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.
MA‘KADÄ‘KĒWIN.
MAKADEKEWIN.
FASTING.
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) Mägwā kī∙ạ∙binōdcī∙i∙wiyān mōⁿjạg ningī∙i∙gwicim; nōsibạn ningīkạgāⁿzumik. Kigīcäp ningīmīnik onāgạn mīdcîm a‘tänig; kayädạc a‘ka‘kaⁿjä oda‘kunān päᵉjik tciwudā‘pinamān kunimāⁿ mīdcîm kumāⁿ gayä a‘ka‘kaⁿjä.
Megwaa gii-abinoojii’iwiyaan moonzhag ningii’igwishim; noosiban ningii-gagaanzomig. Gigizheb ningii-miinig onaagan miijim atenig; gaye dash akakanzhe odakonaan bezhig ji-odaapinamaan gonimaa miijim gomaa gaye akakanzhe.
While I was a child, continually did I fast; by my father (who then was living) was I exhorted. In the morning I was offered a bowl containing some food; and some charcoal he held in his hand, to see which one I would take, whether (it would be) the food or else the charcoal.
Megwaa gii-abinoojii’iwiyaan (while I was a child) moonzhag (continually) ningii’igwishim (I fasted) noosiban (my father, the preterite -ban: who then was living) ningii-gagaanzomig (he exhorted me). Gigizheb (in the morning) ningii-miinig (he gave me) onaagan (a bowl) miijim atenig (with food in it); gaye dash (and) akakanzhe (charcoal) odakonaan (he held in his hand) bezhig ji-odaapinamaan (for me to take one) gonimaa miijim (whether the food) gomaa gaye akakanzhe (or else the charcoal).
(2) Ningudingidạc ningīma‘kadä‘kä; ningudci ningīpabā∙i∙jā pina‘kạmigāng, komāⁿ gayä wạdciwing. Äniwäk sạnạgạt; nīcogun, pīnic nī∙o∙gun, pīnic ningotwāsogun, pinic cwāsugun, mī∙i∙´ᵘ ä‘ta mini‘k kā∙i∙jikaski‘tōyān.
Ningoding idash ningii-makadeke; ningoji ningii-babaa-izhaa binakamigaang, gomaa gaye wajiwing. Eniwek zanagad; niizhogon, biinish niiyogon, biinish ningodwaasogon, biinish zhwaasogon, mii iw eta minik gaa-izhi-gashkitooyaan.
Now, once I blackened (my face and fasted); off some where I wandered, going hither and thither in open places of the forest or else upon the mountain. It was a trying (experience); for the space of two days, for the space of four days, for the space of six days, for the space of eight days, only up to as far as that was I able to go.
Ningoding idash (now, once) ningii-makadeke (I blackened — fasted); ningoji (off somewhere) ningii-babaa-izhaa (I wandered about) binakamigaang (in open places) gomaa gaye wajiwing (or else on the mountain). Eniwek zanagad (it was rather hard — a trying thing); niizhogon (two days) biinish niiyogon (up to four days) biinish ningodwaasogon (up to six days) biinish zhwaasogon (up to eight days), mii iw eta minik (that was only as much) gaa-izhi-gashkitooyaan (as I was able to do).
(3) Ạnōdcîkägō ningīpawādān, — miziwä a‘kīng ayāmạga‘k nīngīpawādān; kistcigạmi gayä, kīcizōg, anạngōg kayä; ka‘kina gayä kīwi‘tākīji‘k wäwundānimak ningīpawādān, undinōg cwātcing wändānima‘k ningīpawādān.
Anooj igegoo ningii-bawaadaan, — miziwe akiing ayaamagak ningii-bawaadaan; gichigami gaye, giizisoog, anangoog gaye; gakina gaye giiwitaa-giizhig wewendaanimak ningii-bawaadaan, ondinoog zhwaaching wendaanimak ningii-bawaadaan.
Concerning all sorts of things did I dream, — about what was everywhere on earth did I dream; and about the sea, the suns, and the stars; and about all things in the circle of the heavens from whence blew the winds, did I dream.
Anooj igegoo (all sorts of things) ningii-bawaadaan (I dreamed of), — miziwe akiing ayaamagak (what is everywhere on earth) ningii-bawaadaan (I dreamed of); gichigami gaye (and the sea), giizisoog (the suns), anangoog gaye (and the stars); gakina gaye giiwitaa-giizhig (and all things around the circle of the sky) wewendaanimak (from where the winds blow) ningii-bawaadaan (I dreamed of), ondinoog (the winds) zhwaaching wendaanimak (from the eight places whence the wind comes) ningii-bawaadaan (I dreamed of them).
¹ The English version is free. — T. M. [Michelson’s note; marker in the English layer; text printed at the foot of p. 294]
(4) Kayägu icipimīng äyāt mạnidō ningīpawānā; ningīgạgạnōnik, nīngīwīndạmāk ānīn käticiwäbisiyān. Ka‘kina gayä anạngunk ạnicinābäk ningīcawänimigōk. Mīdạc ‘iᵉi´ᵘ a‘pī kī∙ạ∙nipạwādạmān ạnōdcîgägō ījitcigäwin nạgamōwin kayä; icpîmīng äyāgin nạgạmonạn ningīnōndānạn.
Gaye go ishpiming eyaad manidoo ningii-bawaanaa; ningii-gaganoonig, ningii-wiindamaag aaniin ged-izhiwebiziyaan. Gakina gaye anangong anishinaabeg ningii-zhawenimigoog. Mii dash i’iw apii gii-ani-bawaadamaan anooj igegoo izhichigewin nagamowin gaye; ishpiming eyaagin nagamonan ningii-noondaanan.
