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.
63. NÄNABUSHU LEAVES HIS BROTHER, AND ALSO HIS GRANDMOTHER.
Nenabozho Animaajaad Owiijikiwenyan, Kaye Ogookomisan
Nänabushu leaves his Brother, and also his Grandmother.
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) Mīdạc Nänabucō anicinā ātisō‘kān tibātcimint, kī∙ạ∙nimi‘tcātōgwän i∙i∙we minis, kā‘pītcipā‘tînīnit pämādisinit imāⁿ minising. Mīdạc kayä wīn tibādcimint imā kīwunānigwändạnk. A‘pīdạc Nänabucu ga‘kina kā∙i∙cictcigät, mīgī∙i∙nāt kīwâwīndạmawāt, wägunän kä∙u∙ndcipimādisinit. Mīdạc kayä iwä a‘pī kīwāwīnāt iᵘ kädicini‘kānānit awäsīyaᵉ kayä awäsīyänsaᵉ kayä pābāmōtänit a‘kīng. Mīdạc kayä tibātcimint iwä a‘pī kīwâwīnāt iᵘ kīⁿgōⁿyaᵉ kā∙u∙ci∙ā∙t undci īni´ᵘ micinạmägwän kābigickicwät, kayä wänänạn kädạmwāsinig; mī∙i∙ änādcimint Nänabucu.
Mii dash Nenabozho anishinaa aadizookaan dibaajimind, gii-ani-michaadoogwen i’iwe minis, gaa-bichibaatininid bemaadizinid imaa minising. Mii dash gaye wiin dibaajimind imaa giiwenh enigwendang. Apii dash Nenabozho gakina gaa-izhi-izhichiged, mii gii-inaad giiwaawindamawaad wegonen ge-onji-bimaadizinid. Mii dash gaye iwe apii giiwaawinaad iw ged-izhinikaanaanid awesiiyan* gaye awesiiyensan gaye babaamoodenid akiing. Mii dash gaye dibaajimind iwe apii giiwaawinaad iw giigooyan* gaa-oozhi’aad onji iiniw* mishi-namegwen* gaabigishkishwed, gaye wenenan ged-amwaasinig; mii i enaadimind Nenabozho.**
Thereupon Nänabushu, according to the story that is told of him, must have set to work to enlarge the size of the island, so great was the throng of them living there on the island. Now, it is also told of him that there was he very content. And after Nänabushu had finished everything, he then spoke to them, and told them upon what they should subsist. And that was also the time he named what (the people) should call the big animal-folk and the little animal-folk and them that crawl upon the ground. And the story is also told of him how that at the time he named the fishes which he had created from the Great Sturgeon which he had cut up, and them that should not be used for food, such is what they tell of Nänabushu.
Mii dash (and so / and then) ∙ Nenabozho anishinaa aadizookaan dibaajimind (Nenabozho, in the sacred story as it is told of him) ∙ gii-ani-michaadoogwen* (he must have gone on to make it large — dubitative) ∙ i’iwe minis (that island) ∙ gaa-bichibaatininid bemaadizinid imaa minising (so thick were the living ones crowded there on the island) ∙ Mii dash gaye wiin dibaajimind imaa giiwenh enigwendang (and it is told of him too that there, they say, he was content) ∙ Apii dash Nenabozho gakina gaa-izhi-izhichiged (and when Nenabozho had done everything thus) ∙ mii gii-inaad giiwaawindamawaad (then he spoke to them, naming it over for them) ∙ wegonen ge-onji-bimaadizinid (by what they were to live) ∙ Mii dash gaye iwe apii giiwaawinaad (and that too was the time he named over) ∙ iw ged-izhinikaanaanid* awesiiyan* gaye awesiiyensan (what they were to call the big animal-folk and the small animal-folk) ∙ gaye babaamoodenid akiing (and the ones that crawl about on the earth) ∙ Mii dash gaye dibaajimind iwe apii giiwaawinaad (and it is told too that at that time he named over) ∙ iw giigooyan* gaa-oozhi’aad onji (the fishes he had made, and from which) ∙ iiniw* mishi-namegwen* gaabigishkishwed (those great sturgeon he had cut to pieces) ∙ gaye wenenan ged-amwaasinig (and which ones were not to be eaten) ∙ mii i enaadimind Nenabozho (that is what is told of Nenabozho) ∙ (*flagged — see this section’s footnote and the flag list.)
