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.
46. NÄNABUSHU SLAYS TOAD-WOMAN, THE HEALER OF THE MANITOUS.¹
46. Nenabozho Ogi-nisaan Omakakii-ikwewan, Manidoon Gaa-mashkikiiwe’aanijin.
Nänabushu Slays Toad-Woman, the Healer of the Manitous (3)
Narrated by Penessi — Series 7 (Nos. 44–56), Fort William (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) Mī∙i∙dạc Nänabuju kā∙i∙jipīndigäd aka‘kwidcīciwājing. Ā‘pīdạc kā‘pīndigäd Nänabuju kayä wīn, aka‘kwidcīci kī‘pīndigä, mīidạc kā∙i∙jikibā∙ạ∙ng uwāc. Pānimā∙i∙dec kā‘pimidciwaninig nipi, mīnawā gīsāga∙ạ∙m Nänabuju. Ningudingidac äjipîmosäd, onōndawān awiyᵃ nạgạmonit:
Mii dash Nenabozho gaa-izhi-biindiged agakwijiishiwaazhing. Aapii-dash gaa-biindiged Nenabozho gaye wiin, agakwijiishi gii-biindige, mii dash gaa-izhi-gibaa-ang* owaazh. Baanimaa-idash gaa-bimijiwaninig nibi, minawaa gii-zaaga’am Nenabozho. Ningoding idash ezhi-bimosed, onoondawaan awiya nagamonid:**
So Nänabushu came into the Woodchuck’s hole.² So after Nänabushu had gone inside, then the Woodchuck went in too, whereupon he closed (the entrance of) his hole. And not till the water had flowed past, then again out went Nänabushu. Now once, as he went walking along, he heard somebody singing:
Mii dash Nenabozho gaa-izhi-biindiged (and so then Nänabushu went inside) agakwijiishiwaazhing (the woodchuck’s hole — aka‘kwidcīci = woodchuck/groundhog; den-of, flagged). Aapii-dash gaa-biindiged Nenabozho gaye wiin (after Nänabushu too had gone in), agakwijiishi gii-biindige (the woodchuck went in), mii dash gaa-izhi-gibaa-ang owaazh (and so he closed his hole — gibaa- ‘shut’, owaazh ‘his den’, flagged). Baanimaa-idash gaa-bimijiwaninig nibi (not until the water had flowed by), minawaa gii-zaaga’am Nenabozho (again Nänabushu went out). Ningoding idash ezhi-bimosed (then once, as he walked along), onoondawaan awiya nagamonid (he heard someone singing):
(2) “A‘ki yä‘kwāgwāgiyē nîmbicina∙u∙cin.”
“Aki yä‘kwāgwāgiyē nîmbicina∙u∙cin.”
“From the ends of the world do I come with the sound of my rattles.”
“Aki yä‘kwāgwāgiyē nîmbicina∙u∙cin.” (song carried verbatim as printed; song line — not converted; carried as sung)
(3) Mīdạc kā∙i∙jināsi‘tawād, mīdạc kīwâbạmād mindimōyäyạn, omaka‘kīn; wīgubīn obimōndānạn, kayädac jicīgwạnạn ojägwānsonạn ‘aᵉaᵘ mindimōyäⁿ. Nänaboju∙o∙dec ogagwädcimān īni´ᵘ mindimōyā∙ạ∙n: “Ānīn, nō‘kimis, wā‘tōdạman īni´ᵘ wīgubīn?”
Mii dash gaa-izhi-naazitawaad, mii dash gii-waabamaad mindimooyeyan, omakakiin; wiigobiin obimoondaanan, gaye-idash zhiishiigwanan ojaagwaanzonan a’aw mindimooye. Nenabozho-idash ogagwejimaan ini’iw mindimooye-yan: “Aaniin, nookomis, waa-doodaman ini’iw wiigobiin?”**
After that he sought, listening for (the singer), whereupon he saw an old woman, a toad; some linden-bark she carried upon her back, and rattles too were hanging from the old woman’s girdle. Thereupon Nänabushu inquired of the old woman: “What, my grandmother, do you intend doing with that linden-bark?”
Mii dash gaa-izhi-naazitawaad (and so then when he went toward her by the sound of it — naazitaw- ‘go to s.o. on hearing’, flagged), mii dash gii-waabamaad mindimooyeyan (then he saw an old woman), omakakiin (a toad). Wiigobiin obimoondaanan (she carried linden-bark on her back — wiigob ‘inner bark of basswood/linden’), gaye-idash zhiishiigwanan ojaagwaanzonan a’aw mindimooye (and rattles hung from that old woman’s girdle — zhiishiigwan ‘rattle’; ojägwānson ‘her girdle/belt’, flagged). Nenabozho-idash ogagwejimaan ini’iw mindimooye-yan (and Nänabushu asked that old woman): “Aaniin, nookomis, waa-doodaman ini’iw wiigobiin?” (“What, my grandmother, do you intend to do with that linden-bark?”)
(4) Mīdạc ä‘kidot mindimoyäⁿ: “Nänabujū kuca ogī‘pîmwaᵉ mạnidoᵉ, nīnidạc nīnạnāndawi∙ā∙g īgi´ᵘ mạnidōg. Nänabuju∙u∙dạc winạndawāpini‘kānā ōnowä wīgubīn; miziwä a‘kīng wī∙i∙nābīginigādäwān. Kīcpin dec tōto‘kābīgiskạng, mī∙i∙we tcigi‘känimint ānīndi ạyād Nänabuju. Kawinạgīn Nänabuju kidāwisī?”
