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.
43. NÄNABUSHU HUNTS BUFFALO WITH HIS YOUNGER BROTHER.
Nanabozho hunts buffalo with his younger brother
Nänabushu Hunts Buffalo with his Younger Brother
Narrated by Mādcīgābō — Series 6 (No. 43), Leech Lake (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) Ạnipạpimusä kīwäⁿ Nänabucu; mägwāgu kīwä papimusät ogīwâbạndān sībawāsäyā‘kwānig. Awägwāgi, kīwäⁿ päpā‘ku∙ạ∙nk, awägwāgi kīwä ‘iᵉi´ᵘ a‘ki kagwānisạgiunicicinini. “Mīsa o mackutä,” i‘kitu kīwäⁿ. Ucädināni kīwäⁿ imā kwaya‘k äjāt. Wädi‘tạnk kīⁿwäⁿ imā ucädinānik nānībawit imā. Mīgu kīwäⁿ iᵘ äjināgwatinik ucädinānik mini‘k tayäbābandạnk. Ānīc, mīsa papimusät, ạnisāsāgạtciwät, anicinābän kīwäⁿ kīpimusäwạn; ayāgwa‘kiba‘tōgwänītug āgwāskawāt. Sāgạtciwät kīwäⁿ, ā‘pidci kīwäⁿ umägwāskawān.
Ani-babimose giiwenh Nanabozho; megwaa go giiwenh babimosed ogii-waabandaan zhiibawaasiyaakwaanig. Aawegwen go giiwenh bebaako’ang, aawegwen go giiwenh i’iw aki gagwaanisagiinizhizhininig. “Mii sa o mashkode,” ikido giiwenh. Ozhedinaani giiwenh imaa gwayak ezhaad. Weditang giiwenh imaa ozhedinaanig naanibawid imaa. Mii go giiwenh iw ezhinaagwadinig ozhedinaanig minik *dayebaabandang. Aaniish, mii sa babimosed, ani-zaasaagajiwed, anizhinaaben giiwenh gii-bimosewan; ayaagwakibatoogwenidog agwaaskawaad. Zaagajiwed giiwenh, aapiji giiwenh omegwaaskawaan.
On his way, they say, was Nänabushu walking; and it is said that while walking about he beheld a vista opening out through the trees beyond. Really, so the story goes, when he broke through into the open, why, they say (what he saw) was a country marvellously beautiful. “This is a plain,” he said, so goes the story. A ridge of high land, they say, lay exactly in the direction he was bound. When he got there, it is said that yonder on the ridge he stood for a long while. Indeed, according to the story, there could be seen ridge (after ridge) as far as he could see. Well, it was while walking along, as he went up the hills and down again, (that he saw) a man, so it is said, walking hitherward; he then must have run round to head him off, when he intercepted him. When he came out upon the summit, they say right there he met him.
Ani-babimose giiwenh Nanabozho (Nanabozho was walking along, they say) ∙ megwaa go giiwenh babimosed (while he walked about) ∙ ogii-waabandaan zhiibawaasiyaakwaanig (he saw an opening through the trees ahead) ∙ aawegwen go giiwenh i’iw aki gagwaanisagiinizhizhininig (the country, they say, was marvellously beautiful) ∙ “mii sa o mashkode,” ikido giiwenh (“this is a plain,” he said) ∙ ozhedinaani giiwenh imaa gwayak ezhaad (a ridge lay just where he was bound) ∙ weditang giiwenh imaa ozhedinaanig naanibawid (when he got there, on the ridge he stood) ∙ mii go giiwenh iw ezhinaagwadinig ozhedinaanig minik dayebaabandang (so ridge after ridge could be seen as far as he could see) ∙ aaniish, mii sa babimosed (well, so as he walked along) ∙ ani-zaasaagajiwed (going up and down the hills) ∙ anizhinaaben giiwenh gii-bimosewan (a man, they say, was walking hither) ∙ ayaagwakibatoogwenidog agwaaskawaad (he must have run round to head him off) ∙ zaagajiwed giiwenh aapiji giiwenh omegwaaskawaan (when he came out, he met him squarely).
B33 (2026-08-29) · ENGLISH RESTORED AT THE PAGE SEAM. The printed English ran on across the p.363→p.365 turn — “…when he intercepted him. When he came out upon the summit, they say right there he met him. Naturally, when (Nänabushu) was observed…” — and the record had dropped sixteen printed words at the break, so that §2 opened on a patched “(So Nänabushu) was observed.” The last printed sentence, which answers this section’s closing Sāgạtciwät kīwäⁿ, ā‘pidci kīwäⁿ umägwāskawān., is restored here and the remainder to §2; pixel-verified at the foot of p.363 and the head of p.365. ⚠️ The footnote this cell formerly carried (“The last word is supplied by the editor. See pp. 340, 341.”) is NOT this story’s: it belongs to No. 42’s closing on p.362 l.11 / p.363, verified at the page, and has been removed from here.
(2) Ānīc weyābạmigut nōgigābawiwạn. Ānīc, mī∙i∙mā kī∙u∙disāt. Cayīgwa äjikanōnāt: “Päbā∙a∙ī∙nātisiyạn, nicīm.”
Aaniish weyaabamigod noogigaabawiwan. Aaniish, mii imaa gii-odisaad. Zhigwa ezhi-ganoonaad: “Bebaa-ayi-naadiziyan, nishiim.”
Naturally, when (Nänabushu) was observed, then the other halted, standing in his place. Well, it was there that (Nänabushu) got to where he was. In a while he then spoke to him: “(So) you are journeying about, my little brother.”
Aaniish weyaabamigod (when he was seen) ∙ noogigaabawiwan (the other halted, stood still) ∙ aaniish mii imaa gii-odisaad (so it was there he reached him) ∙ zhigwa ezhi-ganoonaad (then he spoke to him) ∙ “bebaa-ayi-naadiziyan, nishiim” (“you are journeying about, my younger brother”).
(3) “Äᵉ, Nänabucu, o∙o∙mā päcu´ minā‘kwā ayā, mī∙i∙mā äcāyān, ninda∙u∙piji‘kī‘kä.”
