsagu utạcā‘pagitawāwā äjikạnōnāt: “Nictcīmictcā, päcugu pīcāyu‘k, Kīpa‘kạtämawāsa kīnawā. Wâbạnk kōsiwā tabīcā, nāwa‘kwäg ugapinātin kämītciyäg.”
Aaniish, waasa go odashaapagidawaawaa ezhi-ganoonaad: “Ni-shiimisha, besho go bi-izhaayok. Gi-bakademawaa sa giinawaa. Waabang goosiwaa da-bi-izhaa, naawakweg oga-bi-naadin ge-miijiyeg.”
Now, from afar were they throwing them to him, when he said to them: “My little brothers, up close do you come. You must be hungry. To-morrow let your father come over, at noon let him come to get some food for you to eat.”
Aaniish, waasa go odashaapagidawaawaa (now, from far off they tossed them to him) ezhi-ganoonaad (when he said to them): “Ni-shiimisha, besho go bi-izhaayok (“my little brothers, come up close). Gi-bakademawaa sa giinawaa (you must be hungry). Waabang goosiwaa da-bi-izhaa (tomorrow let your father come over), naawakweg oga-bi-naadin ge-miijiyeg.” (at noon let him come fetch food for you to eat.”)
(34) Mīsa’ äjikīwät Nänabucu kā‘tagwicink äntāwāt, mīsạnā mīnawā wīsiniwāt.
Mii sa ezhi-giiwed Nenaboozhoo gaa-tagwishing endaawaad, mii sa naa miinawaa wiisiniwaad.
And so it is said that when Nänabushu was come at where they lived, then the poor things ate again.
Mii sa ezhi-giiwed Nenaboozhoo (and so Nenaboozhoo went home) gaa-tagwishing endaawaad (when he reached where they lived), mii sa naa miinawaa wiisiniwaad (and so once more they ate).
(35) Mīwīni∙i∙ᵘ kī‘kanōnāt wīwạn: “Nackänā! mackimutä‘kän.”
Mii wi iniw gii-ganoonaad wiiwan: “Nashkenaa! mashkimodeken.”
There upon he spoke to his wife, saying : “ Now, come and make a bag!”
Mii wi iniw gii-ganoonaad wiiwan (thereupon he spoke to his wife): “Nashkenaa! mashkimodeken.” (“look here! make a bag.”)
(36) Äjikạnōnigut Nänabucu wīwạn: “Intaskā mīnawā iᵘ awīya kägō kīcinawāwạtän. Ätạtạgwacaku kīmänici ickwā‘kamik kītōtaⁿzīwạn!”
*Ezhi-ganoonigod Nenaboozhoo wiiwan: “Indaskaa miinawaa iw awiya gegoo gii-izhi-nawaawaden. Edadagwashago gii-menishi ishkwaakamig gii-doodanziiwan!”**
Then was Nänabushu answered by his wife saying: “No doubt but that you have again seen somebody doing something. Oh, how you make me ashamed in your trying always to do everything !”
Ezhi-ganoonigod Nenaboozhoo wiiwan (then Nenaboozhoo was answered by his wife): “Indaskaa miinawaa iw awiya gegoo gii-izhi-nawaawaden (“no doubt you have again seen someone doing something). Edadagwashago* gii-menishi ishkwaakamig gii-doodanziiwan!” (oh, how you shame me, always trying to do everything!” — first clause stem uncertain, flagged)
(37) Nänabucu äjikīgitut: “Mānū! mackimutä‘kän.”
Nenaboozhoo ezhi-giigidod: “Maanoo! mashkimodeken.”
Nänabushu then spoke up: “Never you mind! just you make the bag.”
Nenaboozhoo ezhi-giigidod (Nenaboozhoo then spoke up): “Maanoo! mashkimodeken.” (“never mind! just make the bag.”)
(38) “Wägunäcinā kä∙ā∙batci‘tōyān i∙i∙ᵘ tcimackimutä‘käyān?”
“Wegonesh ina ge-aabajitooyaan i’iw ji-mashkimodekeyaan?”