And about the manitou that was above did I dream; by him was I spoken to, by him was I given the knowledge of what would happen to me. And by all the people of the stars was I blessed. It was then that I constantly dreamed of every sort of observance and of song; of the songs that are on high did I hear.
Gaye go (and also) ishpiming eyaad manidoo (the manitou that is above) ningii-bawaanaa (I dreamed of him); ningii-gaganoonig (he spoke to me), ningii-wiindamaag (he told me) aaniin ged-izhiwebiziyaan (what would happen to me). Gakina gaye anangong anishinaabeg (and by all the people of the stars) ningii-zhawenimigoog (I was blessed). Mii dash i’iw apii (it was then) gii-ani-bawaadamaan (that I went on dreaming of) anooj igegoo izhichigewin (every sort of observance) nagamowin gaye (and of song); ishpiming eyaagin nagamonan (the songs that are on high) ningii-noondaanan (I heard them).
(5) Kistcinībawa kījigōwininiwạg ningīcäwänimigōg; miziwä ningī∙i∙jiwinigōg a‘kīng icpîmīng gayä, äjināgwa‘k ningīwâbanda∙i∙gōg, miziwä kīwi‘tāgījik ayāmaga‘k kā‘pawādạmān.
Gichi-niibawa giizhigowininiwag ningii-zhawenimigoog; miziwe ningii-izhiwinigoog akiing ishpiming gaye, ezhinaagwak ningii-waabanda’igoog, miziwe giiwitaa-giizhig ayaamagak gaa-bawaadamaan.
By a great throng of the sky-people was I blessed; everywhere over the earth and on high was I conveyed by them, how it (all) looked I was shown, how it was everywhere in the circle of the heavens that I had dreamed about.
Gichi-niibawa giizhigowininiwag (a great many sky-people) ningii-zhawenimigoog (blessed me); miziwe (everywhere) ningii-izhiwinigoog (they carried me) akiing ishpiming gaye (over the earth and on high), ezhinaagwak (how it looked) ningii-waabanda’igoog (they showed me), miziwe giiwitaa-giizhig (everywhere around the circle of the sky) ayaamagak (what is there) gaa-bawaadamaan (which I had dreamed of).
(6) Ninguding idạc ningī∙i∙jiwīnigōg ayāmạga‘k tcīza‘kān; nīngīpīndigä; nībawa ī∙i∙māⁿ ningīwâbạmāg ogījigōwininiwạg, anicinābänk ijināgusiwạg. Ā‘pidci mino‘tāgusiwạg nạgạmowād: —
“Ä‘kogījingōwạngī kābạbā∙i∙nābiyān.
Ä‘kogījingōwạngī kābạbā∙i∙nābiyān.
Ä‘kogījingōwạngī kābạbā∙i∙nābiyān.
Ä‘kogījingūwạngī kābạbā∙i∙nābiyān.
Ä‘kogījingōwạngī kābạbā∙i∙nābiyān.”
Ningoding idash ningii-izhiwinigoog ayaamagak jiisakaan; ningii-biindige; niibawa i’imaa ningii-waabamaag ogiizhigowininiwag, anishinaabeng izhinaagoziwag. Aapiji minotaagoziwag nagamowaad: —
“Ä‘kogījingōwạngī kābạbā∙i∙nābiyān.
Ä‘kogījingōwạngī kābạbā∙i∙nābiyān.
Ä‘kogījingōwạngī kābạbā∙i∙nābiyān.
Ä‘kogījingūwạngī kābạbā∙i∙nābiyān.
Ä‘kogījingōwạngī kābạbā∙i∙nābiyān.”
Now, once I was borne to where there was a soothsaying-lodge; I entered in; I saw many sky-people there, like human beings they looked. Very pleasing was the sound of their voices when they sang: —
“As far as the ends of the sky have I wandered and seen.
As far as the ends of the sky have I wandered and seen.
As far as the ends of the sky have I wandered and seen.
As far as the ends of the sky have I wandered and seen.
As far as the ends of the sky have I wandered and seen.”
Ningoding idash (now, once) ningii-izhiwinigoog (I was carried by them) ayaamagak jiisakaan (to where a soothsaying-lodge was); ningii-biindige (I entered); niibawa i’imaa (many there) ningii-waabamaag (I saw them) ogiizhigowininiwag (the sky-people), anishinaabeng izhinaagoziwag (like human beings they looked). Aapiji minotaagoziwag (very pleasing was the sound of them) nagamowaad (as they sang): — the song is carried as printed, all five repetitions; the fourth repetition prints -ngū- where the others print -ngō-
(7) Mī∙i∙ᵘ kā∙i∙nändạmān, “Nībiwa kägōn ningīcawänimigō, ka‘kina īgiᵘ ạnạngōg, aᵘ udcīgạnāng gayä, cwāswi anạngōg ā‘pidci mạmāndidōtcig, ā‘pidci gayä kistci wāsa ānind ayāwādcig anạngōg;” kāwī‘kā awīya udākạskitōsīn tci∙u∙disāt īni´ᵘ anạngōn. Äpī‘tci wâsa ayāwāt ānind anạngōg; tîbickō u∙u∙māⁿ a‘kīng äji∙a∙yāwād pämādizicitcig. Mī gayä ī∙i∙´ᵘ äjiwäba‘k iwidi anạngōk ayāwād anicinābäk.