Mii dash ekidod mindimooye: “Nenabozho gosha ogii-bimwaa manidoon, niin-idash nii-nanaandawi’aag igi’iw manidoog. Nenabozho-idash wii-nanaandawaabinikaanaa onowe wiigobiin; miziwe akiing wii-inaabiiginigaadewan. Giishpin-idash doodookaabiigishkang*, mii-iwe ji-gikenimind aaniindi ayaad Nenabozho. Gaawiin ina-giin* Nenabozho gidaawisii?”**
Whereupon said the old woman: “Why, Nänabushu indeed has shot the manitous, and I am going to heal the manitous. And for Nänabushu will be set a snare (made) from this linden-bark; all over the earth will twine be laid. And if it pulls when he steps into it, then will it be known where Nänabushu is. Are you not yourself Nänabushu?”
Mii dash ekidod mindimooye (and so the old woman said): “Nenabozho gosha ogii-bimwaa manidoon (Nänabushu indeed shot the manitous — bimwaa- ‘shoot at’; manidoon obviative, plain gloss only), niin-idash nii-nanaandawi’aag igi’iw manidoog (and it is I who am to heal those manitous — nanaandawi’- ‘doctor, treat’, plain gloss; flagged). Nenabozho-idash wii-nanaandawaabinikaanaa onowe wiigobiin (and for Nänabushu these linden-bark snares are made — form flagged); miziwe akiing wii-inaabiiginigaadewan (all over the earth they will be strung — inaabiigin- ‘string out as cord’, flagged). Giishpin-idash doodookaabiigishkang (and if he steps and pulls the cord — form flagged), mii-iwe ji-gikenimind aaniindi ayaad Nenabozho (that is how it will be known where Nänabushu is). Gaawiin ina-giin Nenabozho gidaawisii? (Are you not yourself Nänabushu?)”
(5) “Kāwīn,” i‘kido Nänabuju. “Kīdābimādci∙i∙kîna Nänabuju wâbạmạd?” Mīdac änād: “Ānindi äyāyạn?”
“Gaawiin,” ikido Nenabozho. “Gidaabi-maaji’ik ina* Nenabozho waabamad? Mii dash enaad: “Aaniindi eyaayan?”
“No,” said Nänabushu. (“Do you suppose that) you would be permitted to live if you should see Nänabushu?” And then he said to her: “Where do you abide?”
“Gaawiin,” ikido Nenabozho (“No,” said Nänabushu). “Gidaabi-maaji’ik ina Nenabozho waabamad? (Would you be allowed to live should you see Nänabushu? — daabi-/inabi construction flagged; ‘be permitted’) Mii dash enaad (and so he said to her): “Aaniindi eyaayan? (Where do you abide?)”
(6) “Mī∙i∙māⁿ päcu ugimāg äyāwād. Nōngum unāngucik mī∙i´∙we kägä‘t wīkitcinạnāndawiiwäyān, mī∙i´∙we Nänabuju odōjimạn usạgīn kädạcimigōyạn nōngum unāgucik.”
“Mii imaa* baazho* ogimaag eyaawaad. Noongom onaagoshig mii-iwe geget wii-gichi-nanaandawi’iweyaan, mii-iwe Nenabozho odoozhiman osagin, gedazhimigooyaan* noongom onaagoshig.”
“Yonder, near by where the chiefs are. On this evening is truly when I will do some wonderful healing, whereupon the upper arm of Nänabushu’s nephew shall I be given to eat this evening.”
“Mii imaa baazho ogimaag eyaawaad (Yonder, close by where the chiefs are — pācu ‘near’, flagged). Noongom onaagoshig (this evening) mii-iwe geget wii-gichi-nanaandawi’iweyaan (that is when I will truly do great healing — nanaandawi’iwe- ‘doctor people’, plain gloss only), mii-iwe Nenabozho odoozhiman osagin* (it is Nänabushu’s nephew’s upper arm — odōjimạn ‘his nephew’; usạgīn ‘upper arm/forearm’, flagged) gedazhimigooyaan noongom onaagoshig (that I shall be given this evening — gedazhim-/kädạcim- flagged).”
(7) Mīdạc änād Nänabuju. “Ānīni‘ku äna∙ạ∙mạn nạgạmoyạn?”
Mii dash enaad Nenabozho. “Aaniinish ena’aman nagamoyan?”**
So then to her said Nänabushu: “What is the nature of your song when you sing?”
Mii dash enaad Nenabozho (and so Nänabushu said to her): “Aaniinish ena’aman nagamoyan? (What is the manner of your song when you sing? — en-a’am- ‘sing thus’, the -a’am singing root, flagged)” [Note: Jones’s English here renders the old woman’s reply rather than this question line — segmenting follows the printed Ojibwe.]
(8) Mīdec mindimoyä kidibādcimut: “Mīsa‘ku iᵘ äna∙ạ∙mān nạgạmoyān:”
“‘A‘ki yä‘kwāgiyē nimbicina∙u∙cin.’”
Mii dash mindimooye gii-dibaajimod: “Mii sa go iw ena’amaan nagamoyaan:”
“‘A‘ki yä‘kwāgiyē nimbicina∙u∙cin.’”
Whereupon the old woman revealed (it), saying: “This is the way I usually sing when I sing:”
“‘From the ends of the world do I come with the sound of my rattles.’”
