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.
60. NÄNABUSHU IS MADE TO FAST BY HIS GRANDMOTHER, AND REVENGES HIMSELF. [Jones prints this title in ENGLISH only on p.450 — there is no Ojibwe-orthography title on the page; the Fiero title below is a reconstruction, flagged for M.]
NENABOZHO GII-IZHI-GIIGWISHIMO’AAGANIWID OOKOMISAN, MIINAWAA GII-AAPIDENIMAAD. [reconstructed Fiero title — not printed on the page; flagged for M.]
NÄNABUSHU IS MADE TO FAST BY HIS GRANDMOTHER, AND REVENGES HIMSELF.
Narrated by Mrs. Syrette — Series 8 (Nos. 57–63), 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) Ninguding dạc kīwäⁿ udigōn ō‘kumisạn: “Nōjis, kitākī∙i∙gwicîm kuca. Mī wīnawā kā∙i∙jitcigäwāt kicicäyabạnīg,” udinān.
Ningoding dash giiwenh odigoon ookomisan: “Noozhis, gidaa-giigwishim gosha. Mii wiinawaa gaa-izhichigewaad gizhishenyabaniig,” odinaan.
Now, once they say that he was told by his grandmother: “My grandson, you should indeed go into a fast. That was what your uncles of old used to do,” she said to him.
Ningoding dash giiwenh (now once, they say) odigoon ookomisan (he was told by his grandmother): “Noozhis (my grandson), gidaa-giigwishim gosha (you really ought to fast — giigwishim ‘fast for a vision’). Mii wiinawaa gaa-izhichigewaad gizhishenyabaniig (that is what your uncles of old used to do — kicicäyabạnig ‘your late uncles’; gizhishayab-/grandfather-uncle term, stem flagged),” odinaan (she said to him).
(2) Mīdạc ägut: “Ānīn dạc kätijicitcigäyān, nō‘kumis.”
*Mii dash egod: “Aaniin dash ged-izhi-zhichigeyaan, nookomis.”**
Thereupon she was asked: “How, indeed, shall I do it, my grandmother?”
Mii dash egod (and so she was asked — egod ‘he is told/asked by her’): “Aaniin dash ged-izhi-zhichigeyaan (and how then shall I do it), nookomis (my grandmother).”
(3) “Kīgamādcā, nōjis, kāwīn dạc kīgawīsinizī,” udigōn ō‘kumisạn. “A‘pīdạc wīnibāyạn, nōjic, pīpāgimicin,” udigōn. “Kīcpîn dạc täpī‘tändạmān, kīgagạnōnin imāⁿ tcīnibāyạn,” udinān. “Mīyä‘tagu imā kä∙u∙ndciki‘kändạmạn kä∙u∙ndcipimādisiyạn,” udigōn ō‘kumisạn.
“Giga-maajaa, noozhis, gaawiin dash giga-wiisinizii,” odigoon ookomisan. “Apii dash wii-nibaayan, noozhish, biibaagimishin,” odigoon. “Giishpin dash debitendamaan, giga-ganoonin imaa ji-nibaayan,” odinaan. “Mii eta go imaa ge-onji-gikendaman ge-onji-bimaadiziyan,” odigoon ookomisan.
“You shall go away, my grandson, and you shall not eat food,” he was told by his grandmother. “And when you wish to sleep, my grandson, call for me,” he was told. “And if I think you have gone far enough, then will I tell you to sleep there,” she said to him. “It is only by such means that you can know how you are to live in the future,” he was told by his grandmother.
“Giga-maajaa, noozhis (you shall go off, my grandson), gaawiin dash giga-wiisinizii (and you shall not eat),” odigoon ookomisan (he is told by his grandmother). “Apii dash wii-nibaayan (and when you wish to sleep), noozhish, biibaagimishin (my grandson, call out to me),” odigoon (he is told). “Giishpin dash debitendamaan (and if I think it enough — debi’tendam ‘consider sufficient’), giga-ganoonin imaa ji-nibaayan (I shall tell you to sleep there),” odinaan (she says to him). “Mii eta go imaa ge-onji-gikendaman (it is only by that means you will come to know) ge-onji-bimaadiziyan (how you are to live),” odigoon ookomisan (he is told by his grandmother).
(4) Mīdạc kägä‘t Nänabucū weyābạninig kā∙i∙jimīnigut ō‘kumisạn a‘ka‘kaⁿjä tcimīdcit; mīdạc kägä‘t Nänabuc kīmīdcit, kayä kīma‘kadäwīnạng pạngī uskījink.
Mii dash geget Nenabozho weyaabaninig gaa-izhi-miinigod ookomisan akakanzhe ji-miijid; mii dash geget Nenabozh gii-miijid, gaye gii-makadewiinang bangii oshkiizhig.
It was true that Nänabushu on the morrow ate the charcoal that had been given him by his grandmother; it was true that Nänabushu ate (it), and he blackened his face a little.
Mii dash geget Nenabozho (and so truly Nenabozho) weyaabaninig (on the next morning) gaa-izhi-miinigod ookomisan (was given by his grandmother) akakanzhe ji-miijid (charcoal to eat — a‘ka‘kä/akakanzhe ‘charcoal’, stem flagged); mii dash geget Nenabozh gii-miijid (and so truly Nenabozho ate it), gaye gii-makadewiinang bangii oshkiizhig (and he blackened his face a little — makadewiinang ‘he blackens (the face)’; oshkiizhig ‘face/eye’).
(5) Ānīc mī äntōtạmowāgubạnän mäwija anicinābäg kī∙i∙gwicimowāt.
Aaniish mii endoodamowaagobanen mewizha anishinaabeg gii-giigwishimowaad.
Now, that was what in olden times the people used to do when they fasted.
Aaniish mii endoodamowaagobanen (now, that is what they used to do — preterite dubitative) mewizha anishinaabeg (long ago the people) gii-giigwishimowaad (when they fasted).
(6) Mīdạc kīⁿwäⁿ Nänabucu mādcāt kikicäp. “Änigu‘k mādcān, kägu ābinābi‘kän,” udigōn ō‘kumisạn. Mīdạc Nänabucu änigu‘k mādcāt. Kabägījik pạbimusä, kayä pạbimiba‘tō aiyā‘pī. Mīdạc wunāgucininig ā‘pidci aiyä‘kusi kayä pa‘kadā. Minawā pimusä uwīngä tibi‘kạtini; kāwīn owâbandạⁿzīn äjāt. Mīdạc käga‘pī äjipīpāgit: “Ä‘eⁱ, nō‘kumis! mīa‘pī omā tcinibāyān!” Kumā‘pī onōndawān ō‘kumisạn nạ‘kwä‘tāgut: “Ē‘ēⁱ! āwas nawatc ijān!”
Mii dash giiwenh Nenabozho maajaad gigizheb. “Enigok maajaan, gego aabinaabiken,” odigoon ookomisan. Mii dash Nenabozho enigok maajaad. Gabe-giizhig babimose, gaye babimibatoo ayaapii. Mii dash onaagoshininig aapiji ayekozi gaye bakade. Miinawaa bimose owiinge dibikadini; gaawiin owaabandanziin ezhaad. Mii dash gega-bii ezhi-biibaagid: “Hey-ey, nookomis! mii apii omaa ji-nibaayaan!” Goma apii onoondawaan ookomisan nakwetaagod: “Hey-ey! awas nawach izhaan!”
Thereupon they say that Nänabushu started out in the morning. “With all your speed go, (and) look not back,” he was told by his grandmother. And so Nänabushu went with all his speed. All day long he went walking about, and now and then he was running. Thereupon in the evening he was very tired and hungry. Again he walked till it was growing thoroughly dark; he did not see whither he was going. And then at last he cried aloud: “Hey-yo, my grandmother! in this very place will I sleep!” After a while he heard the voice of his grandmother answering in reply: “Hey there! farther yet do you go!”
Mii dash giiwenh Nenabozho maajaad gigizheb (and so they say Nenabozho set out in the morning). “Enigok maajaan (go with all your might), gego aabinaabiken (do not look back),” odigoon ookomisan (he is told by his grandmother). Mii dash Nenabozho enigok maajaad (and so Nenabozho went off hard). Gabe-giizhig babimose (all day he walked about), gaye babimibatoo ayaapii (and ran here and there now and then). Mii dash onaagoshininig aapiji ayekozi gaye bakade (and so toward evening he was very tired and hungry). Miinawaa bimose owiinge dibikadini (again he walked until it grew fully dark); gaawiin owaabandanziin ezhaad (he could not see where he was going). Mii dash gega-bii ezhi-biibaagid (and so at last he cried out): “Hey-ey, nookomis! (Hey-yo, my grandmother!) mii apii omaa ji-nibaayaan! (right here is where I will sleep!)” Goma apii onoondawaan ookomisan nakwetaagod (after a while he hears his grandmother answering him): “Hey-ey! awas nawach izhaan! (Hey there! go a little farther yet!)” [vocables Ä‘eⁱ / Ē‘ēⁱ carried as printed]
(7) Ānīc, mī gägä‘t; Nänabucu kägä‘t ki‘tci∙ä∙nigu‘k mādcība‘tōd. Mīnawā mādcība‘tōd ä‘kōnāmut minawā pīpāgit: “Nō‘kumis, mī omā a‘pī tcinibayāyān!” Cayīgwa minawā onōntawān: “Ē‘ēⁱ, āwạs nawatc ijān!”
Aaniish, mii geget; Nenabozho geget gichi-enigok maajiibatood. Miinawaa maajiibatood ekoonaamod miinawaa biibaagid: “Nookomis, mii omaa apii ji-nibaayaan!” Zhayiigwa miinawaa onoondawaan: “Hey-ey, awas nawach izhaan!”
Well, that (was what) truly (happened); Nänabushu truly began running at the very top of his speed. Again he began running as far as his wind could hold out, when again he called aloud: “My grandmother, in this very place will I sleep!” This time again he heard her (say): “Hey there! farther yet do you go!”
