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.
WÂBANŌWIWIN.
WAABANOOWIWIN.
THE WIZARD RITE.
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) Minawā bäᵉjik ījitcigäwin ningadibādodān kā∙i∙jinōndawạgwa īgi’ᵘ wâbạnōg. Pä∙e∙jik ạnicinābä ni‘tạm kā∙u∙ji‘tōt wâbanōwiwin, mī∙i∙´ᵘ kayä wīn kā∙i∙nādcimut. “Wâbạnōmạnidō ningīmini‘k īᵉi´ᵘ tcī∙i∙jitcigäyān tciwâbạnōwiyān.” Mạmindagä wâbạnung ina‘kakä kī∙i∙jikāgīgitut, kayä miziwä a‘kīng äyāwāt īgi´ᵘ wâbanūmạnidōg, miziwä gayä gīwi‘tākīji‘k ändạsing wändānima‘k, gayä miziwä icpîmīng kījigunk. Kayä wīn anạngōᵉ ogītạcimān, äjiwäbạtogwän iwidi anạngōg äyawād; kīcisōn kayä ogītạcimān.
Minawaa bezhig izhichigewin ninga-dibaadodaan gaa-izhi-noondawagwaa igiw waabanoog. Bezhig anishinaabe nitam gaa-ozhitood waabanoowiwin, mii iw gaye wiin gaa-inaajimod. “Waabanoo-manidoo ningii-minig i’iw ji-izhichigeyaan ji-waabanoowiyaan.” Memindage waabanong inakake gii-izhi-gaagiigidod, gaye miziwe akiing eyaawaad igiw waabanoo-manidoog, miziwe gaye giiwitaa-giizhig endasing wendaanimak, gaye miziwe ishpiming giizhigong. Gaye wiin anangoog ogii-dazhimaan, ezhiwebadogwen iwidi anangoog eyaawaad; giizisoon gaye ogii-dazhimaan.
About a certain other practice will I now tell, according as I have heard it from the wizards. A certain man was the first to found the wizard rite, and this was what he told: “By a wizard manitou was I given power to become a wizard.” Especially of things toward the east did he discourse, and of things everywhere upon the earth where the wizard manitous were, and of things everywhere in the circle of the sky, of things everywhere from whence blew the winds, and of things everywhere in the sky above. And he also told of the stars, what takes place yonder where the stars were; of the sun too he spoke.
Minawaa bezhig izhichigewin (about another practice/way), ninga-dibaadodaan (I will tell of it), gaa-izhi-noondawagwaa (as I heard them) igiw waabanoog (those waabanoo people). Bezhig anishinaabe (one person) nitam gaa-ozhitood (who first made it) waabanoowiwin (the waabanoo rite), mii iw gaye wiin gaa-inaajimod (this is what he himself told): “Waabanoo-manidoo (a waabanoo manidoo) ningii-minig (gave it to me) i’iw ji-izhichigeyaan (that I should do this) ji-waabanoowiyaan (that I should be a waabanoo).” Memindage waabanong inakake (especially toward the east) gii-izhi-gaagiigidod (he spoke at length), gaye miziwe akiing eyaawaad (and of everywhere on the earth where they are) igiw waabanoo-manidoog (those waabanoo manidoog), miziwe gaye giiwitaa-giizhig (and everywhere around the circle of the sky) endasing wendaanimak (every place from which the wind blows), gaye miziwe ishpiming giizhigong (and everywhere above in the sky). Gaye wiin anangoog ogii-dazhimaan (also of the stars he told), ezhiwebadogwen (whatever may take place there) iwidi anangoog eyaawaad (yonder where the stars are); giizisoon gaye ogii-dazhimaan (of the sun too he spoke).
