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.
ẠNICINĀBÄᵉ MẠCKI‘KI WÄCITŌ‘T.
ANISHINAABE MASHKIKI WEZHITOOD.
THE PERSON THAT MADE MEDICINE.
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 pāᵉjik ạnicinābäᵉ ugī∙u∙ji‘tōn nạgạmōwin, — mīsaⁱ sāgimāᵃ mạnidō nạgạmowin. Anōdc kägō mạcki‘ki ogī∙u∙ji‘tōn. Nạgạmunạn nībiwa ugī∙u∙ji‘tōnạn. Mīsa imāⁿ U‘pwāgạnạsînīng kī∙ī∙dạming mī∙i∙māⁿ kā‘tạna‘kīng ‘aᵉa´ᵘ ạnicinābäᵉ. Nībiwa ạnicinābäᵉ ugīpîsîndāgōn kīkî‘kînamō∙ạ∙māgät mạcki‘ki gayä.
Ningoding bezhig anishinaaben ogii-ozhitoon nagamowin, — mii sa i zaagimaa manidoo nagamowin. Anooj gegoo mashkiki ogii-ozhitoon. Nagamonan niibiwa ogii-ozhitoonan. Mii sa imaa Opwaaganasiniing gii-idaming mii imaa gaa-danakiing a’aw anishinaaben. Niibiwa anishinaaben ogii-bizindaagoon gii-gikino’amaaged mashkiki gaye.
Once on a time a man was engaged in song, — in manitou song of the mystic rite of the serpent. All kinds of medicine he made. Songs in great number he composed. It was over there, at the so-called Place-of-the-Pipe-Stone,² where lived that man. By many people was he given ear when he was teaching songs and medicine.
Ningoding bezhig anishinaaben (once on a time a man), ogii-ozhitoon nagamowin (made a song), — mii sa i zaagimaa manidoo nagamowin (the manidoo song of the zaagimaa, the serpent). Anooj gegoo mashkiki (all kinds of medicine), ogii-ozhitoon (he made). Nagamonan niibiwa ogii-ozhitoonan (songs in great number he composed). Mii sa imaa Opwaaganasiniing gii-idaming (it was at the so-called Place-of-the-Pipe-Stone), mii imaa gaa-danakiing (there where dwelt) a’aw anishinaaben (that person). Niibiwa anishinaaben ogii-bizindaagoon (by many people was he given ear), gii-gikino’amaaged mashkiki gaye (when he taught songs and medicine too).
² Nipigon. — note 2 of the printed 284/285 spread (note 1 belongs to #28’s ending on the same pages); the marker prints in the English at “Place-of-the-Pipe-Stone.” The serpent word prints sāgimāᵃ with a superscript ᵃ; the manidoo song is named, never explained. Derivation screen 2026-09-02, left unchanged with reason: pāᵉjik → bezhig stands. Jones prints pāᵉjik here and päᵉjik elsewhere — one word, two spellings, data; the pä-/pā- → be- alternation is the corpus’s own, and bezhig is attested ×196 across 29 Jones spellings (päᵉjik → bezhig ×48 alone).
(2) Ningudingidạc mīnawā päᵉjik ạnicinābäᵉ mī∙i∙’ᵘ kā∙i∙jitcigät, ạwidạc ni‘tạm wäci‘tōpạn mạcki‘ki kāwīn kīminwändạzī. Ānīc ạnōdc kägōn kīmīnitiwạg ạndudạmātiwād mạcki‘ki. Mī∙i∙´ᵘ kā∙u∙ndcinickādisit ‘aᵉa´ᵘ ni‘tạm wäci‘tōpạn mạcki‘ki.
Ningoding idash miinawaa bezhig anishinaabe mii i’iw gaa-izhichiged, aw idash nitam wezhitoopan mashkiki gaawiin gii-minwendanzii. Aanish anooj gegoon gii-miinidiwag andodamaadiwaad mashkiki. Mii i’iw gaa-onji-nishkaadizid a’aw nitam wezhitoopan mashkiki.
Now, at the time there was another man who was doing the same thing, and he who had first been making the medicine was not pleased. Now, all sorts of things were they giving one another when they were asking for medicine. That was the cause of the anger of him who had first made the medicine.