Aaniish, mii geget (well, so it truly was); Nenabozho geget gichi-enigok maajiibatood (Nenabozho truly set off running at top speed). Miinawaa maajiibatood ekoonaamod (again he ran as far as his breath held out — ä‘kōnāmut ‘to the limit of his wind’, stem flagged) miinawaa biibaagid (and again he cried out): “Nookomis, mii omaa apii ji-nibaayaan! (my grandmother, right here is where I will sleep!)” Zhayiigwa miinawaa onoondawaan (now again he hears her): “Hey-ey, awas nawach izhaan! (Hey there, go farther yet!)”
(8) Mīsa Nänabucu minawā mādcība‘tōd änigu‘k ki‘tcī∙a∙yäna‘kōnāmut; wīṇgä aiyä‘kusi. Mīdạc minawā pīpāgit: “Mīna a‘pī omā tcinibāyān?” udinān ō‘kumisạn. Wī‘kāgu ōgạnōnigōn: “Ē‘ēⁱ! āwạs nawatc icān!”
Mii sa Nenabozho miinawaa maajiibatood enigok gichi-aya-enakoonaamod; owiinge ayekozi. Mii dash miinawaa biibaagid: “Miinaa apii omaa ji-nibaayan?” odinaan ookomisan. Wiikaa go oganoonigoon: “Hey-ey! awas nawach izhaan!”
Thereupon Nänabushu again began running with all his speed just as far as his wind would let him; very tired he became. And so again came his voice calling aloud: “Shall I sleep in the place right here?” he (thus) said to his grandmother. A long while afterwards he was addressed in the words: “Hey there! farther on shall you go!”
Mii sa Nenabozho miinawaa maajiibatood enigok (so Nenabozho again ran hard) gichi-aya-enakoonaamod (just as far as his breath would carry him); owiinge ayekozi (he grew very tired). Mii dash miinawaa biibaagid (and so again he cried out): “Miinaa apii omaa ji-nibaayan? (May I sleep right here now?)” odinaan ookomisan (he says to his grandmother). Wiikaa go oganoonigoon (a long while after, she answers him): “Hey-ey! awas nawach izhaan! (Hey there! go farther yet!)”
(9) Mīdạc Nänabucu nickādisit. “Anîm! Ānīn a‘kitut ‘aᵉaᵘ? Ningakīwä,” inändạm. Ki‘tci änigu‘k mādcāt. Mīdạc wayībạgu pābigä ugi‘kändān päcu´ tagwicing ändāwāt. Mīdạc ạni∙a∙yāt ōwâbạndān wāsa‘kwanämạgạtinig wīgiwām. Mīdạc änāndạnk Nänabucu: “Ningakīmōsābạmā,” inändạm. “Wägunän wändciwâsa‘kunawät?” Mīdạc kägä‘t kīmōtc äjinaⁿzi‘kạng ändāwāt. Mīdạc äjita‘pābạndạnk, ānīn kädicinawāt ō‘kumisạn! Owâbamān mägwā āminit ō‘kumisạn. Mīdạc kā∙i∙ci∙u∙dā‘pinạng mi‘tigōns payā‘tänig känwā‘kwạtinig kayä, mīdạc kā∙i∙jibā‘kindänạg pạngī. Mīdạc kā∙i∙jisa‘kisitōd ickudänk iᵘ mi‘tig, mīdac kā∙i∙jipîskạnäg; mīdạc kā∙i∙ji∙a∙gwunạng omicōmisạn udiyāning.
*Mii dash Nenabozho nishkaadizid. “Anim! Aaniin ekidod a’aw? Ninga-giiwe,” inendam. Gichi-enigok maajaad. Mii dash wayiiba go babige ogikendaan besho dagwishing endawaad. Mii dash ani-ayaad owaabandaan waasakwanemagadinig wiigiwaam. Mii dash enendang Nenabozho: “Ninga-gimoozaabamaa,” inendam. “Wegonen wenji-waasakonawed?” Mii dash geget giimooj ezhi-naazikang endawaad. Mii dash ezhi-dapaabandang, aaniin ge-izhinawaad ookomisan! Owaabamaan megwaa aaminid ookomisan. Mii dash gaa-izhi-oodaapinang mitigoons baayaatenig genwaakwadinig gaye, mii dash gaa-izhi-baakindenag bangii. Mii dash gaa-izhi-zakisidood ishkodeng iw mitig, mii dash gaa-izhi-biskanek; mii dash gaa-izhi-agwonang omishoomisan odiyaaning.**
Thereupon Nänabushu became angry. “Wretch (that she is)! What is she saying? I am going back,” he (thus) thought. At the very top of his speed he started. And so in a little while he suddenly became aware that close home was he arriving. Upon which as he drew near he saw that the wigwam was all lighted up inside. And then thought Nänabushu: “I will peep at her on the sly,” he thought. “Why is she making such a light?” And so truly on the sly did he approach where they lived. Thereupon he peeped in, and whom did he see but his grandmother! He beheld his grandmother in the act of receiving amorous pleasure. Thereupon, after he had picked up a small stick that was dry and long, he then gently lifted the flap of the doorway. And so after he had lighted the stick in the fire, it flamed up into a blaze; whereupon he placed it against the buttocks of his grandfather.
Mii dash Nenabozho nishkaadizid (and so Nenabozho grew angry). “Anim! (the wretch!) Aaniin ekidod a’aw? (what is she saying?) Ninga-giiwe (I will go back),” inendam (he thinks). Gichi-enigok maajaad (off he starts at top speed). Mii dash wayiiba go babige ogikendaan (and so soon, all at once, he realizes) besho dagwishing endawaad (that he is arriving near home). Mii dash ani-ayaad owaabandaan waasakwanemagadinig wiigiwaam (and as he goes on he sees the wigwam lit up inside). Mii dash enendang Nenabozho (and so Nenabozho thinks): “Ninga-gimoozaabamaa (I will spy on her secretly),” inendam. “Wegonen wenji-waasakonawed? (why is she making such a light?)” Mii dash geget giimooj ezhi-naazikang endawaad (and so truly he steals up to where they live). Mii dash ezhi-dapaabandang (and so he peeps in), aaniin ge-izhinawaad ookomisan! (and what does he see but his grandmother!) Owaabamaan megwaa aaminid ookomisan (he sees his grandmother in the midst of coupling — āminit, body verb; rendered plainly per Jones). Mii dash gaa-izhi-oodaapinang mitigoons baayaatenig genwaakwadinig gaye (and so he picks up a small stick, dry and long), mii dash gaa-izhi-baakindenag bangii (and then he lifts the doorflap a little — baakinde- ‘open the flap’). Mii dash gaa-izhi-zakisidood ishkodeng iw mitig (and so he sets the stick afire in the fire), mii dash gaa-izhi-biskanek (and so it flames up — biskane- ‘blaze up’); mii dash gaa-izhi-agwonang* omishoomisan odiyaaning (and so he holds it to his grandfather’s buttocks — odiyaaning ‘at his rump’).
(10) Mīdạc kā∙i∙jisa‘kisut aᵘ a‘kiwäⁿzi; mīdạc Nänabucu kā∙i∙ji‘kāsut ingutci; mīdạc nānāgä pimisāgītciba‘tōd aᵘ a‘kiwäⁿjī. Mīdạc Nänabucu kā∙i∙jinōsawâbạmāt äni∙a∙‘pa‘tōnit kā∙ạ∙niwāsa‘kunänitigu. Wī‘kādạc Nänabucu kī‘kīwä ändāwāt. Mīdạc nayāgin ạnigạnōnāt ō‘kumisạn: “Nō‘komis, nintagwicin.”
*Mii dash gaa-izhi-zakizod aw akiwenzii; mii dash Nenabozho gaa-izhi-gaazod ingoji; mii dash naanaage bimisaagichibatood aw akiwenzh. Mii dash Nenabozho gaa-izhi-noosawaabamaad eni-a’a-batoonid gaa-ani-waasakonenidigo. Wiikaa dash Nenabozho gii-giiwe endawaad. Mii dash nayaagin ani-ganoonaad ookomisan: “Nookomis, nindagwishin.”**
Thereupon was the old man set on fire; upon which Nänabushu concealed himself in a certain place; and after a while out came the poor old man on the run. And so Nänabushu fixed his gaze upon him to see in what direction he was running as he went in flames. And after a while Nänabushu returned home. And then, while outside but on the way in, he spoke to his grandmother, saying: “My grandmother, I have come back home.”
Mii dash gaa-izhi-zakizod aw akiwenzii (and so the old man was set ablaze); mii dash Nenabozho gaa-izhi-gaazod ingoji (and so Nenabozho hid himself somewhere); mii dash naanaage bimisaagichibatood* aw akiwenzh (and so after a while the old man ran out — pimisägitci-batōd ‘runs out (of doors)’, stem flagged). Mii dash Nenabozho gaa-izhi-noosawaabamaad eni-a’a-batoonid (and so Nenabozho watched him to see which way he ran) gaa-ani-waasakonenidigo (as he went off all aflame — waasakonene- ‘be in flames’, stem flagged). Wiikaa dash Nenabozho gii-giiwe endawaad (and after a long while Nenabozho returned to where they lived). Mii dash nayaagin ani-ganoonaad ookomisan (and so first, while still coming in, he speaks to his grandmother): “Nookomis, nindagwishin (my grandmother, I have arrived home).”
(11) “Ōᵘ, nojis,” udigōn. Awidạc mindimōyä ānawigu ogī‘kikänimān ōjisạn kā∙i∙jictcigänit, kāwīndạc kägō kī∙i∙‘kitusī. Kayä iwä a‘pī kīsa‘kawāt, kī∙i∙‘kitu aᵘ mindimōyä: “Nyā, ogagwānisạgi∙ā∙n īni´ omicōmisạn!” kī∙i∙‘kitu.
