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.
MÄ‘KU‘KĀSUT ẠNICINĀBA.
MAKOKAAZOD ANISHINAABE.
THE MAN WHO TRANSFORMED HIMSELF INTO A BEAR.
Narrated by Penesi — Series 2 (Nos. 4–43), Fort William (per Jones Part II Introduction p. ix; not credited on the story page itself).
from Ojibwa Texts collected by William Jones (1919).
(1) Mīnawa kägō nindibātcîm kā∙i∙jitcîgägubạnän päᵉjik anicinābä; umâⁿ kistcigạmīng¹ tạji∙ạ∙nicinābä. Mōjạgⁿ icābạnīg ạnicinābäk iwidi Micinîmā‘kining, kī∙a∙wināsi‘kạmuwāt ạgwi∙i∙diwin. Kägōdac kī∙i∙jinîcki∙i∙tiwạg ānind anicinābäg. A‘pī∙i∙dạc pạgīwäwād kī∙i∙‘kido aᵘ anicinābä: “Ayāngwāmizin! ninguding kigạbimawatizin,” ugī∙i∙nān īni´ᵘ anicinābän. A‘pī∙i∙dạc kā‘tạgwicinuwād umāⁿ ändana‘kīwāt, mī∙i∙´ᵘ kīmādci‘tād; mōⁿjạg kīmidäⁱ nạgạmu ‘aᵉa´ᵘ ạnicinābä; mī∙i∙’ᵘ ci’gwa kī∙i∙nändạnk wī∙a∙wimạdisāt īni’ᵘ kānickī∙i∙gut.
Miinawaa gegoo nindibaajim gaa-izhichigegobanen bezhig anishinaabe; omaa gichigaming dazhi-anishinaabe. Moonzhag izhaabaniig anishinaabeg iwidi Mishinimaakinaang, gii-awi-naasikamowaad agwi’idiwin. Gegoo dash gii-izhi-nishki’idiwag aanind anishinaabeg. Apii idash ba-giiwewaad gii-ikido aw anishinaabe: “Ayaangwaamizin! ningoding giga-bi-mawadisin,” ogii-inaan iniw anishinaaben. Apii idash gaa-dagwishinowaad omaa endanakiiwaad, mii iw gii-maajiitaad; moonzhag gii-mide-nagamo a’aw anishinaabe; mii iw zhigwa gii-inendang wii-awi-mawadisaad iniw gaa-nishki’igod.
About something else am I going to tell, concerning what a certain man did; he dwelt over here by the sea.¹ Often of old did the people use to go to yonder Mackinaw (Island), they used to go to obtain clothing. Now, for some cause part of the people became displeased with one another. And when starting on their way back home, said the man: “Be on your guard! for some time shall I come to visit you,” he said to the people. And when they reached the place here where they abode, then he began doing (magic); often was the man singing songs of the mystic rite; it was then that he planned to go visit the one who had angered him.
Miinawaa gegoo nindibaajim (about something else am I going to tell) gaa-izhichigegobanen bezhig anishinaabe (what, so it is said, a certain man did; dubitative preterite); omaa gichigaming dazhi-anishinaabe (over here by the sea he dwelt). Moonzhag izhaabaniig anishinaabeg (often the people used to go; -baniig: of old) iwidi Mishinimaakinaang (to yonder Mackinaw), gii-awi-naasikamowaad agwi’idiwin (they went there to obtain clothing). Gegoo dash gii-izhi-nishki’idiwag aanind anishinaabeg (then for some cause part of the people angered one another). Apii idash ba-giiwewaad (and when they started on their way back home) gii-ikido aw anishinaabe (said the man): “Ayaangwaamizin! (be on your guard!) ningoding giga-bi-mawadisin (some time shall I come to visit you),” ogii-inaan iniw anishinaaben (he said to the people). Apii idash gaa-dagwishinowaad omaa endanakiiwaad (and when they arrived here where they dwelt), mii iw gii-maajiitaad (then he began his doing); moonzhag gii-mide-nagamo a’aw anishinaabe (often the man sang songs of the mide), mii iw zhigwa gii-inendang (it was then he set his mind) wii-awi-mawadisaad iniw gaa-nishki’igod (on going to visit the one who had angered him).
