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.
I‘KWÄ KĀWIDIGÄMĀT ĀMI‘KWẠN.
IKWE GAA-WIIDIGEMAAD AMIKWAN.
THE WOMAN WHO MARRIED A BEAVER.
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) Ninguding päᵉjik uckinīgi‘kwē ki‘tcikī∙i∙gwi∙i∙cimūgubạn ma‘kadä‘kät. Wāsa´ ningudci pạbā∙i∙jā. Ninguding ininiwạn owâbạmān nībawinit, ogạnōnigōn: “Käwīnîna kīdāwīdcīwisī ändāyān?”
Ningoding bezhig oshkiniigikwe gichi-gii-giigwishimogoban makadeked. Waasa ningoji babaa-izhaa. Ningoding ininiwan owaabamaan niibawinid, oganoonigoon: “Gaawiin ina gidaa-wiijiiwisii endaayaan?”
Once on a time a certain young woman went into a long fast, blackening (her face). Far off somewhere she wandered about. In course of time she beheld a man that was standing, (and) by him was she addressed, saying: “Will you not come along with me to where I live?”
Ningoding (once on a time) bezhig oshkiniigikwe (a certain young woman) gichi-gii-giigwishimogoban (went into a long dream-fast; preterite -goban) makadeked (blackening her face). Waasa ningoji (far off somewhere) babaa-izhaa (she wandered about). Ningoding (in course of time) ininiwan owaabamaan (a man she beheld) niibawinid (who was standing), oganoonigoon (and by him was she addressed): “Gaawiin ina gidaa-wiijiiwisii (will you not come along with me) endaayaan (to where I live)?”
(2) Mīdec ki∙ạ∙niwīdcīwād anicinābänk ujināguziwạn. A‘pī∙i∙dạc kā∙u∙di‘tạmowād ändānit ā‘pidci unicicinini ändāt ‘aᵉa´winini; ga‘kina kägō udaiyān ạgwiwin mīdcîm gayä. Ā‘pidci wânạtizi ‘aᵉa´winini. Mīdạc ägut: “Kāwīnîna kīdāwīdigämîsī? Mī umāⁿ kädạjipîmādiziyạnk,” udigōn.
Mii dash gii-ani-wiijiiwaad anishinaabeng ezhinaagoziwan. Apii idash gaa-oditamowaad endaanid aapiji onizhishinini endaad a’aw inini; gakina gegoo odayaan agwiwin miijim gaye. Aapiji waanadizi a’aw inini. Mii dash egod: “Gaawiin ina gidaa-wiidigemisii? Mii omaa ged-dazhi-bimaadiziyang,” odigoon.
Whereupon she went along with him who was in the form of a human being. And when they got to where he dwelt, very pretty was the home of the man; every kind of thing he had in clothing and food. Very well provided for was the man. And this she was told: “Will you not become my wife? In this place will we spend our life,” she was told.
Mii dash gii-ani-wiijiiwaad (whereupon she went along with him) anishinaabeng ezhinaagoziwan (who looked like a human being; comparative -ng). Apii idash gaa-oditamowaad (and when they reached) endaanid (where he dwelt) aapiji onizhishinini (very pretty was) endaad a’aw inini (the home of that man); gakina gegoo odayaan (every kind of thing he had) agwiwin miijim gaye (clothing and food). Aapiji waanadizi a’aw inini (very well provided for was that man). Mii dash egod (and this she was told): “Gaawiin ina gidaa-wiidigemisii (will you not marry me)? Mii omaa ged-dazhi-bimaadiziyang (here is where we shall spend our life),” odigoon (she was told).
(3) ‘Aᵉa´widạc i‘kwä kī∙i∙‘kito: “Māgijā tākạckändamōg nōs nīnga gayä.”
“Kāwīn tagackändạzīwạg,” udigōn.
A’aw idash ikwe gii-ikido: “Maagizhaa daa-gashkendamoog noos ninga gaye.”
“Gaawiin da-gashkendanziiwag,” odigoon.
And the woman said: “Perhaps sad might be my father and my mother.”
“They will not be sad,” she was told.
A’aw idash ikwe gii-ikido (and the woman said): “Maagizhaa daa-gashkendamoog (perhaps they might be sad) noos ninga gaye (my father and my mother, too).”
“Gaawiin da-gashkendanziiwag (they will not be sad),” odigoon (she was told).
(4) Mīdạc käᵉgä‘t kā∙i∙jina‘kumāt mānūⁿ tcîwīdigämāt, mīgu iᵘ kiwạnänimāt unīkī∙i∙gōᵉ ‘aᵉa´wi‘kwä. A‘pidci wänicicink ạgwīwin ugīmīnigōn īni´ᵘ wâwīdigämigut. Mī∙i∙māⁿ kā‘tạjipîmādiziwāt päᵉjik zāga∙i∙gạn ayāniik. Kînwäjⁿ ugīwīdigämān īn’ᵘ ininiwạn.