Mii dash mindimooye gii-dibaajimod (and so the old woman told it): “Mii sa go iw ena’amaan nagamoyaan: (This indeed is what I sing when I sing:)”
“‘A‘ki yä‘kwāgiyē nimbicina∙u∙cin.’” (song carried verbatim as sung; not converted)
(9) Ā‘pī∙i∙dac ka´‘kina kāwīndạmāgut mī∙i´∙ᵘ kā∙i∙jinisāt. Mī∙i∙dạc kā∙i∙jipa‘kunāt mē∙i∙dec kā∙i∙i∙jipīzi‘kawād, mē∙i∙dạc kī∙o∙dā‘pinạng wīgobīn kīpîmōndạng; kayä dac jīcīgwạnạn ugījägwạsonạn. Mē∙i∙dạc kīmādcād äjāni‘pạn mîndimōyäyạn. Kayäwīndạc kī∙ạ∙ninạgamo:
Aapii-idash gakina gaa-windamaagod mii-iw gaa-izhi-nisaad. Mii dash gaa-izhi-bakonaad mii dash gaa-izhi-biizikawaad, mii dash gii-odaapinang wiigobiin gii-bimoondang; gaye-dash zhiishiigwanan ogijaagwaazonan. Mii dash gii-maajaad ezhi-anipan* mindimooyeyan. Gaye wiin-idash gii-ani-nagamo:**
Now, after he had been told everything, then he slew her. And after he had flayed her and put on (her skin), he then took up the linden-bark and put it upon his back; and the rattles too were hanging at his belt. And then he went in the same direction whither the old woman intended going. He too went singing along the way:
Aapii-idash gakina gaa-windamaagod (and after he had been told everything) mii-iw gaa-izhi-nisaad (that is when he slew her — nis- ‘kill’). Mii dash gaa-izhi-bakonaad (and so then he skinned her — bako(n)- ‘flay/skin’, flagged) mii dash gaa-izhi-biizikawaad (and put it on himself/wore it — biizi‘kaw- ‘put on, wear’, flagged), mii dash gii-odaapinang wiigobiin gii-bimoondang (and he took up the linden-bark and carried it on his back). Gaye-dash zhiishiigwanan ogijaagwaazonan (and the rattles on his girdle — form flagged). Mii dash gii-maajaad ezhi-anipan mindimooyeyan (and so he set out the way the old woman had been going — äjäni‘pạn directional + preterite, flagged). Gaye wiin-idash gii-ani-nagamo (and he too went along singing):
(10) “A‘ki yägwāgiyē nimbicina∙o∙cin.”
“Aki yägwāgiyē nimbicina∙o∙cin.”
“From the ends of the world do I come with the sound of my rattles.”
“Aki yägwāgiyē nimbicina∙o∙cin.” (song carried verbatim as sung; not converted — note printed -o- here vs -u- in §2/§8, preserved as printed)
(11) A‘pī∙i∙dạc tägwạcing ändānint ugîmāᵉ, mī∙i∙wâbạmād udōjîmạn owayānini kībîskwāndä īgạniwinint. Nänabuju owâbạmān tcītcipiskānit. Mēdac ä‘kidot: “Nîyā! nōjis, ījiwijiyu‘k ändạnạpiyān?”
Aapii-idash dagwishing endaanind ogimaan, mii-iw waabamaad odoozhiman owayaanini gii-biishkwaande iga’aniwinind. Nenabozho owaabamaan jiichiibiskaanid*. Mii dash ekidod: “Niiyaa! noozhis, izhiwizhiyok* endanabiyaan?”**
And when he arrived at the home of the chiefs, then he beheld his nephew’s skin used as a flap over the entry-way. Nänabushu beheld it move with a quiver. Whereupon he said: “Ah, me! my grandson, will you lead me to the place where I am to sit?”
Aapii-idash dagwishing endaanind ogimaan (and when he arrived where the chief dwells), mii-iw waabamaad odoozhiman owayaanini (then he saw his nephew’s hide — owayaan ‘its skin/hide’) gii-biishkwaande iga’aniwinind (used as a door-flap at the entry — kībîskwāndä form flagged; door-flap). Nenabozho owaabamaan jiichiibiskaanid (Nänabushu saw it swaying — tcītcipiskā- ‘swing back and forth’, flagged). Mii dash ekidod (and so he said): “Niiyaa! noozhis, izhiwizhiyok endanabiyaan? (Ah me! my grandson, lead me to where I am to sit — izhiwizh- ‘lead/take’, flagged)”
(12) Kägä‘t idạc ogī∙i∙jiwinigōn îmāⁿ ändạnạbipạn mîndomōyä∙i∙bạn. Mīidạc wâbạmād a‘ki‘kōn tcībā‘kwān; mī∙i´∙we Nänabuju udōjimạn uzạgīn kā‘kījidänig. A‘kawä‘ku wisînībạn awe mîndîmōyäbạn. Mīdạc Nänabuju i‘kido: “Kāwīn ningawīsinisī, pānimaⁿ kī∙i∙ckwā‘tayān, ningawīsin.” Mē∙i∙dạc ä‘kidot Nänabuju: “Ka‘kina sāga∙ạ∙mu‘kᵘ, nīnä‘ta umāⁿ ningạtayā.” A‘pīidạc ka´‘kina kāzāga∙ạ∙mowād, mīimāⁿ jingicinowād īgi´ᵘ ugimāg, owâbạndānạn udạsawānạn sāsāgā‘kwisininig imāⁿ ugimāⁿwaᵉ wīyawining. Mī∙i∙dạc kījạcijigwawād, mī∙i∙dạc kägä‘t kīnisād. Mī∙i∙dạc kīnibowād. Mē∙i∙dạc ä‘kidot: “Mīsa kīnibowād mạnidō.”