Mii iw gaa-inendamaan, “Niibiwa gegoon ningii-zhawenimigoo, gakina igiw anangoog, aw ojiiganaang gaye, zhwaaswi anangoog aapiji mamaandidojig, aapiji gaye gichi waasa aanind ayaawaajig anangoog;” gaawiikaa awiya odaa-gashkitoosiin ji-odisaad iniw anangoon. Epiichi waasa ayaawaad aanind anangoog; dibishkoo o’omaa akiing ezhi-ayaawaad bemaadizijig. Mii gaye i’iw ezhiwebak iwidi anangoog ayaawaad anishinaabeg.
Accordingly then did I think: “By many things have I been blessed, by all the stars, and by the fisher-star, and by eight stars that were so very big, and by some of the stars that were so very far away;” never would any one be able to reach those stars. Exceedingly far away were some of the stars; just as here on earth, where mortals are (where people are far apart). And it happens among the stars yonder as it does (here) where people are.
Mii iw gaa-inendamaan (accordingly this is what I thought), “Niibiwa gegoon (by many things) ningii-zhawenimigoo (have I been blessed), gakina igiw anangoog (by all those stars), aw ojiiganaang gaye (and by the fisher-star), zhwaaswi anangoog (eight stars) aapiji mamaandidojig (that are so very big), aapiji gaye gichi waasa (and very far away) aanind ayaawaajig anangoog (some of the stars that are there);” gaawiikaa awiya (never anyone) odaa-gashkitoosiin (would be able) ji-odisaad (to reach) iniw anangoon (those stars). Epiichi waasa (so exceedingly far) ayaawaad aanind anangoog (are some of the stars); dibishkoo o’omaa akiing (just as here on earth) ezhi-ayaawaad bemaadizijig (the way the living are placed). Mii gaye i’iw ezhiwebak (so also does it happen) iwidi anangoog ayaawaad anishinaabeg (yonder among the stars where people are).
(8) Mī∙i∙’ᵘ kā∙i∙jiwâbạndạmān, pīnic nîswi ningīpawādānạn īni’ᵘ tcīsa‘kānạn. Nāgwạdōn kījigunk īni´ᵘ tcīsa‘kānạn anạngōk änagōdcinōwād. Inābiyu‘k kawâbamāwāg īgi´ᵘ täbādcimạgwa. Kayädạc ā‘pidcikistcizōngạn ī∙i∙´ᵘ päᵉjik tcīsa‘kān kā‘pawātạmān. Kīcpinidạc tcīsa‘kīyān änändạmān ī∙i∙´ᵘ guijiwäbạt. Kīcpîn mi‘kwänimạg päᵉjik mạnidō kä‘pawânạg mīgū∙i∙ᵘ cigwa pipīndigät. Nīnigu änändạmān mī∙i∙’ᵘ äjinạgạmut. Wâsa inābiwạk īgi’ᵘ ugījigōwininiwạg. Kīcpîn awiya mạdwätạcimit ninōndawā; amạndcigu a‘pī äyāgwän, kunimā ạgāmikistcigạmig ayāt mạdwäganōjit ninōndawā.
Mii iw gaa-izhi-waabandamaan, biinish niswi ningii-bawaadaanan iniw jiisakaanan. Naagwadoon giizhigong iniw jiisakaanan anangoog enagoojinowaad. Inaabiyok gawaabamaawaag igiw debaajimagwaa. Gaye dash aapiji-gichi-zoongan i’iw bezhig jiisakaan gaa-bawaadamaan. Giishpin idash jiisakiiyaan enendamaan i’iw go izhiwebad. Giishpin mikwenimag bezhig manidoo gaa-bawaanag mii go i’iw zhigwa bi-biindiged. Niin igo enendamaan mii i’iw ezhi-nagamod. Waasa inaabiwag igiw ogiizhigowininiwag. Giishpin awiya madwe-dazhimid ninoondawaa; amanj igo apii eyaagwen, gonimaa agaami-gichigamig ayaad madwe-ganoozhid ninoondawaa.
Now, this was what I saw, up to as far as three soothsaying-lodges have I dreamed. Visible in the sky are the soothsaying-lodges, from the way the stars hang aloft. Do you look, (and) you (can) see them about which I am telling. And of very great power is one of the soothsaying-lodges of which I dreamed. If I divine, then what I have in mind would come to pass. If I should be mindful of a certain manitou of whom I had dreamed, then straightway would he come in. And concerning what I myself have in mind is what he sings. Afar do the sky-people see. Should some one utter his voice when speaking of me, I (could) hear him; no matter how far away he might be, no matter if he be on the farther shore of the sea speaking to me, I (can) hear him.
Mii iw gaa-izhi-waabandamaan (this is what I saw), biinish niswi (up to three) ningii-bawaadaanan (I dreamed of them) iniw jiisakaanan (those soothsaying-lodges). Naagwadoon giizhigong (visible in the sky) iniw jiisakaanan (are the soothsaying-lodges) anangoog enagoojinowaad (from the way the stars hang aloft). Inaabiyok (do you look) gawaabamaawaag (and you can see them) igiw debaajimagwaa (the ones I am telling about). Gaye dash aapiji-gichi-zoongan (and of very great power) i’iw bezhig jiisakaan (is the one soothsaying-lodge) gaa-bawaadamaan (that I dreamed of). Giishpin idash jiisakiiyaan (if I divine) enendamaan (what I have in mind) i’iw go izhiwebad (that indeed comes to pass). Giishpin mikwenimag (if I think of) bezhig manidoo (a certain manitou) gaa-bawaanag (whom I dreamed of) mii go i’iw zhigwa bi-biindiged (then straightway he comes in). Niin igo enendamaan (what I myself have in mind) mii i’iw ezhi-nagamod (is what he sings). Waasa inaabiwag (afar do they see) igiw ogiizhigowininiwag (the sky-people). Giishpin awiya madwe-dazhimid (should anyone be heard speaking of me) ninoondawaa (I hear him); amanj igo apii eyaagwen (no matter where he may be), gonimaa agaami-gichigamig ayaad (even on the farther shore of the sea) madwe-ganoozhid (heard speaking to me) ninoondawaa (I hear him).