Mii dash geget gaa-izhi-nakomaad maanoo ji-wiidigemaad, mii go iw gii-wanenimaad oniigi’igoog a’aw ikwe. Aapiji wenizhishing agwiwin ogii-miinigoon iniw waa-wiidigemigod. Mii imaa gaa-dazhi-bimaadiziwaad bezhig zaaga’igan ayaanig. Ginwenzh ogii-wiidigemaan iniw ininiwan.
Thereupon, in truth, she freely consented to marry him, whereat the woman lost the memory of her parents. Very beautiful was the clothing given her by him to whom she was married. It was where there was a certain lake that they passed their life. A long while did she have the man for her husband.
Mii dash geget gaa-izhi-nakomaad (thereupon in truth she consented to him) maanoo ji-wiidigemaad (freely/willingly to marry him; maanoo — the permissive pole; ruling record), mii go iw gii-wanenimaad (whereupon she lost the memory of) oniigi’igoog (her parents) a’aw ikwe (that woman). Aapiji wenizhishing agwiwin (very beautiful clothing) ogii-miinigoon (was she given by) iniw waa-wiidigemigod (the one to whom she was married). Mii imaa gaa-dazhi-bimaadiziwaad (it was there they passed their life) bezhig zaaga’igan ayaanig (where there was a certain lake). Ginwenzh ogii-wiidigemaan (a long while did she have as spouse) iniw ininiwan (that man).
(5) A‘pī weyābạmāwāt ạbinōdcīyạn, kīnīwiwạn. Kāwī‘kā kägōn ugīmạnäsisīn ‘aᵉa´wi‘kwä. Ka‘kina ändạswäwạnạgizinit kīⁿgōⁿyan ūnisān ‘aᵉa´ᵘ inini; ānind gaya awäsīⁿyänsạn ūnisān; kistcinībawa umīdcimimiwā a‘täni. Ạgwạdcīng ändāwāt misạn gayä.
Apii weyaabamaawaad abinoojiiyan, gii-niiwiwan. Gaawiikaa gegoon ogii-manezisiin a’aw ikwe. Gakina endaswewanagizinid giigoonyan onisaan a’aw inini; aanind gaye awesiinyensan onisaan; gichi-niibiwa omiijimimiwaa ateni. Agwajiing endaawaad misan gaye.
When they beheld their (first) young,¹ four was the number of them. Never of anything was the woman in want. Of every kind of fish that was, did the man kill; besides, some small animal-kind he slew; of great abundance was their food. Outside of where they dwelt (was) also some fire-wood.
Apii weyaabamaawaad abinoojiiyan (when they beheld their young), gii-niiwiwan (four was their number). Gaawiikaa gegoon (never of anything) ogii-manezisiin (was she in want) a’aw ikwe (that woman). Gakina endaswewanagizinid giigoonyan (of every kind of fish there was) onisaan a’aw inini (did the man kill); aanind gaye awesiinyensan (besides, some small animal-kind) onisaan (he slew); gichi-niibiwa omiijimimiwaa ateni (of great abundance was their food). Agwajiing endaawaad (outside of where they dwelt) misan gaye (firewood also).
¹ “To see or behold young” is an idiom for “to be parents” or “to have young.” — Jones, spread 252/253: the note prints at the foot of p. 252; the marker prints in both layers.
(6) Wīnidạc ‘aᵉa´ᵘ i‘kwä mōⁿjạg udōci‘tōnạn ạnā‘kạnạn maskîmudạn gayä; ā‘pidci minwa‘täni pīndig ändāwāt. Nānīngutînū anicinābän udūtîsigowān; mīyä‘tagu ạgwạdcīng pabāmusänit īni´wanicinābän; kāwīn pīndigäsī ‘aᵉa´wạnicinābä. ‘Aᵉa´widac i‘kwä ogīki‘känimān īni´ᵘ ami‘kwạn kāwīdigämāt.
Wiin idash a’aw ikwe moonzhag odoozhitoonan anaakanan mashkimodan gaye; aapiji minwateni biindig endaawaad. Naaningodinoo anishinaaben odoodisigowaan; mii eta go agwajiing babaamosenid iniw anishinaaben; gaawiin biindigesii a’aw anishinaabe. A’aw idash ikwe ogii-gikenimaan iniw amikwan gaa-wiidigemaad.