“Oonh, noozhis,” odigoon. Awi dash mindimooye aanawi go ogii-gikenimaan oozhisan gaa-izhichigenid, gaawiin dash gegoo gii-ikidosii. Gaye iwe apii gii-zakawaad, gii-ikido aw mindimooye: “Nyaa, ogagwaanisagi’aan iniw omishoomisan!” gii-ikido.
“So I see, my grandson,” he was told. And though the old woman knew what her grandson had done, yet nothing did she say. And at the time when he burned (the old man), then said the old woman: “Pshaw, he played such a mean trick upon his grandfather!” she said.
“Oonh, noozhis,” odigoon (“So, my grandson,” he is told). Awi dash mindimooye aanawi go ogii-gikenimaan oozhisan gaa-izhichigenid (and though the old woman well knew what her grandson had done), gaawiin dash gegoo gii-ikidosii (yet she said nothing). Gaye iwe apii gii-zakawaad (and at the time he burned him), gii-ikido aw mindimooye (the old woman said): “Nyaa, ogagwaanisagi’aan iniw omishoomisan! (Pshaw, he has done a wretched thing to his grandfather! — gagwaanisagi’- ‘treat horribly’, stem flagged)” gii-ikido (she said).
(12) Mīdạc kīpīndigät Nänabucū, kāwīn dạc pō‘tc kī∙ạ∙camāsīn Nänabucu. Mīdạc cigu kā∙i∙cikawicimut, mīdạc kā∙i∙nändạnk: “Māgicā kigīcäp ningatacạmik pitcīnạg,” inändạm Nänabucu kigicäkidạc udigōn: “Nōjis, kāwīn nōngum kigatacạmîsinōn. Käyābi kīga∙ī∙gwicîm,” udinān.
Mii dash gii-biindiged Nenabozho, gaawiin dash booch gii-ashamaasiin Nenabozho. Mii dash zhigo gaa-izhi-gawishimod, mii dash gaa-inendang: “Maagizhaa gigizheb ningad-ashamig bijiinag,” inendam Nenabozho; gigizheb idash odigoon: “Noozhis, gaawiin noongom gigad-ashamisinoon. Geyaabi giga-giigwishim,” odinaan.
And now inside went Nänabushu, but nothing whatsoever was Nänabushu given to eat. So then straight to bed he went, and this was what he thought: “Perhaps in the morning she will then feed me,” thought Nänabushu. But in the morning he was told: “My grandson, not to-day will I feed you. Longer yet shall you fast,” she said to him.
Mii dash gii-biindiged Nenabozho (and so Nenabozho went inside), gaawiin dash booch gii-ashamaasiin Nenabozho (but Nenabozho was not fed at all). Mii dash zhigo gaa-izhi-gawishimod (and so straightaway he lay down to bed), mii dash gaa-inendang (and this is what he thought): “Maagizhaa gigizheb ningad-ashamig bijiinag (perhaps in the morning she will feed me by and by),” inendam Nenabozho (thinks Nenabozho); gigizheb idash odigoon (but in the morning he is told): “Noozhis, gaawiin noongom gigad-ashamisinoon (my grandson, today I will not feed you). Geyaabi giga-giigwishim (you shall fast yet longer),” odinaan (she says to him).
(13) Mīdạc kägä‘t Nänabucu.
Mii dash geget Nenabozho.
And that truly (was what) Nänabushu (did).
Mii dash geget Nenabozho (and so truly Nenabozho [did so]).
(14) “Pạbā∙a∙ntukīwusän,” udinān. Udigōn ō‘kumisạn: “Iwiti ina‘kakäyā, kägu´ wīn iwiti ijā‘kän,” udinān.
“Babaa-andokiiwosen,” odinaan. Odigoon ookomisan: “Iwidi inakakeyaa, gego wiin iwidi izhaaken,” odinaan.
“Go forth and hunt for game,” she said to him. He was told by his grandmother: “Over in that direction yonder, don’t you go over there,” she said to him.
“Babaa-andokiiwosen (go about hunting for game),” odinaan (she says to him). Odigoon ookomisan (he is told by his grandmother): “Iwidi inakakeyaa (over yonder, that way), gego wiin iwidi izhaaken (do not you go over there),” odinaan (she says to him).
(15) Ina‘kakä Nänabucu kā∙ạ∙ni∙i∙jipîskwābạmāt īni´ᵘ kā‘pimisāgitcisäni‘pạn. “Anin!” inändạm Nänabucu. “Pō‘tc ningatijā iwiti.”
Inakake Nenabozho gaa-ani-izhi-bishkwaabamaad iniw gaa-bimisagichisenipan. “Aniin!” inendam Nenabozho. “Booch ningad-izhaa iwidi.”
It was in that direction that Nänabushu saw him go in flames as he went running out of the camp at the time. “Wretch!” thought Nänabushu. “In spite of (what I was told), I will go there.”
Inakake Nenabozho gaa-ani-izhi-bishkwaabamaad iniw gaa-bimisagichisenipan (in that direction Nenabozho had watched him pass as he ran out from the camp — bishkwaabam- ‘watch from behind/after’; pimisagichise- ‘rush out of doors’, stems flagged). “Aniin!” inendam Nenabozho (“What!” thinks Nenabozho). “Booch ningad-izhaa iwidi (regardless, I will go there).”
(16) Iwiti na‘pātc inaka‘käyā udininamāgōn tci∙i∙cāt.
Iwidi naabach inakakeyaa odininamaagoon ji-izhaad.
Over in the opposite direction was he shown by the pointing of her finger where he was to go.
Iwidi naabach inakakeyaa odininamaagoon ji-izhaad (in the opposite direction he was pointed, where he should go — ininam- ‘point with the hand/finger’).
(17) “Äyeᵉ,” udinān ō‘kumisạn. Mīdạc kägä‘t Nänabucu äjimādcāt kā∙i∙ninamāgut ō‘kumisạn. Mīdạc änāt: “Nō‘kumis! kāwin ningatagwijinzī unāgucik kīcpin kägō ni‘tōsiwān,” udinan. “Kägu kwīnawībi∙i∙ci‘kän.” Mīdạc kägä‘t mādcāt Nänabucū. Kumā‘pidac aniyāpimickā ạni∙i∙cāt ina‘ka‘käyā kā∙ạ∙ni∙i∙jiwâsa‘kunänigibạn. Mīdạc ∙ ạnibạbimusät, Nänabucu owâbandān wīgiwāmäns pada‘kitänig; undāba‘täni. Mīdạc änicta‘pābit owâbamān cingicininit ōmicōmisạn. Wīngä kīpānsōwạn ubīwayāni pi‘kwạnāning kā∙i∙nā‘kiswādin. Mīdạc änicikạnōnāt: “Nimicōmis,” udinān; “Kibimawạtisin.”
“Eye’,” odinaan ookomisan. Mii dash geget Nenabozho ezhi-maajaad gaa-ininamaagod ookomisan. Mii dash enaad: “Nookomis! gaawiin ninga-dagwishinzii onaagoshig giishpin gegoo nitoosiwaan,” odinaan. “Gego gwiinawi-bi-izhiken*.” Mii dash geget maajaad Nenabozho. Goma dash ani-aabimishkaa ani-izhaad inakakeyaa gaa-ani-izhi-waasakonenigiban. Mii dash ani-babimosed, Nenabozho owaabandaan wiigiwaamens badakidenig; ondabaadeni. Mii dash eni-izhi-dapaabid* owaabamaan zhingishininid omishoomisan. Wiinge gii-baanzowan obiiwayaani bikwanaaning gaa-izhi-naakizwedin. Mii dash eni-izhi-ganoonaad: “Nimishoomis,” odinaan; “Gibimawadisin.”
“All right,” he said to his grandmother. Thereupon truly Nänabushu set out in the direction whither it had been pointed out to him by his grandmother. And then he said to her: “O my grandmother! not will I return in the evening if I do not kill anything,” he said to her. “Don’t become tired waiting for me.” So then truly away went Nänabushu. Now, at a certain distance he turned from the course he was bound into the direction which the other had been seen going in flames. Thereupon, as he went walking along, Nänabushu saw a small wigwam that was standing; smoke was rising from it. So when he peeped in, he saw his grandfather lying down. Thoroughly scorched was the fur upon his back, according to the way in which he had burned him. And so he spoke to him as he went (in): “My grandfather,” he said to him, “I am come to visit you.”
“Eye’,” odinaan ookomisan (“All right,” he says to his grandmother). Mii dash geget Nenabozho ezhi-maajaad gaa-ininamaagod ookomisan (and so truly Nenabozho set off the way his grandmother had pointed him). Mii dash enaad (and then he says to her): “Nookomis! gaawiin ninga-dagwishinzii onaagoshig giishpin gegoo nitoosiwaan (my grandmother, I will not return at evening if I kill nothing),” odinaan. “Gego gwiinawi-bi-izhiken* (do not grow weary waiting for me — gwiinawi-bii-izhi- ‘tire of waiting’, stem flagged).” Mii dash geget maajaad Nenabozho (and so truly Nenabozho departed). Goma dash ani-aabimishkaa ani-izhaad inakakeyaa gaa-ani-izhi-waasakonenigiban (and at some distance he turns aside, going in the direction the other had gone aflame — aabimishkaa ‘turn from one’s course’, stem flagged). Mii dash ani-babimosed (and so as he walks along), Nenabozho owaabandaan wiigiwaamens badakidenig (Nenabozho sees a little wigwam standing); ondabaadeni (smoke rises from it). Mii dash eni-izhi-dapaabid* owaabamaan zhingishininid omishoomisan (and so he peeps in and sees his grandfather lying there). Wiinge gii-baanzowan obiiwayaani bikwanaaning gaa-izhi-naakizwedin (thoroughly scorched was the fur on his back, the way he had burned it). Mii dash eni-izhi-ganoonaad (and so he speaks to him): “Nimishoomis,” odinaan (“my grandfather,” he says); “Gibimawadisin (I have come to visit you).”