(2) Mīdạc kīwä äjikanōnāt ōsạn ugīn kayä: “Nōs,” udinān, “mīsa cigwa tcimādcāyān. Kīndạc, nisayäⁿ, Nänā‘pādạm, mī gīn omāⁿ ayān tcikạnawänimạtwā ōmā äyādcig,” udinān; “tciugīma‘kandawạtwā,” udinān. “Nīndạc niwī∙i∙jā; niwīnạndunäwā nō‘kumis,” udinān. “Nīngīwâwīndạmawā,” udinān. “A‘pō‘tcinạngä tābickō kigīyāwimin a‘panä käwītcayāwindiyạng,” udinān. “Kīn wīn, nisayäⁿ, wäntci‘ta
Mii dash giiwenh ezhi-ganoonaad oosan ogiin gaye: “Noos,” odinaan, “mii-sa zhigwa ji-maajaayaan. Giin dash, nisayenh, Nenaabaadam, mii giin omaa ayaan ji-ganawenimadwaa omaa eyaajig,” odinaan; “ji-oogimaakandawadwaa,” odinaan. “Niin dash niwii-izhaa; niwii-nandonewaa nookomis,” odinaan. “Ningiiwaawindamawaa,” odinaan. “Apoochinange daabishgoo gigiiyaawimin apane gewiichayaawindiyang*,” odinaan. “Giin wiin, nisayenh, wenjita**
And then they say that he spoke to his father and mother, saying: “My father,” he said to them, “the time is at hand for me to go away. — And you, my elder brother, Nänā‘pādạm, do you stay here to watch over them who are here,” he said to him; “to be ruler over them,” he said to him. “And myself, I shall go away; I wish to seek for my grandmother,” he said to him. “I had made her a promise,” he said to him. “Anyhow, we both have not had the same kind of birth, so that we should ever be together,” he said to him. “You are yourself, my elder brother, like a real human being; and (as for) myself, from
Mii dash giiwenh ezhi-ganoonaad oosan ogiin gaye (and so, they say, he spoke to his father and his mother) ∙ “Noos,” odinaan (“My father,” he said to him) ∙ mii-sa zhigwa ji-maajaayaan (now is the time for me to set out) ∙ Giin dash, nisayenh, Nenaabaadam (and you, my elder brother, Nenaabaadam) ∙ mii giin omaa ayaan ji-ganawenimadwaa omaa eyaajig (you stay here to watch over the ones who are here) ∙ ji-oogimaakandawadwaa (to be seated as chief over them) ∙ Niin dash niwii-izhaa (and I, I shall go) ∙ niwii-nandonewaa nookomis (I shall seek my grandmother) ∙ Ningiiwaawindamawaa (I had made her a promise) ∙ Apoochinange* daabishgoo* gigiiyaawimin apane gewiichayaawindiyang* (anyhow, we are not of one and the same making, that we should always be together) ∙ Giin wiin, nisayenh, wenjita (you yourself, my elder brother, are especially) ∙ (p.494 ends mid-sentence at wäntci‘ta; the clause finishes in §3.)
(3) anicinābäng kigīyāᵘ; nīndạc wayäbinigātäg mī∙i∙mā wändcīyān,” udinān usayäⁿyạn. Ānawidạc Nänā‘pātạm kāwīn minwändạnzī pābigä tcipa‘kä∙ā∙t ucīmäyạn, ānodạc pạgusänimān tciwīdcīwāt.
anishinaabeng gigiiyaa; niin dash wayebinigaadeg mii imaa wenjiiyaan,” odinaan osayenyan. Aano dash Nenaabaadam gaawiin minwendanzii baabige ji-bake’aad oshiimeyan, aano dash bagosenimaan ji-wiijiwaad.**
what was thrown away (at birth) was the source from which I sprang,” he said to his elder brother. And though Nänā‘pātạm was not pleased with the thought that so soon he was to part from his younger brother, yet it was useless for him to beg (Nänabushu) to let him go along.
anishinaabeng gigiiyaa* (you are made in the likeness of a human being) ∙ niin dash wayebinigaadeg* (but I, from what was thrown away) ∙ mii imaa wenjiiyaan (it is from there that I come) ∙ odinaan osayenyan (he said to his elder brother) ∙ Aano dash Nenaabaadam gaawiin minwendanzii (and though Nenaabaadam was not pleased) ∙ baabige ji-bake’aad oshiimeyan (that so soon he was to part from his younger brother) ∙ aano dash bagosenimaan ji-wiijiwaad (yet in vain did he beg to go along with him) ∙ (*flagged — the kigīyāᵘ / gigiiyaa reading.)