Geget idash ogii-izhiwinigoon imaa endanabipan mindimooyepan. Mii idash waabamaad akikoon jiibaakwaan; mii iwe Nenabozho odoozhiman osagin gaa-giizhidenig. Akawe go wiisinipan awe mindimooyepan. Mii dash Nenabozho ikido: “Gaawiin ninga-wiisinisii, baanimaa gii-ishkwaatayaan, ninga-wiisin.” Mii dash ekidod Nenabozho: “Gakina zaaga’amok, niin eta omaa ningad-ayaa.” Aapii-idash gakina gaa-zaaga’amowaad, mii imaa jiingishinowaad igi’iw ogimaag, owaabandaanan odasawaanan* zaazaagaakwisininig* imaa ogimaawa wiiyawining. Mii dash gii-jaachiijigwawaad*, mii dash geget gii-nisaad. Mii dash gii-niboowaad. Mii dash ekidod: “Mii sa gii-niboowaad manidoo.”**
Now, truly was he led to the place where the old woman would have sat. And then he saw a kettle with food cooking in it; it was the upper arm of Nänabushu’s nephew that was cooking. It was usual for the old woman first to eat (before she began with the work of healing). And so Nänabushu said: “I am not going to eat, not till after I have finished, then will I eat.” And this said Nänabushu: “All of you go out of doors, I only here will remain.” And after all of them had gone out, then yonder, where lay the chiefs, he beheld his arrows that were sticking out from the bodies of the chiefs. Thereupon he shoved them in (farther), working them back and forth, whereupon he truly killed them. So now they were dead. Accordingly he said: “Therefore now dead are the manitous.”
Geget idash ogii-izhiwinigoon imaa endanabipan mindimooyepan (now truly he was led there, to the place where the old woman used to sit). Mii idash waabamaad akikoon jiibaakwaan (and then he saw a kettle, a cooking-pot); mii iwe Nenabozho odoozhiman osagin* gaa-giizhidenig (that was Nenabozho’s nephew’s arm cooking in it — osagin ‘his arm’, cf. §6’s osagin, flagged). Akawe go wiisinipan awe mindimooyepan (it was usual for that old woman to eat first). Mii dash Nenabozho ikido (and so Nenabozho said): “Gaawiin ninga-wiisinisii, baanimaa gii-ishkwaatayaan, ninga-wiisin.” (“I am not going to eat; not till after I have finished, then will I eat.”) Mii dash ekidod Nenabozho (and this Nenabozho said): “Gakina zaaga’amok, niin eta omaa ningad-ayaa.” (“All of you go out of doors, I only here will remain.”) Aapii-idash gakina gaa-zaaga’amowaad (and after they had all gone out), mii imaa jiingishinowaad igi’iw ogimaag (yonder where those chiefs lay — jiingishin- ‘lie there’, flagged), owaabandaanan odasawaanan zaazaagaakwisininig imaa ogimaawa wiiyawining (he saw his arrows sticking out there from the chiefs’ bodies — odasawaan ‘his arrow’; sāsāgā‘kwisin- ‘stick out’, flagged). Mii dash gii-jaachiijigwawaad (and so he worked them back and forth — form flagged), mii dash geget gii-nisaad (and truly killed them). Mii dash gii-niboowaad (and so they died). Mii dash ekidod (and he said): “Mii sa gii-niboowaad manidoo. (Therefore now the manitous are dead.)”
(13) Mē∙i∙dạc äjibībāgiwād: “Ä, mīsa kīnibowād mạnidōg! ‘Ā‘ā´ᵘ, mādcīdōyu‘k wīgobīn mi´ziwä a‘king ta∙i∙nābigạmanōn; mī∙i∙dạc tcigi‘känimint ānindi ayāgwän Nänabuju, kīcpin tōtō‘kābīgiskạng.” Mīdac ka´‘kina kā∙i∙jimādcāwād, kī‘pimābiginạmowād wīgobīn.
*Mii dash ezhi-biibaagiwaad: “E, mii sa gii-niboowaad manidoog! ‘Aaaw, maajiidooyok wiigobiin miziwe akiing da-inaabiiginamon; mii dash ji-gikenimind aaniindi ayaagwen Nenabozho, giishpin doodookaabiigishkang.” Mii dash gakina gaa-izhi-maajaawaad, gii-bimaabiiginamowaad wiigobiin.**
And then they cried aloud: “Alas! now dead are the manitous. Now, then, take you the linden-bark (twine) everywhere over the earth, and string it around; for then it will be known where Nänabushu is, should he happen to step into it (and be caught).” Thereupon they all started away, laying the linden-bark twine.
Mii dash ezhi-biibaagiwaad (and so they cried aloud): “E, mii sa gii-niboowaad manidoog! (Alas, now the manitous are dead!) ‘Aaaw, maajiidooyok wiigobiin miziwe akiing da-inaabiiginamon (Come, take the linden-bark twine and string it everywhere over the earth — inaabiigin- ‘string as cord’, flagged); mii dash ji-gikenimind aaniindi ayaagwen Nenabozho (that is how it will be known where Nänabushu is), giishpin doodookaabiigishkang (should he step and pull the cord — form flagged).” Mii dash gakina gaa-izhi-maajaawaad (and so they all set out), gii-bimaabiiginamowaad wiigobiin (stringing the linden-bark twine along).
(14) A‘pī∙i∙däc ka´‘kina kāmādcāwād, Nänabuju ogīpigiskijwān kīstcitcibā‘kwä mạnidōwiyās. A‘pī∙i∙dạc kā‘kīzizä‘kwäd, ugī∙ạ∙ndumān ạbînōdcīyạn, mēidạc gī∙ạ∙cạmād. Päji‘kidac ạbînōdcīyạn ogīki‘känimigōn Nänabuju ayāwît ta‘pābiwạn. Mīdạc änād: “Pä‘kā, nicīmä, kägu dibādcimō‘kän!”