(9) Pīnicigu mōckinä ī∙i∙´ᵘ tcīsa‘kān mini‘k pāndigäwāt ugījigōwininiwạg; tibickō wīgiwām wänicicing mī∙i∙´ᵘ äjināgwa‘k ạbīwinạn imāⁿ pīndik tcīsa‘kāning. Kīcpîn kayä awīya nạndawänimint anicinābäᵉ tcîbījāt mīgu kwīckucimint mīgu pījāt. Mīdạc kạgwädcimint: “Ānīn äjipimādisiyạn?”
Biinish igo mooshkine i’iw jiisakaan minik baandigewaad ogiizhigowininiwag; dibishkoo wiigiwaam wenizhishing mii i’iw ezhinaagwak abiwinan i’imaa biindig jiisakaaning. Giishpin gaye awiya nandawenimind anishinaabe ji-bi-izhaad mii go gwiishkoshimind mii go bi-izhaad. Mii dash gagwejimind: “Aaniin ezhi-bimaadiziyan?”
In course of time the soothsaying-lodge becomes filled with the people of the sky that have entered in; like a wigwam that is fair is the aspect of the spaces there inside of the soothsaying-lodges. And should the presence of some person be desired, he is simply whistled for, whereupon he comes. And then he is asked: “What kind of life have you lived?”
Biinish igo mooshkine (in time it is filled) i’iw jiisakaan (the soothsaying-lodge) minik baandigewaad (with as many as have entered) ogiizhigowininiwag (of the sky-people); dibishkoo wiigiwaam wenizhishing (like a wigwam that is fair) mii i’iw ezhinaagwak (so is the look of) abiwinan (the seats — the spaces) i’imaa biindig jiisakaaning (there inside the soothsaying-lodge). Giishpin gaye awiya nandawenimind (and if anyone is desired) anishinaabe ji-bi-izhaad (a person, that he should come) mii go gwiishkoshimind (he is simply whistled for) mii go bi-izhaad (and he comes). Mii dash gagwejimind (and then he is asked): “Aaniin ezhi-bimaadiziyan? (What kind of life have you lived?)”
(10) “Kāwīn, kāwīn, kāwīn ā‘pidci niminopimādisisīmin. Nānīngutinō niminopimātisīmin,” i‘kidō.
“Gaawiin, gaawiin, gaawiin aapiji nimino-bimaadizisiimin. Naaningodinoo nimino-bimaadizimin,” ikido.
“Not, not, not have we (always) lived a very good life. Part of the time (only) have we lived a good life,” he says.
“Gaawiin, gaawiin, gaawiin (not, not, not) aapiji (very) nimino-bimaadizisiimin (have we lived a good life — exclusive we). Naaningodinoo (only part of the time) nimino-bimaadizimin (have we lived a good life),” ikido (he says).
(11) Mōⁿjạg mi‘kinā‘k kī∙ạ∙nōnā tci∙a∙winạndomāt awiyạn; mī∙a∙wä askābäwis. Amạndcigō käticitogwän mīgo∙i∙´ᵘ käᵉgä‘t äjiwäbiziwāt. Mī īni´ᵘ utcistcāgwạn pạgāgīgitōnit. Amạndcigo änuwägwän mīgō∙i∙´ᵘ änwät i∙i∙´māⁿ tcīsa‘kāning pigāgīgitōt ‘aᵉa´ᵘ ạnicinābä. Ka‘kina awiya pindingäwạg imāⁿ tcīsa‘kāning; ka‘kina gayä awäⁿsīyạg a‘kīng äyātcig, ka‘kina gayä icpîmīng äyātcig pinäsiwạg, undinōg, ka‘kina gayä pīwâbi‘k ändaswäwānạgạ‘k, asinīg gayä, ka‘kina gayä nībing ändạna‘kīdcig pīndigäwạg. ‘Aᵉa´wigu tcāsa‘kīd anicināpä ä∙i∙nändạnk mī∙i∙´ᵘ änwäwāt īgi´ᵘ pāndigäwād; nạgạmōwag, ạnōdc ina∙ạ∙mōg.
Moonzhag mikinaak gii-anoonaa ji-awi-nandomaad awiyan; mii awe oshkaabewis. Amanj igo ged-izhichigegwen mii go i’iw geget ezhiwebiziwaad. Mii iniw ojichaagwan begaagiigidonid. Amanj igo enwegwen mii go i’iw enwed i’imaa jiisakaaning bi-gaagiigidod a’aw anishinaabe. Gakina awiya biindigewag i’imaa jiisakaaning; gakina gaye awesiiyag akiing eyaajig, gakina gaye ishpiming eyaajig binesiwag, ondinoog, gakina gaye biiwaabik endaswewaanagak, asiniig gaye, gakina gaye niibing endanakiijig biindigewag. A’aw igo jaasakiid anishinaabe enendang mii i’iw enwewaad igiw baandigewaad; nagamowag, anooj ina’amoog.