(4) Nänabucu dạc ugi‘känimān, mīdạc änāt: “Nisayäⁿ! nōngum kījiga‘k kīgawīdcīwin, nīwīkicipā‘kān o∙o∙we minis nawạtc tcimistcāg,” udinān, “pä‘kic tcigi‘kändạmạn ānīn änigu‘kwāg käganawändamạn.”
*Nenabozho dash ogii-genimaan, mii dash enaad: “Nisayenh! noongom giizhigak giga-wiijiiwin, niwii-gizhiibaakaan o’owe minis nawach ji-michaag,” odinaan, “bekish ji-gikendaman aaniin enigokwaag ge-ganawendaman.”**
But Nänabushu knew his feelings, and so said to him: “O my elder brother! during this day will I go with you, for I wish to walk round this island, so that larger it may become,” he said to him, “and at the same time that you may know how big is the region over which you are to keep watch.”
Nenabozho dash ogii-genimaan (but Nenabozho knew his mind) ∙ mii dash enaad (and so he said to him) ∙ Nisayenh! noongom giizhigak giga-wiijiiwin (“My elder brother! this day I shall go with you) ∙ niwii-gizhiibaakaan o’owe minis nawach ji-michaag* (I wish to go round about this island, that it become the larger) ∙ odinaan (he said to him) ∙ bekish ji-gikendaman aaniin enigokwaag ge-ganawendaman (and at the same time that you may know how wide is what you are to keep watch over)
(5) Mīdạc kägä‘t äjimādcāwāt, tcätcikākusäwāt ä‘kubīgānig. Ạnibạbimusäwād dạc ningudingigu māminonändạm awi nini; ābanābit, a‘ki ä‘ta wayābandạnk! Pā‘kic kayä anigāgīgitōwạg, kāwīn dạc kägō i‘kitosī wäsayä∙i∙mint. “Kicī‘kātā,” udigōn ucīmäyạn Nänabucōn. “Wība tawunāgucin, kāwīn kīgatạgwicinzīmin ändāyạng,” udinān usayäⁿyạn. Mīdạc kī∙ạ∙niwâwīndamawāt usayäⁿyan kädici∙u∙gimā‘kandawānit imā äyānitciᵉ.
Mii dash geget ezhi-maajaawaad, je-jiikaakosewaad ekobiigaanig. Ani-babimosewaad dash ningoding igo maaminonendam awi inini; aabanaabid*, aki eta wayaabandang! Baakish* gaye anigaagiigidoowag*, gaawiin dash gegoo ikidosii wesayei-mind. “Gizhiikaadaa,” odigoon oshiimeyan Nenabozhoon. “Wiiba dawonaagozhin*, gaawiin giga-dagwishinzimin endaayang,” odinaan osayenyan. Mii dash giianiwaawiindamawaad* osayenyan ged-izhi-oogimaakandawaanid imaa eyaanijin.**
And so they truly started off, they went walking along the shore by the edge of the water. Now, as they thus walked along, of a sudden mindful was the man; as he looked behind, land only did he see. Now, as they went they talked, but nothing to say had he who was the elder brother. “Let us quicken our pace!” he was told by his younger brother, Nänabushu. “Soon will the evening come on, and we shall not have returned to where we live,” he said to his elder brother. And then, as they went along, he explained to his elder brother how he should rule over them who were there.