Ningoding idash miinawaa bezhig anishinaabe (now, at the time another man), mii i’iw gaa-izhichiged (was doing the same thing), aw idash nitam wezhitoopan mashkiki (and he who first had made the medicine; preterite participle), gaawiin gii-minwendanzii (was not pleased). Aanish anooj gegoon (now, all sorts of things), gii-miinidiwag (they gave one another; reciprocal), andodamaadiwaad mashkiki (when asking one another for medicine). Mii i’iw gaa-onji-nishkaadizid (that was why he was angered), a’aw nitam wezhitoopan mashkiki (he who first had made the medicine).
(3) Ningudingidạc māmawi kī∙i∙jāwạg i∙i∙māⁿ kīckābi‘kang, nībawa tcīmānạn ugī∙ā∙bạdci‘tōnāwān; wīdcīwâwāt nībiwa ạnicinābäᵉ. Anōdc kägō ugīpạgidînāwāwa nîbī‘kāng, — sämān gayä sänibān, ạno‘kātcigạn kayä; mīdạc äjinạgạmōwād, sạgaswāwād päᵉ‘kic. Ningudingidạc kīpā‘kindäckā kīckāpi‘kā tạbạcīc nîbī‘kāng mī∙i∙dạc pisāgidābōtäg anōdc äjināgwa‘k mạcki‘ki. Kāwīn idạc udōdā‘pinazīn ‘aᵉa´ᵘ ni‘tạm mäcki‘kīkäpạn ạnicinābäᵉ. A‘pī∙i∙dạc weyâbạmigut mạnidō udā‘pinazik ‘iᵉi´ᵘ mạcki‘ki, näyāp kī‘pīndigäyābōtä iᵘ mạcki‘ki; kīkibā‘kuckā ‘iᵉi´ᵘ kīckābi‘kā. Mīdạc wâbạmāwād nībiwa pạgwạdcininīⁿsa´, mīdạc pīmusina∙i∙gut ‘aᵉa´ᵘ ạnicinābä; ānạgī∙u∙cimu micawagām, kāwīn kạnạgä unāwạgạnāmigusī. Īgi’ᵘ anicinābäg ägumūwāt unūndānāwa pîmwäwäbidänig asînīn. A‘pī∙i∙dạc wāsa äni∙ā∙yāt mīnawā iwidi agāming äyāmạga‘k kīckābi‘kā, mī∙i∙widi mīnawā wändagạnāmint; gwaiya‘k sāgidawigạmāng ānạgī ina‘kwajiwä. Mīnawā päᵉjik wạdcîᵘ, Mōⁿs Wạdcîᵘ ädạmink, mī∙i∙widi mīnawā wändcipa‘kitä∙u∙nt. Kwạiya‘k mîcawạgām ānạgī∙ạ∙ni∙a∙pa∙i∙wä. Mīna’wādec päᵉjik mi’nis, Mōⁿsanạgo ädaming, kistcikīckābi‘kā, mī∙i∙widi mänawā wändcipa‘ki‘tä∙u∙gut pạgwạdcininīⁿsa´. Käga‘pī kīmī‘kwa∙u∙wā uctigwāning; kīpō‘kindipäsä, pīwābi‘k ‘iᵉi´ᵘ kāpa‘kitä∙u∙nt; mī∙i∙´ᵘ kīnîsint.
Ningoding idash maamawi gii-izhaawag i’imaa giishkaabikaang, niibawa jiimaanan ogii-aabajitoonaawaan; wiijiiwaawaad niibiwa anishinaaben. Anooj gegoo ogii-bagidinaawaawaa nibiikaang, — asemaan gaye zenibaan, anokaajigan gaye; mii dash ezhi-nagamowaad, zagaswaawaad bekish. Ningoding idash gii-baakindeshkaa giishkaabikaa dabasish nibiikaang mii dash bi-zaagidaaboodeg anooj ezhinaagwak mashkiki. Gaawiin idash ododaapinanziin a’aw nitam meshkikiikepan anishinaaben. Apii idash weyaabamigod manidoo odaapinanzig i’iw mashkiki, neyaab gii-biindigeyaaboode iw mashkiki; gii-gibaakoshkaa i’iw giishkaabikaa. Mii dash waabamaawaad niibiwa bagwajininiinsa, mii dash bi-mosina’igod a’aw anishinaaben; aano-gii-ozhimo mishawagaam, gaawiin ganage onaawaganaamigosii. Igiw anishinaabeg egomowaad onoondaanaawaa bimwewebidenig asiniin. Apii idash waasa eni-ayaad miinawaa iwidi agaaming eyaamagak giishkaabikaa, mii iwidi miinawaa wendaganaamind; gwayak zaagidawigamaang aano-gii-inakwazhiwe. Miinawaa bezhig wajiw, Mooz Wajiw edaming, mii iwidi miinawaa wenji-bakite’ond. Gwayak mishawagaam aano-gii-ani-aba’iwe. Miinawaa dash bezhig minis, Moonzanago edaming, gichi-giishkaabikaa, mii iwidi miinawaa wenji-bakite’ogod bagwajininiinsa. Gegapii gii-miikwa’owaa oshtigwaaning; gii-bookondibese, biiwaabik i’iw gaa-bakite’ond; mii i’iw gii-nisind.