Often is Snapping-Turtle employed to go and ask some one to come; he is the attendant. Whatsoever he may say will truly happen to the (people). It is his soul that does the talking. Whatsoever language he uses is the one the person speaks when doing his talking in the soothsaying-lodge. All creatures enter the soothsaying-lodge; likewise all the animal-folk that are on earth, also all the birds that are on high, the winds, and every kind of metal that is, and rocks, and all creatures that live and move in the summer-time, enter in. And what the man doing the soothsaying thinks is what the incomers say; they sing, all sorts of songs do they sing.
Moonzhag (often) mikinaak (Snapping-Turtle) gii-anoonaa (is employed) ji-awi-nandomaad awiyan (to go and summon someone); mii awe oshkaabewis (he is the attendant). Amanj igo ged-izhichigegwen (whatever he may do/say) mii go i’iw geget (that truly) ezhiwebiziwaad (happens to them). Mii iniw ojichaagwan (it is his soul) begaagiigidonid (that does the talking). Amanj igo enwegwen (whatever language he uses) mii go i’iw enwed (that is the language spoken) i’imaa jiisakaaning (there in the soothsaying-lodge) bi-gaagiigidod a’aw anishinaabe (when the person comes to do his talking). Gakina awiya biindigewag (all beings enter) i’imaa jiisakaaning (into the soothsaying-lodge); gakina gaye awesiiyag akiing eyaajig (all the animal-folk on earth), gakina gaye ishpiming eyaajig binesiwag (all the birds on high), ondinoog (the winds), gakina gaye biiwaabik endaswewaanagak (and every kind of metal there is), asiniig gaye (and the rocks), gakina gaye niibing endanakiijig (and all that dwell in the summer) biindigewag (enter in). A’aw igo jaasakiid anishinaabe (the person who divines) enendang (what he thinks) mii i’iw enwewaad (is what they voice) igiw baandigewaad (those who have entered); nagamowag (they sing), anooj ina’amoog (all sorts of songs they intone).
(12) Kāwin ka‘kina īgi´ᵘ ạnicinābäg ugaskitōsināwa tcîtcīsa‘kīwād, äniwäk sanagat awiya tciki‘kändạnk tcīsa‘kīwin. A‘kawätazanạgī∙i∙ti∙ⁱ∙zo tcîgī∙i∙gucimut mī∙i∙ᵘ pîtcīnạg tcigi‘kändạnk kä∙i∙jiwäba‘k ī∙i´∙ᵘ tcīsa‘kīwin. Ānind anicinābäg anicā tōtạmōg, kāwīn kägäᵉt tcīsa‘kīsīwạg; ki‘känimāwạg ạnicā tōtạmōwād. ‘Aᵉa’widạc kägä‘ttigo¹ nä‘tātcīsa‘kīd ki‘känimā kayä wīn.
Gaawiin gakina igiw anishinaabeg ogashkitoosinaawaa ji-jiisakiiwaad, eniwek zanagad awiya ji-gikendang jiisakiiwin. Akawe dazanagi’idizo ji-gii’igoshimod mii iw bijiinag ji-gikendang ge-izhiwebak i’iw jiisakiiwin. Aanind anishinaabeg anishaa doodamoog, gaawiin geget jiisakiisiiwag; gikenimaawag anishaa doodamowaad. A’aw idash geget igo netaa-jiisakiid gikenimaa gaye wiin.
Not all the people are able to divine, rather difficult is it for one to know about divination. In the first place, (a man) subjects himself to the trials of fasting, so that by and by through divination he may learn what is to come to pass. Some people practise it falsely, they do not really divine; it is known when they are shamming. And it is also known when one really knows how to divine.
Gaawiin gakina igiw anishinaabeg (not all the people) ogashkitoosinaawaa (are able) ji-jiisakiiwaad (to divine), eniwek zanagad (rather hard it is) awiya ji-gikendang (for one to know) jiisakiiwin (divination). Akawe (first) dazanagi’idizo (he makes it hard for himself — subjects himself to trials) ji-gii’igoshimod (by fasting) mii iw bijiinag (then at last) ji-gikendang (he comes to know) ge-izhiwebak (what is to come to pass) i’iw jiisakiiwin (through the divination). Aanind anishinaabeg (some people) anishaa doodamoog (do it merely — falsely), gaawiin geget jiisakiisiiwag (they do not really divine); gikenimaawag (they are known) anishaa doodamowaad (when they are shamming). A’aw idash geget igo (and the one who truly) netaa-jiisakiid (is skilled at divining) gikenimaa gaye wiin (is known also, he too).
¹ A false form which I cannot rectify. — T. M. [Michelson’s note at kägä‘ttigo, printed at the foot of p. 298; the form travels as flag 32-H2] Settled 2026-09-02 per M.’s ruling (derivation walk, Jones over the inherited hand): aaniwek → eniwek — Jones prints äniwäk; ä = e. Witness as §2. Closed under register §1.5 (Jones-layer-only) 2026-09-02: flag 32-H2 (kägä‘ttigo¹) — the double t is page-confirmed printed (p.298 l.21, band re-read 2026-09-02; the same line’s clean kägäᵉt prints one t on l.20), and Michelson’s own printed footnote at the foot of that page (“A false form which I cannot rectify. — T. M.”) is carried verbatim in this footnote. Printer’s error preserved, never corrected; the Fiero reading geget igo is the corpus’s (geget ×1047, igo ×19). No question remains that is not the edition’s own.