(18) “Ōⁿ, pīndigän, nōjic,” udigōn.
“Oonh, biindigen, noozhish,” odigoon.
“Why, come in, my grandson!” he was told.
“Oonh, biindigen, noozhish,” odigoon (“Why, come in, my grandson,” he is told).
(19) Mīdạc kägä‘t pīndigät Nänabucu.
Mii dash geget biindiged Nenabozho.
Thereupon truly in went Nänabushu.
Mii dash geget biindiged Nenabozho (and so truly Nenabozho went in).
(20) Mīdạc, “Nạmadapin imā ạgāmetäsing,” udigōn omicomisạn.
*Mii dash, “Namadabin imaa agaamedesing,” odigoon omishoomisan.**
And then: “Sit down there at the other side of the fire,” he was told by his grandfather.
Mii dash, “Namadabin imaa agaamedesing* (sit down there across the fire — agaamedesing ‘on the far side of the fire’, stem flagged*),” odigoon omishoomisan (he is told by his grandfather).
(21) Mīdạc kägä‘t Nänabucu pīndigä‘t, nanāmadạbit, pisindawāt kāgīkitōnit ōmicōmisạn. Mīdạc kīⁿwäⁿ Nänabucu: “Kägä‘tsa nīwīnibā. Ningakīc kinibā,” udinān ōmicōmisạn.
Mii dash geget Nenabozho biindiged, nanamadabid, bizindawaad gaagiigidonid omishoomisan. Mii dash giiwenh Nenabozho: “Geget sa niwii-nibaa. Ninga-giizhigi-nibaa,” odinaan omishoomisan.
And so truly Nänabushu went in, he sat down, (and) he listened to the talk of his grandfather. And then they say that Nänabushu (said): “Verily, indeed, am I sleepy. I am going to take a nap,” he said to his grandfather.
Mii dash geget Nenabozho biindiged (and so truly Nenabozho went in), nanamadabid (he sits down), bizindawaad gaagiigidonid omishoomisan (listening to his grandfather talking). Mii dash giiwenh Nenabozho (and so they say Nenabozho [said]): “Geget sa niwii-nibaa (truly indeed I want to sleep). Ninga-giizhigi-nibaa (I am going to take a nap — Ningakic-kinibā: form flagged, possibly ‘ninga-gizhiibinibaa / I will doze’),” odinaan omishoomisan (he says to his grandfather).
(22) “Nibān, nōjis,” udinān.
“Nibaan, noozhis,” odinaan.
“Go to sleep, my grandson,” he said to him.
“Nibaan, noozhis,” odinaan (“go to sleep, my grandson,” he says to him).
(23) Mīdạc kägä‘t nibāt Nänabucō äjikawi‘tāt; kumā∙a∙pīdạc kānibāt Nänabucu mī∙ä∙jisäkinkucikāsut. Mīdạc, “Ēⁱ, Nänabucu, kuckusîn!” udigōn ōmicōmisạn.
Mii dash geget nibaad Nenabozho ezhi-gawishimod; goma apii dash ga-nibaad Nenabozho mii ezhi-zekinjikwaazod. Mii dash, “He, Nenabozho, goshkozin!” odigoon omishoomisan.**
And so truly to sleep went Nänabushu as he lay prostrate; and later on, after he had gone to sleep, Nänabushu then pretended to be in a nightmare. So then: “Hey, Nänabushu, wake up!” he was told by his grandfather.
Mii dash geget nibaad Nenabozho ezhi-gawishimod (and so truly Nenabozho slept, lying flat — äjikawi‘tāt ‘lies prostrate’, stem flagged); goma apii dash ga-nibaad Nenabozho (and a while after he had slept) mii ezhi-zekinjikwaazod (then he pretended to thrash in a nightmare — säkinkucikā- ‘be in a nightmare’; the -kaaz- ‘pretend’; stem flagged). Mii dash, “He, Nenabozho, goshkozin! (Hey, Nenabozho, wake up!)” odigoon omishoomisan (he is told by his grandfather).
(24) Mīdạc kägä‘t Nänabucu unickāba‘tōd. Mēdạc änāt ōmicōmisạn: “Nimicomic, mī kuca ki‘tci∙ā∙‘pwäyābạndamān,” udinān.
*Mii dash geget Nenabozho onishkaabatood. Mii dash enaad omishoomisan: “Nimishoomis, mii gosha gichi-aapweyaabandamaan,” odinaan.**
Thereupon truly Nänabushu leaped out of bed. And then he said to his grandfather: “My grandfather, now truly was I dreaming of a very fearful thing,” he said to him.
Mii dash geget Nenabozho onishkaabatood (and so truly Nenabozho leaped up from bed). Mii dash enaad omishoomisan (and then he says to his grandfather): “Nimishoomis, mii gosha gichi-aapweyaabandamaan* (my grandfather, I have just had a terrible dream — aapwayaabandam ‘dream a fearful dream’, stem flagged),” odinaan (he says to him).
(25) “Ānic, nojic, änābạndạmạn?” udinān.
“Aaniish, noozhish, enaabandaman?” odinaan.
“What, my grandson, did you dream?” he said to him.
“Aaniish, noozhish, enaabandaman? (what did you dream, my grandson?)” odinaan (he says to him).
(26) “Awiya kīⁿwäⁿ kipīmigānigunānig, nintạnābandạm. Wawīngä kīⁿwäⁿ kikī‘kīwi‘tāskākunānig Pwānạg. Sāsā‘kwäwạg kayä nintạnābandạm. Mīgu kägä‘t tcinibuyạng, nimicōmis.” Mī cigwa Nänabucu ạnōtc inänimāt omicōmisạn iᵘ ki∙ạ∙ni∙a∙i‘kitut. Mīdạc änāt: “Ninga∙ū∙cītā mīnōtc, nimicōmis; mī nōngum tibi‘ka‘k tcibimawinäuguyạnk,” udinān.
“Awiya giiwenh gibi-miigaanigonaanig, nindinaabandam. Waawiinge giiwenh gigii-giiwitaashkaagonaanig Bwaanag. Zaazaakwewag gaye nindinaabandam. Mii go geget ji-niboyang, nimishoomis.” Mii zhigwa Nenabozho aanooj inenimaad omishoomisan iw gii-ani-a-ikidod. Mii dash enaad: “Ninga-ozhiitaa minoch, nimishoomis; mii noongom dibikak ji-bimawinenigooyang*,” odinaan.
“By somebody was I warned that we would be fought against, was what I dreamed. Completely, was I told, have we now been encircled about by the Sioux. And they were whooping, such was what I dreamed. Therefore truly are we destined to die, my grandfather.” Already now was Nänabushu entertaining all sorts of evil designs upon his grandfather, in that he kept on with talk. So then he said to him: “I will get ready, nevertheless, my grandfather; for on this very night will they come to attack us,” he said to him.
“Awiya giiwenh gibi-miigaanigonaanig, nindinaabandam (somebody, they say, comes to make war on us, is what I dreamed). Waawiinge giiwenh gigii-giiwitaashkaagonaanig Bwaanag (completely, they say, the Sioux have encircled us — giiwitaaskaw- ‘surround’; Bwaanag ‘the Dakota/Sioux’). Zaazaakwewag gaye nindinaabandam (and they were whooping the war-cry, I dreamed — zaazaakwe- ‘whoop’). Mii go geget ji-niboyang, nimishoomis (so truly we are bound to die, my grandfather).” Mii zhigwa Nenabozho aanooj inenimaad omishoomisan iw gii-ani-a-ikidod (now Nenabozho was already plotting all manner of things against his grandfather as he kept on talking). Mii dash enaad (and so he says to him): “Ninga-ozhiitaa minoch, nimishoomis (I will get ready, nonetheless, my grandfather); mii noongom dibikak ji-bimawinenigooyang* (it is this very night they will come attacking us — bimawinen- ‘rush upon, attack’, stem flagged),” odinaan (he says to him).
(27) Mīdạc Nänabucu kägä‘t kī∙u∙cī‘tōd; kī∙u∙ji‘tōd ubi‘kwa‘kōn. Mīdạc kī∙u∙ji‘tōd ānīn wâ‘tōtwād omicōmisạn wâ∙i∙jisägi∙ā∙t. Mīdạc minawā änādîn: “A‘pī ạmạniswayạng, nōtawạtwā awiyā sāsā‘kwäwāt, kägu´ sāga∙a∙nkän. Nīn ni‘tạm ningasāgitcisä tcimīgasoyān, kīn dạc pîsān pīndik kīgatayā. Pānimādạc kīgakạnōnin tcipisāga∙ạ∙mạn,” udinān.
Mii dash Nenabozho geget gii-ozhitood; gii-ozhitood obikwakoon. Mii dash gii-ozhitood aaniin waa-doodawaad omishoomisan waa-izhi-zegi’aad. Mii dash miinawaa enaad: “Apii amaniswayang, noondawadwaa awiya zaazaakwewaad, gego zaaga’anken. Niin nitam ninga-zaagijise ji-miigaazoyaan, giin dash bizaan biindig giga-ayaa. Baanimaa dash giga-ganoonin ji-bi-zaaga’aman,” odinaan.
Thereupon truly Nänabushu made preparations; he made some arrows. He made what he was going to use to scare his grandfather. And then again he said to him: “When we become frightened by the threatening alarm, when you hear somebody whooping, don’t you go outside. It will be my place to dash out to the fight, and you shall quietly remain inside. And after a while I will speak to you to come outside,” he said to him.