And the woman herself was continually at work making flag-reed mats and bags; in very neat order was it inside of where they dwelt. Sometimes by a human being were they visited; but only roundabout out of doors would the man pass, not within would the man come. Now, the woman knew that she had married a beaver.
Wiin idash a’aw ikwe (and the woman herself) moonzhag odoozhitoonan (was continually making) anaakanan mashkimodan gaye (mats and bags); aapiji minwateni (in very neat order was it) biindig endaawaad (inside of where they dwelt). Naaningodinoo (sometimes) anishinaaben odoodisigowaan (by a human being were they visited); mii eta go agwajiing (but only out of doors) babaamosenid iniw anishinaaben (would that person walk about); gaawiin biindigesii (not within would he come) a’aw anishinaabe (that person). A’aw idash ikwe (now, the woman) ogii-gikenimaan (knew) iniw amikwan gaa-wiidigemaad (that it was a beaver she had married).
(7) Nānīngutînū anicinābän pi∙o∙disigōwāt odạnikīwäwīdcīwāwān īgi´ᵘ abinōdcīyạg; nānīgutînū kayä ‘aᵘ inini udạnikīwäwīwīdcīwān īniᵘ ạnicinābän. Mīnawādạci‘ku näyāp tạgwicinōg. Ạnōdc kägōn upīdōnāwa—a‘ki‘kōwunāgạnạn gayä, mō‘kumānan, ạsämān, mini‘kigu kägōn ayābạdci‘tōng ạmi‘k ämundîn;² mīwanini´ᵘ pādōwād.
Naaningodinoo anishinaaben bi-odisigowaad odani-giiwe-wiijiiwaawaan igiw abinoojiiyag; naaningodinoo gaye aw inini odani-giiwe-wiijiiwaan iniw anishinaaben. Miinawaa dash iko neyaab dagwishinoog. Anooj gegoon obiidoonaawaa — akikoo-onaaganan gaye, mookomaanan, asemaan, minik igo gegoon ayaabajitoong amik emwindin; mii aw iniw baadoowaad.
From time to time with the person, that had come to where they were, would the children go back home; frequently, too, would the man return home with the person. And back home would they always return again. All sorts of things would they fetch, — kettles and bowls, knives, tobacco, and all the things that are used when a beaver is eaten;² such was what they brought.
Naaningodinoo (from time to time) anishinaaben bi-odisigowaad (with the person that had come to them) odani-giiwe-wiijiiwaawaan (back home would go along with him) igiw abinoojiiyag (those children); naaningodinoo gaye (frequently too) aw inini (the man) odani-giiwe-wiijiiwaan (would return home along with) iniw anishinaaben (the person). Miinawaa dash iko neyaab dagwishinoog (and back home would they always arrive again). Anooj gegoon obiidoonaawaa (all sorts of things they fetch) — akikoo-onaaganan gaye (kettles and bowls), mookomaanan (knives), asemaan (tobacco), minik igo gegoon ayaabajitoong (and all the things that are used) amik emwindin (when a beaver is eaten); mii aw iniw baadoowaad (such was what they brought; liaison print, flagged).
² Referring to the objects given as offerings to the souls of the slain beavers. — Jones, spread 252/253: the note prints at the foot of p. 253; the marker prints in both layers.
(8) Äckạm kistciwânạdiziwạg. Kistcinībiwa unīdcānisiwān ogīwâbạmâwān; tasingidạc änisīgwạngin mī∙i∙wa‘pī mādcānit unīdcānisiwā nänījiwạn, päᵉjik īnini päᵉjik gayä i‘kwä. Mīdạc änāwāt: “Ningutci awigạbäciyu‘k. Nibiwa ni‘tāwigi∙i∙gu‘k kinīdcānisiwāg äckạm tcîbā‘ta∙ī∙nowāt ami‘kwạg.”
Eshkam gichi-waanadiziwag. Gichi-niibiwa oniijaanisiwaan ogii-waabamaawaan; dasing idash eni-ziigwanging mii iw apii maajaanid oniijaanisiwaan neniizhiwan, bezhig inini bezhig gaye ikwe. Mii dash enaawaad: “Ningoji awi-gabeshiyok. Niibiwa nitaawigi’igok giniijaanisiwaag eshkam ji-baata’iinowaad amikwag.”
Continually were they adding to their great wealth. Very numerous were the young they had; and as often as the spring came round, then was when off went their brood two by two, one male and one female. And this they said to them: “Somewhere do you go and put up a shelter. Do you rear a numerous offspring, to the end that greater may be the number of beavers.”
