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.
WÄSĀMĀMBANDANK.
WESAAMAAMBANDANG.
HE WHO OVER-DREAMED.
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) Päᵉjik a‘kiwäⁿzi mōⁿjạg ugīgạgānzomān ugwisạn tcîma‘kadä‘känit. Käᵉgä‘tidạc mōⁿjạg kima‘kadä‘kä ‘aᵉa´ᵘ uckanawä; ānawi nāningutinū kī∙i∙ckwā‘tānit, minawā ugạgānzumān ugwisạn tcîma‘kadä‘känit. Mīdạc ä‘kido ‘aᵉa´ᵘ ckinawä. “Āja kuca ka‘kina kägōn ningīpawādān. Ka‘kina a‘ki äjināgwa‘k, undinōg änạbiwād ningīki‘känimāk. Ka‘kina gayä ijitcigäwinạn ningīpawâdānạn. Ka‘kina gayä kījigunk äyāmagạ‘k ningīpawâdān,” i‘kidō ‘aᵉa´ᵘ uckinawä.
Bezhig akiwenzii moonzhag ogii-gagaanzomaan ogwisan ji-makadekenid. Geget idash moonzhag gii-makadeke a’aw oshkinawe; aanawi naaningodinoo gii-ishkwaataanid, miinawaa ogagaanzomaan ogwisan ji-makadekenid. Mii dash ekido a’aw oshkinawe. “Aazha gosha gakina gegoon ningii-bawaadaan. Gakina aki ezhinaagwak, ondinoog enabiwaad ningii-gikenimaag. Gakina gaye izhichigewinan ningii-bawaadaanan. Gakina gaye giizhigong eyaamagak ningii-bawaadaan,” ikido a’aw oshkinawe.
A certain old man was often urging his son to blacken (his face and fast). So of course many a time did the youth blacken (his face and fast); nevertheless at times he would cease from (his fasting), but again (the father) would insist upon his son blackening (his face to fast). Accordingly then said the youth: “Already now have I really dreamed of everything. About how the whole earth looks, about how the winds repose from whence they blow, have I learned. And all kinds of doings have I dreamed of. And also about everything that is in the sky have I dreamed,” (so) said the youth.
Bezhig akiwenzii (a certain old man), moonzhag (often), ogii-gagaanzomaan ogwisan (kept urging his son), ji-makadekenid (to blacken his face and fast); geget idash (so of course), moonzhag gii-makadeke (many a time he fasted) a’aw oshkinawe (that youth); aanawi naaningodinoo (though at times), gii-ishkwaataanid (he would cease), miinawaa ogagaanzomaan ogwisan (again he urges his son), ji-makadekenid (to blacken and fast). Mii dash ekido (and then said) a’aw oshkinawe (that youth): “Aazha gosha (already indeed), gakina gegoon (everything), ningii-bawaadaan (have I dreamed of it). Gakina aki ezhinaagwak (how all the earth looks), ondinoog (whence the winds blow), enabiwaad (where they repose), ningii-gikenimaag (I have come to know them; the winds as animate beings). Gakina gaye izhichigewinan (and all the kinds of doings), ningii-bawaadaanan (I have dreamed of them). Gakina gaye giizhigong eyaamagak (and all that is in the sky), ningii-bawaadaan (I have dreamed of it),” ikido a’aw oshkinawe (said that youth).
(2) Mīdạc änād ugwisạn: “Māⁿnūⁿ käyābi ma‘kadä‘kän. Kāyābi kuca´ kägō ayāmạgạtudug, maci kä‘kändaⁿziwạn. Mīnawā ki‘twän.” Umīnān aka‘kaⁿjä tcikîtcima‘kadä‘känit ugwisạn.
Mii dash enaad ogwisan: “Maanoo geyaabi makadeken. Geyaabi gosha gegoo ayaamagadodog, mashi gekendanziwan. Miinawaa giitwen.” Ominaan akakanzhe ji-gichi-makadekenid ogwisan.