Mii dash Nenabozho geget gii-ozhitood (and so truly Nenabozho made ready); gii-ozhitood obikwakoon (he made his arrows — bikwak ‘blunt arrow’). Mii dash gii-ozhitood aaniin waa-doodawaad omishoomisan waa-izhi-zegi’aad (and so he prepared how he would deal with his grandfather, how he would frighten him — zegi’- ‘frighten someone’). Mii dash miinawaa enaad (and again he says to him): “Apii amaniswayang (when we are startled by alarm — amanisowin ‘sudden alarm’, stem flagged), noondawadwaa awiya zaazaakwewaad (when you hear someone whooping), gego zaaga’anken (do not go outside — 60-M2, settled 2026-09-02; the flag’s original text is carried verbatim in metadata.resolvedFlags_2026-09-02). Niin nitam ninga-zaagijise ji-miigaazoyaan (I will be the first to rush out to fight), giin dash bizaan biindig giga-ayaa (and you shall stay quietly inside). Baanimaa dash giga-ganoonin ji-bi-zaaga’aman (and after a while I will call you to come outside),” odinaan (he says to him).
(28) Mīdạc kägä‘t.
Mii dash geget.
And so it truly was.
Mii dash geget (and so it truly was).
(29) Mīdạc kātibi‘tạtinig Nänabucu kā∙i∙jisāga∙ạ∙nk. Mīdạc kīwi‘taiya∙ī∙ kāpabā∙i∙jimāmīnsīsiwit. Mīdạc mīgwạnan kā∙i∙jisāsākitcīckiwạgcimāt kīpabāta‘kināt. Mīdạc ädạnk omōwạn: “Pītābạnk tcīkaya∙ī∙, mītcisāsā‘kwäyäg,” uditān. “Aiyāngwām,” uditān.
*Mii dash gaa-dibikadinig Nenabozho gaa-izhi-zaaga’ang. Mii dash giiwitaayi’ii gaa-babaa-izhi-maaminzhisiwid. Mii dash miigwanan gaa-izhi-zaazaagichishkiwagishimaad gii-babaa-dakinaad. Mii dash edang omoowan: “Biidaabang jiigayi’ii, mii ji-zaazaakweyeg,” odinaan. “Ayaangwaam,” odinaan.**
And after it was dark, Nänabushu went outside, whereupon all around the place he eased himself, dropping the dung here and there a little at a place. And then all about the place he stuck some feathers which he placed standing upon every single dunghill. Thereupon he said to his dunghills: “When it is nearly time for the dawn to appear, then shall all of you whoop,” he said to them. “Display your zeal,” he said to them.
Mii dash gaa-dibikadinig Nenabozho gaa-izhi-zaaga’ang (and so when it was dark Nenabozho went outside). Mii dash giiwitaayi’ii gaa-babaa-izhi-maaminzhisiwid (and so all around the place he relieved himself here and there — māmīnⁿsisiwi- ‘defecate about’, body verb; stem flagged). Mii dash miigwanan gaa-izhi-zaazaagichishkiwagishimaad* gii-babaa-dakinaad (and so he set feathers standing in the dung-piles, planting them about — zhazhaki-…-shkiwag- ‘dung-pile’; dakinaad ‘stick upright’; stems flagged). Mii dash edang omoowan (and so he says to his dung-heaps — *omōⁿwan ‘his dung’): “Biidaabang jiigayi’ii, mii ji-zaazaakweyeg (when it nears dawn, then you shall all whoop — pītābank ‘when dawn comes on’, stem flagged),” odinaan (he says to them). “Ayaangwaam (be diligent / show your zeal),” odinaan (he says to them).
(30) Mīdạc kīwäⁿ Nänabucu kā∙i∙cipīndigät, mīdạc änāt ōmicōmisạn: “Aiyāngwāmisin, nimicōmis. Ạtcina kīganibāmin,” udinān. “Ā‘tawä∙ạ∙n kayä ickutä,” udinān. Mīdạc Nänabucu aiyā‘pī säsäkinguci‘kāsut. “Mīgu, kägä‘t kạnabạtc päcu´ pī∙ai∙yāwāt, pamawinä∙u∙nạngwā,” udinān ōmicōmisạn.
Mii dash giiwenh Nenabozho gaa-izhi-biindiged, mii dash enaad omishoomisan: “Ayaangwaamizin, nimishoomis. Achina giga-nibaamin,” odinaan. “Aatawean gaye ishkode,” odinaan. Mii dash Nenabozho ayaapii zezekinjikwaazod. “Mii go, geget ganabaj besho bi-ayaawaad, bamawinenigooyangwaa*,” odinaan omishoomisan.**
Thereupon they say that after Nänabushu entered the dwelling, he then said to his grandfather: “Be on your guard, my grandfather. For a little while shall we sleep,” he said to him. “Put out the fire,” he said to him. And so Nänabushu now and then pretended that he was in a nightmare. “Now, truly perhaps hard by are they approaching, they who are coming to attack us,” he said to his grandfather.
Mii dash giiwenh Nenabozho gaa-izhi-biindiged (and so they say after Nenabozho went inside), mii dash enaad omishoomisan (he says to his grandfather): “Ayaangwaamizin, nimishoomis (be on your guard, my grandfather). Achina giga-nibaamin (a little while we shall sleep),” odinaan. “Aatawean gaye ishkode (and put out the fire — imperative ‘extinguish’, stem flagged),” odinaan. Mii dash Nenabozho ayaapii zezekinjikwaazod* (and so Nenabozho now and then pretended to thrash in a nightmare). “Mii go, geget ganabaj besho bi-ayaawaad (now, truly perhaps they are coming near), bamawinenigooyangwaa* (they who come to attack us),” odinaan omishoomisan (he says to his grandfather).
(31) Mīdạc cayīgwa tcīgaya∙ī∙ weyābạninig, cayīgwa kägä‘t Nänabucu omōwänsạn sāsā‘kwämagatiniwạn.
*Mii dash zhayiigwa jiigayi’ii weyaabaninig, zhayiigwa geget Nenabozho omoowensan zaazaakwemagadiniwan.**
And then was it nearly time for the morrow to come, already then, indeed, were all the little dunghills of Nänabushu a-whooping.
Mii dash zhayiigwa jiigayi’ii weyaabaninig (and so now, as it neared morning), zhayiigwa geget Nenabozho omoowensan* zaazaakwemagadiniwan (already truly Nenabozho’s little dung-heaps were whooping — omoowensan ‘his little dung-piles’, obv.; zaazaakwemagad- ‘it whoops’).
(32) Mīdạc wunickāba‘tōd Nänabucu. “Ōⁿ, nimicōmis! nīn ni‘tạm nīngasāga∙ạ∙m!” Mīdạc kägä‘t Nänabucu sāsā‘kwät kayä wīn. Mīdạc äjikạnōnāt ōmicōmisạn, “‘A‘a´ᵘ nimicōmis, pisāga∙ạ∙n!” udinān.
Mii dash onishkaabatood Nenabozho. “Oonh, nimishoomis! niin nitam ninga-zaaga’am!” Mii dash geget Nenabozho zaazaakwed gaye wiin. Mii dash ezhi-ganoonaad omishoomisan, “A’aw nimishoomis, bi-zaaga’an!” odinaan.
Thereupon up leaped Nänabushu from his couch. “O my grandfather! it is my place to go outside.” So then truly did Nänabushu also whoop. And then he spoke to his grandfather, saying: “All right, O my grandfather! come on out!” he said to him.
Mii dash onishkaabatood Nenabozho (and so Nenabozho leaped up). “Oonh, nimishoomis! niin nitam ninga-zaaga’am! (O my grandfather! I will be first to go out!)” Mii dash geget Nenabozho zaazaakwed gaye wiin (and so truly Nenabozho too whooped). Mii dash ezhi-ganoonaad omishoomisan (and then he speaks to his grandfather), “A’aw nimishoomis, bi-zaaga’an! (now, my grandfather, come outside!)” odinaan (he says to him).
(33) Mīdạc kägä‘t aᵘ a‘kiwäⁿzi wā∙a∙ni∙i∙jisāga∙ạ∙nk, mīdạc Nänabucu āja kī∙a∙‘kutäskawāt umi‘tigwābīn wī‘pimwāt omicōmisạn. Mīdạc kīpîmwāt uska‘tigwānining. Kā∙i∙jinisāt, mīdạc kīmādcīpa‘kijwāt; kayā kīpa‘kunāt. Pạngīdạc ä‘ta ogīmādcītōn wīyās kī‘kīwäwitōt. Mīdạc änitạgwicing äntāwāt ō‘kumisạn ukī∙a∙nipạgitciwanätawān.
*Mii dash geget aw akiwenzii waa-ani-izhi-zaaga’ang, mii dash Nenabozho aazha gii-a’akodeshkawaad omitigwaabiin wii-bimwaad omishoomisan. Mii dash gii-bimwaad oshkaatigwaaning. Gaa-izhi-nisaad, mii dash gii-maaji-bakizhwaad; gaye gii-bakonaad. Bangii dash eta ogii-maajitoon wiiyaas gii-giiwewidood. Mii dash ani-dagwishing endawaad ookomisan ogii-ani-bagidjiwanetawaan.**
It was true that when the old man was on his way out of doors, then indeed did Nänabushu already have his arrow on the string ready to shoot his grandfather. Thereupon he shot him in the forehead. After he had slain him, he then began to cut him (at the throat to bleed him) with a knife; and he skinned him. And only a little of the meat did he take along on his way back home. And so when he arrived where he and his grandmother lived, he then laid down his pack.
Mii dash geget aw akiwenzii waa-ani-izhi-zaaga’ang (and so truly, as the old man was about to go out), mii dash Nenabozho aazha gii-a’akodeshkawaad* omitigwaabiin wii-bimwaad omishoomisan (Nenabozho already had his bow drawn, ready to shoot his grandfather — a‘kutäskaw- ‘have set/aimed against’; mitigwaab ‘bow’). Mii dash gii-bimwaad oshkaatigwaaning (and so he shot him in the forehead — oshkaatigwaan ‘forehead’). Gaa-izhi-nisaad (after he had killed him), mii dash gii-maaji-bakizhwaad (he then began to cut him up with a knife — bakizhw- ‘cut/slash’); gaye gii-bakonaad (and he skinned him — bakon- ‘skin (an animal)’). Bangii dash eta ogii-maajitoon wiiyaas gii-giiwewidood (and only a little of the meat did he carry off, taking it home). Mii dash ani-dagwishing endawaad ookomisan ogii-ani-bagidjiwanetawaan (and so as he arrives where his grandmother lives, he sets down his pack — bagidjiwane- ‘lay down one’s pack’, stem flagged).