Eshkam gichi-waanadiziwag (continually were they adding to their great wealth). Gichi-niibiwa oniijaanisiwaan (very numerous were the young) ogii-waabamaawaan (that they beheld); dasing idash eni-ziigwanging (and every time spring came on) mii iw apii maajaanid (then was when off went) oniijaanisiwaan neniizhiwan (their young, two by two), bezhig inini bezhig gaye ikwe (one male and one female). Mii dash enaawaad (and this they said to them): “Ningoji awi-gabeshiyok (somewhere go ye and put up a shelter). Niibiwa nitaawigi’igok giniijaanisiwaag (rear ye a numerous offspring) eshkam ji-baata’iinowaad amikwag (so that more and more numerous be the beavers).”
(9) Mīyä‘ta agācīⁿyinit unīdcānisiwān käyābi ogạnawänimāwān ningubîbōn; pānimāⁿ mīnawā änisīgwạngin mādcāwạn īni’ᵘ unīdcānisiwān.
Mii eta agaashiinyinid oniijaanisiwaan geyaabi oganawenimaawaan ningo-biboon; baanimaa miinawaa eni-ziigwanging maajaawan iniw oniijaanisiwaan.
Save only the smaller of their young would they watch over for still another year; not till the following spring would their young go away.
Mii eta agaashiinyinid oniijaanisiwaan (only the smaller of their young) geyaabi oganawenimaawaan (would they still watch over) ningo-biboon (for one winter more); baanimaa miinawaa eni-ziigwanging (not till the following spring) maajaawan iniw oniijaanisiwaan (would those young of theirs go away).
(10) Ayā∙a∙‘pī ạnicinābän udōducigowān; ānawi ijāwạg ạnicinābän änānit mī∙i∙´ᵘ ami‘kwạn kīnisāwāt anicinābēg, kāwīn käᵉgä‘t onisāsiwâwān; näyābigu pîgīwäwạg.
Ayaa-apii anishinaaben odoodisigowaan; aanawi izhaawag anishinaaben endaanid mii iw amikwan gii-nisaawaad anishinaabeg, gaawiin geget onisaasiwaawaan; neyaab igo bi-giiwewag.
Now and then by a person were they visited; then they would go to where the person lived, whereupon the people would then slay the beavers, yet they really did not kill them; but back home would they come again.
Ayaa-apii (now and then) anishinaaben odoodisigowaan (by a person were they visited); aanawi izhaawag (then they would go) anishinaaben endaanid (to where the person dwelt; printed änānit — dropped-d suspect) mii iw amikwan gii-nisaawaad anishinaabeg (whereupon the people would slay the beavers), gaawiin geget onisaasiwaawaan (yet they really did not kill them); neyaab igo bi-giiwewag (but back home would they come again).
(11) ‘Aᵉa´widạc i‘kwä kāwī‘kā kī∙i∙jāsī ạnicinābän ändānit; ugīki‘kino∙ạ∙māgōn unābämạn. Mī∙i∙wa‘pī kīkistcimānäwāgubạnän āmi‘kwạg, īgi´widạc ami‘kwạg ā‘pidci ugīsāgi∙ā∙wān anicinābän; mīgu tibickō anicinābäk kīwâbạndiwād mī∙i∙’ᵘ kä∙i∙nändạmowād anicinābän.
A’aw idash ikwe gaawiikaa gii-izhaasii anishinaaben endaanid; ogii-gikino’amaagoon onaabeman. Mii iw apii gii-gichi-maanewaagobanen amikwag, igiw idash amikwag aapiji ogii-saagi’aawaan anishinaaben; mii go dibishkoo anishinaabeg gii-waabandiwaad mii iw ge-inendamowaad anishinaaben.
Now, the woman never went to where the people lived; she was forbidden by her husband. That was the time when very numerous were the beavers, and the beavers were very fond of the people; in the same way as people are when visiting one another, so were (the beavers) in their mental attitude toward the people.
A’aw idash ikwe (now, the woman) gaawiikaa gii-izhaasii (never went) anishinaaben endaanid (to where the people lived); ogii-gikino’amaagoon (she was so instructed/forbidden by; gikino’amaw- ‘instruct’ — Jones renders ‘forbidden’; range carried) onaabeman (her husband). Mii iw apii gii-gichi-maanewaagobanen amikwag (that was the time when very numerous were the beavers; preterite participle), igiw idash amikwag (and those beavers) aapiji ogii-saagi’aawaan anishinaaben (were very fond of the people); mii go dibishkoo (just the same as) anishinaabeg gii-waabandiwaad (people visiting one another) mii iw ge-inendamowaad (so was their thought toward) anishinaaben (the people).
(12) Ānunisiguwāt, kāwin käᵉgä‘t nîbusīwạg. Ā‘pidci ugīsāgi∙ā∙wān asämān mīnigūwād ạnicinābän; nāningutînō kayä ạgwiwin omīnigōwān ạnicinābän.