And this he said to his son: “Please, once more do you blacken (your face and fast). There surely must be something yet for you to dream about, something about which you do not yet know. Once more do you try.” He gave his son some charcoal to blacken (his face and to go into a) deep (fast).
Mii dash enaad ogwisan (and this he said to his son): “Maanoo (please; Jones’s English here witnesses maanoo as “Please”), geyaabi makadeken (once more blacken and fast). Geyaabi gosha (surely yet), gegoo ayaamagadodog (there must be something), mashi gekendanziwan (which you do not yet know). Miinawaa giitwen (once more do you try). ” Ominaan akakanzhe (he gave him charcoal), ji-gichi-makadekenid ogwisan (that his son go into a deep fast).
(3) Awidạc uckinawä mānū mīnawā kīma‘kadä‘kä. Nībiwa tạ´sing kīmidāsungunī, ā‘pidci kīkistcikudạgi∙i∙tisu. Mīdạc kīmādcāt ma‘kadäkät. Ninguding pitạgwicin ‘aᵉawuckinawä. Näcwāsugunạga‘k ānawi udānawi∙a∙cạmān ugwisạn, kāwīn ududā‘pinaⁿzīn ī∙i∙´ᵘ mīdcîm. Mēdạc ä‘kidot ‘aᵉa´ᵘuckinawä: “Tạga, nōsä! mījicin ozānạmum. Nīwiwawäji,” i‘kido.
Aw idash oshkinawe maanoo miinawaa gii-makadeke. Niibiwa dasing gii-midaasogonii, aapiji gii-gichi-godagi’idizo. Mii dash gii-maajaad makadeked. Ningoding bi-dagwishin a’aw oshkinawe. Neshwaasogonagak aanawi odaanawi-ashamaan ogwisan, gaawiin ododaapinanziin i’iw miijim. Mii dash ekidod a’aw oshkinawe: “Daga, noose! miizhishin ozaanamom. Niwii-wawezhi,” ikido.
And the youth readily blackened (his face) once more. Many a time he had gone through a ten days’ fast, to very severe hardship had he put himself. Accordingly he went away (to blacken his face and fast). By and by back home came the youth. After eight days were ended, then did (the father) try in vain to give his son some food to eat, but he would not take the food. Thereupon said the youth: “Now, O my father! do you give me the yellow magic paint. I wish to paint (myself),” he said.
Aw idash oshkinawe (and that youth), maanoo (readily; maanoo again — Jones here: “readily”), miinawaa gii-makadeke (blackened once more). Niibiwa dasing (many a time), gii-midaasogonii (he went a ten days’ fast), aapiji gii-gichi-godagi’idizo (to very severe hardship he put himself). Mii dash gii-maajaad (then off he went), makadeked (to fast). Ningoding bi-dagwishin (by and by back home came) a’aw oshkinawe (that youth). Neshwaasogonagak (after eight days were ended), aanawi odaanawi-ashamaan ogwisan (in vain he tried to feed his son), gaawiin ododaapinanziin (he would not take it), i’iw miijim (the food). Mii dash ekidod a’aw oshkinawe (thereupon said that youth): “Daga, noose! (now, O my father!), miizhishin ozaanamom (give me the yellow magic paint). Niwii-wawezhi (I wish to paint myself),” ikido (he said).
(4) Mīdạc kīmīnāt uzānamạnạn ugwisạn.
Mii dash gii-miinaad ozaanamanan ogwisan.
Thereupon he gave some yellow magic paint to his son.
Mii dash gii-miinaad (thereupon he gave), ozaanamanan (the yellow magic paint), ogwisan (to his son).
(5) ‘Aᵉa´widạc uckinawä miziwä u‘kā‘kîgạnānk ugī∙ạ∙sān uzānạmạnạn. Mīdạc kī∙ạ∙nipasigwīt ‘aᵉa´wuckinawä; kī∙ạ∙nizāga∙a∙m; kāwīn ạnicinābänk kī∙i∙jināgusisī, pînäcīyink idac udijinawān. Ạninūndāguzi; mīdạc äni∙i∙nwät: “Tci´ⁿ haⁿ haⁿ haⁿ!”