(34) Mīdạc mindimōyä mōdcigizit. Mīdạc käctinä äji∙ā∙ba∙ạ∙nk iᵘ pimiwạnān. A‘pīidạc wayābandạnk wiyās ugi‘kändän wägunān tinō wīyās. Mīdạc ā‘pidci kạskändạnk, kāwin kägō i‘kitusī.
*Mii dash mindimooye moojigizid. Mii dash gezhitina ezhi-aabaa’ang iw bimiwanaan. Apii dash wayaabandang wiiyaas ogikendaan wegonen dino wiiyaas. Mii dash aapiji gaashkendang, gaawiin gegoo ikidosii.**
Thereupon the old woman was delighted. And so at once she untied the pack. And when she saw the meat, she knew what kind of meat it was. Thereupon very sad she felt in her mind, (and) nothing had she to say.
Mii dash mindimooye moojigizid (and so the old woman was delighted). Mii dash gezhitina ezhi-aabaa’ang* iw bimiwanaan (and so at once she unties the pack — aabaabaa’- ‘untie’; bimiwanaan ‘pack, burden’). Apii dash wayaabandang wiiyaas ogikendaan wegonen dino wiiyaas (and when she saw the meat she knew what kind of meat it was). Mii dash aapiji gaashkendang (and so very sad she felt), gaawiin gegoo ikidosii (she said nothing).
(35) Mīdạc Nänabucu: “Wäwīp kīzizạn wīyās. Nīwīwisin,” udinān ō‘kumisạn.
Mii dash Nenabozho: “Wewiib gizizaan wiiyaas. Niwii-wiisin,” odinaan ookomisan.
Thereupon Nänabushu: “Make haste (and) cook the meat, I want to eat,” he said to his grandmother.
Mii dash Nenabozho (and so Nenabozho): “Wewiib gizizaan wiiyaas (hurry, cook the meat — *gizizan ‘cook it’). Niwii-wiisin (I want to eat),” odinaan ookomisan (he says to his grandmother).
(36) Mīdạc kägä‘t gagi‘twän a∙ī∙ndana‘kạmigisit.
Mii dash geget gagitwen endanakamigizid.**
And then truly with reluctance she went about her work.
Mii dash geget gagitwen endanakamigizid (and so truly, reluctantly, she set about her work — gagi‘twän ‘unwillingly’; inadanakamigizi- ‘be occupied/busy thus’; stems flagged).
(37) Mīdạc kīwīsinit, ō‘kumisạn kayä mīdcinit wīyās. Mīdạc kīⁿwäⁿ minawä Nänabucu änāt ō‘kumisạn: “Nō‘kumis! wäwīp ujī‘tān, kīganingunisumin,” udinān.
*Mii dash gii-wiisinid, ookomisan gaye miijinid wiiyaas. Mii dash giiwenh miinawaa Nenabozho enaad ookomisan: “Nookomis! wewiib ozhitaan, giga-ningonisomin,” odinaan.**
And so he ate, and his grandmother too ate the meat. And now they say that Nänabushu again said to his grandmother: “O my grandmother! quickly make ready, let us go after our meat,” he said to her.
Mii dash gii-wiisinid (and so he ate), ookomisan gaye miijinid wiiyaas (and his grandmother too ate the meat). Mii dash giiwenh miinawaa Nenabozho enaad ookomisan (and so they say Nenabozho again says to his grandmother): “Nookomis! wewiib ozhitaan (my grandmother, quickly get ready), giga-ningonisomin (let us go after our meat — kiganingunisumin: ‘we go fetch it’, stem flagged),” odinaan (he says to her).
(38) Mīdạc kägä‘t äjimādcāwāt, kagi‘twänigu aᵘ mindimōyä animādcā. Mīdạc änici Nänabuc nīgānīt. Mīdac anitạgwicing, ānīn kädijinạnk uda‘kiwäⁿjī∙i∙micạn kīnạnawicinōn! Nänabucu wīn āja kī‘kīciwạni‘kä. Mīdạc änāt ō‘kumisạn: “Mīwe kayä kīn käpamōndamạn,” udinān ō‘kumisạn.
*Mii dash geget ezhi-maajaawaad, gagitweni go aw mindimooye ani-maajaa. Mii dash enishi Nenabozh niigaanid. Mii dash ani-dagwishing, aaniin ge-izhinang odakiwenzhiimishan gii-naanawishinon! Nenabozho wiin aazha gii-gizhiiwanike. Mii dash enaad ookomisan: “Miiwe gaye giin ge-baamoondaman,” odinaan ookomisan.**
Thereupon truly they set out, and against her desire the old woman went along. And so Nänabushu went on ahead. And when they arrived at the place, what did she see but her dear old man all cut up in pieces! Nänabushu himself soon had his pack all done up. Thereupon he said to his grandmother: “And this do you also carry upon your back,” he said to his grandmother.
Mii dash geget ezhi-maajaawaad (and so truly they set out), gagitweni go aw mindimooye ani-maajaa (and unwillingly the old woman goes along). Mii dash enishi Nenabozh niigaanid (and so Nenabozho goes on ahead). Mii dash ani-dagwishing (and as they arrive), aaniin ge-izhinang odakiwenzhiimishan* gii-naanawishinon! (what does she see but her dear old man all cut to pieces! — naanawishin- ‘lie in pieces’, stem flagged) Nenabozho wiin aazha gii-gizhiiwanike (Nenabozho himself had already finished tying up his pack). Mii dash enaad ookomisan (and so he says to his grandmother): “Miiwe gaye giin ge-baamoondaman (and this, too, is what you shall carry on your back),” odinaan ookomisan (he says to his grandmother).
(39) Ma‘kwayānạn minawā ucīgạn.
*Makwayaanan miinawaa ozhigan.**
It was the bear-skin and the rump.
Makwayaanan miinawaa ozhigan (it was the bear-skin and the rump — ma‘kwayan ‘bear-hide’; ucigan ‘rump’, stem flagged).
(40) Mīdạc änicimādcāt Nänabucu, “Mī ijiwajiwani‘kän,” udinān. Mīdạc Nänabucu änijimādcāt. “Mīdạc kayä kīn wäwīp pimādcān,” udinān.
*Mii dash eni-izhi-maajaad Nenabozho, “Mii izhi-wazhiwaniken,” odinaan. Mii dash Nenabozho eni-izhi-maajaad. “Mii dash gaye giin wewiib bi-maajaan,” odinaan.**
And then away started Nänabushu. “Make your pack of that,” he said to her. And so Nänabushu started away. “And do you also quickly come away,” he said to her.
Mii dash eni-izhi-maajaad Nenabozho (and so Nenabozho started off), “Mii izhi-wazhiwaniken* (make up your pack of that — wajiwanike- ‘make/tie a pack’, stem flagged),” odinaan (he says to her). Mii dash Nenabozho eni-izhi-maajaad (and so Nenabozho went off). “Mii dash gaye giin wewiib bi-maajaan (and you too, come away quickly),” odinaan (he says to her).
(41) Mīdạc aᵘ mindimōyä kägä‘t äjiwajiwaniịkät. Mīdạc wâwâbạmāt īni´ᵘ awayānạn, mī wâbạmāt māmāmā‘kizunit udiyāwinit ina‘ka‘käyā; mīdạc ki‘känimāt aᵘ mindimōyä kīnisimint unābämạn. Ānimạmawi kākīmōtc.
Mii dash aw mindimooye geget ezhi-wazhiwanikaad. Mii dash waawaabamaad iniw awayaanan, mii waabamaad maamaamakizonid odiyaawinid inakakeyaa; mii dash gii-gikenimaad aw mindimooye gii-nisimind onaabeman. Ani-mamawi gaa-giimooj.**
Thereupon the old woman truly made up her pack. And as she gazed upon the robe, she then saw that it was burned at the place about the buttocks; and now the old woman knew that her husband was slain. On the way and now and then she wept in secret.
Mii dash aw mindimooye geget ezhi-wazhiwanikaad* (and so the old woman truly made up her pack). Mii dash waawaabamaad iniw awayaanan (and as she keeps looking at the robe — awayaan ‘hide/robe’), mii waabamaad maamaamakizonid odiyaawinid inakakeyaa (she sees it scorched right about the rump — māmākizo- ‘be scorched/blistered’; odiyaaw- ‘his rump/body’); mii dash gii-gikenimaad aw mindimooye gii-nisimind onaabeman (and so the old woman knew that her husband had been slain — naabem ‘husband’). Ani-mamawi gaa-giimooj* (and along the way she weeps in secret — giimooch ‘secretly’).
(42) Kayä wīn dạc Nänabucu, kāwīn udāgīpwānawi‘tōsīn ka‘kina wīn tcikīpimiwạnānāt īni´ᵘ ma‘kwạn. Ạnicāgu wīpā‘pinänimāt ō‘kumisạn; mī kā∙u∙ndcimīnāt tcipimiwinānānit īni´ᵘ owayānạn. Ānīc, mī kīⁿwäⁿ Nänabucu wīn āja pīndik ayāt. Wīn dạc mindimōyä pî‘tcīnạg ạnitạgwicing. Mīdạc Nänabucu änāt ō‘kumisạn: “Ānīn ä‘pī‘tändiyạn? Ānīc wīn mäwija tagwijinsīwạn?” udinān ō‘kumisạn. “Wägunen kā∙u∙ci‘tōyạn iwiti? Intigu kayä kigīmaᵘ äjināgusiyạn,” udinān ō‘kumisan.