Aapii-idash gakina gaa-maajaawaad, Nenabozho ogii-bigishkizhwaan gichi-jiibaakwe manidoowiyaas. Aapii-idash gaa-giizizakwed*, ogii-andoomaan* abinoojiiyan, mii dash gii-ashamaad. Bezhig-idash abinoojiiyan ogii-gikenimigoon Nenabozho ayaawid dapaabiwan. Mii dash enaad: “Bekaa, nishiime, gego dibaajimooken!”**
And when all had started away, Nänabushu cut (the manitous) into pieces, and made a great cooking of the manitou-flesh. And when he had finished cooking, he invited the children, and then fed them. Now, by one of the children that was peeping in was Nänabushu recognized to be who he was. Thereupon he said to it: “Hold on, my little brother, don’t you tell!”
Aapii-idash gakina gaa-maajaawaad (and when they had all gone away), Nenabozho ogii-bigishkizhwaan gichi-jiibaakwe manidoowiyaas (Nänabushu cut up and made a great cooking of the manitou-flesh — bigishkizhw- ‘cut to pieces’; jiibaakwe ‘cook’; manidoo-wiiyaas plain gloss only). Aapii-idash gaa-giizizakwed (and when he had finished cooking — giizizekwe- ‘finish cooking’, flagged), ogii-andoomaan abinoojiiyan (he invited the children — andoom- ‘invite’, flagged), mii dash gii-ashamaad (and so he fed them). Bezhig-idash abinoojiiyan ogii-gikenimigoon Nenabozho ayaawid dapaabiwan (and by one of the children, peeping in, Nänabushu was recognized for who he was — ta‘pābiwạn ‘peeping’ form flagged). Mii dash enaad (and so he said): “Bekaa, nishiime, gego dibaajimooken! (Hush, my little brother, don’t tell!)”
(15) Me∙i∙dạc Nänabuju kā∙i∙jipa‘kwäⁿjạng mạnidōpimidä, mēdạc kā∙i∙jimīnād kwīwizänsạn. Mēdac änād: “Kā‘kā‘kijōbīzi kädicînikāsyạn tci∙ạ∙ni∙a∙‘kīwang.”
Mii dash Nenabozho gaa-izhi-bakwenzhang manidoo-bimide, mii dash gaa-izhi-minaad gwiiwizensan. Mii dash enaad: “Gaa-gaa-gizhoobizi gedizhinikaazoyan ji-ani-akiiwang.”**
And when Nänabushu sliced off some manitou-grease, he then gave it to the small boy. Whereupon he said to him: “Fond-of-Raw-Fat¹ shall you be called till the end of the world.”
Mii dash Nenabozho gaa-izhi-bakwenzhang manidoo-bimide (and so Nänabushu took off some manitou-grease — pa‘kwäⁿjang form flagged; manidoo-bimide plain gloss only), mii dash gaa-izhi-minaad gwiiwizensan (and gave it to the small boy / greased him — minaad ‘gave to him’). Mii dash enaad (and so he said to him): “Gaa-gaa-gizhoobizi gedizhinikaazoyan ji-ani-akiiwang. (‘Fond-of-Raw-Fat’ shall you be named to the end of the world — name carried; gedizhinikaazoyan ‘what you will be called’)”
¹ A small frog. (so rendered in the editor’s note; Jones’s English gives the boy’s name as Fond-of-Raw-Fat.)
¹ A small frog. (so rendered in the editor’s note; Jones’s English gives the boy’s name as Fond-of-Raw-Fat.)
(16) Mēdạc Nänabuju kā∙i∙jiodā‘pinād mạnidōwayānạn kayädạc odōjîmạn wayānạn, mē∙i∙dạc kā∙i∙jimādcība‘tōd, mini‘kidạc kāwâbạndạng wīgubīn bimābigạmunig, ka´‘kina ogī∙a∙nitō‘tō‘kibitōnạn.
Mii dash Nenabozho gaa-izhi-odaapinaad manidoo-wayaanan gaye-dash odoozhiman wayaanan, mii dash gaa-izhi-maajiibatood, minik-idash gaa-waabandang wiigobiin bimaabiiginamonig, gakina ogii-ani-doodookibidoonan*.**
Then, after Nänabushu had taken up the manitou-skins and the skin of his nephew, he then started off running; and, as much of the linden-bark he saw stringing about, all of it he touched as he went along.
Mii dash Nenabozho gaa-izhi-odaapinaad manidoo-wayaanan (and so Nänabushu took up the manitou-skins) gaye-dash odoozhiman wayaanan (and his nephew’s skin), mii dash gaa-izhi-maajiibatood (and so he carried it off / ran off with it — maajiiba’too- ‘start running’, flagged), minik-idash gaa-waabandang wiigobiin bimaabiiginamonig (and as much of the linden-bark twine as he saw running along — bimaabiigin- ‘cord running along’, flagged), gakina ogii-ani-doodookibidoonan (all of it he pulled up and gathered — doodookibid- ‘pull along/up’, flagged).
(17) Mēdạc ä‘kidōwād ka´‘kina gābimādisiwā‘pạn: “Äᵉä´! ca´yīgwa Nänabuju tō‘tō‘kābīgiskigä.”
Mii dash ekidowaad gakina gaa-bimaadiziwaapan: “A’aa! zhayiigwa Nenabozho doodookaabiigishkige.”**
Thereupon said all who were then living: “Halloo! Nänabushu is now touching against the snare.”
Mii dash ekidowaad gakina gaa-bimaadiziwaapan (and so said all who were then living — gaa-bimaadizi-…-pan preterite, flagged): “A’aa! zhayiigwa Nenabozho doodookaabiigishkige (Halloo! now Nänabushu is pulling against the cord-snare — doodookaabiigishkige form flagged).”