Aano-nisigowaad, gaawiin geget nibosiiwag. Aapiji ogii-saagi’aawaan asemaan miinigowaad anishinaaben; naaningodinoo gaye agwiwin omiinigowaan anishinaaben.
Even though they were slain by (the people), yet they really were not dead. They were very fond of the tobacco that was given them by the people; at times they were also given clothing by the people.
Aano-nisigowaad (even though they were slain by them), gaawiin geget nibosiiwag (yet they really were not dead). Aapiji ogii-saagi’aawaan (they were very fond of) asemaan (the tobacco) miinigowaad anishinaaben (that they were given by the people); naaningodinoo gaye (at times also) agwiwin omiinigowaan (clothing were they given by) anishinaaben (the people).
(13) A‘pī∙i∙dac äniki‘kāwāt ugīkạnōnigōn uwīdigämāgạnạn ‘aᵉa´ᵘ i‘kwä: “Ānīc, mīsa cigwa indawā tcîgīwäyạn. Kayä nīn ningamādcā ningudci pa‘kān a‘kīng. Mī∙o∙māⁿ ayān ändaiyān. Pānimā ninguding anicinābäᵉg tagwicinowāt kidāgạnōnāg.”
Apii idash eni-gikaawaad ogii-ganoonigoon owiidigemaaganan a’aw ikwe: “Aanish, mii sa zhigwa indawaa ji-giiweyan. Gaye niin ninga-maajaa ningoji bakaan akiing. Mii omaa ayaan endaayaan. Baanimaa ningoding anishinaabeg dagwishinowaad gidaa-ganoonaag.”
And when they were growing old, the woman was addressed by her husband saying: “Well, it is now time, therefore, for you to go back home. I too am going away to some other land. But do you remain here in my house. Eventually, as time goes on, there will arrive some people, (and) you should speak to them.”
Apii idash eni-gikaawaad (and as they were growing old) ogii-ganoonigoon (she was addressed by) owiidigemaaganan (her husband) a’aw ikwe (the woman): “Aanish, mii sa zhigwa indawaa (well, it is now time therefore) ji-giiweyan (for you to go back home). Gaye niin ninga-maajaa (I too am going away) ningoji bakaan akiing (to some other land). Mii omaa ayaan (but remain here) endaayaan (in my house). Baanimaa ningoding (eventually, as time goes on) anishinaabeg dagwishinowaad (when people arrive) gidaa-ganoonaag (you should speak to them).”
(14) Awidạc i‘kwä pạnägu käyābi kī∙ạ∙no‘kī micipi‘kät. Ā‘pidci minwa‘täni ändāt. Ningudingidạc käᵉgä‘t ạnicinābän pitạgwicinōn; ugīdcaiya∙ī∙ wīcing kīwạnạbinit īni’ᵘ ạnicinābän. Mīdạc nōndạnk awiya mạdwäbōdcigänit imāⁿ nạma∙a∙ī∙ wīcink, mạdwä∙i∙gäwạn. ‘Aᵉa‘wi‘kwä päᵉjik mici kā∙u∙dā‘pinạnk, mạmạdwä∙i∙gä tcîgi‘känimigut īni´ᵘ ạnicinābän. ‘Aᵉa´widạc ugidcaiya∙ī∙ nämạdạbit ugi‘känimān awiya ayānit imāⁿ pīndcaiya∙ī∙ wīcing. Mēdạc äjigīgitot: “Awänän gīn?”
*Aw idash ikwe apane go geyaabi gii-anokii mishibiked. Aapiji minwateni endaad. Ningoding idash geget anishinaaben bi-dagwishinoon; ogijaya’ii wiishing gii-onabinid iniw anishinaaben. Mii dash noondang awiya madwe-boojigenid imaa nama’ayi’ii wiishing, madwe’igewan. A’aw ikwe bezhig mishi gaa-odaapinang, mamadwe’ige ji-gikenimigod iniw anishinaaben. A’aw idash ogijaya’ii nemadabid ogikenimaan awiya ayaanid imaa biinjaya’ii wiishing. Mii dash ezhi-giigidod: “Awenen giin?”**
And the woman all the while continued at her work, making twine. In very beautiful order was her home. Now, once, sure enough, (she saw) a man arriving there; on top of the beaver dwelling the man sat down. Thereupon he heard the sound of some creature sawing in the beaver-lodge beneath, the sound of some one pounding. When the woman picked up a piece of wood, she made a tapping-noise, so that her presence might be found out by the man. And he that was seated out on top learned that some creature was down inside of the beaver-lodge. And so up he spoke, saying: “Who (are) you?”