(2) Mī∙i∙dac ī∙i∙´ᵘ kayä wīnawa kā∙i∙jitcigäwād, wâbạnūwīgiwâm kī∙u∙ji‘tōwād wâ‘tajiwâbạnōwiwād. Kīkistci∙i∙na‘kạmigiziwạg, anōdcikägō ogī∙ā∙bạdci‘tōnāwa mīdcim kīwī‘kundiwād. Mämindagä asämān ogī∙ā∙bạdci∙ā∙wān; miziwä kī∙i∙nā‘kunāwād pwāgạnạn kīwâwīnāwād īni´ᵘ wäbạnūmạnidōn. Mämindagä undinūᵉ ugīpīndā‘kōnāwān. Misiwä kayä icpimīng ayäyānit ugīwâwīndamawâwān kīcisōn, kayä dạc icpimīng mạnidōn äyānt ugīwâwīnāwān.
*Mii dash i’iw gaye wiinawaa gaa-izhichigewaad, waabanoo-wiigiwaam gii-ozhitoowaad waa-dazhi-waabanoowiwaad. Gii-gichi-inakamigiziwag, anooj gegoo ogii-aabajitoonaawaa miijim gii-wiikondiwaad. Memindage asemaan ogii-aabaji’aawaan; miziwe gii-inaakonaawaad bwaaganan gii-waawiinaawaad iniw waabanoo-manidoon. Memindage ondinoog ogii-biindaakoonaawaan. Misiwe gaye ishpiming ayaayaanid ogii-waawiindamawaawaan giizisoon, gaye dash ishpiming manidoon eyaanid ogii-waawiinaawaan.**
And now this was what they also did, a wizard lodge they put up at the place where they were to perform the wizard rite. They were exceedingly active about it, of every sort of thing in the way of food they made use when they celebrated a feast together. Tobacco in particular they used; in every direction they pointed with their pipes when they spoke of the wizard manitou by name. To (the sources of) the winds in particular they made offerings with the pipe. And of every place above where the suns were they told, and of the manitou on high they spoke by name.
Mii dash i’iw gaye wiinawaa gaa-izhichigewaad (and this is what they also did), waabanoo-wiigiwaam gii-ozhitoowaad (a waabanoo lodge they made) waa-dazhi-waabanoowiwaad (where they would perform the waabanoo rite). Gii-gichi-inakamigiziwag (they were exceedingly active), anooj gegoo ogii-aabajitoonaawaa miijim (every sort of food they used) gii-wiikondiwaad (when they feasted together). Memindage asemaan ogii-aabaji’aawaan (especially tobacco they used); miziwe gii-inaakonaawaad bwaaganan (in every direction they pointed the pipes) gii-waawiinaawaad iniw waabanoo-manidoon (when they named the waabanoo manidoo). Memindage ondinoog (especially the winds) ogii-biindaakoonaawaan (to them they made the tobacco offering). Misiwe gaye ishpiming ayaayaanid* (and of everywhere above where he is) ogii-waawiindamawaawaan giizisoon (they told of the sun), gaye dash ishpiming manidoon eyaanid (and of the manidoo being on high) ogii-waawiinaawaan (they spoke of him by name).
(3) Mī∙i∙dec ī∙i∙´wa‘pī kīwunạbiwāt kīwâbạnūwiwāt. Kayä wīnawā madōdosạnạn ugī∙ā∙bạdci‘tōnāwān, anōdc kayä kägō wänicicink ạno‘kātcigạn kīmīnidīwạg. Kīwī‘kwạdci‘tōwāt wī‘pimādisiwāt kīkistcinạgạmōwạg. Nîswitäwä∙i∙gạnạn ugī∙a∙wâwān. Kī‘kistcinīmiwạg ī∙i∙’māⁿ wīgiwâming, ugīgījibāckānāwa ī∙i∙’ᵘ wīgiwām imāⁿ pīndik wīgiwâming. Ayā‘pī kī∙u∙nabiwāt kī∙ạ∙ni∙ā∙yāndinamātīwạg. Kīcpîn awiya ayā‘kuzitcin mī∙i∙´māⁿ ābi‘tawind kīnạmadabi∙ā∙wād. Ugīgījibāckawāwān pä‘kic nīmiwāt. Mīgū∙i∙´ᵘ nānīngutinō awiya pābigä kīminupîmādizit.