(18) Mī∙i∙dạc ci´gwa nībi kīmō‘kitciwạng, kayädạc kī‘ki‘tcikimiwạn; kayädạc īgi´ᵘ ạsinīg icpîmīng gī∙ō∙ndạgōⁿdcinōg, Nänabuju kī∙a∙ndoskōnind. Nībiwa ogīnisigowān ạsinīn nībi gayä. Nänabūjūdec wạdciwing ānạgī∙a∙‘pa∙i∙we. A‘pī∙i∙dec wayābạndạng mōckạninig a´‘ki, mīi´ᵘ kīmāwạndōcimād mi‘tigōn kī∙u∙ji‘tōd pīndazāgạn.
Mii dash zhigwa nibi gii-mookijiwang, gaye-dash gii-gichi-gimiwan; gaye-dash igi’iw asiniig ishpiming gii-oondaagonjinoog, Nenabozho gii-andoskonind. Niibiwa ogii-nisigowaan asiniin nibi gaye. Nenabozho-idash wajiwing aanawi-gii-ba’iwe*. Aapii-idash wayaabandang mooshkaninig* aki, mii-iw gii-maawandoojimaad* mitigoon gii-ozhitood biindazaagan*.**
Thereupon the water now began to come forth, and a mighty rain began to pour; and also the rocks from above began to fall, to the end that Nänabushu be crushed. Many were killed by the rocks and the water. Now, Nänabushu tried in vain to flee to a mountain. But when he saw that the earth was overflowing with water, then he gathered together some logs (and) made a raft.
Mii dash zhigwa nibi gii-mookijiwang (and so now the water began to gush forth — mookijiwan- ‘water flows out’, flagged), gaye-dash gii-gichi-gimiwan (and a great rain fell); gaye-dash igi’iw asiniig ishpiming gii-oondaagonjinoog (and those rocks came falling from above — oondaagonjin- ‘fall from’, flagged), Nenabozho gii-andoskonind* (so that Nenabozho would be crushed — andoskon-, root uncertain, flagged). Niibiwa ogii-nisigowaan asiniin nibi gaye (many were killed by the rocks and the water). Nenabozho-idash wajiwing aanawi-gii-ba’iwe* (and Nenabozho tried in vain to flee to a mountain — aanawi- ‘in vain’ read from a contracted form, flagged). Aapii-idash wayaabandang mooshkaninig aki (where he saw the earth overflowing — mooshkan- ‘overflow/flood’, flagged), mii-iw gii-maawandoojimaad mitigoon gii-ozhitood biindazaagan (then he gathered logs and made a raft — maawandoojim- ‘gather together’; pīndazāgạn ‘raft’, flagged).
(19) Nīⁿjwāswi ä‘tᵃ kī‘pōsiwạg imāⁿ pīndazāgạning a‘pī kāni‘kipīg a‘ki. Mīdac îmāⁿ kī∙a∙yāwād pīndisāgạning; ānīndidạc gayä awäsīyạn ogīpōzi∙ā∙n, pînäjīⁿyaᵉ, ạnōdc gayä awīya päbāmisätcig. A‘pī∙i∙dạc kînwāⁿj äyāwād îmāⁿ pindạzāgạning, ogīkạnōnān nä‘tāgōgīnit: “Gitākạski‘tōnāwāna pạngī a‘ki? Kīcpin pīdōyäg, nindā∙u∙ji‘tōn a‘ki.”
Niizhwaaswi eta gii-booziwag imaa biindazaaganing apii gaa-ani-gibiig aki. Mii dash imaa gii-ayaawaad biindisaaganing; aaniind-idash gaye awesiyan ogii-booziaan, bineshiinyan, anooj gaye awiya bebaamisejig. Aapii-idash giinwaazh eyaawaad imaa biindazaaganing, ogii-ganoonaan netaagoogiinid: “Gidaa-gashkitoonaawaa ina bangii aki? Giishpin biidooyeg, nindaa-ozhitoon aki.”**
Seven only embarked upon that raft when the earth was flooded over with water. And so they remained there on the raft; some game-folk, too, he put aboard, birds, and all the various creatures that fly about in the air. And after they had been a long while on the raft, he spoke to them that were good at diving: “Can you procure a little earth? If you fetch it to me I would create an earth.”
Niizhwaaswi eta gii-booziwag imaa biindazaaganing (only seven embarked there on the raft — Nīⁿjwāswi ‘seven’; ä‘tᵃ ‘only’) apii gaa-ani-gibiig aki (when the earth was flooded over — gibiig/ka‘kipīg ‘flooded shut’, flagged). Mii dash imaa gii-ayaawaad biindisaaganing (and so they stayed there on the raft); aaniind-idash gaye awesiyan ogii-booziaan (and some animals too he put aboard — awesiinh ‘animal/game’), bineshiinyan (birds), anooj gaye awiya bebaamisejig (and all sorts that fly about — babaamise- ‘fly about’). Aapii-idash giinwaazh eyaawaad imaa biindazaaganing (and after they had been a long while on the raft), ogii-ganoonaan netaagoogiinid (he spoke to those good at diving — netaa-googii- ‘be expert at diving’): “Gidaa-gashkitoonaawaa ina bangii aki? (Could you get a little earth?) Giishpin biidooyeg, nindaa-ozhitoon aki. (If you bring it, I would make an earth.)”
(20) Ni‘tamidạc aᵘ aⁿwäⁿyạn odānạgī∙a∙nōnān tcīgōgīnit, kāwīndạc ogī‘tä∙u∙di‘tazīn a‘ki; kīnōndäkisābāwe. Usagābini‘kānān īni´ᵘ wī´gup, mī∙i∙gu ka´‘kina kā‘tōtawād, cīcī∙i∙bạn gayä māngwạn gayä āmi‘kwạn. Mēdạc kimōjskinisät, mīnawā bēijik cīcībạn, māngwạn, mīgu gayä wîn kā∙i∙jiwäbisinit. Kāwīn ogīkạski‘tōsīnāwa a‘ki.