Gaye wiin dash Nenabozho, gaawiin odaa-gii-bwaanawitoosiin gakina wiin ji-gii-bimiwaanaanaad iniw makwan. Anishaa go wii-baapinenimaad ookomisan; mii gaa-onji-miinaad ji-bimiwinaanaanid iniw owayaanan. Aaniish, mii giiwenh Nenabozho wiin aazha biindig ayaad. Wiin dash mindimooye bijiinag ani-dagwishing. Mii dash Nenabozho enaad ookomisan: “Aaniin e-bidendiyan? Aaniish wiin mewizha dagwishinziwan?” odinaan ookomisan. “Wegonen gaa-ozhitooyan iwidi? Indigo gaye gigii-maw ezhinaagoziyan,” odinaan ookomisan.
And as for Nänabushu himself, he could have found it possible to carry all the bear in his pack. All he wanted was to make fun of his grandmother; that was why he gave her the robe to carry in her pack. Well, then they say that Nänabushu was soon inside the dwelling. And the old woman too presently arrived. Thereupon Nänabushu said to his grandmother: “Why have you been gone so long? Why did you not come long ago?” he said to his grandmother. “What were you doing over there? It seems as if you have been crying by the looks of you,” he said to his grandmother.
Gaye wiin dash Nenabozho (and as for Nenabozho himself), gaawiin odaa-gii-bwaanawitoosiin gakina wiin ji-gii-bimiwaanaanaad iniw makwan (he could well have carried the whole bear in his pack — bwaanawi’too- ‘be unable’, here negated = ‘not unable’). Anishaa go wii-baapinenimaad ookomisan (it was only to make sport of his grandmother — baapinenim- ‘ridicule, make fun of’); mii gaa-onji-miinaad ji-bimiwinaanaanid iniw owayaanan (that is why he gave her the robe to carry). Aaniish, mii giiwenh Nenabozho wiin aazha biindig ayaad (well, they say Nenabozho was soon inside). Wiin dash mindimooye bijiinag ani-dagwishing (and the old woman arrived only after a while). Mii dash Nenabozho enaad ookomisan (and so Nenabozho says to his grandmother): “Aaniin e-bidendiyan? (why have you taken so long?) Aaniish wiin mewizha dagwishinziwan? (why did you not arrive long ago?)” odinaan ookomisan. “Wegonen gaa-ozhitooyan iwidi? (what were you doing over there?) Indigo gaye gigii-maw ezhinaagoziyan (it looks as though you have been crying, by your appearance — kigima(w): ‘you wept’, stem flagged),” odinaan ookomisan (he says to his grandmother).
(43) “Kā,” udigōn. “Mīsạgunā ä‘pīsi‘kāyān,” udigon ō‘kumisạn.
“Gaa,” odigoon. “Mii sa go na epiisikaayaan*,” odigoon ookomisan.
“No,” he was told. “That is how long it takes me to come,” he was told by his grandmother.
“Gaa,” odigoon (“No,” he is told). “Mii sa go na epiisikaayaan (that is just how long it takes me to come — ä‘pisi‘käyān: ‘the length of time I take’, stem flagged),” odigoon ookomisan (he is told by his grandmother).
(44) “Wäwīp ujī‘tān,” udinān; “uskīyāndaginigän, kayä kīwi‘taiya∙ī∙ ickutäng uskipingwi a‘tōn,” udinān ō‘kumisạn. “Nīndạc ningamạnisē. Ạgōc kayä aᵘ ma‘kwayān,” udinān. “Ạnimi‘kwạgōc, mīnawatc kä∙i∙ciminopāsut,” udinān ō‘kumisạn. Anicāgu wīmī‘kisumāt ō‘kumisạn, mī wändci∙i∙nāt.
“Wewiib ozhitaan,” odinaan; “oshki-aandaginigen*, gaye giiwitaayi’ii ishkodeng oshki-bingwi-atoon,” odinaan ookomisan. “Niin dash ninga-manise. Agooj gaye a’aw makwayaan,” odinaan. “Ani-mikwagooj*, miinawach ge-izhi-mino-baazod,” odinaan ookomisan. Anishaa go wii-mikizomaad ookomisan, mii wenji-inaad.
“Make haste to have (things) ready,” he said to her; “prepare a bed of fresh boughs, and round about the fireplace lay some fresh sand,” he said to his grandmother. “And I myself will go and fetch some fire-wood. And hang up the bear-skin,” he said to her. “Hang it up with the fur side towards you, much better will it dry that way,” he said to his grandmother. He only wanted to tease his grandmother, for that was why he spoke thus to her.
“Wewiib ozhitaan,” odinaan (“hurry, get things ready,” he says to her); “oshki-aandaginigen (lay a bed of fresh boughs — aandagini- ‘evergreen boughs (for bedding)’, stem flagged), gaye giiwitaayi’ii ishkodeng oshki-bingwi-atoon (and lay fresh sand around the fireplace — oshki-bingwi ‘fresh sand/ash’, stem flagged),” odinaan ookomisan. “Niin dash ninga-manise (and I myself will gather firewood). Agooj gaye a’aw makwayaan (and hang up that bear-skin — agooj ‘hang it up’),” odinaan. “Ani-mikwagooj, miinawach ge-izhi-mino-baazod (hang it fur-side toward you, that way it dries the better — animi‘kwagōc: ‘hang it fur-side in’, stem flagged; minobaazo- here ‘dry/scorch well’),” odinaan ookomisan. Anishaa go wii-mikizomaad ookomisan (it was only to tease his grandmother — Jones renders this as ‘tease’; baapinodaw-/mikizom- range flagged), mii wenji-inaad (that is why he spoke so to her).
(45) Mīdạc kägä‘t wäwīp gagi‘twän ijictcigät aᵘ mindimōyä. Ānīcinā ātisō‘kān, pābigä kī∙i∙jitcigä kā∙i∙nint. Mīdạc minawā Nänabucu ō‘kumisạn: “Mīdạc ijipōdawän, tcībā‘kwän,” udinān. “Iwe kāpimōndamạn mīwe kägapā‘tōyạn,” udinān.
*Mii dash geget wewiib gagitwen izhichiged aw mindimooye. Aaniishinaa aadizookaan, baabige gii-izhichige gaa-inind. Mii dash miinawaa Nenabozho ookomisan: “Mii dash izhi-boodawen, jiibaakwen,” odinaan. “Iwe gaa-bimoondaman miiwe ge-gabaatooyan,” odinaan.**
Thereupon truly in haste (and) against her will did the old woman do it. According to the story, straightway she did what she had been told. And now again Nänabushu (said) to his grandmother: “Now must you build the fire, (and) cook the meal,” he said to her. “That which you fetched upon your back the same shall you boil,” he said to her.
Mii dash geget wewiib gagitwen* izhichiged aw mindimooye (and so truly, hurriedly though reluctantly, the old woman did her work). Aaniishinaa aadizookaan, baabige gii-izhichige gaa-inind (now, in an aadizookaan, a thing is done at once as soon as it is bidden — narrator’s aside on the genre; aadizookaan carried verbatim). Mii dash miinawaa Nenabozho ookomisan (and so again Nenabozho [says] to his grandmother): “Mii dash izhi-boodawen, jiibaakwen (now then, make a fire, and cook),” odinaan. “Iwe gaa-bimoondaman miiwe ge-gabaatooyan (what you carry on your back is what you shall cook — gabaatoo- ‘boil/cook by fire’),” odinaan (he says to her).
(46) Mīdạc kägä‘t aᵘ mindimōyä kā∙i∙citcigät kā∙i∙gut ōjisạn Nänabucōn. Mīdạc sāsāga∙ạ∙nk aᵘ mindimōyä owâbamān ōjisạn kägō minawā ujitōnit, kägō udōckutāni; pāga∙a∙‘ku‘kwānā‘tig. Mīdạc: “Wäwīp, nō‘kumis! kinạntawänimin omā pindik tcipī∙a∙yāyạn.”
*Mii dash geget aw mindimooye gaa-izhichiged gaa-igod oozhisan Nenabozhoon. Mii dash zaazaaga’ang aw mindimooye owaabamaan oozhisan gegoo miinawaa ozhitoonid, gegoo odoozhkodaani; baaga’akokwaanaatig. Mii dash: “Wewiib, nookomis! ginandawenimin omaa biindig ji-bii-ayaayan.”**
It was true that the old woman did what she had been told by her grandson Nänabushu. And as often as the old woman went out of doors she saw her grandson making something else, for some object was he whittling; it was a drum-stick. Thereupon: “Be quick, O my grandmother! I want you to come in here and remain.”
Mii dash geget aw mindimooye gaa-izhichiged gaa-igod oozhisan Nenabozhoon (and so truly the old woman did what she was told by her grandson Nenabozho). Mii dash zaazaaga’ang aw mindimooye owaabamaan oozhisan gegoo miinawaa ozhitoonid (and each time the old woman went outside she saw her grandson making something else), gegoo odoozhkodaani (some thing he was whittling — udōckutāni ‘he whittles it’, stem flagged); baaga’akokwaanaatig* (it was a drumstick — baaga’akokwaanaatig ‘drum-beating stick’, stem flagged*). Mii dash: “Wewiib, nookomis! (be quick, my grandmother!) ginandawenimin omaa biindig ji-bii-ayaayan (I want you to come in here and stay).”
(47) A∙i∙ntạci‘tābạn ạgwatcing aᵘ mindimōyä.
Endazhitaaban agwajiing aw mindimooye.
Busy at work out of doors was the old woman.
Endazhitaaban agwajiing aw mindimooye (the old woman was busy at work outside — a∙i∙ntạci‘tābạn: dazhitaa- ‘be busy/occupied’ + -ban preterit; agwajiing ‘out of doors’).