“E’, Nanabozho, o’omaa besho minaakwaa ayaa, mii imaa ezhaayaan, ninda-o-bizhikiike.”
“Yes, Nänabushu, over here, near by, is a clump of trees (on the plains), and it is thither I am bound; I am hunting for buffalo.”
“E’, Nanabozho (yes, Nanabozho) ∙ o’omaa besho minaakwaa ayaa (over here, near by, is a clump of trees) ∙ mii imaa ezhaayaan (and it is there I am going) ∙ ninda-o-bizhikiike (I go hunting for buffalo)”.
(4) “Tä‘tiyä, nicīm, mīsa kayä nīn! Mī∙o∙mā päcu´ minā‘kwā ayā, mī∙i∙mā äwudacīpiji‘kīkäyān. Ānīc, nicīm, kīgataniwītcīwin. Pānimā iwiti nāgạtc kīgapa‘käwinin.” Äjikanōnigut: “‘Āᵘ, ạmbäsa, Nänabucu, mādcātā!”
“Detiye, nishiim, mii sa gaye niin! Mii omaa besho minaakwaa ayaa, mii imaa ewo-dazhi-bizhikiikeyaan. Aaniish, nishiim, gigad-ani-wiijiiwin. Baanimaa iwidi naagaj giga-bakewinin.” Ezhi-ganoonigod: “A’aw, ambe sa, Nanabozho, maajaataa!”
“Why, my little brother, so am I! Over here, not far away, is a clump of trees, and it is there where I am going for buffalo. Well, my little brother, I will go along with you. Not till at yonder place after a while will I part company from you.” Then he was addressed by the other saying: “All right, come along, Nänabushu! let us be going!”
“Detiye, nishiim (why, my younger brother) ∙ mii sa gaye niin (so am I too) ∙ mii omaa besho minaakwaa ayaa (over here, near by, is a clump of trees) ∙ mii imaa ewo-dazhi-bizhikiikeyaan (and it is there I am going for buffalo) ∙ aaniish, nishiim, gigad-ani-wiijiiwin (well, my younger brother, I will go along with you) ∙ baanimaa iwidi naagaj giga-bakewinin (not till yonder after a while will I part from you)” ∙ ezhi-ganoonigod (then he was spoken to) ∙ “a’aw, ambe sa, Nanabozho, maajaataa!” (“all right, come, Nanabozho, let us be going!”).
(5) Mīsa cigwa mādcāwāt. Kạgwānisa miˢtcāni kīwäⁿ wīskwaⁱ cayägwạnsonit; mīgu kīⁿwäⁿ imā pasānagitiyänit ti‘tibisänik. Sāgạtciwäwāt kīwäⁿ imā ucädinānik äjijagaskīnit. “Nänabucu, cayīgwa imā nīsā‘ki piji‘kiwạg pimāwạnitiwạg.”
Mii sa zhigwa maajaawaad. Gagwaanisa michaani giiwenh wiiskwai zhayegwanzonid; mii go giiwenh imaa basaanagidiyenid ditibisenig. Zaagajiwewaad giiwenh imaa ozhedinaanig ezhi-zhagaskinid. “Nanabozho, zhigwa imaa niisaakii bizhikiwag bimaawanidiwag.”
Thereupon then were they off. Amazingly big, they say, was the bladder (pouch) which the other had dangling from his belt; indeed, they say it tossed, whirling about over the top of his crotch at the back (as he walked along). When they came out upon the summit of the ridge, they say the other suddenly crouched down (to the ground). “Nänabushu, already yonder at the foot of the hill are the buffaloes trailing along.”
Mii sa zhigwa maajaawaad (thereupon they set off) ∙ gagwaanisa michaani giiwenh wiiskwai zhayegwanzonid (amazingly big was the bladder-pouch he had hanging from his belt) ∙ mii go giiwenh imaa basaanagidiyenid ditibisenig (it whirled about over the top of his crotch at the back) ∙ zaagajiwewaad giiwenh imaa ozhedinaanig ezhi-zhagaskinid (when they came out on the ridge he suddenly crouched down) ∙ “Nanabozho, zhigwa imaa niisaakii bizhikiwag bimaawanidiwag” (“Nanabozho, already at the foot of the hill the buffaloes are trailing along”).
(6) Äji∙a∙jäkīwäwāt, “Ningwis, päjiksạnā udā∙u∙bimwān īni´ᵘ piji‘kiwạn, kidānawatcīmin sạnā.”¹
Ezhi-azhegiiwewaad, “Ningwis, bezhig sana oda-o-bimwaan iniw bizhikiwan, gidaanawajiimin sana.”
When they turned about on their way back, “My son, now, one of you should shoot a buffalo, for then we can have something to eat.”¹
Ezhi-azhegiiwewaad (when they turned back) ∙ “ningwis (my son) ∙ bezhig sana oda-o-bimwaan iniw bizhikiwan (one of you should go shoot a buffalo) ∙ gidaanawajiimin sana (then we will have something to eat)”.
Jones’s footnote ¹, its marker on the Ojibwe p.364 l.14 (kidānawatcīmin sạnā.”¹) and on the facing English p.365 (“…have something to eat.”¹); the note is printed at the foot of p.365: “The stranger speaking to his sons in the “bladder.”” · B33 (2026-08-29): the marker was absent from both layers of the record and is restored.
(7) Pānimāgu, kīⁿwäⁿ, wäntcisāgitcikwāskwạninit ininiwạn imā wīskwāng, a‘panä iwiti äni∙i∙jipasatinānig äni∙a∙‘pa‘tōnit. Pānimāgu, kīwäⁿ, iwiti acädinānig wäntcisāgạtciwäkwāskwạninit piji‘kiwạn, ucimunit.
Baanimaa go, giiwenh, wenji-zaagijigwaashkwaninid ininiwan imaa wiiskwaang, apane iwidi ani-izhi-basadinaanig ani-izhi-babatoonid. Baanimaa go, giiwenh, iwidi azhedinaanig wenji-zaagajiwegwaashkwaninid bizhikiwan, ozhimonid.