Aw idash ikwe (and the woman) apane go geyaabi gii-anokii (all the while continued at her work) mishibiked* (making twine). Aapiji minwateni endaad (in very beautiful order was her home). Ningoding idash geget (now once, sure enough) anishinaaben bi-dagwishinoon (a person arrived there); ogijaya’ii wiishing (on top of the beaver lodge) gii-onabinid iniw anishinaaben (that person sat down). Mii dash noondang (thereupon he heard) awiya madwe-boojigenid (the sound of someone sawing) imaa nama’ayi’ii wiishing (beneath the lodge there), madwe’igewan (the sound of pounding). A’aw ikwe (the woman,) bezhig mishi gaa-odaapinang (picking up a piece of wood), mamadwe’ige (made a tapping-noise) ji-gikenimigod (so that her presence be known by) iniw anishinaaben (the man). A’aw idash ogijaya’ii nemadabid (and he seated out on top) ogikenimaan (learned of) awiya ayaanid (someone being) imaa biinjaya’ii wiishing (inside the lodge there). Mii dash ezhi-giigidod (and so he spoke): “Awenen giin (who are you)?”
(15) “Nīn,” pimạdwä∙i∙‘kido ‘aᵉa´ᵘ i‘kwä. “Tạga, pagwunä∙ạ∙n uᵉu wīc! Nīwīsāga∙ạ∙m,” mạdwä∙i∙‘kido.
“Niin,” bi-madwe-ikido a’aw ikwe. “Daga, bagone’an o’o wiish! Niwii-zaaga’am,” madwe-ikido.
“(It is) I,” came the voice of the woman speaking. “Come, do you force an opening into this beaver-dwelling! I wish to get out,” was the sound of her voice as she spoke.
“Niin (it is I),” bi-madwe-ikido (came the voice of) a’aw ikwe (the woman speaking). “Daga (come), bagone’an o’o wiish (force an opening into this beaver-dwelling)! Niwii-zaaga’am (I wish to get out),” madwe-ikido (was the sound of her voice).
(16) ‘Aᵉa´widạc ạnicinābä ugīkusān. “Māgicā mạnidō,” kī∙i∙nändạm. Wäwänidạc ogīmạdwäwīndạmāgōn: “Mäⁿwija ami‘kwạg ningī∙o∙dā‘pinigobạnīg. Kayä nīn nindạnicinābäwinābạn. Mānū pạgunä∙ạ∙n ‘uᵉuwä wīc!”
A’aw idash anishinaabe ogii-gosaan. “Maagizhaa manidoo,” gii-inendam. Weweni dash ogii-madwe-wiindamaagoon: “Mewizha amikwag ningii-odaapinigobaniig. Gaye niin nindanishinaabewinaaban. Maanoo bagone’an o’owe wiish!”
Now, the man was afraid of her. “It might be a manitou,” he thought. Then plainly he heard the sound of her voice saying to him: “Long ago was I taken by the beavers. I too was once a human being. Please do break into this beaver-dwelling!”
A’aw idash anishinaabe (now, the man) ogii-gosaan (was afraid of her). “Maagizhaa manidoo (it might be a manidoo),” gii-inendam (he thought). Weweni dash (then plainly) ogii-madwe-wiindamaagoon (he heard her voice telling him): “Mewizha amikwag (long ago by the beavers) ningii-odaapinigobaniig (was I taken; preterite inverse plural). Gaye niin nindanishinaabewinaaban (I too was once a human being; -naaban first-person preterite). Maanoo bagone’an (please do break open) o’owe wiish (this beaver-dwelling)!”
(17) Mīdạc käᵉgä‘t indawā äjipạgunä∙ạ∙nk i∙i∙wä ami‘k wīgiwâm. A‘pī∙i∙dạc pägunä∙ạ∙nk, “Wäwäni kīgapi‘tạgạnām!” A‘pī∙i∙dac änipạgunä∙ạ∙nk, kī‘pīndcini‘käni ‘aᵉa´ᵘ ạnicinābä; mī∙i∙dạc mi‘kōdcīnād käᵉgä‘t ạnicinābäwinit; miziwä ugīgạgwädinān,—ustigwâning; u‘tawagạn gayä nībiwa nābijäbisonạn umi‘kunānạn.
Mii dash geget indawaa ezhi-bagone’ang i’iwe amik wiigiwaam. Apii idash begone’ang, “Weweni giga-bitaganaam!” Apii idash eni-bagone’ang, gii-biinjinikeni a’aw anishinaabe; mii idash mikoojiinaad geget anishinaabewinid; miziwe ogii-gagwedinaan, — oshtigwaaning; otawagan gaye niibiwa naabizhebizonan omikonaanan.