¹ A false form which I cannot rectify. — T. M. [Michelson’s note at kägä‘ttigo, printed at the foot of p. 298; the form travels as flag 32-H2]
(13) Tibickō ki‘tcimī‘kana mī∙i∙´ᵘ äjināgwa‘k nibäwinạntagunōn äjinibāwād mä‘katäkäwād. Awīya ickwā ma‘kadä‘käd wänicicing midcîm acạmā. Wīgwās unāgān udō‘pōnā. Kā‘tasogunīd mī∙i∙´ᵘ mini‘k payäcibī∙i∙gātäg. Ningudcitạc awi∙a∙gōdcigātä.
*Dibishkoo gichi-miikana mii i’iw ezhinaagwak nibewinan dagonoon ezhi-nibaawaad mekadekewaad. Awiya ishkwaa makadeked wenizhishing miijim ashamaa. Wiigwaas onaagan odoopoonaa. Gaa-dasogoniid mii i’iw minik bayezhibii’igaadeg. Ningoji dash awi-agoojigaade.**
Like a great road is the aspect of the sleeping-places where sleep they who fast. When (a person) has finished fasting, he is fed upon food that is pleasing. A birch-bark bowl is set for him to eat from. As many days as he has fasted is the number of marks made upon it. And off somewhere is it taken and hung up.
Dibishkoo gichi-miikana (like a great road) mii i’iw ezhinaagwak (so is the look of) nibewinan dagonoon (the sleeping-places that are there) ezhi-nibaawaad (where they sleep) mekadekewaad (they who fast). Awiya ishkwaa makadeked (when one has finished fasting) wenizhishing miijim (pleasing food) ashamaa (he is fed). Wiigwaas onaagan (a birch-bark bowl) odoopoonaa* (is set for him to eat from — starred: unattested). Gaa-dasogoniid (as many days as he fasted) mii i’iw minik (that is the number) bayezhibii’igaadeg (of marks made upon it). Ningoji dash (and off somewhere) awi-agoojigaade (it is taken and hung up).
(14) Kīcpîn gayä mägwā tcīsa‘kīng päjik mi‘tig kāwīn mạmāsi‘kāzinōn, īgi´widac pīndik ayäwād ogījigōwininiwạg omạdwäyā‘kwa∙ā∙nāwa ī∙i∙ᵘ ạbạnjī∙ā∙‘k. Mī∙i∙dạc ä‘kidōwād kāwīn nisidạm da∙i∙jiwäbasinōn īgiwä ạnicinābäg kīwi‘taiya∙ī∙ nämạdạbiwād; mānābạmāwạg. Kạnạbạtc kägo tai∙i∙jiwäbisi, kunimāⁿ taiyā‘kuzi. Mī∙i∙ᵘ wändci∙i∙jini‘kādäg ī∙i∙ᵘ tcīsa‘kān “kuzāmbandạmowin.” Nīgān kägōn ki‘kändcigādä kädiciwäba‘k ī∙i∙ᵘ tcīsa‘king.
Giishpin gaye megwaa jiisakiing bezhig mitig gaawiin mamaazikaazinoon, igiw idash biindig ayaawaad ogiizhigowininiwag omadwe-aakwa’aanaawaa i’iw abanjii’aak. Mii dash ekidowaad gaawiin nisidam da-izhiwebasinoon igiwe anishinaabeg giiwitaa-ayi’ii nemadabiwaad; maanaabamaawag. Ganabaj gegoo da-izhiwebizi, gonimaa da-aakozi. Mii iw wenji-izhinikaadeg i’iw jiisakaan “gozaabandamowin.” Niigaan gegoon gikenjigaade ged-izhiwebak i’iw jiisakiing.
And if during the divination one pole does not sway, the sky-people who are present within pound upon the pole. Whereupon they say that it is not propitious for the people who are seated round about; they are not in good grace. Perhaps something will happen, maybe one will be sick. Therefore such is the reason why the soothsaying-lodge is called “the testing-by-dream.” Beforehand is it known how things will come to pass by means of the soothsaying.
Giishpin gaye megwaa jiisakiing (and if during the divining) bezhig mitig (one pole) gaawiin mamaazikaazinoon (does not sway), igiw idash biindig ayaawaad (then they who are present within) ogiizhigowininiwag (the sky-people) omadwe-aakwa’aanaawaa (pound audibly upon) i’iw abanjii’aak (the frame-pole — draft; flagged). Mii dash ekidowaad (whereupon they say) gaawiin nisidam da-izhiwebasinoon (it will not happen propitiously — nisidam flagged) igiwe anishinaabeg (for those people) giiwitaa-ayi’ii nemadabiwaad (who sit round about); maanaabamaawag (they are ill-looked-upon — not in good grace). Ganabaj gegoo da-izhiwebizi (perhaps something will happen to one), gonimaa da-aakozi (maybe one will be sick). Mii iw wenji-izhinikaadeg (that is why it is named) i’iw jiisakaan (the soothsaying-lodge) “gozaabandamowin” (“the testing-by-dream”). Niigaan gegoon gikenjigaade (beforehand things are known) ged-izhiwebak (what will come to pass) i’iw jiisakiing (by the divining).