So once they (all) went together to yonder steep cliff, many canoes they used; they went in company with many people. All sorts of things they cast into the water for an offering, — tobacco, and ribbon, and effects; thereupon they sang, and at the same time they smoked. And presently out opened the cliff at the bottom of the water, and thereupon out flowed from thence every kind of medicine there was. Now, the man who had first been making the medicine did not take any of it. So when it was observed by the manitou that he was not taking the medicine, then back into its place went floating the medicine; up closed the cliff. Thereupon they saw many wild pygmies, whereupon that man began to be stoned (by the pygmies); even though he tried to flee far out upon the water, yet not at all got he out of the range (of their stones). The people that were in their canoes heard the whirl of the passing stones. And when he was come a long way off, at a place where there was another cliff, then from that place over there was he pelted again; straight for the mouth of the river was where he tried to flee. Another mountain, one that is called Moose Mountain, was a place from which he was again struck. Straight out for the open water he tried in vain to pursue his flight. Now, there is another island, known by the name of the Place-to-hunt-Moose, an exceedingly high cliff, (which) was another place from where he was pelted by the little wild pygmies. At last he was struck square on the head; (the missile) went into his head, with a piece of metal was he hit; whereupon he was killed.
Ningoding idash maamawi gii-izhaawag (so once they went together), i’imaa giishkaabikaang (to yonder steep cliff), niibawa jiimaanan ogii-aabajitoonaawaan (many canoes they used); wiijiiwaawaad niibiwa anishinaaben (going in company with many people). Anooj gegoo ogii-bagidinaawaawaa nibiikaang (all sorts of things they offered into the water), — asemaan gaye zenibaan (tobacco and ribbon), anokaajigan gaye (and effects); mii dash ezhi-nagamowaad (thereupon they sang), zagaswaawaad bekish (smoking at the same time). Ningoding idash gii-baakindeshkaa (and presently out opened) giishkaabikaa dabasish nibiikaang (the cliff low at the bottom of the water), mii dash bi-zaagidaaboodeg (and out flowed hither) anooj ezhinaagwak mashkiki (every kind of medicine there was). Gaawiin idash ododaapinanziin (but he took none of it), a’aw nitam meshkikiikepan anishinaaben (the man who first had made medicine; preterite participle). Apii idash weyaabamigod manidoo (so when he was observed by the manidoo), odaapinanzig i’iw mashkiki (taking not the medicine), neyaab gii-biindigeyaaboode iw mashkiki (back inside floated the medicine); gii-gibaakoshkaa i’iw giishkaabikaa (up closed the cliff). Mii dash waabamaawaad (thereupon they saw) niibiwa bagwajininiinsa (many little wild men), mii dash bi-mosina’igod a’aw anishinaaben (whereupon that man began to be stoned); aano-gii-ozhimo mishawagaam (in vain he fled far out on the water), gaawiin ganage onaawaganaamigosii (not at all did he get out of range of the blows). Igiw anishinaabeg egomowaad (the people in their canoes), onoondaanaawaa bimwewebidenig asiniin (heard the whirl of the passing stones). Apii idash waasa eni-ayaad (and when he was come a long way off), miinawaa iwidi agaaming eyaamagak giishkaabikaa (where across the water was another cliff), mii iwidi miinawaa wendaganaamind (from there again was he struck); gwayak zaagidawigamaang aano-gii-inakwazhiwe (straight for the river mouth in vain he made his flight). Miinawaa bezhig wajiw (another mountain), Mooz Wajiw edaming (called Moose Mountain), mii iwidi miinawaa wenji-bakite’ond (from there again was he struck). Gwayak mishawagaam aano-gii-ani-aba’iwe (straight for the open water in vain he pursued his flight). Miinawaa dash bezhig minis (and another island), Moonzanago edaming (known as the Place-to-hunt-Moose), gichi-giishkaabikaa (an exceedingly high cliff), mii iwidi miinawaa wenji-bakite’ogod bagwajininiinsa (from there again was he pelted by the little wild men). Gegapii gii-miikwa’owaa oshtigwaaning (at last he was struck square on the head); gii-bookondibese (his head was broken in), biiwaabik i’iw gaa-bakite’ond (with a piece of metal was he hit); mii i’iw gii-nisind (whereupon he was killed).