Thereupon truly then did he break into that beaver-wigwam. And when he was making the hole into it, “Be careful lest you hit me!” (she said). And when he was breaking an opening, in the man reached his hand; whereupon he found by the feel of her that she was a human being; all over did he try feeling her, — on her head; and her ears, having on numerous ear-rings, he felt.
Mii dash geget indawaa (thereupon truly then) ezhi-bagone’ang (did he break into) i’iwe amik wiigiwaam (that beaver-wigwam). Apii idash begone’ang (and while he was making the hole), “Weweni giga-bitaganaam (be careful — you might strike me by accident)!” Apii idash eni-bagone’ang (and as he was breaking the opening), gii-biinjinikeni (in reached his arm) a’aw anishinaabe (the man); mii idash mikoojiinaad (whereupon he found her by touch,) geget anishinaabewinid (that she was indeed a human being); miziwe ogii-gagwedinaan (all over did he try feeling her), — oshtigwaaning (on her head); otawagan gaye (and her ears,) niibiwa naabizhebizonan (with numerous ear-rings on,) omikonaanan (he felt them).
(18) Ā‘pī∙i∙dac kāmạngi pạgunä∙ạ∙nk ī∙i∙´ᵘ wīc, kī‘pizāga∙ạ∙m ‘aᵉa´ᵘ i‘kwä; ā‘pidci wâbickāni ustigwān. Ga‘kina gayä wänicicink mạnidōwägin udōgōdāsin; miziwä manidōminäsaᵉ agwa∙i∙gāsowạn u‘kunāsink; uma‘kizinạn gzyä ā‘pidci unicicininiwạn; utitibinindcipizonạn gayä ugīgickānạn; ā‘pidci mino‘kwanaiyä.
Apii idash gaa-mangi-bagone’ang i’iw wiish, gii-bi-zaaga’am a’aw ikwe; aapiji waabishkaani oshtigwaan. Gakina gaye wenizhishing manidoowegin odoogoodaasin; miziwe manidoominensag agwa’igaazowan okonaasing; omakizinan gaye aapiji onizhishininiwan; odidibininjiibizonan gaye ogii-gigishkaanan; aapiji mino-kwanaye.
And when he had forced a wide opening, out came the woman; very white was her head. And beautiful was the whole mystic cloth that she had for a skirt; worked all over with beads was her cloak; and her moccasins too were very pretty; and her ear-rings she also had on; she was very handsomely arrayed.
Apii idash gaa-mangi-bagone’ang (and when he had forced a wide opening into) i’iw wiish (that lodge), gii-bi-zaaga’am (out came) a’aw ikwe (the woman); aapiji waabishkaani oshtigwaan (very white was her head). Gakina gaye wenizhishing (and beautiful was the whole) manidoowegin (manidoo-cloth, the mystic cloth) odoogoodaasin (that she had for a skirt); miziwe manidoominensag (all over, beads; lit. little manidoo-berries) agwa’igaazowan (were sewn on) okonaasing (her cloak); omakizinan gaye (and her moccasins) aapiji onizhishininiwan (were very pretty); odidibininjiibizonan gaye (and her coiled ornaments; lit. coiled-on-the-hand; Jones: ear-rings) ogii-gigishkaanan (she had on); aapiji mino-kwanaye (she was very handsomely arrayed).
(19) Mī∙i∙dec wäwäni kitibātcimut kā∙i∙jiwäbisit mägwā kīwīdcīwāt īni´ᵘ ami‘kwạn. Kāwī‘kā ugī∙ạ∙mwāsīn. Käyābi kînwäⁿj kīpîmādisi ‘aᵉa´ᵘ i‘kwä. Käyābi pîmādizībạnīn päᵉjik ucīmäⁿyạn; mīwạniniᵘ kā‘kanawänimigut.
Mii idash weweni gii-dibaajimod gaa-izhiwebizid megwaa gii-wiijiiwaad iniw amikwan. Gaawiikaa ogii-amwaasiin. Geyaabi ginwenzh gii-bimaadizi a’aw ikwe. Geyaabi bimaadizibaniin bezhig oshiimenyan; mii aw iniw gaa-ganawenimigod.
Thereupon she plainly told the story of what had happened to her while she lived with the beavers. She never ate a beaver. A long while afterwards lived the woman. There still lived after her one of her younger sisters; it was she who used to take care of her.