¹ North shore of Lake Superior, at Kaministiqua. — W. Jones. (Footnotes are numbered once across the facing-page spread pp. 248–249: notes 1–2 print under p. 248, notes 3–5 under p. 249.)
(2) Ninguding wänāgugik päᵉjik anicinābän ogīwījāmān, wī∙a∙wima‘kukāzut.² Päjik idạc minis ayāmạgạt imāⁿ Ạnimibīguwī‘kwädunk, Pānūsạnūminis äjini‘kādä; mī∙i∙māⁿ gī∙a∙‘tōwādugubạnan omạdcimạckimudāwā³ anicinābäg; mī∙i∙māⁿ kā∙i∙cāwād nībādîb∙i∙‘k. Anāmạdā∙u∙nk a‘täni iᵘ mạckimut, mī∙i∙māⁿ kā∙u∙ndināt kistcima‘kwạiyān, kạckîbîdāgạnạn.⁴ Mīwạniniᵘ kāpīsi‘kawāt, mạdcimạcki‘ki kayä. Mīdạc kā∙i∙jikīwi‘tāskāt ī∙i∙māⁿ ayāwāt. “Niwī∙i∙jā iwidi Bāwi‘ting,⁵ awạswädi. Kạnawâbạmicin tcî∙a∙nimādcaiyān! Kägu gayä nîbā‘kän! Nandawâbạmicin kägā pīdābạnk.” Mīdạc kīnạgạmut ‘aᵉa’ᵘ anicinābä.
Ningoding wenaagoshig bezhig anishinaaben ogii-wiijaamaan, wii-awi-makokaazod. Bezhig idash minis ayaamagad imaa Animibiigo-wiikwedong, Baanoosanoominis ezhinikaade; mii imaa gii-atoowaadogobanan omaji-mashkimodaawaa anishinaabeg; mii imaa gaa-izhaawaad niibaa-dibik. Anaamadaawang ateni iw mashkimod, mii imaa gaa-ondinaad gichi-makwayaan, gashkibidaaganan. Mii aw iniw gaa-biizikawaad, maji-mashkiki gaye. Mii dash gaa-izhi-giiwitaashkaad i’imaa ayaawaad. “Niwii-izhaa iwidi Baawiting, awaswedi*. Ganawaabamishin ji-ani-maajaayaan! Gego gaye nibaaken! Nandawaabamishin gegaa biidaabang.” Mii dash gii-nagamod a’aw anishinaabe.**
One evening he asked a certain man to go with him, for he intended transforming himself into a bear.² There was an island over there in Nipigon Bay, Dangerous Island it was called; for at that place was where the people used to put away their baneful pouches;³ it was there they went during the silence of the night. Down in under the ground was the pouch; it was from there that he drew forth a large bear robe, a tobacco-pouch.⁴ That was the thing which he put on, and some evil medicine too. Thereupon he walked in a circle roundabout the place where they were. “I intend to go to yonder Sault,⁵ and farther beyond. Do you watch me, that I may start on my way! And do not go to sleep! Look for me when the morning is nearly come.” And then sang the man.
Ningoding wenaagoshig (one evening) bezhig anishinaaben ogii-wiijaamaan (a certain man he asked to go with him), wii-awi-makokaazod (for he meant to go take on the bear form; -kaazo: assume the guise of). Bezhig idash minis ayaamagad (and there is an island) imaa Animibiigo-wiikwedong* (there in Nipigon Bay), Baanoosanoominis* ezhinikaade (Dangerous Island it is called); mii imaa gii-atoowaadogobanan (it was there, so it is said, they used to put them away; dubitative preterite) omaji-mashkimodaawaa anishinaabeg (the people’s baneful pouches); mii imaa gaa-izhaawaad niibaa-dibik (it was there they went in the silence of the night). Anaamadaawang ateni iw mashkimod (down under the ground lay the pouch), mii imaa gaa-ondinaad (it was from there he drew forth) gichi-makwayaan (a large bear robe), gashkibidaaganan (a tobacco-pouch). Mii aw iniw gaa-biizikawaad (that was the one he put on), maji-mashkiki gaye (and evil medicine too). Mii dash gaa-izhi-giiwitaashkaad (thereupon he walked in a circle) i’imaa ayaawaad (roundabout the place where they were). “Niwii-izhaa iwidi Baawiting (I intend to go to yonder Sault), awaswedi* (and farther beyond). Ganawaabamishin (do you watch me) ji-ani-maajaayaan! (that I may start on my way!) Gego gaye nibaaken! (and do not go to sleep!) Nandawaabamishin (look for me) gegaa biidaabang (when the dawn is nearly come).” Mii dash gii-nagamod a’aw anishinaabe (and then sang the man).