Nitam-idash a’aw anwenyan odaa-nagi-anoonaan ji-googiinid, gaawiin-idash ogii-de-oditazin* aki; gii-noondegisaabawe*. Osagaabinikaanan* ini’iw wiigob, mii-igo gakina gaa-doodawaad, zhiishiiban gaye maangwan gaye amikwan. Mii dash gimoozhkinized*, minawaa bezhig zhiishiiban, maangwan, mii go gaye wiin gaa-izhi-waabisinid*. Gaawiin ogii-gashkitoosiinaawaa aki.**
Now, he first employed the (?) (kind of duck), but (the bird) was not able to come within reach of the earth; it was drowned before it got there. He had it tied with linden-bark twine, for that was what he did to them all, — the Ducks and the Loon and the Beaver. And when it came floating up to the surface, then another Duck, and also the Loon, had the same thing happen to them. They were not able to fetch any earth.
Nitam-idash a’aw anwenyan odaa-nagi-anoonaan ji-googiinid (and first he employed the (?) duck-kind to dive — aⁿwäⁿyan species name, plain carry; flagged), gaawiin-idash ogii-de-oditazin aki (but it could not reach the earth — de-odit- ‘reach far enough’, flagged); gii-noondegisaabawe (it drowned before getting there — noonde-…-zaabawe ‘drown short of’, flagged). Osagaabinikaanan ini’iw wiigob (he had tied the linden-bark twine to it — form flagged), mii-igo gakina gaa-doodawaad (and the same he did to all of them), zhiishiiban gaye maangwan gaye amikwan (the Ducks and the Loon and the Beaver). Mii dash gimoozhkinized (and when it came up — form flagged), minawaa bezhig zhiishiiban, maangwan (again one Duck, the Loon), mii go gaye wiin gaa-izhi-waabisinid (to them too the same thing happened — form flagged). Gaawiin ogii-gashkitoosiinaawaa aki (they were not able to get the earth).
(21) Mīnawādạc ami‘kwạn ogi∙ạ∙nōnān tcigōgīnît, migogayäwīn kā∙i∙jiwäbisit; kīnōndänīsābāwe. Ānawi‘kᵘ kāmōⁿskitcisänitîn, ogīwāwābạmān a‘kⁱ tcita‘kunaminit, kāwīndạc kägōn ogimi‘kaⁿzi a‘ki. Mīnawādac wạjạskwạn ogī∙a∙nōnān tcigōgīnit. Mīnawā ogīsạgạ‘pinān wīgup.
Minawaa-dash amikwan ogii-anoonaan ji-googiinid, mii go gaye wiin gaa-izhi-waabisid; gii-noonde-niisaabawe. Aanawi-go gaa-moozhki-jisenidin, ogii-waawaabamaan aki ji-dakonaminid, gaawiin-idash gegoon ogii-mikanzii aki. Minawaa-dash wazhashkwan ogii-anoonaan ji-googiinid. Minawaa ogii-zagaabinaan wiigob.**
And next he had the Beaver dive; but it also met the same fate, it drowned before it reached the bottom. Every time that one came up, he looked to see if it had hold of any earth, but nothing of earth he found. So next he had the Muskrat dive; also he had it tied with linden-bark twine.
Minawaa-dash amikwan ogii-anoonaan ji-googiinid (and next he employed the Beaver to dive), mii go gaye wiin gaa-izhi-waabisid (to it too the same thing happened); gii-noonde-niisaabawe (it drowned on the way down — noonde-niisaabawe ‘drown going down’, flagged). Aanawi-go gaa-moozhki-jisenidin (though it kept on — form flagged), ogii-waawaabamaan aki ji-dakonaminid (he watched it whether it held earth — dakonan- ‘hold in hand/mouth’), gaawiin-idash gegoon ogii-mikanzii aki (but it found no earth). Minawaa-dash wazhashkwan ogii-anoonaan ji-googiinid (and next he employed the Muskrat to dive). Minawaa ogii-zagaabinaan wiigob (again he tied the linden-bark twine on it — zagaabin- ‘tie a cord onto’, flagged).
(22) Mīdac kīgōgīt wạjạsk. Awạcimäⁿ nībiwa ugīwī‘kupidōn wīgup. Nīngudingigu udōdō‘kibidōn iᵘ sạ´bāb ‘aᵉaᵘ wạjạsk, mī´∙i∙we nīsābāwäd. Mēdạc Nänabuju äjiwī‘kubinād; mēdạc wâwâbạmād wạjạskwạn, ogīmi‘kān pạngī a‘ki ta‘kunạminit īdạwini‘k, pạngī gayä uda‘kwạndān, a‘ki, onīngwigạnāng gayä päpạngi a‘täni. Mēdạc Nänabuju kā∙i∙jiodā‘pinạng, ugīpōdānān wạjạskwạn, mēidec kī‘pimādci∙ā∙d. Mīgu ka´‘kina iᵘ kā‘tōdawād. Mī∙i∙dac kā∙i∙jibā∙a∙sạng unindcing iwa‘ki aᵘ Nänabuju, mē∙i∙dạc kā∙i∙jimạmigunạng iᵘ a‘ki.