Mii dash i’iw apii gii-onabiwaad gii-waabanoowiwaad. Gaye wiinawaa madoodoosanan ogii-aabajitoonaawaan, anooj gaye gegoo wenizhishing anokaajigan gii-miinidiwag. Gii-wiikwajitoowaad wii-bimaadiziwaad gii-gichi-nagamowag. Niswi dewe’iganan ogii-ayaawaawaan. Gii-gichi-niimiwag i’imaa wiigiwaaming, ogii-giizhibaashkaanaawaa i’iw wiigiwaam imaa biindig wiigiwaaming. Ayaapii gii-onabiwaad gii-ani-ayaandinamaadiwag. Giishpin awiya ayaakozijin mii i’imaa aabitawind gii-namadabi’aawaad. Ogii-giizhibaashkawaawaan bekish niimiwaad. Mii go i’iw naaningodinong awiya baabige gii-mino-bimaadizid.
Now, that was the time when they sat down to perform sorcery. And they also made use of sweat-lodges, and every sort of wearing-apparel that was pleasing they gave one to another. When conjuring for the purpose of gaining power to live long, they sang with great solemnity. Three hand-drums did they use. Earnestly did they dance there in the wigwam, they moved about in a circle there inside of the wigwam. As they took their seats, they handed (the drums) over to others. If any one was sick, then over at the middle of the lodge they seated (the person). They moved around (the person) in a circle, while at the same time they danced. Whereupon many a time did one immediately get well.
Mii dash i’iw apii (and that was the time) gii-onabiwaad (they sat down) gii-waabanoowiwaad (they performed the waabanoo rite). Gaye wiinawaa madoodoosanan ogii-aabajitoonaawaan (sweat-lodges too they used), anooj gaye gegoo wenizhishing anokaajigan (and every sort of fine handiwork/apparel) gii-miinidiwag (they gave to one another; reciprocal). Gii-wiikwajitoowaad (when they strove) wii-bimaadiziwaad (to live (long)) gii-gichi-nagamowag (greatly did they sing). Niswi dewe’iganan ogii-ayaawaawaan (three drums they had). Gii-gichi-niimiwag i’imaa wiigiwaaming (earnestly they danced there in the wigwam), ogii-giizhibaashkaanaawaa i’iw wiigiwaam (around the inside of the wigwam they circled) imaa biindig wiigiwaaming (there within the wigwam). Ayaapii gii-onabiwaad (as they took their seats) gii-ani-ayaandinamaadiwag (they handed (the drums) along to one another; reciprocal). Giishpin awiya ayaakozijin (if anyone was sick) mii i’imaa aabitawind (then there at the middle) gii-namadabi’aawaad (they seated that one). Ogii-giizhibaashkawaawaan (around that one they circled) bekish niimiwaad (while at the same time dancing). Mii go i’iw naaningodinong (and thus many a time) awiya baabige gii-mino-bimaadizid (someone at once became well).
(4) Nānīngutinū gayä kī‘kudcīwạg kīwâbanda∙i∙wäwād äjikacki∙ä∙wiziwād; nānīngutinū pinäsiwayānạn ugīpāckizwāwān, kāwīn dac kī‘pigōskususī ‘aᵉa´ᵘ käkä‘kwayānic. Nānīngutinō kayä macki‘ki ogīcācāgwạndānawa, mī∙i∙´dec kīzazīswamāwāt īni´ᵘ käkä‘kwayānicạn; pä‘kic pimājạgāmäwāt pīndik wīgiwāming. ‘Aᵉa´widạc pämita‘kunāt īni´ᵘ käkä‘kwayānicạn käga‘pīgu pîmādisiwạn ‘iᵉi´ᵘ pämijipạgidināt, mī∙i∙´ᵘ äjipimusät ‘aᵉa´ᵘ käkä‘k pä‘kic piminōndāguzit, “Käⁿ, käⁿ, käⁿ, käⁿ!”
Naaningodinong gaye gii-gojiiwag gii-waabanda’iwewaad ezhi-gashki’ewiziwaad; naaningodinong binesiwayaanan ogii-baashkizwaawaan, gaawiin dash gii-bigoshkozosii a’aw gekekwayaanish. Naaningodinong gaye mashkiki ogii-zhaazhaagwandaanaawaa, mii dash gii-zaziiswamaawaad iniw gekekwayaanishan; bekish bimaazhagaamewaad biindig wiigiwaaming. A’aw idash bemi-dakonaad iniw gekekwayaanishan gegapii go bimaadiziwan i’iw bemi-izhi-bagidinaad, mii iw ezhi-bimosed a’aw gekek bekish bimi-noondaagozid, “Käⁿ, käⁿ, käⁿ, käⁿ!”