Mii dash geget ezhi-maajaawaad (and so truly the two set out) ∙ je-jiikaakosewaad ekobiigaanig* (walking along close by the edge of the water) ∙ Ani-babimosewaad dash ningoding igo maaminonendam awi inini* (and as they walked along, of a sudden that man grew thoughtful) ∙ aabanaabid*, aki eta wayaabandang (looking back, only land did he see) ∙ Baakish* gaye anigaagiigidoowag* (meanwhile they talked as they went) ∙ gaawiin dash gegoo ikidosii wesayei-mind (but he who was the elder brother said nothing) ∙ “Gizhiikaadaa,” odigoon oshiimeyan Nenabozhoon (“Let us hurry,” he was told by his younger brother Nenabozho) ∙ Wiiba dawonaagozhin*, gaawiin giga-dagwishinzimin endaayang (soon it will be evening, and we shall not get home where we live) ∙ odinaan osayenyan (he said to his elder brother) ∙ Mii dash giianiwaawiindamawaad* osayenyan (and so he went on naming it over for his elder brother) ∙ ged-izhi-oogimaakandawaanid imaa eyaanijin (how he was to be seated as chief over the ones there)
(6) Käga‘pīdạc udigōn usayäⁿyạn: “Nîcīm!” udigōn, “wägunändạc kīn wändciogimā‘kandawāsiwạtwā, kīn kīpimātci∙ạ∙twā īgi´ᵘ pämādisiwāt?” udinān.
*Gegapii dash odigoon osayenyan: “Niishim!” odigoon, “wegonen dash giin wenji-oogimaakandawaasiwadwaa, giin gi-bimaaji-aadwaa igiw bemaadiziwaad?” odinaan.**
And so at last he was asked by his elder brother: “O my younger brother!” he was asked, “what is the reason that you are not chief over them, you who brought back to life them that now are alive?” he said to him.
Gegapii dash odigoon osayenyan (at last he was asked by his elder brother) ∙ “Niishim!” odigoon (“My younger brother!” he was told) ∙ wegonen dash giin wenji-oogimaakandawaasiwadwaa (what is the reason that you are not seated as chief over them) ∙ giin gi-bimaaji-aadwaa* igiw bemaadiziwaad (you who brought back to life those who are now living) ∙ odinaan (he said to him)
(7) Mīdạc Nänabucu äjina‘kwä‘tawāt usayäⁿyạn: “Nisayäⁿ!” udinān, “kīn mā kīdinänimin tcikanawänimạtwā,” udinān.
Mii dash Nenabozho ezhi-nakwetawaad osayenyan: “Nisayenh!” odinaan, “giin maa gidinenimin ji-ganawenimadwaa,” odinaan.
Accordingly Nänabushu gave answer to his elder brother: “O my elder brother!” he said to him, “it is you whom I wish to watch over them,” he said to him.
Mii dash Nenabozho ezhi-nakwetawaad osayenyan (and so Nenabozho answered his elder brother) ∙ “Nisayenh!” odinaan (“My elder brother!” he said to him) ∙ giin maa gidinenimin ji-ganawenimadwaa (it is you I intend to watch over them) ∙ odinaan (he said to him)
(8) “‘Ōⁿ!” udigōn.
“Oonh!” odigoon.
“Oh!” he was told.
“Oonh!” odigoon (“Oh!” he was told)
(9) Mīdạc cigwa anitạgwicinowāt kā∙u∙ndcimādcāwāt; cayīgwa imā äni∙a∙yāwāt päcu´ mī wâbandạnk wäsayä∙i∙mint ki‘tci zībi undi‘tagwäyānik. Mīdạc änāt ucīmäyạn: “Ānti wändcīmạga‘k owä zībi? Kāwīn kägō niwâbandanzīnāban,” udinān ucīmäyạn.
Mii dash zhigwa ani-dagwishinowaad gaa-onji-maajaawaad; zhayiigwa imaa ani-ayaawaad besho mii waabandang wesayei-mind gichi ziibi onditagweyaanig. Mii dash enaad oshiimeyan: “Aandi wenjiimagak owe ziibi? Gaawiin gegoo niwaabandanziinaaban,” odinaan oshiimeyan.**
And now they were arriving at the place from whence they had started; as they were now drawing nigh to the place, then he who was the elder brother beheld a mighty river flowing by. Thereupon he said to his younger brother: “From whence flows this river? Nothing (of a river) did I see before,” he said to his younger brother.
Mii dash zhigwa ani-dagwishinowaad gaa-onji-maajaawaad (and now they were arriving back where they had set out from) ∙ zhayiigwa imaa ani-ayaawaad* besho (already as they came near to the place) ∙ mii waabandang wesayei-mind gichi ziibi onditagweyaanig* (then he who was the elder brother saw a great river flowing from there) ∙ Mii dash enaad oshiimeyan (and so he said to his younger brother) ∙ Aandi wenjiimagak owe ziibi (“From whence flows this river?”) ∙ Gaawiin gegoo niwaabandanziinaaban (“Nothing of it had I seen before”) ∙ odinaan oshiimeyan (he said to his younger brother) ∙ (*flagged — onditagweyaanig, restored at the p.496→498 seam, 63-F6.)