A’aw idash oshkinawe miziwe okaakiganaang ogii-asaan ozaanamanan. Mii dash gii-ani-bazigwiid a’aw oshkinawe; gii-ani-zaaga’am; gaawiin anishinaabeng gii-izhinaagozisii, bineshiinying idash odizhinawaan. Ani-noondaagozi; mii dash eni-inwed: “Tci´ⁿ haⁿ haⁿ haⁿ!”
And the youth placed the yellow magic paint all over his bosom. And so straight up to his feet rose the youth; on out of doors he went; not was he like a human being in form, but like a bird he looked. As he went, he chirped; and this was the sound of his voice: “Tcíⁿ haⁿ haⁿ haⁿ!”¹
A’aw idash oshkinawe (and that youth), miziwe okaakiganaang (all over his bosom), ogii-asaan ozaanamanan (placed the paint). Mii dash gii-ani-bazigwiid (and then up he rose) a’aw oshkinawe (that youth); gii-ani-zaaga’am (on outside he went); gaawiin anishinaabeng gii-izhinaagozisii (not like a human being did he look), bineshiinying idash odizhinawaan (but like a bird was he beheld). Ani-noondaagozi (he went along sounding); mii dash eni-inwed (and this was his cry): “Tci´ⁿ haⁿ haⁿ haⁿ!” (the cry carried as printed)
¹ The cry of the robin. [“Robin” is ōpi‘tci in the Leach Lake dialect, pạpitci in that of Fort William, pitci in that of Fond du Lac (addition by the editor from Jones’s notes).] — the note is numbered once for the printed 308/309 spread, its text split across both page feet; the marker prints at this cry and again at §6’s cry in the English.
(6) Kīsāgidcisä ‘aᵘ a‘kiwäⁿzi nōndawāt ugwisạn änwänit. Mēdạc äjiwâbạmāt ạgōzinit mi‘tigunk nōndāguziwạn: “Nōⁿ na-tci´gä, nōⁿ na-tci´gä, nōⁿ na-tci´gä, tci´ haⁿ haⁿ haⁿ!” Umạdwäkạnōnigōn ugwisạn: “Mī∙i∙´ᵘ kädinwäyān kīckpîn awiya wânîbutcin. ‘Kwīckwa∙ä∙’ ningạtigō.” Mēdạc pạnä kī∙ạ∙nipasigwa∙o∙nit ugwisạn, kāwīn minawā kī‘pigīwäsī ‘aᵘ uckinawä.
Gii-zaagijise aw akiwenzii noondawaad ogwisan enwenid. Mii dash ezhi-waabamaad agoozinid mitigong noondaagoziwan: “Nōⁿ na-tci´gä, nōⁿ na-tci´gä, nōⁿ na-tci´gä, tci´ haⁿ haⁿ haⁿ!” Omadwe-ganoonigoon ogwisan: “Mii iw ged-inweyaan giishpin awiya waa-nibojin. ‘Kwiishkwa’e’ ningad-igoo.” Mii dash apane gii-ani-bazigwa’onid ogwisan, gaawiin miinawaa gii-bi-giiwesii aw oshkinawe.
Outside rushed the old man when he heard the sound that his son made. Thereupon he saw him perched in a tree, chirping away: “Nōⁿ na-tci’gä, nōⁿ na-tci’gä, nōⁿ na-tci’gä, tci’ haⁿ haⁿ haⁿ!”¹ He heard the voice of his son saying to him: “Such is the way I shall sound whenever any one is about to die. ‘Chirper’ shall I be called.” And so up rose his son and flew away, not again did the youth come back.