And they sometimes exhibited their skill by showing what they had power to do; at times they would fire guns at bird-skins,¹ but unpenetrated would remain the old bird-hawk skin. And frequently some medicine they chewed, whereupon they spit it out in a shower upon the old bird-hawk skin; at the same time they moved round in a circle within the lodge. And the (person) passing (round) with the old bird-hawk skin in his hands would finally let it go when it showed life, whereupon off it would walk, and at the same time it would be heard making the sound, “Käⁿ, käⁿ, käⁿ, käⁿ!”²
Naaningodinong gaye gii-gojiiwag (and sometimes they made trial) gii-waabanda’iwewaad (showing to people) ezhi-gashki’ewiziwaad (what they had the power to do); naaningodinong binesiwayaanan ogii-baashkizwaawaan (at times they shot at bird-skins), gaawiin dash gii-bigoshkozosii (but it was not shattered/penetrated) a’aw gekekwayaanish (that old bird-hawk skin). Naaningodinong gaye mashkiki ogii-zhaazhaagwandaanaawaa (and often medicine they chewed), mii dash gii-zaziiswamaawaad (whereupon they spit it in a shower upon them) iniw gekekwayaanishan (those old bird-hawk skins); bekish bimaazhagaamewaad (while moving along around) biindig wiigiwaaming (inside the lodge). A’aw idash bemi-dakonaad (and the one carrying it along in the hand) iniw gekekwayaanishan (that old bird-hawk skin) gegapii go bimaadiziwan (at last it showed life) i’iw bemi-izhi-bagidinaad (whereupon he let it go), mii iw ezhi-bimosed a’aw gekek (then off walked the bird-hawk) bekish bimi-noondaagozid (at the same time heard sounding as it went), “Käⁿ, käⁿ, käⁿ, käⁿ!” (the bird-hawk’s cry, carried as printed).
¹ Magic pouches. ² The cry of the bird-hawk. (Footnotes in the 1919 printing; both markers print on the English page of the 316/317 spread, the texts at the foot of the Ojibwe page.)
(5) Kayä dạc cigu ickudä udōdā‘pinānāwa; a‘kawä kīzazīsundamowāt unindciwān, kāwīn dac tcāgizusīwag. Mägwā kistciwâbạnūwiwāt mīgu iᵘ awiya äjinōndawâwāt nōndāguzinit, “Yahōō weᵉhi, weᵉhi, weᵉhi,” inwäwạn.
Gaye dash zhigwa ishkode odoodaapinaanaawaa; akawe gii-zaziisondamowaad oninjiiwaan, gaawiin dash jaagizosiiwag. Megwaa gichi-waabanoowiwaad mii go iw awiya ezhi-noondawaawaad noondaagozinid, “Yahōō weᵉhi, weᵉhi, weᵉhi,” inwewan.
And then some fire they would also take up in their hands; but before doing so, they would spit a shower (of medicine) upon their hands, but they would not be burned. While they were at the height of the wizard rite, then would they hear the sound of some one say, “Yahōō, weᵉhi, weᵉhi, weᵉhi!” such was the sound that one made.
Gaye dash zhigwa ishkode odoodaapinaanaawaa (and then fire they took up); akawe gii-zaziisondamowaad oninjiiwaan (first spitting a shower upon their own hands), gaawiin dash jaagizosiiwag (and they were not burned). Megwaa gichi-waabanoowiwaad (while at the height of the waabanoo rite) mii go iw awiya ezhi-noondawaawaad (then they would hear someone) noondaagozinid (making a sound), “Yahōō weᵉhi, weᵉhi, weᵉhi,” (the heard cry, carried as printed) inwewan (such was the sound of that one’s voice).