“Pray, what shall I use to make the bag?”
“Wegonesh ina ge-aabajitooyaan i’iw ji-mashkimodekeyaan?” (“pray, what shall I use to make the bag?”)
(39) Ānīc, wīgubīc udayān a∙i∙‘kwä, mīsạnā iᵘ wänābīginạnk.
Aaniish, wiigobiizh odayaan aw ikwe, mii sa naa iw wenaabiiginang.
Now, some bast did the woman have, and so with that she began weaving (a bag).
Aaniish, wiigobiizh odayaan aw ikwe (now, the woman had some basswood bast), mii sa naa iw wenaabiiginang (and so with that she began weaving).
(40) Ānīc pābī∙u∙t Nänabucu.
Aaniish baabii’od Nenaboozhoo.
In the mean while waited Nänabushu.
Aaniish baabii’od Nenaboozhoo (meanwhile Nenaboozhoo waited).
(41) Cigwa nāwa‘kwänig tagwicinōn īni’ᵘ ininiwạn.
Zhigwa naawakwenig dagwishinoon iniw ininiwan.
When it was noon, then came the man.
Zhigwa naawakwenig dagwishinoon iniw ininiwan (when it was noon the man came).
(42) Pā‘pīndigänit, “Wägunäcinā kä∙i∙cangäyạng?”
Baapiindigenid, “Wegonesh ina ge-ishangeyang?”
When he entered within, “Pray, what shall we offer (him) to eat?”
Baapiindigenid (when he had come in), “Wegonesh ina ge-ishangeyang?” (“pray, what shall we offer him to eat?”)
(43) Nänabucu pīwâbi‘kuc ugīkācibōtōn.
Nenaboozhoo biiwaabikozh ogii-gaashiboodoon.
Nänabushu sharpened an old piece of metal.
Nenaboozhoo biiwaabikozh ogii-gaashiboodoon (Nenaboozhoo sharpened an old piece of metal).
(44) Kā‘pīndigänit, Nänabucu pạsiguntcisä.
Gaa-biindigenid, Nenaboozhoo bazigonjise.
After the other had come in, Nänabushu then sprang up.
Gaa-biindigenid (after the other had entered), Nenaboozhoo bazigonjise (Nenaboozhoo sprang up).
(45) “Kwu, kwu, kwu, kwu!” inwät.
“Gwo, gwo, gwo, gwo!” inwed.
“Kwu, kwu, kwu, kwu !” was the sound he uttered.
“Gwo, gwo, gwo, gwo!” inwed (“Gwo, gwo, gwo, gwo!” was the sound he made).
(46) Äcīcîsitōt ubīwābi‘kuni imāⁿ ucingwạnānk, cigwa a‘kwāntawä.
Ezhi-ishisidood obiiwaabikoni imaa oshingwanaang, zhigwa akwaandawe.
When he placed the metal into his nose, then up he climbed.
Ezhi-ishisidood obiiwaabikoni imaa oshingwanaang (when he set the metal into his nose), zhigwa akwaandawe (then he climbed up).
(47) Cigwa iwiti kạcki∙o∙ tisawāgạning.
Zhigwa iwidi gashki’o disawaaganing.
Presently he was able to reach the meeting of the lodge-poles.
Zhigwa iwidi gashki’o disawaaganing (presently he managed to reach up at the meeting of the lodge-poles).
(48) Cigwa uba‘kī∙ā∙n utabaⁿjīwāᵉ.
Zhigwa obakii’aan odabanzhiiwan.
Then he pecked at their lodge-poles.
Zhigwa obakii’aan odabanzhiiwan (then he pecked at their lodge-poles).
(49) Ä‘tawā! wäntạgu kägä‘t wâsa inā‘kwitcit pạngicink, “tcuäⁿ!” inwäwäcin Nänabucu.
Etawaa! wendago geget waasa inaakwijid bangishing, “joen!” inweweshin Nenaboozhoo.
Alas ! right straight in for a long way it truly entered. When he dropped, “ten!” was the sound Nänabushu made.