Mii dash gii-googid wazhashk. Awashimen niibiwa ogii-wiikobidoon wiigob. Ningoding igo ododokibidoon iw sabaab* a’aw wazhashk, mii iwe niisaabawed*. Mii dash Nenabozho ezhi-wiikobinaad; mii dash waawaabamaad wazhashkwan, ogii-mikaan bangii aki dakonaminid iidawinik*, bangii gaye odakwandaan, aki, oniingwiganaang* gaye bebangii ateni. Mii dash Nenabozho gaa-izhi-odaapinang, ogii-boodaanaan wazhashkwan, mii idash gii-pimaaji’aad. Mii go gakina iw gaa-doodawaad. Mii dash gaa-izhi-baasang oninjiing iw aki aw Nenabozho, mii dash gaa-izhi-mamigonang* iw aki.**
So then into the water dived the Muskrat. Much farther down he pulled on the linden-bark cord. At last he felt the Muskrat pulling at the cord, and that was when it was drowning. Thereupon Nänabushu pulled it up; and when he examined the Muskrat, he found that it was holding a little earth in both its paws, and a little earth it also had in the mouth, and there was a little in each armpit too. Thereupon, after Nänabushu took the Muskrat up in his hands, he breathed upon it, whereupon he revived it. Now, that was what he had done to them all. Now, when Nänabushu had dried the earth in his hands, he then rolled it into a ball.
Mii dash gii-googid wazhashk (so then the Muskrat dove into the water). Awashimen* niibiwa ogii-wiikobidoon wiigob (further down he pulled on the linden-bark cord — awashimen: nasal unwitnessed elsewhere, flagged). Ningoding igo ododokibidoon* iw sabaab* a’aw wazhashk (at length he felt the Muskrat pulling at the cord — ododokibidoon, sabaab: roots uncertain, flagged), mii iwe niisaabawed* (that was when it was drowning — niisaabawe, flagged, cf. §21). Mii dash Nenabozho ezhi-wiikobinaad (thereupon Nenabozho pulled it up); mii dash waawaabamaad wazhashkwan (and as he examined the Muskrat), ogii-mikaan bangii aki dakonaminid iidawinik* (he found it holding a little earth in its paws — iidawinik, flagged), bangii gaye odakwandaan aki (a little earth it also held in its mouth), oniingwiganaang* gaye bebangii ateni (and a little was in each armpit too — oniingwiganaang, flagged). Mii dash Nenabozho gaa-izhi-odaapinang (thereupon Nenabozho took it up), ogii-boodaanaan wazhashkwan (he breathed upon the Muskrat), mii idash gii-pimaaji’aad (and so he revived it). Mii go gakina iw gaa-doodawaad (that was what he had done to them all). Mii dash gaa-izhi-baasang oninjiing iw aki aw Nenabozho (and when Nenabozho had dried the earth in his hand), mii dash gaa-izhi-mamigonang* iw aki (he rolled that earth into a ball — mamigonang, flagged).
(23) Mēidec mīnawā kā∙i∙ji∙ạ∙nōnād kāgāgiwạn ningudcⁱ a‘ki tcisāgibī∙i∙nig, kāwīndạc kītạgwiciⁿzi kāgāgi.
*Mii dash minawaa gaa-izhi-anoonaad gaagaagiwan ningoji aki ji-zaagibii’inig, gaawiin-idash gii-dagwishinzii gaagaagi.**
So then next he had the Raven (go find) if the earth could be seen anywhere out of the water, but the Raven did not return.
Mii dash minawaa gaa-izhi-anoonaad gaagaagiwan (and so next he employed the Raven — gaagaagi ‘raven’) ningoji aki ji-zaagibii’inig (to see if earth showed anywhere out of the water — zaagibii- ‘emerge from water’, flagged), gaawiin-idash gii-dagwishinzii gaagaagi (but the Raven did not come back).
(24) Mīnawādac wâbimīmīn ugi∙ạ∙nōnān; mīidạc kī‘pīdōt wạdi‘kwạnäns ‘aᵉaᵘ umīmi. Mēdạc Nänabuju kā∙i∙jipạda‘kidōt îmāⁿ iᵘ a‘ki tä‘kunạng, mīidac kā∙i∙ji∙a∙‘pạgidōd nibī‘kāng. Päkic kī∙i∙‘kidot: “Tạga, mînis omāⁿ tayāmạgat.” Pä‘kickayä ugīpōdādān.
Minawaa-dash waabi-miimiin ogii-anoonaan; mii dash gii-biidood wadikwanens a’aw omiimi. Mii dash Nenabozho gaa-izhi-badakidood imaa iw aki dakonang, mii dash gaa-izhi-apagidood nibiikaang. Bekish gii-ikidod: “Daga, minis omaa da-ayaamagad.” Bekish gaye ogii-boodaadaan.
Then next the White Pigeon he employed, whereupon a tiny twig did the Pigeon fetch. And after Nänabushu had stuck it into the earth which he had there in his hand, he then tossed it into the water. At the same time he said: “I will that an island come into existence here.” And at the same time he breathed upon it.
Minawaa-dash waabi-miimiin ogii-anoonaan (and next he employed the White Pigeon — waabi-miimi ‘white pigeon/dove’); mii dash gii-biidood wadikwanens a’aw omiimi (and that Pigeon brought a little twig — wadikwanens ‘small twig’, flagged). Mii dash Nenabozho gaa-izhi-badakidood imaa iw aki dakonang (and so Nänabushu stuck it into the earth he was holding — badaki- ‘stick upright into’), mii dash gaa-izhi-apagidood nibiikaang (and so he tossed it into the water — apagid- ‘throw’). Bekish gii-ikidod (and at the same time he said): “Daga, minis omaa da-ayaamagad. (Now, let an island come to be here — minis ‘island’)” Bekish gaye ogii-boodaadaan (and at the same time he breathed upon it — boodaad- ‘blow/breathe upon’).