(6) Mạzininīᵉ kayä udōji∙ā∙wān. Nīmiwạg īgi’ᵘ mạzinimī∙i∙sag. Päᵉjig wâbạnunk ina‘ka‘kä unība∙i∙ā∙wān, mī īni´ᵘ mäskwâwigījik äjini‘kānāwāt. Minawa päᵉjik ābi‘tawind nībawiwạn, mī īni´ᵘ nạbạnägījik änāwāt. Mīnawā päᵉjik ningābī∙a∙nunk ina‘ka‘kä unībawi∙ā∙wān, mī īni’ᵘ Mänugījiwäckank änāwāt. Mīnawā paᵉjik ābi‘tawind nābawit, kīwädin udināwān. Nībiwa kayä mạzininī∙i∙saᵉ miziwä pīndik wīgiwāming udạsāwān, ka‘kina īgi´ᵘ mạzininīg nīmiwạg. Nānīngutinū kayä nōndāguziwạg. Mī∙i∙’ᵘ äjictcigäwāt. Nāningutinū kayä awiya unōndawâwān icpîmīng ina‘ka‘kā tạnwäwidamōn.
Mazininiig gaye odoozhi’aawaan. Niimiwag igiw mazininiinsag. Bezhig waabanong inakake oniibawi’aawaan, mii iniw Meskwaawi-giizhig ezhinikaanaawaad. Minawaa bezhig aabitawind niibawiwan, mii iniw Nabane-giizhig enaawaad. Minawaa bezhig ningaabii’anong inakake oniibawi’aawaan, mii iniw Menogiizhiweshkang enaawaad. Minawaa bezhig aabitawind naabawid, Giiwedin odinaawaan. Niibiwa gaye mazininiinsag* miziwe biindig wiigiwaaming odasaawaan, gakina igiw mazininiig niimiwag. Naaningodinong gaye noondaagoziwag. Mii iw ezhichigewaad. Naaningodinong gaye awiya onoondawaawaan ishpiming inakake danwewidamoon.**
And some images did they make. The images danced. One over towards the east they placed in standing position, and the name of that one they called Red-Sky. Another at the middle of the lodge stood, and that one they called One-Face-of-the-Sky.³ Another over towards the west they placed in standing position, and that one they called The-Sound-of-whose-Footstep-is-heard-with-Pleasure-in-the-Sky. Another stood at the centre of the lodge, North-Wind they called it. And they put many images everywhere about inside the lodge, and all the images danced. And frequently could the sound of their voices be heard. That was the way they did. And they sometimes heard the sound of some one’s voice coming from above.
Mazininiig gaye odoozhi’aawaan (and images they made). Niimiwag igiw mazininiinsag* (the little images danced). Bezhig waabanong inakake oniibawi’aawaan (one toward the east they stood up), mii iniw Meskwaawi-giizhig ezhinikaanaawaad (that one they named Red-Sky). Minawaa bezhig aabitawind niibawiwan (another stood at the middle), mii iniw Nabane-giizhig enaawaad (that one they called One-Face-of-the-Sky). Minawaa bezhig ningaabii’anong inakake oniibawi’aawaan (another toward the west they stood up), mii iniw Menogiizhiweshkang* enaawaad (that one they called The-Sound-of-whose-Footstep-is-heard-with-Pleasure-in-the-Sky). Minawaa bezhig aabitawind naabawid (another standing at the middle), Giiwedin odinaawaan (North-Wind they called it). Niibiwa gaye mazininiinsag* (and many little images) miziwe biindig wiigiwaaming odasaawaan (everywhere inside the lodge they placed), gakina igiw mazininiig niimiwag (all the images danced). Naaningodinong gaye noondaagoziwag (and often they could be heard). Mii iw ezhichigewaad (that is what they did). Naaningodinong gaye awiya onoondawaawaan (and sometimes they heard someone) ishpiming inakake danwewidamoon (the sound of a voice from up above).
³ As if it had two sides. (Footnote in the 1919 printing; its ending — “sides.” — recovered from the public-domain Harvard/Google digitization, the lower-right of p. 317 being lost in the vault scan; with M.’s approval, 2026-06-12.) Printed: mạzinimī∙i∙sag (§6, m where its neighbours print n: mạzininī∙i∙saᵍ, mạzininīg) and unība∙i∙ā∙wān beside unībawi∙ā∙wān (dropped w) — preserved as printed, suspected printer’s errors.