(10) Mīdạc Nänabucu änāt: “Kägä‘t,” udinān. “Kiwâbandān na ạgāming? Mī∙i∙mā kā∙u∙ndcimādcāyạng,” udinān.
Mii dash Nenabozho enaad: “Geget,” odinaan. “Giwaabandaan na agaaming? Mii imaa gaa-onji-maajaayang,” odinaan.
Whereupon Nänabushu said to him: “Ay,” he said to him. “Do you see the other shore? It is from over there that we started,” he said to him.
Mii dash Nenabozho enaad (and so Nenabozho said to him) ∙ “Geget,” odinaan (“Truly,” he said to him) ∙ Giwaabandaan na agaaming (“Do you see the far shore?”) ∙ Mii imaa gaa-onji-maajaayang (it is from there that we set out) ∙ odinaan (he said to him)
(11) Māma‘kādändạm idạc Nänā‘pādạm. Mīdạc änändạnk: “Tibi kä∙u∙ndcikaski∙o∙wāngän?” inändạm.
*Maamakaadendam idash Nenaabaadam. Mii dash enendang: “Tibi ge-onji-gashki-owaangen?” inendam.**
Astonished then was Nänā‘pādạm. And then he thought: “Wonder where shall we be able to get across?” thus he thought.
Maamakaadendam idash Nenaabaadam (and Nenaabaadam was amazed) ∙ Mii dash enendang (and so he thought) ∙ Tibi ge-onji-gashki-owaangen* (“Where shall we manage to get across?”) ∙ inendam (thus he thought)
(12) Nänabucu dạc awạntcicigu pā‘bā‘pi; ạni∙i∙yinābit pä‘kic ani∙a∙ī∙ndawâbandạnk kägō mi‘tig owayacawā‘kuwäbinạnk sībink kä∙u∙ndcikaski∙o∙wāt. Mēdạc kägä‘t kī∙ạ∙nimi‘kạng. “‘Āᵘ!” udinān usayäyạn. “Kīn ni‘tạm ācawāndawän.” “Ānīn kä∙i∙jikackioyạng?” udinān. “Awaᵘ, kāwīn kīgapwānawiusīmin!” udinān. Mīdạc kägä‘t äji∙a∙cawānduwät; mīgū ni‘tạm ä‘tōd uzit minawā dạc päjik umbinạng, mī āja ạgāming kīta‘ku‘kīt. Mīdạc tcipwāpigwä‘kitāt mī āja kayä win Nänabucu. Mīdạc inābit, mī wâbạndạng anigu‘kutä‘tigwäyānig iᵘ zibi ābiding ä‘ta kā∙u∙da∙a∙mīt.
Nenabozho dash awanchizhigo baabaapi; ani-iyinaabid* bekish ani-aiindawaabandang* gegoo mitig owayazhawaakowebinang* ziibing ge-onji-gashki-owaad. Mii dash* geget gii-ani-mikang. “Aaw!”* odinaan osayeyan. “Giin nitam aazhawaandawen*.” “Aaniin ge-izhi-gashki-oyang*?” odinaan. “Awaw, gaawiin giga-bwaanawi’osiimin*!” odinaan. Mii dash geget ezhi-azhawaandowed*; mii go nitam etood ozid minawaa dash bezhig oombinang, mii aazha agaaming gitakookid. Mii dash chibwaabigwekidaad* mii aazha gaye wiin Nenabozho. Mii dash inaabid, mii waabandang anigokodetigweyaanig* iw ziibi aabiding eta gaa-oda’amiid.**
But Nänabushu, on his part, only gave a laugh; as he went he observed, and as he went he was at the same time seeking for some kind of a log to lay across the stream so that they might be able to cross. It was true that he found one on the way. “Come on!” he said to his elder brother. “You first cross over on the log.” “How shall we be able to get over?” he said to him. “Why, we shall not fail in the undertaking!” he said to him. Thereupon truly crossed he over upon the log; the moment he put down one foot and then lifted the other, that very instant he stepped on the other shore. And so before he turned about (to see if the other was coming), then was Nänabushu also across. And as he looked, he then beheld how wide was the river which only at a single step he had passed across.