Mii idash weweni gii-dibaajimod (thereupon she plainly told the story of) gaa-izhiwebizid (what had happened to her) megwaa gii-wiijiiwaad iniw amikwan (while she lived with the beavers). Gaawiikaa ogii-amwaasiin (she never ate one). Geyaabi ginwenzh gii-bimaadizi (a long while afterwards lived) a’aw ikwe (the woman). Geyaabi bimaadizibaniin (there still lived after her; preterite -ban + obviative) bezhig oshiimenyan (one of her younger sisters); mii aw iniw gaa-ganawenimigod (it was she who used to take care of her; liaison print, flagged with 23-H1).
(20) Kayädạc mōⁿjag kī‘tibādcîmu: “Kägu wī‘kā mạdci∙i∙nā‘kägun ami‘k! Kīcpîn mạdci∙i∙näk kāwīn kiganisāsiwāwā.”
Gaye dash moonzhag gii-dibaajimo: “Gego wiikaa maji-inaakegon amik! Giishpin maji-inek gaawiin giga-nisaasiwaawaa.”
And she was wont to say: “Never speak you ill of a beaver! Should you speak ill of (a beaver), you will not (be able to) kill one.”
Gaye dash moonzhag gii-dibaajimo (and she was wont to relate): “Gego wiikaa maji-inaakegon amik (never speak ye ill of a beaver)! Giishpin maji-inek (should you speak ill of one) gaawiin giga-nisaasiwaawaa (you will not be able to kill one).”
(21) Mī∙i∙´ᵘ mōⁿjạg kā∙i∙jitcigäwād ạnicinābäᵉg; kāwīn wī‘kā omạdci∙i∙nāsiwâwān ami‘kwạn, mämindagä a‘pī wīnōdci∙ā∙wād. Mīgu∙i∙´ᵘ käᵉgä‘t äjiki‘kändạmuwād anicinābäᵉg. Kīcpîn awiya uzām mānänimāt, mạdcī∙i∙nāt ami‘kwạn, kāwīn gạnạgä unisāsīn. Tîbickūgu awiya cīngänimint, mī∙i∙´ᵘ änänimut ‘aᵘ ạmi‘k. Awīyadec wī‘kā mạdcī∙i∙nāsig ami‘kwạn, ā‘pidci uzāgi∙i∙gōn; tîbickū anicinābäᵉg nānīngutînū äjisāgi∙i∙tiwād mī∙i∙´ᵘ änänimigut īni´ᵘ āmi‘kwạn; mämindagä uni‘tānîsān ami‘kwạn.
Mii iw moonzhag gaa-izhichigewaad anishinaabeg; gaawiin wiikaa omaji-inaasiwaawaan amikwan, memindage apii wii-noojii’aawaad. Mii go iw geget ezhi-gikendamowaad anishinaabeg. Giishpin awiya onzaam maanenimaad, majii-inaad amikwan, gaawiin ganage onisaasiin. Dibishkoo go awiya zhiingenimind, mii iw enenimod aw amik. Awiya dash wiikaa majii-inaasig amikwan, aapiji ozaagi’igoon; dibishkoo anishinaabeg naaningodinoo ezhi-saagi’idiwaad mii iw enenimigod iniw amikwan; memindage onitaa-nisaan amikwan.
Therefore such was what the people always did; they never spoke ill of the beavers, especially when they intended hunting them. Such was what the people truly know. If any one regards a beaver with too much contempt, speaking ill of it, one simply (will) not (be able to) kill it. Just the same as the feelings of one who is disliked, so is the feeling of the beaver. And he who never speaks ill of a beaver is very much loved by it; in the same way as people often love one another, so is one held in the mind of the beaver; particularly lucky then is one at killing beavers.
Mii iw moonzhag gaa-izhichigewaad anishinaabeg (therefore such was what the people always did); gaawiin wiikaa omaji-inaasiwaawaan amikwan (they never spoke ill of the beavers), memindage apii wii-noojii’aawaad (especially when they intended hunting them). Mii go iw geget ezhi-gikendamowaad anishinaabeg (such is what the people truly know). Giishpin awiya onzaam maanenimaad (if anyone regards one with too much contempt), majii-inaad amikwan (speaking ill of a beaver), gaawiin ganage onisaasiin (one simply will not kill it). Dibishkoo go awiya zhiingenimind (just as with one who is disliked), mii iw enenimod aw amik (so feels the beaver). Awiya dash wiikaa majii-inaasig amikwan (and one who never speaks ill of a beaver), aapiji ozaagi’igoon (is very much loved by it); dibishkoo anishinaabeg naaningodinoo ezhi-saagi’idiwaad (in the same way as people often love one another) mii iw enenimigod iniw amikwan (so is one held in the mind of the beaver); memindage onitaa-nisaan amikwan (particularly skilled/lucky then is one at killing beavers).