Etawaa! wendago geget waasa inaakwijid (alas! truly far in it lodged) bangishing (when he fell), “joen!” inweweshin Nenaboozhoo (“joen!” was the sound Nenaboozhoo made as he hit).
(50) Ä‘tawä! unawạtinān ạbīwitä.
Etawe! onawadinaan abiiwide.
Poor thing! him the visitor grabbed.
Etawe! onawadinaan abiiwide (poor thing! the visitor grabbed him).
(51) Mānū, intawā uwī‘kubitawān iᵘ pīwābi‘k.
Maanoo, indawaa owiikobidawaan iw biiwaabik.
However, he then pulled out the metal.
Maanoo, indawaa owiikobidawaan iw biiwaabik (well then, he pulled the metal out of him).
(52) Pạngī wīn gu kanagä mîskwī∙i∙wạn, kāsīyābanāwāt mîskwīwinit.
Bangii wiin go ganage miskwiiwan, gaasiiyaabanaawaad miskwiiwinid.
And (he saw that Nänabushu) had nevertheless bled a little, (whereupon) he then washed him where he was bloody.
Bangii wiin go ganage miskwiiwan (he had bled just a little), gaasiiyaabanaawaad miskwiiwinid (and he washed him where he was bloody).
(53) Nänabucu cigwa ạnipạga‘katisi äjikīgitut: “Mānū gu, mackimutä‘kän!” udinān īni’ᵘ wīwạn.
Nenaboozhoo zhigwa ani-bagakaadizi ezhi-giigidod: “Maanoo go, mashkimodeken!” odinaan iniw wiiwan.
Nänabushu was now becoming conscious when he said : “Never you mind, but make the sack!” he said to his wife.
Nenaboozhoo zhigwa ani-bagakaadizi (Nenaboozhoo was now coming to his senses) ezhi-giigidod (when he spoke): “Maanoo go, mashkimodeken!” (“never mind, make the bag!”) odinaan iniw wiiwan (he said to his wife).
(54) Ānīc, kägä‘t mādci‘tā ‘aᵉa’ᵘ i‘kwä mackimutä‘kät. Mī∙i∙ᵘ
Aaniish, geget maajitaa a’aw ikwe mashkimodeked.
Now, truly the woman started upon the work of making the sack.
Aaniish, geget maajitaa a’aw ikwe mashkimodeked (now, truly the woman set to work making the bag).
(55) cigwa kī∙u∙tā‘pinạnk iᵘ mō‘kumān, cigwa umanibitawān ‘iᵉi’ᵘ ubabīnsikawāgạnicini.
Mii iw zhigwa gii-odaapinang iw mookomaan, zhigwa omanibidawaan i’iw obabiinzikawaaganishini.
Then, when he took up the knife, he began removing her old jacket.
Mii iw zhigwa gii-odaapinang iw mookomaan (then, when he took up the knife), zhigwa omanibidawaan i’iw obabiinzikawaaganishini (he stripped off her old jacket).
(56) Äcimaticwāt pi‘kwanāning, pạnägu nōndāgusinit ā‘pitci uwīsạgicwän.
Ezhi-maadishwaad bikwanaaning, bane go noondaagozinid aapiji owiisagishwen.
When he began carving her at the back, straightway she began to be heard (crying aloud). Very painfully did he hurt her with the knife.
Ezhi-maadishwaad bikwanaaning (when he began carving her at the back), bane go noondaagozinid (at once she was heard crying out) aapiji owiisagishwen (so painfully did he cut her).
(57) “Pisān! mī guca‘ku iᵘ äntōtạmān wā‘kīgä∙i∙wäyān.”
“Bizaan! mii gosha ko iw endoodamaan waakiige’iweyaan.”
“Hush! for this is what I always do whenever I wish to entertain.”
“Bizaan! mii gosha ko iw endoodamaan (“hush! this is what I always do) waakiige’iweyaan.” (whenever I wish to entertain.”)