Then suddenly, they say, out leaped a man from his place in the bladder (pouch), and away he went running down the slope into yonder valley. And all at once, they say, from over the top of yonder ridge came a buffalo along; it was in flight.
Baanimaa go giiwenh wenji-zaagijigwaashkwaninid ininiwan imaa wiiskwaang (suddenly a man leaped out of the bladder) ∙ apane iwidi ani-izhi-basadinaanig ani-izhi-babatoonid (away he went running down into the valley) ∙ baanimaa go giiwenh iwidi azhedinaanig wenji-zaagajiwegwaashkwaninid bizhikiwan (all at once a buffalo leaped out over the ridge) ∙ ozhimonid (it was fleeing).
(8) “Ạmbäsa, Nänabucu, mādcātā!”
“Ambe sa, Nanabozho, maajaataa!”
“Come along, Nänabushu! let us be going!”
“Ambe sa, Nanabozho, maajaataa!” (“come, Nanabozho, let us be going!”).
(9) Sāgạtciwäwāt kīⁿwäⁿ kīnībawiwạn īni´ᵘ ininiwạn; kīcingicinōn kīⁿwäⁿ īni´ᵘ piji‘kiwạn. Ānīc, mīsa kī∙u∙disāwāt imā.
Zaagajiwewaad giiwenh gii-niibawiwan iniw ininiwan; gii-zhingishinon giiwenh iniw bizhikiwan. Aaniish, mii sa gii-odisaawaad imaa.
When they came out upon the summit, they say, there stood the man; there lay, they say, the buffalo. Well, accordingly (he and Nänabushu) came to them over there.
Zaagajiwewaad giiwenh gii-niibawiwan iniw ininiwan (when they came out, there stood the man) ∙ gii-zhingishinon giiwenh iniw bizhikiwan (there lay the buffalo) ∙ aaniish, mii sa gii-odisaawaad imaa (well, so they came to them there).
(10) “‘Āᵘ, ambä ningwis, pīndigän o∙o∙mā.” Mīsa´ kīpīndigäkwāskunit imā wīskwāng, “Ānīc, Nänabuc, mīsa cigwa tciwīninutcigäyạng.” Mīgu iᵘ kīⁿwäⁿ wā∙i∙cimādandcigänit kīgaski.
“A’aw, ambe ningwis, biindigen o’omaa.” Mii sa gii-biindigegwaashkonid imaa wiiskwaang, “Aaniish, Nanabozho, mii sa zhigwa ji-wiininojigeyang.” Mii go iw giiwenh waa-izhi-maadanjigenid gii-gashki.
“All right, come along, my son! do you enter into this.” And so when (his son) leaped into the bladder pouch, “Well, Nänabushu, therefore now will we dress the meat.” Accordingly then, they say, did he wish to begin eating the meat raw.
“A’aw, ambe ningwis, biindigen o’omaa” (“all right, come, my son, enter into this”) ∙ mii sa gii-biindigegwaashkonid imaa wiiskwaang (so he leaped into the bladder pouch) ∙ “aaniish, Nanabozho, mii sa zhigwa ji-wiininojigeyang” (“well, Nanabozho, now we will dress the meat”) ∙ mii go iw giiwenh waa-izhi-maadanjigenid gii-gashki (so then he wished to begin eating it raw).
(11) “Tä, nicīm! kīdāgạbācimānānsa!” Äjikanōnigut: “Wägunäc, Nänabuc, käyābạtci‘tōyạng tcigabācimạng?”
“De, nishiim! gidaa-gabaajimaanaan sa!” Ezhi-ganoonigod: “Wegonen, Nanabozho, ge-aabajitooyang ji-gabaajimang?”
“Why, my little brother! we should cook it by boiling!” Then he was addressed by the other saying: “What, Nänabushu, shall we use to boil it in?”
“De, nishiim! gidaa-gabaajimaanaan sa!” (“why, my younger brother, we should boil it!”) ∙ ezhi-ganoonigod (then he was spoken to) ∙ “wegonen, Nanabozho, ge-aabajitooyang ji-gabaajimang?” (“what shall we use to boil it in, Nanabozho?”).
(12) “Nicīm, nīnganānā a‘kik.” A‘panä, kīwäⁿ, ä∙u∙sạdciwät imā ucädinānik. A‘kikōn ugīpita‘kunān Nänabucu.
“Nishiim, ninga-naanaa akik.” Apane, giiwenh, e-o-zaagajiwed imaa ozhedinaanig. Akikoon ogii-bidakonaan Nanabozho.
“My little brother, I will go fetch a kettle.” Away, they say, then went he over yonder ridge. With a kettle in his hand, back Nänabushu came.
“Nishiim, ninga-naanaa akik” (“my younger brother, I will go fetch a kettle”) ∙ apane giiwenh e-o-zaagajiwed imaa ozhedinaanig (away he went over the ridge) ∙ akikoon ogii-bidakonaan Nanabozho (Nanabozho came back with a kettle in his hand).
(13) “Ānīn dạc ‘iᵉi´ᵘ ickutä, Nänabuc?” “Ninga∙u∙ji‘tōn, nicīm.”
“Aaniin dash i’iw ishkode, Nanabozho?” “Ninga-o-ozhitoon, nishiim.”
“Now, where is the fire, Nänabushu?” “I will make it, my little brother.”
“Aaniin dash i’iw ishkode, Nanabozho?” (“now, where is the fire, Nanabozho?”) ∙ “ninga-o-ozhitoon, nishiim” (“I will go make it, my younger brother”).
(14) Kī∙u∙ndcipa‘kwänäni kīⁿwäⁿ, iᵘ ickutä imā. Ānīc, mīsa mīnawā nipinātit Nänabucu, mīsa kīpītōt nipi. Mīsa pōtā‘kwäwāt piji‘kiwạn; kāwīn ka‘kina upōtā‘kwäsīnāwān. Ānīc, mīgu kīⁿwäⁿ äni∙a∙‘kōgīzisunit ạni∙a∙gwācimāwāt, kayägu ạnipōdā‘kwäwāt. Mīsa kīgīziswāwāt ka‘kina.