(7) Kayä mīnawā kā∙u∙ndci∙i∙jictcigäwāt kînwänj wī‘pimādisiwāt, kunimā gayä kägōn tcîni‘tōwāt kä∙u∙ndcipîmādisiwāt ōmāⁿ a‘kīng, kunimā gayä kistcigạmīng kägō tci∙u∙ndinạmowād kämīdciwād, kunimā gayä ā‘pidci tcini‘tāwigink anōdcikägō wiyạgiminạn, gayä tci∙a∙wäsī∙i∙‘kāg, kayä tcîminī∙i∙jiwäba‘k nībink pîbōnk kayä.
Gaye minawaa gaa-onji-izhichigewaad ginwenzh wii-bimaadiziwaad, gonimaa gaye gegoon ji-nitoowaad ge-onji-bimaadiziwaad o’omaa akiing, gonimaa gaye gichigamiing gegoo ji-ondinamowaad ge-miijiwaad, gonimaa gaye aapiji ji-nitaawiging anooj gegoo wiyagiminan, gaye ji-awesiikaag, gaye ji-mino-izhiwebak niibing biboong gaye.
And another reason why they did (these things) was that they might live a long time, or else that they might kill something whereby they might live here upon earth, or that they might obtain something to eat from across the sea, or that in great abundance might grow every kind of thing, such as berries, or that game might be plentiful, and that things might go well in summer and winter.
Gaye minawaa gaa-onji-izhichigewaad (and another reason why they did it): ginwenzh wii-bimaadiziwaad (that they might live long), gonimaa gaye gegoon ji-nitoowaad (or that they might kill something) ge-onji-bimaadiziwaad o’omaa akiing (whereby they might live here on earth), gonimaa gaye gichigamiing (or from the great sea) gegoo ji-ondinamowaad ge-miijiwaad (that they obtain something to eat), gonimaa gaye aapiji ji-nitaawiging (or that there grow in great abundance) anooj gegoo wiyagiminan (every kind of berry), gaye ji-awesiikaag (and that game be plentiful), gaye ji-mino-izhiwebak (and that things go well) niibing biboong gaye (in summer and in winter).
(8) A‘pī∙i∙dạc ickwā‘tāwāt, mī∙i∙´ᵘ ä‘kidōwāt: “Ānīc wīnisa´ kōsinān, kistcimạnidō, ka‘kina mīnu∙i∙jiwäbisiwin äyāt. Ka‘kina kägōn täbā‘kunạnk wīn ōga∙o∙na∙u∙ji‘tōn mini‘k äjictcigäyạnk, ka‘kina äjipạgusändạmank. Kīcpîn wīmininạnk kä∙u∙ndcipîmadisiyạnk, ā‘pidci kistci∙i∙nändạmạng, kạnạbạtc käᵉgät kīgamīnigunān kägōn kä∙u∙ndcipimadisiyạnk.”
*Apii idash ishkwaataawaad, mii iw ekidowaad: “Aaniish wiin isa goosinaan, gichi-manidoo, gakina mino-izhiwebiziwin eyaad. Gakina gegoon debaakonang wiin oga-onaajitoon minik ezhichigeyang, gakina ezhi-bagosendamang. Giishpin wii-miininang ge-onji-bimaadiziyang, aapiji gichi-inendamang, ganabaj geget giga-miinigonaan gegoon ge-onji-bimaadiziyang.”**
And when they were closing, this was what they said: “Now, yonder father of ours, the great manitou, possesses every kind of uprightness. He that passes judgment upon everything will bring to pass anything we do, all things for which we hope. Should he wish to give us the means whereby we may live, what we very greatly desire, perhaps in truth we should be given the things whereby we may get life.”¹
Apii idash ishkwaataawaad (and when they were closing), mii iw ekidowaad (this is what they said): “Aaniish wiin isa goosinaan (well now, our father), gichi-manidoo (great manidoo), gakina mino-izhiwebiziwin eyaad (who has every good way of being). Gakina gegoon debaakonang (he who passes judgment on all things) wiin oga-onaajitoon* (he will bring it to pass) minik ezhichigeyang (as much as we do), gakina ezhi-bagosendamang (all that we hope for). Giishpin wii-miininang (should he wish to give us) ge-onji-bimaadiziyang (that whereby we shall live), aapiji gichi-inendamang (what we very greatly desire), ganabaj geget giga-miinigonaan (perhaps in truth we shall be given it) gegoon ge-onji-bimaadiziyang (the things whereby we shall get life).”