(4) Kī‘kīwäwạgidac ka‘kina anicinābäᵉg. Mīnawā kīkîstcisạgaswä∙i∙tiwạg, kīpạgidāsōwạg. Mīnawa kī‘kāgīsōmāwāt umạnidōmiwā. Mīdạc ‘iᵉi´ᵘ wändci∙i∙jitcigäwād anicinābäk wī‘kā awiya anōdc tci∙i∙‘kidosik kīckābi‘kāng kayä nîbīkāng; ā‘pidcigu undci∙i∙diwạg anicinābäk awiya anōdc tci∙i∙kidosik; mī∙i∙’ᵘ wändci∙a∙yāngwāmisiwāt anicinābäk.
Gii-giiwewag idash gakina anishinaabeg. Miinawaa gii-gichi-zagaswe’idiwag, gii-bagidaasowag. Miinawaa gii-gaagiizomaawaad omanidoomiwaa. Mii dash i’iw wenji-izhichigewaad anishinaabeg wiikaa awiya anooj ji-ikidosig giishkaabikaang gaye nibiikaang; aapiji go onji’idiwag anishinaabeg awiya anooj ji-ikidosig; mii i’iw wenji-ayaangwaamiziwaad anishinaabeg.
So back home went all the people. Again they held a great smoker, (and) they made offerings. Again they propitiated their manitous. And that is why people are never allowed to speak nonsense upon a cliff or upon the water; and very seriously do people forbid one another to talk nonsense (in such places); therefore that is why the people are careful.
Gii-giiwewag idash gakina anishinaabeg (so back home went all the people). Miinawaa gii-gichi-zagaswe’idiwag (again they held a great smoker together; reciprocal), gii-bagidaasowag (they made offerings). Miinawaa gii-gaagiizomaawaad omanidoomiwaa (again they propitiated their manidoog). Mii dash i’iw wenji-izhichigewaad anishinaabeg (and that is why the people do so): wiikaa awiya anooj ji-ikidosig (that never anyone speak nonsense) giishkaabikaang gaye nibiikaang (upon a cliff or upon the water); aapiji go onji’idiwag anishinaabeg (very seriously do people forbid one another), awiya anooj ji-ikidosig (anyone to talk nonsense); mii i’iw wenji-ayaangwaamiziwaad anishinaabeg (that is why the people are careful).
(5) Mī∙i∙´ᵘ kā∙i∙jinōndạmān kā‘pi∙i∙jiwäba‘k mäwija. Nōngumidạc kāwīn ā‘pidci awiya ijitcigäsī nagạmunạn tci∙u∙ji‘tō‘pạn. Pa‘kān nōngum ijitcigäwạg anicinābäk.
Mii i’iw gaa-izhi-noondamaan gaa-bi-izhiwebak mewizha. Noongom idash gaawiin aapiji awiya izhichigesii nagamonan ji-ozhitoopan. Bakaan noongom izhichigewag anishinaabeg.
Such is what I have heard of what happened long ago. But to-day nobody is very careful, even in the composition of songs. Differently nowadays do the people do (things).
Mii i’iw gaa-izhi-noondamaan (such is what I have heard of) gaa-bi-izhiwebak mewizha (what happened long ago). Noongom idash (but today), gaawiin aapiji awiya izhichigesii (hardly anyone so does), nagamonan ji-ozhitoopan (as to compose songs). Bakaan noongom izhichigewag anishinaabeg (differently nowadays do the people).