Gii-onji-bakweneni giiwenh, iw ishkode imaa. Aaniish, mii sa miinawaa nibinaadid Nanabozho, mii sa gii-biidood nibi. Mii sa bootaakwewaad bizhikiwan; gaawiin gakina obootaakwesiinaawaan. Aaniish, mii go giiwenh ani-a-koo-giizizonid ani-a-gwaajimaawaad, gaye go ani-bootaakwewaad. Mii sa gii-giziswaawaad gakina.
There was a sudden lift of smoke, they say; the fire was there. Well, so then next for water Nänabushu went, whereupon he fetched water. And then they cooked the buffalo in a kettle; not all of it (at one time) they cooked in the kettle. So thereupon, they say, just as fast as it was done, then forth from the kettle they took it, and then some more they put in to boil. And so they finished cooking it all.
Gii-onji-bakweneni giiwenh iw ishkode imaa (smoke rose up, the fire was there) ∙ mii sa miinawaa nibinaadid Nanabozho (then Nanabozho went for water) ∙ mii sa gii-biidood nibi (he fetched water) ∙ mii sa bootaakwewaad bizhikiwan (they boiled the buffalo) ∙ gaawiin gakina obootaakwesiinaawaan (they did not boil it all at once) ∙ mii go giiwenh ani-a-koo-giizizonid ani-a-gwaajimaawaad (as fast as it cooked they took it out) ∙ gaye go ani-bootaakwewaad (and put more in to boil) ∙ mii sa gii-giziswaawaad gakina (so they finished cooking it all).
(15) “‘Āᵘ, ningwis, ạmbä, sāga∙ạ∙mu‘k tciwīsiniyäk.” Cayīgwa kīⁿwäⁿ, ininiwạn sāgạtcikwāskwạniwạn. Ā‘pidci kīwäⁿ wawīngä nīmi‘tạnawäwạn Nänabucu ạgimāt.
“A’aw, ningwis, ambe, zaaga’amok ji-wiisiniyeg.” Zhigwa giiwenh, ininiwan zaagajigwaashkwaniwan. Aapiji giiwenh wawiinge niimidanawewan Nanabozho agimaad.
“Now, my sons, hither come you forth, that you may eat.” Presently, they say, the men came leaping out. Exactly forty in all, they say, was what Nänabushu counted them (to be).
“A’aw, ningwis, ambe, zaaga’amok ji-wiisiniyeg” (“now, my sons, come out, that you may eat”) ∙ zhigwa giiwenh ininiwan zaagajigwaashkwaniwan (then the men came leaping out) ∙ aapiji giiwenh wawiinge niimidanawewan Nanabozho agimaad (exactly forty in all Nanabozho counted them).
(16) “Nänabuc, pānimā kīnawint iskwātc kīgawīsinimin.” “Kāmāwin ogōᵘ udā∙i∙skwamāsiwāwān,” inändạm Nänabucu. “Kāwin, Nänabuc, kīgatickwandamāgomin sa wīn.” Udasinā‘kän, kīⁿwäⁿ, äckwantamawintwānin.
“Nanabozho, baanimaa giinawind ishkwaaj giga-wiisinimin.” “Gaamaawiin ogo’ow oda-ishkwamaasiiwaawaan,” inendam Nanabozho. “Gaawiin, Nanabozho, gigad-ishkwandamaagomin sa wiin.” Odazinaaken, giiwenh, eshkwandamawindwaanin.
“Nänabushu, not till after (they have) finished will you and I then eat.” “Perhaps there will not be any left,” thought Nänabushu. “Nay, Nänabushu, we shall really have some saved for us.” The chest, they say, was saved for them.
“Nanabozho, baanimaa giinawind ishkwaaj giga-wiisinimin” (“Nanabozho, not till after will you and I eat”) ∙ “gaamaawiin ogo’ow oda-ishkwamaasiiwaawaan,” inendam Nanabozho (“perhaps there will be none left,” thought Nanabozho) ∙ “gaawiin, Nanabozho, gigad-ishkwandamaagomin sa wiin” (“no, Nanabozho, some will surely be saved for us”) ∙ odazinaaken giiwenh eshkwandamawindwaanin (the chest, they say, was saved for them).
(17) “Ạmbäsa, Nänabuc, wīsinitā.”
“Ambe sa, Nanabozho, wiisinitaa.”
“Come, Nänabushu, let us eat!”
“Ambe sa, Nanabozho, wiisinitaa!” (“come, Nanabozho, let us eat!”).
(18) Ānīc mīsa´ kīkitānawäwāt kayä wīnawā.
Aaniish mii sa gii-gidaanawewaad gaye wiinawaa.
So thereupon they ate up all (their share) too.
Aaniish mii sa gii-gidaanawewaad gaye wiinawaa (so they too ate up all their share).
(19) “Ambäsạnō, nicīm, awi∙i∙cin nindōcimạg nīctạna.”¹
“Ambe sano, nishiim, awi’izhin nindoozhimag niizhtana.”
“I beg of you, my little brother, do you lend me twenty of my nephews.”¹
“Ambe sano, nishiim, awi’izhin nindoozhimag niizhtana” (“I beg you, my younger brother, lend me twenty of my nephews”).
Jones’s footnote ¹, its marker on the Ojibwe p.368 l.3 (nīctạna.”¹) and on the facing English p.369 (“…twenty of my nephews.”¹); the note is printed at the foot of p.369: “Indicating thus that they were human beings.” · B33 (2026-08-29): the marker was absent from both layers and is restored. The page prints Ambäsạnō with the dot below the second a, not the first; the record’s Ạmbäsanō is corrected.
(20) “Ānīn dạc, Nänabuc, kidayānina wīskwaⁱ?” “Mīnạngä, nicīm, nindaiyān.”
“Aaniin dash, Nanabozho, gidayaanina wiiskwai?” “Miinange, nishiim, nindayaan.”
“And so, Nänabushu, have you a bladder (pouch)?” “Certainly, my little brother, I have one.”