(15) Minawā ninguding ma‘kadä‘käyān ningīwäjbābạndạm. A‘pī cwāsugun wâsinisiwān ā‘pidci kī‘pātä nī∙i∙yaᵘ wīmini‘kwäyān. Awiya dạc icpimīng kī‘pi∙u∙ndcī, ạnicinābänk ijināgusi nimbi‘kạnōni‘k: “Kägä‘tca, ninīdcānis, kigitimāgi∙i∙tis. Pạzigwīn, nāzibīn.” Ningīwīdcīwik. Mīdạc kīmạdābīyān ō∙o∙wä ki‘tcigạmi. Kackạdin. Micawakwạm äniwäk ningī∙i∙jā, mīdạc imāⁿ kī‘twā∙i∙bīyān. Nīngījinkijin mini‘kwäyān, käᵉgā‘tsa ā‘pidci nīwīmini‘kwä. A‘pī mäni‘kwäyān kînwäⁿj nībiwa kwändạmān ni´bi; kāwīndạc nindämini‘kwäsī. Kistcigînwäⁿj nindānugīmini‘kwä; kāwinganagä nindämini‘kwäsī. Kistci nībiwa ningī∙i∙skạndān o∙o∙wä ki‘tcigạmi; kī∙ạ∙gōdcin a∙a∙ᵘ mi‘kwạn mini‘k kā∙i∙skạndạmān. Mī∙i∙wä äniwäk kîwänj wīpîmāndisiyān ka∙u∙ndci∙i∙nạmbạndamān.
*Minawaa ningoding makadekeyaan ningii-wezhbaabandam. Apii zhwaasogon wiisinisiwaan aapiji gii-baate niiyaw wii-minikweyaan. Awiya dash ishpiming gii-bi-onjii, anishinaabeng izhinaagozi nimbi-ganoonig: “Geget sa, niniijaanis, gigitimaagi’idiz. Bazigwiin, naazibiin.” Ningii-wiijiiwig. Mii dash gii-madaabiiyaan o’owe gichigami. Gashkadin. Michawakwam eniwek ningii-izhaa, mii dash imaa gii-twaa’ibiiyaan. Ningii-zhingishin minikweyaan, geget sa aapiji niwii-minikwe. Apii menikweyaan ginwenzh niibiwa gwendamaan nibi; gaawiin dash nindaa-minikwesii. Gichi-ginwenzh nindaano-gii-minikwe; gaawiin ganage nindaa-minikwesii. Gichi niibiwa ningii-iskandaan o’owe gichigami; gii-agoojin a’aw mikwam minik gaa-iskandamaan. Mii iwe eniwek ginwenzh wii-bimaadiziyaan gaa-onji-inaabandamaan.**
Another time when I was in a fast, I had a vision. After I had gone eight days without eating, so very dry was my body that I wanted to drink. And somebody came from above, like a human being was the look of him by whom I was addressed, saying: “Verily, my child, you have caused yourself suffering. Rise to your feet, go down to the water.” I was accompanied by him. And so I came out upon this sea. It was frozen over. Some distance out on the ice I went, whereupon out there I made a hole in the ice. I lay down to drink, truly indeed was I ever so thirsty. When I had drunk a long while, much water did I swallow; but I did not quench my thirst. For a great while I drank, but without satisfaction; not at all did I quench my thirst. A great deal of the water did I drink from out of this sea; above hung the ice by as much space as was left of the water I had drunk. To the end that I might live for a good long while, was why I had had the dream.
Minawaa ningoding (another time) makadekeyaan (when I fasted) ningii-wezhbaabandam* (I had a vision — the onset is Jones’s own print; 32-H1 stands open). Apii zhwaasogon wiisinisiwaan (after eight days of my not eating) aapiji gii-baate niiyaw (very dried was my body) wii-minikweyaan (I wanted to drink). Awiya dash ishpiming gii-bi-onjii (and someone came from above), anishinaabeng izhinaagozi (like a human being he looked) nimbi-ganoonig (he came addressing me): “Geget sa (verily), niniijaanis (my child), gigitimaagi’idiz (you have caused yourself suffering). Bazigwiin (rise to your feet), naazibiin (go down to the water).” Ningii-wiijiiwig (he accompanied me). Mii dash gii-madaabiiyaan (and so I came out upon) o’owe gichigami (this sea). Gashkadin (it was frozen over). Michawakwam (far out on the ice) eniwek ningii-izhaa (some distance I went), mii dash imaa gii-twaa’ibiiyaan (and there I made a hole in the ice). Ningii-zhingishin minikweyaan (I lay down to drink), geget sa aapiji niwii-minikwe (truly was I ever so thirsty). Apii menikweyaan ginwenzh (when I had drunk a long while) niibiwa gwendamaan nibi (much water did I swallow); gaawiin dash nindaa-minikwesii (but I could not quench my thirst). Gichi-ginwenzh nindaano-gii-minikwe (for a great while I drank, in vain); gaawiin ganage nindaa-minikwesii (not at all could I quench it). Gichi niibiwa ningii-iskandaan (a great deal I drank down of) o’owe gichigami (this sea); gii-agoojin a’aw mikwam (the ice hung suspended) minik gaa-iskandamaan (by as much as I had drunk). Mii iwe (such was) eniwek ginwenzh wii-bimaadiziyaan (that I should live a good long while) gaa-onji-inaabandamaan (the reason I so dreamed).
(16) Minawā ninguding kī∙i∙gucimoyān ningīwâbāndān wạdciᵘ kä‘tcīspạdināg. Mēdac iwidi kīwâbạmạg mi‘tig pạda‘kisud ugidā‘kⁱ, ki‘kiwä∙o∙nā‘tig. Wâsa´ a‘kīng uzābạmināgusi; ki‘kiwä∙u∙n ạgōdäⁱ imā. Imāⁿ dạc ugidạdciᵘ mī∙i∙māⁿ kīwâbạndạmān nībiwa ano‘kātcigạn, ka‘kina gayä mīdcîm ạnōdc äjināgwa‘k, cōniyā gayä. “Mī∙i∙we gedayai∙ī∙m,” ningi∙i∙‘k. I∙i∙wä wạdci ni‘tạmigu pîngwi‘kāg, pānimādac iwidi îcpîmīng ājibi‘kōwạn.