Nenabozho dash awanchizhigo* baabaapi* (but Nenabozho, for his part, only laughed) ∙ ani-iyinaabid* bekish ani-aiindawaabandang* gegoo mitig (as he went he looked about, at the same time searching for some log) ∙ owayazhawaakowebinang* ziibing ge-onji-gashki-owaad (to fling across the river, so that they might get over by it) ∙ Mii dash* geget gii-ani-mikang (and truly, as he went, he found one) ∙ “Aaw!”* odinaan osayeyan (“Come on!” he said to his elder brother) ∙ Giin nitam aazhawaandawen* (“You cross over on the log first”) ∙ Aaniin ge-izhi-gashki-oyang* (“How shall we be able to get over?”) ∙ odinaan (he said to him) ∙ Awaw, gaawiin giga-bwaanawi’osiimin* (“Why, we shall not fail!”) ∙ Mii dash geget ezhi-azhawaandowed* (and truly he crossed over upon the log) ∙ mii go nitam etood ozid minawaa dash bezhig oombinang (he set down one foot first and then lifted the other) ∙ mii aazha agaaming gitakookid (and already he was stepping on the farther shore) ∙ Mii dash chibwaabigwekidaad* (and before he had turned himself about) ∙ mii aazha gaye wiin Nenabozho (Nenabozho too was already over) ∙ Mii dash inaabid (and so, looking) ∙ mii waabandang anigokodetigweyaanig* iw ziibi (he saw how wide that river ran) ∙ aabiding eta gaa-oda’amiid (that at a single step he had crossed it) ∙ (*flagged — the crossing-verb stem and the other restored words of p.498 ll.11–13; see this section’s footnote.)
(13) Mīdạc imā cayīgwa Nänabucu wīpa‘kä∙ā∙t usayäⁿyạn. “Mīsa iᵘ, nisayäⁿ,” udinān, “tcīpa‘kä∙i∙nān. Mī iwiti kwaya‘k ijān. Mī iwiti tciwâbạmạtwa kānaganạngwā,” udinān. “Ōwitidạc kayä nīn nīngạtijā,” udinān.
Mii dash imaa zhayiigwa Nenabozho wii-bake’aad osayenyan: “Mii-sa iw, nisayenh,” odinaan, “ji-bake’inaan. Mii iwidi gwayak izhaan. Mii iwidi ji-waabamadwaa gaa-naganangwaa,” odinaan. “Owidi dash gaye niin ningad-izhaa,” odinaan.
It was there that Nänabushu now meant to part with his elder brother. “The time has come, my elder brother,” he said to him, “for me to part from you. Straight yonder way do you go. Over there will you see them whom we have left,” he said to him. “And over in this (other) direction I myself will go,” he said to him.
Mii dash imaa zhayiigwa Nenabozho wii-bake’aad osayenyan (and now there Nenabozho was about to part from his elder brother) ∙ Mii-sa iw, nisayenh (“Now is the time, my elder brother”) ∙ ji-bake’inaan (for me to part from you) ∙ Mii iwidi gwayak izhaan (“Straight yonder do you go”) ∙ Mii iwidi ji-waabamadwaa gaa-naganangwaa (there you will see those we have left behind) ∙ Owidi dash gaye niin ningad-izhaa (“and this way I myself shall go”) ∙ odinaan (he said to him)
(14) Mīdạc pa‘kä∙i∙tiwāt. Ānīcnā ātisō‘kān, kāwīn Nänabucu tibātcimāsī ina‘kawe tcigī∙a∙wina‘kawä wâbạmāt unīgi∙i∙gō a‘pī wānagadạnk iᵘ minis. Mīyä‘ta täbātcimint äjipa‘kä∙ā∙t
Mii dash bake’idiwaad. Aanish naa aadizookaan, gaawiin Nenabozho dibaajimaasii inakawe ji-gii-awinaakawe waabamaad oniigi’igoo apii waanagadang iw minis. Mii eta debaachimind ezhi-bake’aad
Thereupon they parted from each other. According to the story, not is it told if Nänabushu first went to see his parents when he left the island. All that is told of
Mii dash bake’idiwaad (and so they parted from one another) ∙ Aanish naa aadizookaan (now, according to the sacred story) ∙ gaawiin Nenabozho dibaajimaasii (it is not told of Nenabozho) ∙ inakawe ji-gii-awinaakawe waabamaad oniigi’igoo (whether he first went to see his parents) ∙ apii waanagadang iw minis (when he left that island) ∙ Mii eta debaachimind ezhi-bake’aad (only this is told of him, that he parted) ∙ (the sentence runs on into §15, as Jones sets it at the page turn.)