“Aaniin dash, Nanabozho, gidayaanina wiiskwai?” (“and so, Nanabozho, have you a bladder?”) ∙ “miinange, nishiim, nindayaan” (“certainly, my younger brother, I have one”).
(21) Mīgu iᵘ kīⁿwäⁿ imā iji‘tāt kagwānisa mạngimigạtini kīⁿwäⁿ wīskwaⁱ tä‘kunaminit. “‘Āᵘ, ningwis! nīctạna sāga∙ạ∙mu‘k.”
Mii go iw giiwenh imaa izhitaad gagwaanisa mangimigadini giiwenh wiiskwai dakonaminid. “A’aw, ningwis! niizhtana zaaga’amok.”
Accordingly, they say, on his reaching to feel for it, a tremendously large rounded bladder, they say, was (Nänabushu) holding in his hand. “All right, my sons! twenty of you come out.”
Mii go iw giiwenh imaa izhitaad (so as he reached to feel for it) ∙ gagwaanisa mangimigadini giiwenh wiiskwai dakonaminid (a tremendously large round bladder he was holding) ∙ “a’aw, ningwis! niizhtana zaaga’amok” (“all right, my sons! twenty of you come out”).
(22) Mīsa nīctạna kīsāga∙ạ∙minit.
Mii sa niizhtana gii-zaaga’aminid.
Thereupon twenty came out.
Mii sa niizhtana gii-zaaga’aminid (thereupon twenty of them came out).
(23) “‘Āᵘ, ambä, pīndigäk, ningwis!”
“A’aw, ambe, biindigek, ningwis!”
“Now, come, do you go inside,² my sons!”
“A’aw, ambe, biindigek, ningwis!” (“now, come, go inside, my sons!”).
Jones’s footnote ², printed at the foot of p.369: “Into Nänabushu’s pouch.” ⚠️ Its marker prints on the ENGLISH page ONLY — p.369, “Now, come, do you go inside,² my sons!” — and NOT on the facing Ojibwe p.368 l.9, which sets no marker. Verified at the page, 2026-08-29 (B33). Both the marker and the note were absent from the record.
(24) Ga‘kina kigimi‘tigwābiwạn.
Gakina gii-gimitigwaabiwan.
All of them had bows and arrows.
Gakina gii-gimitigwaabiwan (they all had bows and arrows).
(25) “Ambäsạnō, Nänabuc, ayāngwāmisin! Kini‘tābạbini‘tạm. Tạga, kägu´ kātcibā‘kwäyanin, tāgạndankän kīni‘tam.”
“Ambe sano, Nanabozho, ayaangwaamizin! Ginitaababinitam. Daga, gego gaa-jiibaakweyanin, daa-gandanken giniitam.”
“I beseech you, Nänabushu, do you be careful! You are not good at giving heed. Now, do not, when you have finished cooking, taste of the food first.”
“Ambe sano, Nanabozho, ayaangwaamizin!” (“I beg you, Nanabozho, be careful!”) ∙ ginitaababinitam (you are not good at giving heed) ∙ daga, gego gaa-jiibaakweyanin, daa-gandanken giniitam (now, when you have finished cooking, do not taste it first).
(26) “Tayā, nicīm! kāwīn nindāijictcigäsī. Pānimā sagu‘ku iskwātc ningawīsin.”
“Dayaa, nishiim! gaawiin nindaa-izhichigesii. Baanimaa sa go iko ishkwaaj ninga-wiisin.”
“Why, my little brother! I would not do (such a thing). Not till the very last will I ever eat.”
“Dayaa, nishiim! gaawiin nindaa-izhichigesii” (“why, my younger brother, I would not do such a thing”) ∙ baanimaa sa go iko ishkwaaj ninga-wiisin (not till the very last will I eat).
(27) “Ānīc, mīsagu kạyä kīn a‘panä kägō kīgaki‘tcipisun. Nänabuc, kita∙i∙mạn ka‘kina kīzi‘kạn.” Ānīc mīsa ka‘kina kīgīsi‘kạnk Nänabucu uda∙i∙mạn.
“Aaniish, mii sa go gaye giin apane gego giga-gichi-bizon. Nanabozho, gidayi’iman gakina giizikan.” Aaniish mii sa gakina gii-giizikang Nanabozho odayi’iman.
“Now, therefore, shall you always have something for a girdle. Nänabushu, all your clothes do you now take off.” So accordingly all of his clothes Nänabushu removed.
“Aaniish, mii sa go gaye giin apane gego giga-gichi-bizon” (“now you too shall always have something for a girdle”) ∙ Nanabozho, gidayi’iman gakina giizikan (Nanabozho, take off all your clothes) ∙ aaniish mii sa gakina gii-giizikang Nanabozho odayi’iman (so Nanabozho removed all his clothes).
(28) “‘Āᵘ, ạmbäsa, Nänabuc! mādcātā!”
“A’aw, ambe sa, Nanabozho! maajaataa!”
“Now, then, come along, Nänabushu! let us be going!”
“A’aw, ambe sa, Nanabozho! maajaataa!” (“now then, come along, Nanabozho, let us be going!”).
(29) Äjimādcāwāt. Tayā! wändạgu kīwä ani∙a∙yābạnābandạnk kāti‘tibisänik imā pasānạgitiyät. Ānīc, mī kīⁿwäⁿ, ạnipa‘käwinitiwāt.
Ezhi-maajaawaad. Dayaa! wenda go giiwenh ani-ayaabanaabandang gaa-ditibisenig imaa basaanagidiyed. Aaniish, mii giiwenh, ani-bakewinidiwaad.
Then they departed. Ah! it was a sight, they say, as he went along looking behind at the bladder (pouch) that rolled about over the upper part of his crotch at the back. So then, it is said, they separated, each going his way.
Ezhi-maajaawaad (then they set off) ∙ dayaa! wenda go giiwenh ani-ayaabanaabandang (ah, what a sight as he kept looking behind) ∙ gaa-ditibisenig imaa basaanagidiyed (at the bladder rolling over the top of his crotch behind) ∙ aaniish, mii giiwenh, ani-bakewinidiwaad (so then they parted, each going his own way).