Minawaa ningoding gii’igoshimoyaan ningii-waabandaan wajiw gechi-ishpadinaag. Mii dash iwidi gii-waabamag mitig badakizod ogidaaki, gikiwe’onaatig. Waasa akiing ozaabaminaagozi; gikiwe’on agoode imaa. Imaa dash ogidajiw mii imaa gii-waabandamaan niibiwa anokaajigan, gakina gaye miijim anooj ezhinaagwak, zhooniyaa gaye. “Mii i’iwe ged-ayi’iim,” ningii-ig. I’iwe wajiw nitam igo bingwiikaag, baanimaa dash iwidi ishpiming aazhibikoowan.
Another time, while in a fast, I saw a mountain that was very high. And then up there at the top I beheld a pole standing, a flag-pole. Far over the country was it visible; a flag hung thereon. And yonder on the mountain-top was where I saw many goods, and all the various kinds of food there were, likewise silver. “That is yours,” I was told. At the foot of the mountain was loose soil, but farther up at the top it was rocky.
Minawaa ningoding (another time) gii’igoshimoyaan (while I was in a fast) ningii-waabandaan (I saw) wajiw (a mountain) gechi-ishpadinaag (that was very high). Mii dash iwidi (and then up there) gii-waabamag (I beheld) mitig badakizod (a pole standing) ogidaaki (on the top), gikiwe’onaatig (a flag-pole). Waasa akiing (far over the country) ozaabaminaagozi (was it visible); gikiwe’on agoode imaa (a flag hung thereon). Imaa dash ogidajiw (and yonder on the mountain-top) mii imaa gii-waabandamaan (was where I saw) niibiwa anokaajigan (many goods), gakina gaye miijim anooj ezhinaagwak (and all the various kinds of food), zhooniyaa gaye (likewise silver). “Mii i’iwe ged-ayi’iim (that is what will be yours),” ningii-ig (I was told). I’iwe wajiw (that mountain) nitam igo bingwiikaag (at the base is of loose soil), baanimaa dash iwidi ishpiming (but farther up above) aazhibikoowan (it is rocky).
(17) Mīsa i∙ᵘ∙ kā∙u∙ndci∙i∙nāmbandạmān, mạnidō ningī∙i∙nänimi‘k anicinābäg tcī∙i∙nänimiwād tci∙o∙gimāwiyān. Miziwä āniwäk ningīpạbāmādis. A‘pidci ningīminwänimigōk pämādisitcig kā‘pabāwâbamạgwa. Weyābiskīwätcig kayä ā‘pidci ningīminwänimigōk. Cimāgạnicī∙u∙gimāk ā‘pidci ningīsāgi∙i∙gōk kīwāwīdcīwạgwā. Mägwā kīsōngipîmādisiyān nībiwa kāgōn ningīkaski‘tōn; nōngumidạc cigwa äniwäk ningistci∙a∙nicinābä‘ᵘ. Kāwīn a‘pidci käyābi ningạskitōsin tcipabāmātisiyān.
Mii sa iw gaa-onji-inaabandamaan, manidoo ningii-inenimig anishinaabeg ji-inenimiwaad ji-ogimaawiyaan. Miziwe aaniwek ningii-babaamaadiz. Aapiji ningii-minwenimigoog bemaadizijig gaa-babaa-waabamagwaa. Weyaabishkiiwejig gaye aapiji ningii-minwenimigoog. Zhimaaganishii-ogimaag aapiji ningii-zaagi’igoog gii-waawiijiiwagwaa. Megwaa gii-zoongi-bimaadiziyaan niibiwa gegoon ningii-gashkitoon; noongom idash zhigwa eniwek ningichi-anishinaabew. Gaawiin aapiji geyaabi ningashkitoosiin ji-babaamaadiziyaan.
That I should thus have dreamed was on this account, by a manitou was it willed in my behalf that the people should desire me to be chief. About everywhere have I travelled. Very much have I been esteemed by the living I have seen. By the white people have I been very kindly regarded. By the army officers was I very well liked when I used to go along with them. While I had strength of body, many things was I able to handle; but at this day I am too much of an old man (for heavy work). I am no longer so able to travel about (as in former days).
Mii sa iw gaa-onji-inaabandamaan (that was the reason I so dreamed), manidoo ningii-inenimig (by a manitou was it willed of me) anishinaabeg ji-inenimiwaad (that the people should so regard me) ji-ogimaawiyaan (that I should be chief). Miziwe aaniwek ningii-babaamaadiz (about everywhere have I travelled). Aapiji ningii-minwenimigoog (very much have I been esteemed by) bemaadizijig (the living) gaa-babaa-waabamagwaa (whom I have seen in my travels). Weyaabishkiiwejig gaye (and by the white people) aapiji ningii-minwenimigoog (I have been kindly regarded). Zhimaaganishii-ogimaag (by the army officers) aapiji ningii-zaagi’igoog (was I well liked) gii-waawiijiiwagwaa (when I used to go along with them). Megwaa gii-zoongi-bimaadiziyaan (while I lived strong of body) niibiwa gegoon ningii-gashkitoon (many things was I able to do); noongom idash zhigwa (but now at this day) eniwek ningichi-anishinaabew (I am rather an old person). Gaawiin aapiji geyaabi ningashkitoosiin (no longer am I much able) ji-babaamaadiziyaan (to travel about).