(15) usayäyạn kayä awiwâbạmāt ō‘kumisạn. Mīdạc Nänabucu kīwäⁿ änitạgwicing ō‘kumisạn ändānit ayeyānit, ināt tibickō kā∙i∙nā‘pạn udānāng: “Nintagwicin, nō‘kumis.”
*osayeyan gaye awi-waabamaad ookomisan. Mii dash Nenabozho giiwenh ani-dagwishing ookomisan endaanit ayeyaanit, inaad tibishkoo gaa-inaapan odaanaang: “Nindagwishin, nookomis.”**
him is that he parted from his elder brother and that he went to see his grandmother. And now they say that when Nänabushu arrived at the home where his grandmother was, he said to her the same thing that he had said to her in times gone by: “I have come home, O my grandmother!”
osayeyan gaye awi-waabamaad ookomisan* (from his elder brother, and that he went to see his grandmother) ∙ Mii dash Nenabozho giiwenh ani-dagwishing (and so, they say, Nenabozho arrived) ∙ ookomisan endaanit ayeyaanit (where his grandmother dwelt, where she was) ∙ inaad tibishkoo gaa-inaapan odaanaang (saying to her just as he used to say on coming in) ∙ Nindagwishin, nookomis (“I have come home, my grandmother”) ∙ (*flagged — the six words restored at the p.498→500 seam, 63-F8.)
(16) “Nyā‘ᵃⁱˢ! nyā‘ᵃⁱˢ! Ānīnsa ā‘pidci wâ∙i∙jinanāpagānsumiyäg a‘pạna!” i‘kito mindimōyä.
“Nyaaaais! nyaaaais! Aaniinsa aapiji waa-izhinanaapagaansomiyeg apana!” ikido mindimooye.
“Oh, dear me! Oh, dear me! Why should you always desire to afflict me grievously with such words!” said the old woman.
Nyaaaais! nyaaaais! (cry of distress — vocable, carried verbatim as printed, never converted) ∙ Aaniinsa aapiji waa-izhinanaapagaansomiyeg apana (why ever do you always wish to afflict me so with such words) ∙ ikido mindimooye (said the old woman)
(17) “Kāwīn, nō‘kumis! Nīn kägä‘t” udinān. Mīdạc ä∙i∙ji∙i∙nābit skwāndäng, mīdạc kägä‘t wâbạmāt ōjisạn pipīndigänit. “Nyā! nōjis mīnangwana kägä‘t tägwucing!” udinān. “Kīnibu nintînändānābạn,” udinān.
“Gaawiin, nookomis! Niin geget” odinaan. Mii dash ezhi-inaabid* ishkwaandeng, mii dash geget waabamaad ozhisan bi-biindigenid. “Nyaa! noozhis miinangwana geget degwozhing*!” odinaan. “Giinibo nindinendaanaaban,” odinaan.
“Nay, my grandmother! It is truly I!” he said to her. Thereupon, as she looked toward the doorway, then verily she beheld her grandson come entering in. “Ah, me! it is my dear grandson who has actually come back home!” she said to him. “He is dead, such was my thought of him,” she said to him.
“Gaawiin, nookomis! Niin geget” odinaan (“No, my grandmother! It is truly I,” he said to her) ∙ Mii dash ezhi-inaabid* ishkwaandeng (and so she looked toward the doorway) ∙ mii dash geget waabamaad ozhisan bi-biindigenid (and truly she saw her grandson come in) ∙ Nyaa! noozhis miinangwana geget degwozhing* (“Ah me! my grandson, it is so, has truly come home!”) ∙ odinaan (she said) ∙ Giinibo nindinendaanaaban (“He is dead, I had thought”) ∙ odinaan (she said to him)
(18) Mīdạc Nänabucu wâbạmāt ō‘kumisạn, ā‘pidci wâbiskānig ustigwānini mīdạc änändạnk: “Pāpigä äjiwâbickānig ustigwān,” inändam. Mīdạc ägut ō‘kumisạn: “Nōjic, kạtcinana ningī∙u∙ndänd kitinändạm? Kinwäⁿj äniwäk kigī∙i∙nänd,” udinān ojisạn. “Mīdạc kayä kạnabạtc cayīgwa tcinạganinān,” udinān ōjisạn.