(30) Cayīgwa Nänabucu sāgạtciwät imā piji‘kiwạn kīpimāwạnitiwạn, pimitạnạntcigänit. Äji∙a∙cäkīwät. “‘Āᵘ, päjiksạnā, nindōjimitug! utā∙u∙pimwān piji‘kiwạg imā pimāwạnitiwạg.”
Zhigwa Nanabozho zaagajiwed imaa bizhikiwan gii-bimaawanidiwan, bimidanaanjigenid. Ezhi-azhegiiwed. “A’aw, bezhig sana, nindoozhimidog! oda-o-bimwaan bizhikiwag imaa bimaawanidiwag.”
When Nänabushu came out upon yonder summit, (he saw) the buffaloes go trailing by, feeding as they went. Then he retraced his way. “Now, O my nephews! let one of you go shoot the buffaloes that are trailing along over there.”
Zhigwa Nanabozho zaagajiwed imaa bizhikiwan gii-bimaawanidiwan (when Nanabozho came out, the buffaloes were trailing by) ∙ bimidanaanjigenid (feeding as they went) ∙ ezhi-azhegiiwed (then he turned back) ∙ “a’aw, bezhig sana, nindoozhimidog!” (“now, one of you, my nephews!”) ∙ oda-o-bimwaan bizhikiwag imaa bimaawanidiwag (let one go shoot the buffaloes trailing along there).
(31) Sāgitcikwāskwạniwạn kīⁿwäⁿ päjik udōcimạn; pạnä iwiti äjipasatinānik äni∙a∙‘pa‘tōnit. Wībạgu kīⁿwäⁿ sāgạtciwäkwāskwạniwạn piji‘kiwạn iwiti ucätinānik. Mayātcāgwänītug Nänabucu; sāgatciwät, ugīnībawi‘tawānini piji‘kiwạn udōcimạn. Mīsa kīwudisāt. “‘Āᵘ, ambä, nindōjim! pīndigän imā ändāyäg.”
Zaagijigwaashkwaniwan giiwenh bezhig odoozhiman; bane iwidi ezhi-basadinaanig ani-a-babatoonid. Wiiba go giiwenh zaagajiwegwaashkwaniwan bizhikiwan iwidi ozhedinaanig. Mayaajaagwenidog Nanabozho; zaagajiwed, ogii-niibawitawaanini bizhikiwan odoozhiman. Mii sa gii-odisaad. “A’aw, ambe, nindoozhim! biindigen imaa endaayeg.”
It is said that out leaped one of his nephews; away he went running down the slope into yonder valley. Then, in a little while, it is said that upon the summit of yonder ridge came loping a buffalo. Nänabushu must have departed thither; (for) when he came out upon the summit, there was his nephew standing beside the buffalo. Thereupon he went up to where he was. “All right, come, my nephew! enter in where you (and the rest) stay.”
Zaagijigwaashkwaniwan giiwenh bezhig odoozhiman (one of his nephews leaped out) ∙ bane iwidi ezhi-basadinaanig ani-a-babatoonid (away he ran down into the valley) ∙ wiiba go giiwenh zaagajiwegwaashkwaniwan bizhikiwan iwidi ozhedinaanig (soon a buffalo loped up over the ridge) ∙ mayaajaagwenidog Nanabozho (Nanabozho must have gone there) ∙ zaagajiwed, ogii-niibawitawaanini bizhikiwan odoozhiman (when he came out, his nephew stood beside the buffalo) ∙ mii sa gii-odisaad (so he reached him) ∙ “a’aw, ambe, nindoozhim! biindigen imaa endaayeg” (“all right, come, my nephew, enter in where you stay”).
(32) Ānicinā, mīsa cigwa mādcīwīninu‘tcigät Nänabuc. Kākīcī‘kawāt äjipōtawät; äjinānāta‘kikōn. Ānīc, mīsa kā‘tagwicing; cayīgwa äjipōtā‘kwät piji‘kiwạn. Mīsa äni∙a∙‘kōkisisunit, ạni∙ạ∙gwācimāt, kayä ạnipōdā‘kwät. Ānīc mīsa ka‘kina kīkījiswāt. “‘Āᵘ, nindōjimitug! ambä wīsini‘k.”
Anishinaa, mii sa zhigwa maajii-wiininojiged Nanabozho. Gaa-giizhiikawaad ezhi-bootawed; ezhi-naanaadakikoon. Aaniish, mii sa gaa-dagwishing; zhigwa ezhi-bootaakwed bizhikiwan. Mii sa ani-a-koo-gizizonid, ani-a-gwaajimaad, gaye ani-bootaakwed. Aaniish mii sa gakina gii-giiziswaad. “A’aw, nindoozhimidog! ambe wiisinik.”
Well, of course it was then that Nänabushu began dressing the meat. After finishing his work on (the buffalo), he then built a fire; then he went to fetch a kettle. Well, and then he came back; presently he had the buffalo cooking in the kettle. Accordingly, as fast as it was done, he took it out, and put in some more to boil. So thereupon he finished cooking it all. “Now, O my nephews! come, do you eat.”
Anishinaa, mii sa zhigwa maajii-wiininojiged Nanabozho (well, of course Nanabozho began dressing the meat) ∙ gaa-giizhiikawaad ezhi-bootawed (after finishing it, he built a fire) ∙ ezhi-naanaadakikoon (he went to fetch a kettle) ∙ mii sa gaa-dagwishing; zhigwa ezhi-bootaakwed bizhikiwan (when he got back, he had the buffalo cooking) ∙ mii sa ani-a-koo-gizizonid, ani-a-gwaajimaad, gaye ani-bootaakwed (as fast as it cooked he took it out, and put more to boil) ∙ aaniish mii sa gakina gii-giiziswaad (so he finished cooking it all) ∙ “a’aw, nindoozhimidog! ambe wiisinik” (“now, my nephews! come, eat”).