² The usual form which a man assumes as a witch. · ³ Pouches containing magic. · ⁴ Pouch used in the mystic rite to shoot magic. · ⁵ Sault Ste. Marie. — W. Jones (notes 3–5 printed under p. 249).
(3) Käᵉgä‘tigu ma‘kunk ijināguziwạn. Mēdạc kā∙i∙ckwā nạgạmut kī∙ạ∙ninōndāguzi: “Hwi´ ho ho ho ho!”¹ Skudänk² ijināgwạdini pạgidạnāmut. Mēdạc kī∙ạ∙nimādcād kwaiya‘k, kī∙ạ∙nipa‘kubī a‘panä kwaiya‘k Bāwi‘ting; mīgu änī∙i∙jiwāwāsa‘kunät, ckudänk ijināguzi, pīnic kipîckunāguzi.
Geget igo makong izhinaagoziwan. Mii dash gaa-ishkwaa-nagamod gii-ani-noondaagozi: “Hwi ho ho ho ho!” Ishkodeng izhinaagwadini bagidanaamod. Mii dash gii-ani-maajaad gwayak, gii-ani-bakobii apane gwayak Baawiting; mii go enii-izhi-waawaasakoned, ishkodeng izhinaagozi, biinish gii-bishkonaagozi.
And, sure enough, like a bear was his look. And when he had finished singing, he then went off, making the sound: “Hwí ho ho ho ho!”¹ Like fire² was the sight of the breath that he gave forth. And then off he started in a straight direction, down into the water he went as he made straight for the Sault; for, as he went, he flashed light along the way, like fire he looked, (continuing thus) till he was out of sight.
Geget igo makong izhinaagoziwan (and sure enough, like a bear was his look). Mii dash gaa-ishkwaa-nagamod (and when he had finished singing) gii-ani-noondaagozi (he went off sounding forth): “Hwi ho ho ho ho!” (the cry carried as printed). Ishkodeng izhinaagwadini bagidanaamod (like fire was the look of his breathing). Mii dash gii-ani-maajaad gwayak (then off he started straight), gii-ani-bakobii (down into the water he went) apane gwayak Baawiting (straight on toward the Sault); mii go enii-izhi-waawaasakoned (and as he went he flashed light along the way), ishkodeng izhinaagozi (like fire he looked), biinish gii-bishkonaagozi (until he passed from sight).
¹ Sound of one in the ceremony of the mystic rite when about to shoot magic from a pouch. · ² A witch is said to breathe fire. — W. Jones (the pp. 250–251 spread numbers its notes anew; both print under p. 250).
(4) ‘Aᵉwidạc anicinābä imāⁿ kā∙a∙yāt kāwīn kīnîbāsī. Cigwa kägā tcîwâbạninig mī∙i∙´ᵘ cigwa wâbạndạnk ckudä piwâwâsa‘kunanik; äckạm päcu´ pyāyāwạn. A‘pī∙i∙dạc padạgwicininit ugīpạdạguckawān. Mēdạc nōndāguzinit, “ ‘Ä‘ ‘äᵒ,” inwäwạn. Mīdạc kīmi‘kawinit, menawā anicinābänk ijināguziwạn. Nīⁿjin ạnicinābä udänạniwạn³ ugīpīdōnạn; mī∙i∙´ᵘ nīⁿj ạnicinābän kī∙a∙wipạnādci∙ā∙t. Wīpạdạc kīnōndam nīⁿj ạnicinābäk kīnibōwāt mägwā nîbāwāt.