(58) Medạc äcikạnōnigut pīwitän: “Pä‘kā! kạnạbạtc kīganisā kimindimō∙i∙mic. Intawā pītōn iᵘ mō‘kumān.”
Mii dash ezhi-ganoonigod biiwiden: “Bekaa! ganabaj giga-nisaa gi-mindimooyimish. Indawaa biidoon iw mookomaan.”
Then was he addressed by the guest saying: “Stop! perhaps you will kill your old woman. Therefore fetch hither the knife.”
Mii dash ezhi-ganoonigod biiwiden (then the guest spoke to him): “Bekaa! ganabaj giga-nisaa gi-mindimooyimish (“stop! you may well kill your old woman). Indawaa biidoon iw mookomaan.” (so hand over the knife.”)
(59) Äcipa‘kwäcumint īni’ᵘ wīwạn, äcipōtā‘kwä∙ạ∙minit imāⁿ uda‘ki‘kōwāng.
Ezhi-bakweshomind iniw wiiwan, ezhi-boodaakwe’aminid imaa odakikoowaang.
When (the visitor) sliced off a piece from the wife of (Nänabushu), he put it into their kettle to boil.
Ezhi-bakweshomind iniw wiiwan (when a piece was sliced from his wife), ezhi-boodaakwe’aminid imaa odakikoowaang (it was put into their kettle to boil).
(60) Mīnawā, pạsigwa∙u∙nit imāⁿ tiso∙ā∙ganing, mīdạc imāⁿ māti‘kwä∙i∙gänit.
Miinawaa, bazigwa’onid imaa disowaaganing, mii dash imaa maadikwe’igenid.
Next, flying up to the meeting of lodge-poles, (the visitor) then began to peck.
Miinawaa, bazigwa’onid imaa disowaaganing (next, flying up to the meeting of the lodge-poles), mii dash imaa maadikwe’igenid (he began pecking there).
(61) Nāgạtcigu māndāminaᵉ pisīgibisōwaᵉ, uta‘ki‘kōwāng i∙i∙mā äcisībigisunit.
Naagaj igo mandaaminan bi-siigibizowan, odakikoowaang i’imaa ezhi-siigibizonid.
After a while some corn came pouring out, into their kettle it poured.
Naagaj igo mandaaminan bi-siigibizowan (after a while the kernels of corn came pouring), odakikoowaang i’imaa ezhi-siigibizonid (into their kettle they poured).
(62) Kāmōckinänit īni’ᵘ uda‘ki‘kōwān, mīsa∙i∙ᵘ Nänabucu iciwisinit.
Gaa-mooshkinenid iniw odakikoowaan, mii sa iw Nenaboozhoo izhi-wiisinid.
After their kettle was full, then did Nänabushu eat.
Gaa-mooshkinenid iniw odakikoowaan (after their kettle was full), mii sa iw Nenaboozhoo izhi-wiisinid (then Nenaboozhoo ate).
(63) “Mī∙i’∙ᵘ ningīwä.” Mīsa∙i∙ pinäwitcīt (ägātäg).¹
“Mii iw nin-giiwe.” Mii sa iw binewijiid (egoodeg).
“Now I am going home.”
Whereupon the buttocks of the ruffed grouse (hang aloft)
“Mii iw nin-giiwe.” (“now I am going home.”) Mii sa iw (and so it is) binewijiid (egoodeg) (the rump of the ruffed grouse — hanging aloft) (the carrier closing, left to the listener’s wondering).
“Mii sa binewi-jiid …” — fuller forms: Mii sa binewi-jiid akoote / Mii sa binewidis akoote, “and thus the rump / the gizzard of the ruffed grouse hangs aloft.” This closing marks a story that asks for the listener’s own wondering and interpretation — it hints without imposing. The printed ellipsis plausibly stands where “akoote” hangs. (Per M., 2026.) — The hanging verb is printed in parentheses; Jones’s own footnote: “The last word is supplied by the editor. See pp. 340, 341.”
(1) For other versions see Nos. 35 (p. 305) and 53 (p. 423)
(2) The last word is supplied by the editor. See pp. 340, 341.