(33) Pạngī ītug pä‘kwäpitōgwän imā wīninōwạninik tcica‘kạmut. Udōjimạn mātạndcigänit, mīsa äji∙ạ∙mäbinit cayīgwa. Mīsa kayä wīn cayīgwa Nänabucu mādạntcigät. Ānīcnā, mīsa kītäbisinīt Nänabucu. “‘Āᵘ, ạmbä, nindōjimitug! pīndigäk ändāyäg.”
Bangii idog bekwebidoogwen imaa wiininowaninik ji-zhakamod. Odoozhiman maadanjigenid, mii sa ezhi-a-mebinid zhigwa. Mii sa gaye wiin zhigwa Nanabozho maadanjiged. Aaniishnaa, mii sa gii-debizinid Nanabozho. “A’aw, ambe, nindoozhimidog! biindigek endaayeg.”
It was perhaps but a small piece that he pulled off to put into his mouth. His nephews then began eating, but they ceased eating in a little while. Thereupon Nänabushu then began eating too. Well, and then Nänabushu had all he wanted to eat. “All right, come along, O my nephews! do you enter in where you live.”
Bangii idog bekwebidoogwen imaa wiininowaninik ji-zhakamod (it was perhaps but a small piece he pulled off to put in his mouth) ∙ odoozhiman maadanjigenid (his nephews began eating) ∙ mii sa ezhi-a-mebinid zhigwa (but they soon stopped) ∙ mii sa gaye wiin zhigwa Nanabozho maadanjiged (then Nanabozho too began eating) ∙ aaniishnaa, mii sa gii-debizinid Nanabozho (well, Nanabozho ate his fill) ∙ “a’aw, ambe, nindoozhimidog! biindigek endaayeg” (“all right, come, my nephews, enter in where you live”).
(34) Mīsa kā‘pindigänit, äjimādcāt Nänabucu. Wändạgu kīwäⁿ kātạnwäwänik utiyāng Nänabuju udōjimạn māmīgātinigwän. Mīsa papimusät Nänabucu, ningutingigu pangi‘tōwạn udōjimạn. Sāgạtciwät kīⁿwäⁿ piji‘kiwạn kīpimāwanitiwạn. Äjä‘tāgwänītug. “‘Āᵘ, nindōjimitug! päjiksanā udā∙u∙bimwān piji‘kiwạn.” Awäniban käkạnōnigut awiya.
Mii sa gaa-biindigenid, ezhi-maajaad Nanabozho. Wenda go giiwenh gaa-danwewenig odiyaang Nanabozho odoozhiman maamigaadinigwen. Mii sa babimosed Nanabozho, ningoding go bangitoowan odoozhiman. Zaagajiwed giiwenh bizhikiwan gii-bimaawanidiwan. Ezhetaagwenidog. “A’aw, nindoozhimidog! bezhig sana oda-o-bimwaan bizhikiwan.” Aweniban ge-ganoonigod awiya.
Whereupon, when they went in, then departed Nänabushu. There was somewhat of a noise at Nänabushu’s buttocks, (made by) his nephews, who evidently were engaged in zealous play. And so, as Nänabushu went along, by and by his nephews ceased their noise. As he came out upon the summit, it is said the buffaloes went trailing by. Then he must have withdrawn. “Now, O my nephews! let one of you shoot a buffalo.” But from none was he given answer.
Mii sa gaa-biindigenid, ezhi-maajaad Nanabozho (when they had gone in, Nanabozho set off) ∙ wenda go giiwenh gaa-danwewenig odiyaang Nanabozho odoozhiman maamigaadinigwen (there was a noise at his buttocks, his nephews evidently playing hard) ∙ mii sa babimosed Nanabozho, ningoding go bangitoowan odoozhiman (as Nanabozho walked, by and by his nephews quieted) ∙ zaagajiwed giiwenh bizhikiwan gii-bimaawanidiwan (as he came out, the buffaloes were trailing by) ∙ ezhetaagwenidog (he must have withdrawn) ∙ “a’aw, nindoozhimidog! bezhig sana oda-o-bimwaan bizhikiwan” (“now, my nephews, let one of you shoot a buffalo”) ∙ aweniban ge-ganoonigod awiya (but no one answered him).
(35) Äjiyābiskwīt iᵘ ugitcipisun, mīsa kāwīn awiya udōcimạn. Mādcība‘tōgwän Nänabucu, nạntuba∙ā∙t ucīmäyạn. Sāgạtciwäba‘tōt kīⁿwäⁿ kī‘pimusäwạn ucīmäyan. Ānīcnā mīsa imā kīna‘kwäckawāt. “Ānīn, Nänabuc?” udigōn.
Ezhi-aabiskwiid iw ogichibizon, mii sa gaawiin awiya odoozhiman. Maajiibatoogwen Nanabozho, nandobaad oshiimeyan. Zaagajiwebatood giiwenh gii-bimosewan oshiimeyan. Aaniishnaa mii sa imaa gii-naakweshkawaad. “Aaniin, Nanabozho?” odigoon.
When he took off his belt, there was no one of his nephews (left). Away started Nänabushu, evidently on the run, to find his little brother. As he ran out upon the hill-top, they say hither came walking his little brother. And so of course it was there that he met him. “What (is it), Nänabushu?” he was told.
Ezhi-aabiskwiid iw ogichibizon, mii sa gaawiin awiya odoozhiman (when he unfastened his belt, none of his nephews was there) ∙ maajiibatoogwen Nanabozho, nandobaad oshiimeyan (off ran Nanabozho to find his younger brother) ∙ zaagajiwebatood giiwenh gii-bimosewan oshiimeyan (as he ran out, his younger brother came walking hither) ∙ aaniishnaa mii sa imaa gii-naakweshkawaad (so there he met him) ∙ “aaniin, Nanabozho?” odigoon (“what is it, Nanabozho?” he was told).
(36) “Niwani∙ā∙gsa nindōcimạg!”
“Niwani’aag sa nindoozhimag!”
“Why, I have lost my nephews!”
“Niwani’aag sa nindoozhimag!” (“why, I have lost my nephews!”).
(37) “Kigīninawatcīna mīnawā?”
“Gigii-niinawajiina miinawaa?”