A’aw idash anishinaabe imaa gaa-ayaad gaawiin gii-nibaasii. Zhigwa gegaa ji-waabaninig mii iw zhigwa waabandang ishkode bi-waawaasakonenig; eshkam beshoo bi-ayaawan. Apii idash ba-dagwishininid ogii-badaagoshkawaan. Mii dash noondaagozinid, “ ‘Ä‘ ‘äᵒ,” inwewan. Mii dash gii-mikawinid, miinawaa anishinaabeng izhinaagoziwan. Niizhin anishinaabe odenaniwan ogii-biidoonan; mii iw niizh anishinaaben gii-awi-banaaji’aad. Wiiba dash gii-noondam niizh anishinaabeg gii-nibowaad megwaa nibaawaad.
Now, the man who remained there at the place did not sleep. When it was nearly time for the morning to come, then he saw fire flashing hitherward; nearer was the other coming. And when the other arrived, he lay on top of him. Whereupon the other was heard to exclaim, “He-hey!” such was his cry. Accordingly he recovered his former self, and like a person again was his look. Two human tongues³ he had fetched along; they were of two people whom he had gone to destroy. And in a little while it was heard that two people had died while they were asleep.
A’aw idash anishinaabe imaa gaa-ayaad (now, the man who remained there) gaawiin gii-nibaasii (did not sleep). Zhigwa gegaa ji-waabaninig (when it was nearly toward dawn) mii iw zhigwa waabandang ishkode bi-waawaasakonenig (then he saw fire come flashing hitherward); eshkam beshoo bi-ayaawan (nearer and nearer was the other coming). Apii idash ba-dagwishininid (and when the other arrived) ogii-badaagoshkawaan (he lay down upon him). Mii dash noondaagozinid (whereupon the other was heard), “ ‘Ä‘ ‘äᵒ,” inwewan (such was his cry; carried as printed). Mii dash gii-mikawinid (accordingly he came back to himself), miinawaa anishinaabeng izhinaagoziwan (and like a person again was his look). Niizhin anishinaabe odenaniwan ogii-biidoonan (two human tongues he had fetched along); mii iw niizh anishinaaben gii-awi-banaaji’aad (it was two people he had gone and destroyed). Wiiba dash gii-noondam (and soon word was heard) niizh anishinaabeg gii-nibowaad megwaa nibaawaad (that two people had died while they slept).
³ It is a common belief that witches do their baneful work in or through the mouth of a person. — W. Jones (printed under p. 251).
³ It is a common belief that witches do their baneful work in or through the mouth of a person. — W. Jones (printed under p. 251).
(5) Mī∙i∙´ᵘ kā∙u∙ndcikusidiwāt mäwica anicinābäk. Wī‘ka kägō kā∙u∙ndcimạdci∙i∙disigwā anicinābäk. Käyābi ānind udayānāwa mạdcimacki‘ki, mämindagä änạmi∙ā∙sigok ạnicinābäk.
Mii iw gaa-onji-gosidiwaad mewizha anishinaabeg. Wiikaa gegoo gaa-onji-maji-idisigwaa anishinaabeg. Geyaabi aanind odayaanaawaa maji-mashkiki, memindage enami’aasigog anishinaabeg.
That was the reason why people long ago used to fear one another. Never in any way, therefore, did the people speak ill of one another. Still yet do some possess evil medicine, especially people that are not Christians.
Mii iw gaa-onji-gosidiwaad (that is why they feared one another) mewizha anishinaabeg (the people of long ago). Wiikaa gegoo gaa-onji-maji-idisigwaa anishinaabeg (never for any cause did the people speak ill of one another). Geyaabi aanind odayaanaawaa maji-mashkiki (still do some have the evil medicine), memindage enami’aasigog anishinaabeg (especially the people who are not of the prayer; Jones: “that are not Christians”).
(6) Ānic, mīsai.
Aanish, mii sa i.
Well, that is all.
Aanish, mii sa i (well, that is all).