(48) “‘Aᵘ, wäwīp pīndigän! Cayīgwa ōⁿsu kita‘ki‘k! Kinantawänimin dạc tcinīmi‘kawiyan omā tci‘kīwi‘taiya∙ī∙ skutäng,” udinān. “Pä‘kic kīgamạmīgwābawänā kita‘ki‘k,” udinān.
“A’aw, wewiib biindigen! Zhayiigwa onzo gidakik! Ginandawenimin dash ji-niimikawiyan omaa ji-giiwitaayi’ii ishkodeng,” odinaan. “Bekizh giga-mamiigwaabawenaa gidakik,” odinaan.
“All right, be quick (and) come inside!” Already now is your kettle boiling! And I want you to dance for me round about this fire,” he said to her. “At the same time I want you now and then to shake your kettle,” he said to her.
“A’aw, wewiib biindigen! (now then, quickly come inside!) Zhayiigwa onzo gidakik! (already your kettle is boiling! — onzo ‘it boils’; akik ‘kettle’) Ginandawenimin dash ji-niimikawiyan omaa ji-giiwitaayi’ii ishkodeng (and I want you to dance for me here, around the fire — niimi’kaw- ‘dance for someone’),” odinaan. “Bekizh giga-mamiigwaabawenaa gidakik (meanwhile you shall now and then shake your kettle — mamiigwaabawe- ‘shake/joggle (a vessel)’, stem flagged),” odinaan (he says to her).
(49) Ānīc, kagi‘twänigu aᵘ mindimōyä gägä‘t ijictcigä kā∙i∙gut Nänabucōn ōjisạn.
Aaniish, gagiitawenii go aw mindimooye geget izhichige gaa-igod Nenabozhoon oozhisan.
Well, it was with much reluctance that the old woman truly did what she was told by Nänabushu her grandson.
Aaniish, gagiitawenii go aw mindimooye geget izhichige gaa-igod Nenabozhoon oozhisan (well, very reluctantly the old woman truly did what she was told by her grandson Nenabozho).
(50) Mīdạc māda∙ạ∙māsut aᵘ Nänabucu, pä‘kic aiyāpī‘tcināk pa‘kitä∙o∙wāt īni´ᵘ a‘ki‘kōn kāmamīgwābowänānitcin ō‘kumisạn. Mīdạc kägä‘t aᵘ mindimōyä kīwi‘tācagāmäcimut, ayā‘pī kayä mạmīgwāpōwänāt īni´ᵘ uta‘ki‘kōn; mīdạc wīn Nänabucu nạgạmut. Kā∙i∙ckwānīmi∙ā∙t īni´ᵘ ō‘kumisạn mī∙i∙nāt: “Nō‘tābowādạn iᵘ pimidē,” udinān ō‘kumisạn.
Mii dash maada’amaazod aw Nenabozho, bekizh ayaapii-jinaak bakite’owaad iniw akikoon gaa-mamiigwaabowenaanijin ookomisan. Mii dash geget aw mindimooye giiwitaa-zhagaamezhimod, ayaapii gaye mamiigwaaboowenaad* iniw odakikoon; mii dash wiin Nenabozho nagamod. Gaa-ishkwaa-niimi’aad iniw ookomisan mii inaad: “Noodaabowaadan* iw bimide,” odinaan ookomisan.**
Thereupon did Nänabushu begin to sing, at the same time now and then he struck the kettle which his grandmother had shaken (to keep the meat from scorching). Thereupon truly the old woman danced round about the fire, and now and then she shook her kettle; in the mean while Nänabushu sang. After he had made his grandmother dance, then he said to her: “Lap off the grease (from the ladle),” he said to his grandmother.
Mii dash maada’amaazod* aw Nenabozho (and so Nenabozho began to sing/drum — madwe’amaazo- ‘make sounding music’, stem flagged), bekizh ayaapii-jinaak bakite’owaad iniw akikoon gaa-mamiigwaabowenaanijin* ookomisan (meanwhile now and then he struck the kettle his grandmother had shaken). Mii dash geget aw mindimooye giiwitaa-zhagaamezhimod (and so truly the old woman danced round about the fire — giiwitaa-zhagaam- ‘dance around the edge’, stem flagged), ayaapii gaye mamiigwaaboowenaad* iniw odakikoon (and now and then she shook her kettle); mii dash wiin Nenabozho nagamod (while Nenabozho sang). Gaa-ishkwaa-niimi’aad iniw ookomisan (after he had made his grandmother dance — ishkwenimi’- ‘finish making (dance)’, stem flagged) mii inaad: “Noodaabowaadan* iw bimide (lap off that grease — noodaabawaadan ‘sip/lap it off’, stem flagged; bimide ‘grease, oil’),” odinaan ookomisan (he says to his grandmother).
(51) Mīdạc kägä‘t ki‘twän ijictcigāt mindimōyä.
*Mii dash geget gitwen izhichiged mindimooye.**
Thereupon truly against her will did the old woman do it.
Mii dash geget gitwen* izhichiged mindimooye (and so truly, against her will, the old woman did it).
(52) Mīdạc kīⁿwäⁿ minawā änāt ō‘kumisạn: “Kīgi‘kändānîna, nō‘kumis, wägunän mādcīyạn?” udinān ō‘kumisạn.
*Mii dash giiwenh miinawaa enaad ookomisan: “Gigikendaan ina, nookomis, wegonen majiiyan?” odinaan ookomisan.**
And so they say that again he said to his grandmother: “Do you know, my grandmother, what you are eating?” he said to his grandmother.
Mii dash giiwenh miinawaa enaad ookomisan (and so they say he again says to his grandmother): “Gigikendaan ina, nookomis, wegonen majiiyan? (do you know, my grandmother, what you are eating? — mādciyạn ‘that you eat/devour’, stem flagged)” odinaan ookomisan (he says to his grandmother).
(53) “Kāwīn,” i‘kito mindimōyä.
“Gaawiin,” ikido mindimooye.
“No,” said the old woman.
“Gaawiin,” ikido mindimooye (“No,” says the old woman).
(54) “Mī guca iwä kinābäm opa‘kitä∙i∙gạn mādcīyạn, kayä pimidē kānōtābowātamạn,” udinān ō‘kumisạn.
“Mii gosha iwe ginaabem obakite’igan majiiyan, gaye bimide gaa-noodaabowaadaman*,” odinaan ookomisan.
“It is indeed the hammer of your husband that you are eating, and its grease is what you are lapping with your tongue,” he said to his grandmother.
“Mii gosha iwe ginaabem obakite’igan majiiyan (it is indeed your husband’s hammer you are eating — bakite’igan ‘hammer, mallet, pounder’; here the bear-rump/bone made grim pun), gaye bimide gaa-noodaabowaadaman* (and the grease is what you are lapping up),” odinaan ookomisan (he says to his grandmother).
(55) “Nyā, awacîmä wīn!” i‘kitu mindimōyä.
“Nyaa, awashime wiin!” ikido mindimooye.
“Oh, how disgusting you are!” said the old woman.
“Nyaa, awashime wiin! (Oh, how dreadful you are! — Jones: ‘how disgusting’; awacîmä wīn: an exclamation of revulsion, range flagged)” ikido mindimooye (says the old woman).
(56) “Kägä‘t,” udinān. “Kīgi‘kändān na kīgī∙i∙gwicimun kī∙i∙ciyạmbạn? Mīna omā a‘pī tcînibāyān kī∙i∙nināmbān? mīwe a‘pī kīwâbạminān kā∙i∙citcigäyạn. Nīndạc kāsa‘kawa‘k kinābäm udiyāng,” udinān ō‘kumisạn.
“Geget,” odinaan. “Gigikendaan na gigii-giigwishimoon gii-izhiyaamban? Miinaa omaa apii ji-nibaayan gii-ininaamban? mii iwe apii gii-waabaminaan gaa-izhichigeyan. Niin dash gaa-zakawak ginaabem odiyaang,” odinaan ookomisan.
“It is true,” he said to her. “Do you remember the time when you bade me go and fast? And when I told you, ‘Is it here that I shall sleep?’ that was when I saw what you did. It was I who set fire to the buttocks of your husband,” he said to his grandmother.
“Geget,” odinaan (“It is true,” he says to her). “Gigikendaan na gigii-giigwishimoon gii-izhiyaamban? (do you remember when you sent me off to fast? — giigwishimoo- ‘send to fast’) Miinaa omaa apii ji-nibaayan gii-ininaamban? (and when I said, ‘shall I sleep here?’) mii iwe apii gii-waabaminaan gaa-izhichigeyan (that was when I saw what you were doing). Niin dash gaa-zakawak ginaabem odiyaang (and it was I who set fire to your husband’s rump — zakaw- ‘set afire’; odiyaa- ‘rump’),” odinaan ookomisan (he says to his grandmother).
(57) Anīc nā mindimōyä kāgwīnawī∙i∙nạbitigu; kāwīn dạc kägō i‘kitusī. Mīdạc Nänabucu äjipōnimāt ō‘kumisạn, kayä wīn mindimōyä kāwīn kägō i‘kitusī.
*Aaniish naa mindimooye gaa-gwiinawi-inabidigo; gaawiin dash gegoo ikidosii. Mii dash Nenabozho ezhi-boonimaad ookomisan, gaye wiin mindimooye gaawiin gegoo ikidosii.**
Naturally the old woman then became restless where she sat; so she had nothing to say. Thereupon Nänabushu ceased talking to his grandmother, and the old woman too had nothing to say.
Aaniish naa mindimooye gaa-gwiinawi-inabidigo* (naturally the old woman grew restless where she sat — gwiinawi-inabi- ‘sit ill-at-ease, not know how to sit’, stem flagged); gaawiin dash gegoo ikidosii (and she said nothing). Mii dash Nenabozho ezhi-boonimaad ookomisan (and so Nenabozho left off speaking to his grandmother — boonim- ‘cease talking to someone’), gaye wiin mindimooye gaawiin gegoo ikidosii (and the old woman too said nothing). [The story ends here — no binewi-jiid carrier closing.]