“Did you have another bite to eat?”
“Gigii-niinawajiina miinawaa?” (“did you have another bite to eat again?”).
(38) “Äᵉ.”
“E’.”
“Yes.”
“E’.” (“yes.”).
(39) “Kāwīnina tcigītāngatamạn iᵘ kānawạtcīyäg?”
“Gaawiinina ji-gii-dangandaman iw gaa-anawajiiyeg?”
“Did you not first taste of what you (and the others) had to eat?”
“Gaawiinina ji-gii-dangandaman iw gaa-anawajiiyeg?” (“did you not first taste of what you all had to eat?”).
(40) “Kāwīn, nicīm, nintātāngandasīn.”
“Gaawiin, nishiim, nindaa-dangandasiin.”
“No, my little brother, I would not taste of it (first).”
“Gaawiin, nishiim, nindaa-dangandasiin” (“no, my younger brother, I would not taste it”).
(41) “Kāwīn, kigītāngandānsạgu tcibwāmitciwāt.”
“Gaawiin, gigii-dangandaan sa go jibwaa-miijiwaad.”
“Nay, but you really did taste it before they ate.”
“Gaawiin, gigii-dangandaan sa go jibwaa-miijiwaad” (“no, you really did taste it before they ate”).
(42) “Kītạgwicinōgsawīn ōmā ka‘kina. Nicīm, tạga, awi∙i∙cīn mīnawā!”
“Gii-dagwishinoog sa wiin omaa gakina. Nishiim, daga, awi’izhin miinawaa!”
“They have really all got here now. My little brother, come, do let me have the use of them again!”
“Gii-dagwishinoog sa wiin omaa gakina” (“they have all really got here now”) ∙ Nishiim, daga, awi’izhin miinawaa! (my younger brother, come, lend them to me again!).
(43) “Kāwīn kitā∙a∙wi∙i∙sinōn mīnawā.”
“Gaawiin gida-awi’isinoon miinawaa.”
“I would not let you have them again.”
“Gaawiin gida-awi’isinoon miinawaa” (“I would not lend them to you again”).
(44) Nänabucu ītug kwayāskwanutamugwän i wīskwaⁱ wīma‘kạmāt; ā‘tā! wändạgu, kīⁿwäⁿ, āmōn kāwạnitcīsạmigut. “Yā, yā, yā!”¹ Wändạgu kīwäⁿ kāpabācācagāwīkanäpạgisut. Udacipäji‘kukāgōn² nīmitạna āmōn, mīsa kīpōni∙i∙gut. Ki‘tci∙ā∙mōwạsiswạn kīⁿwäⁿ imā kī∙a∙‘täni.
Nanabozho idog gwayaaskwanodamogwen i wiiskwai wii-maakamaad; aataa! wenda go, giiwenh, aamoon gaa-wanijiisamigod. “Yaa, yaa, yaa!” Wenda go giiwenh gaa-babaazhaazhagaawiganebagizod. Odazhi-bezhigokaagoon niimidana aamoon, mii sa gii-booni’igod. Gichi-aamoowaziswan giiwenh imaa gii-a-tenig.
Nänabushu doubtless made a grab for the bladder to take it from him; but oh! at that instant, they say, by the bees was he stung all over. “Yā, ya, ya!”¹ How they say he did wriggle at the back when down he fell. He was harassed by one² and forty bees, and then he was let alone. A large beehive they say was there.
Nanabozho idog gwayaaskwanodamogwen i wiiskwai wii-maakamaad (Nanabozho doubtless grabbed for the bladder to take it from him) ∙ aataa! wenda go, giiwenh, aamoon gaa-wanijiisamigod (but oh! he was stung all over by the bees) ∙ “yaa, yaa, yaa!” (cry of pain, carried as spoken) ∙ wenda go giiwenh gaa-babaazhaazhagaawiganebagizod (how he wriggled on his back when he fell down) ∙ odazhi-bezhigokaagoon niimidana aamoon (he was set upon by one and forty bees) ∙ mii sa gii-booni’igod (then he was let alone) ∙ gichi-aamoowaziswan giiwenh imaa gii-a-tenig (a great beehive was there).
Jones’s footnotes ¹ and ², printed at the foot of the OJIBWE p.372 (not the facing English): “The cry made by Nänabushu.” and “The father of the other forty bees.” Markers on the Ojibwe p.372 ll.12–13 (“Yā, yā, yā!”¹ · Udacipäji‘kukāgōn²) and on the English p.373 (“Yā, ya, ya!”¹ · by one²). ⚠️ B33 (2026-08-29) CORRECTION, ANNOUNCED: the record previously asserted in this cell and in printers_notes that these two markers “carry no printed footnote text below the Ojibwe or English page — markers present, text absent.” That is wrong. The text IS printed, below the rule at the foot of p.372, pixel-verified at 3.6× and 7×. The false claim is withdrawn and the printed notes are carried. The English also prints Yā (macron) in the first of the three cries and plain ya in the second and third; restored as printed.
(45) Nänabucu, ītug, ningutci äjimādcāgwän. Ajikīgitut: “Ācimādcī wīn wawiyạc ningītōtāgōk āmōwicạg!”
Nanabozho, idog, ningoji ezhi-maajaagwen. Ezhi-giigidod: “Aashi-maajii wiin wawiyazh ningii-doodaagook aamoowizhag!”
As Nänabushu, without doubt, was starting off somewhere else, he then said: “Well, by jingo! I have been played a trick by the wretched bees.”
Nanabozho, idog, ningoji ezhi-maajaagwen (Nanabozho, without doubt, was starting off somewhere) ∙ ezhi-giigidod (then he said) ∙ “aashi-maajii wiin wawiyazh ningii-doodaagook aamoowizhag!” (“well, by jingo, I’ve been played a trick by the wretched bees!”).
(46) Mīsaⁱ ä‘kōsit.
Mii sa i ekoozid.
And that is as far as (the story) goes.
Mii sa i ekoozid (and that is as far as the story goes) — the ekoozid close, “that is the end (of the story)”; carried, never explained.