Gii-zaagijise (out he rushed), aw akiwenzii (the old man), noondawaad ogwisan enwenid (hearing his son crying out). Mii dash ezhi-waabamaad (thereupon he saw him), agoozinid mitigong (perched in a tree), noondaagoziwan (sounding forth): “Nōⁿ na-tci´gä …” (the cry carried as printed). Omadwe-ganoonigoon ogwisan (from afar he was addressed by his son): “Mii iw ged-inweyaan (such is the way I shall sound), giishpin awiya waa-nibojin (whenever anyone is about to die). ‘Kwiishkwa’e’ ningad-igoo (‘Chirper’ shall I be called).” Mii dash apane (and so for good), gii-ani-bazigwa’onid ogwisan (up rose his son in flight), gaawiin miinawaa gii-bi-giiwesii (never again came back home), aw oshkinawe (that youth).
(7) Mī∙i∙dạc ī∙i∙´ᵘ äjini‘kāsut ‘aᵉa´ᵘ pînäcīⁿ kwīckwa∙ä∙ kumâgayä pạpi‘tci, mī∙a∙´ᵘ ạnicinābägubạn. Mīdạc ī∙i∙´ᵘ ä‘kidōwād ạnicinābäg: “Kīcpîn nōndāguzit ‘aᵉa´ᵘ pînäcīⁿ kāwīn unicicinzînōn,” i‘kidōwạg. Awīya kägō ta∙i∙ciwäpizi kīcpîn ī∙i∙´ᵘ inwänit, “Indōnwā‘tcigä.” Tibîckō ạnicinābänk i‘kido ‘aᵉa´ᵘ pînäⁿcīⁿ. Kayä wīnawā anicinābäk nānīngutînū mī∙i∙´ᵘ ä‘kidowād kagō kä‘kändạmowātcin wâ∙i∙jiwäbạtinig. “Indōwā‘tcigä,” i‘kidowạg. Mīdạc ī∙i∙´ᵘ kā∙i∙‘kitogubạnän ‘aᵉa’ᵘ kwīckwa∙ä∙.
Mii idash i’iw ezhinikaazod a’aw bineshiinh kwiishkwa’e gomaa gaye babichi, mii aw anishinaabegoban. Mii dash i’iw ekidowaad anishinaabeg: “Giishpin noondaagozid a’aw bineshiinh gaawiin onizhishinzinoon,” ikidowag. Awiiya gegoo da-izhiwebizi giishpin i’iw inwenid, “Indoonwaachige.” Dibishkoo anishinaabeng ikido a’aw bineshiinh. Gaye wiinawaa anishinaabeg naaningodinoo mii iw ekidowaad gegoo gekendamowaajin waa-izhiwebadinig. “Indoonwaachige,” ikidowag. Mii dash i’iw gaa-ikidogobanen a’aw kwiishkwa’e.
Accordingly the name of the bird is the chirper or the robin, the one that was once a human being. And this is what the people say: “When the sound of the bird is heard, the omen is not good,” (so) they say. One will meet with something (baneful) if one hears the cry of the bird saying: “I feel a foreboding.” Like a human being does the bird speak. And that is what the people themselves sometimes say when they know that something is going to happen. “I feel a foreboding,” they say. And that was what the chirper said long ago.
Mii idash i’iw ezhinikaazod (accordingly that is how is named) a’aw bineshiinh (that bird) — kwiishkwa’e (the chirper), gomaa gaye babichi (or the robin), mii aw anishinaabegoban (the one that was once a human being; preterite -goban on the noun). Mii dash i’iw ekidowaad anishinaabeg (and this is what the people say): “Giishpin noondaagozid a’aw bineshiinh (if that bird is heard), gaawiin onizhishinzinoon (it is not good),” ikidowag (they say). Awiiya gegoo da-izhiwebizi (something will befall one), giishpin i’iw inwenid (if so it cries), “Indoonwaachige (I feel a foreboding).” Dibishkoo anishinaabeng (just like a human being), ikido a’aw bineshiinh (speaks that bird). Gaye wiinawaa anishinaabeg (and the people themselves), naaningodinoo (sometimes), mii iw ekidowaad (say the same), gegoo gekendamowaajin (of things they have come to know), waa-izhiwebadinig (that are going to happen). “Indoonwaachige,” ikidowag (they say). Mii dash i’iw gaa-ikidogobanen (and that is what once said; preterite participle) a’aw kwiishkwa’e (the chirper, long ago).