Mii dash Nenabozho waabamaad ookomisan, aapiji waabishgaanig ostigwaanini mii dash enendang: “Baabige ezhiwaabishgaanig ostigwaan,” inendam. Mii dash egod ookomisan: “Noozhish, gachinana* ningii-ondend gidinendam? ginwenhzh* eniwek gigii-inend,” odinaan ozhisan. “Mii dash gaye gaanabach zhayiigwa ji-naganinaan,” odinaan ozhisan.**
And so as Nänabushu looked upon his grandmother, exceedingly white was her hair. And this he thought: “In so short a while has her hair whitened,” he thought. Whereupon he was told by his grandmother: “My grandson, do you think that you have been absent but a little while? A long time have you been gone,” she said to her grandson. “And perhaps the time has come for me to leave you,” she said to her grandson.
Mii dash Nenabozho waabamaad ookomisan (and as Nenabozho looked upon his grandmother) ∙ aapiji waabishgaanig* ostigwaanini (exceedingly white was her hair) ∙ mii dash enendang (and so he thought) ∙ Baabige ezhiwaabishgaanig* ostigwaan (“In so short a while has her hair whitened”) ∙ inendam (he thought) ∙ Mii dash egod ookomisan (whereupon he was told by his grandmother) ∙ Noozhish, gachinana* ningii-ondend gidinendam (“My grandson, do you think it was but a little while I was gone?”) ∙ ginwenhzh* eniwek gigii-inend (“a long time have you been gone”) ∙ odinaan ozhisan (she said to her grandson) ∙ Mii dash gaye gaanabach zhayiigwa ji-naganinaan (“and perhaps now the time has come for me to leave you”)
(19) “Äyeᵉ, nō‘kumis. Mī ōwiti kädacāyạn kā‘pi∙u∙ndcīyān,” udinān. “Mī∙i∙witi nisayäⁿ kī∙a∙sạk tci∙u∙gimā‘kạndōnäg.”
“Eye’, nookomis. Mii owidi gedazhaayan* gaa-bi-onjiyaan,” odinaan. “Mii iwidi nisayenh gii-asag* ji-oogimaakandooneg.”
“Yes, my grandmother. To yonder place from whence I now have come shall you go,” he said to her. “At that place have I placed my elder brother, that he might be ruler over you (and the rest).”
Eye’, nookomis (“Yes, my grandmother”) ∙ Mii owidi gedazhaayan* gaa-bi-onjiyaan (to yonder place whence I have come shall you go) ∙ odinaan (he said to her) ∙ Mii iwidi nisayenh gii-asag* ji-oogimaakandooneg (“there I have set my elder brother, that he be seated as chief over you”)
(20) Mīdạc kägä‘t mindimōyä äjimādcāt, ajä∙ạ∙nāt ōjisạn.
Mii dash geget mindimooye ezhi-maajaad, azhe-aanaad ozhisan.
And then truly the old woman departed, she followed back the footsteps of her grandson.
Mii dash geget mindimooye ezhi-maajaad (and so truly the old woman set out) ∙ azhe-aanaad ozhisan (following back the trail of her grandson)
(21) Kayä wīn dạc Nänabucu ạnimādcā, ningutci pa‘kān ijāt; käyābi nōngum pimusätug, tibi nōngum äyāgwän; māgicā kayä käyābi nōngum pämusägwän.
Gaye wiin dash Nenabozho ani-maajaa, ningoji bakaan izhaad; geyaabi noongom bimosetog, dibi noongom eyaagwen; maagizhaa gaye geyaabi noongom bemosegwen.
And Nänabushu himself went his way, off in some other direction he went; still to this day must he be travelling along, wherever the place he now may be; and perhaps even to this day he may be walking.
Gaye wiin dash Nenabozho ani-maajaa (and Nenabozho himself went his way) ∙ ningoji bakaan izhaad (off in some other direction he went) ∙ geyaabi noongom bimosetog (even to this day he must be walking along — dubitative) ∙ dibi noongom eyaagwen (wherever the place he now may be) ∙ maagizhaa gaye geyaabi noongom bemosegwen (and perhaps even to this day he may still be walking about — dubitative)