¹ This has a decidedly Christian ring, so far as words go, but the great manitou father is at the same time the great wizard manitou. (Footnote in the 1919 printing; the marker prints on the English page at the close of the speech, the text at the foot of the Ojibwe page, p. 318.)
(9) Mī∙i∙´ᵘ kayä mīnawā kā∙i∙‘kidowād: “Kīcpîn awiya näbutcin tcībaya‘kamigōnk ta∙i∙jā.” Wäwäni ogaganōwāwān kānibunit. “Kägu awiya wījāmā‘kän.” Udinō∙ạ∙mawâwān kwaya‘k kädicānit kwaya‘k câwạnunk; ānind wī‘kā pibōnsinuk, mī∙i∙widi äwitạna‘kīwāt tcībayạg. Ānind kayä pāga‘kōg ināwạg. Mīwạg īgi´ᵘ pāga‘kōg nānīngutinū kā‘kạnōnāwāt anicinābän äjiwäba‘k iwidi äjāwād tcībayạg. Nānīngutinū awiya unōndawān īni´ᵘ pāga‘kūn nōndāguzinit, panä kwaya‘k câwạnunk inwäwidạmōn. Ānind wạnimi‘kawiwạg nōndawâwāt īni´ᵘ tinōwạn. Kāwin unicicizinōn awiya wạnimi‘kawid nōndawāt pāda‘kūn. Awidạc wänimi‘kawisig nōndawāt mīᵉa’ᵘ kînwäⁿj pämādisit. Mī∙i∙’ᵘ kātibātcimowād īgiᵘ wâbạnōg.
Mii iw gaye minawaa gaa-ikidowaad: “Giishpin awiya nebojin jiibay-akamigong da-izhaa.” Weweni ogaganoonaawaan gaa-nibonid. “Gego awiya wiijaamaaken.” Odino’amawaawaan gwayak ged-izhaanid gwayak zhaawanong; aanind wiikaa biboonsinog, mii iwidi ewi-danakiiwaad jiibayag. Aanind gaye baagakoog inaawag. Miiwag igiw baagakoog naaningodinong gaa-ganoonaawaad anishinaaben ezhiwebak iwidi ezhaawaad jiibayag. Naaningodinong awiya onoondawaan iniw baagakoon noondaagozinid, apane gwayak zhaawanong inwewidamoon. Aanind wanimikawiwag noondawaawaad iniw dinowan. Gaawiin onizhishizinoon awiya wanimikawid noondawaad baagakoon. Aw idash wenimikawisig noondawaad mii a’aw ginwenzh bemaadizid. Mii iw gaa-dibaajimowaad igiw waabanoog.
And this, furthermore, was what they also said: “Whenever any one dies, to the land of ghosts will one go.” With good words did they speak to the one that had died. “Do not ask any one (to go with you).” They pointed straight the way along which (the dead) should go, straight towards the south; some (went) to where it was never winter, that was where the ghosts went to dwell. And some were called skeletons.² It was the skeletons that sometimes told the people how it was at the place where the ghosts went. Often one heard the sound of a skeleton, always directly southward went the sound of it. Some became unconscious when they heard the sound of such a creature. It was not good for one that became unconscious to hear a skeleton. But the one that did not become unconscious on hearing the sound of a skeleton was one that would live long. Now, all these things were what the wizards told about.
Mii iw gaye minawaa gaa-ikidowaad (and this too is what they said): “Giishpin awiya nebojin (whenever anyone dies) jiibay-akamigong da-izhaa (to the jiibay land he will go).” Weweni ogaganoonaawaan gaa-nibonid (with care they speak to the one who has died). “Gego awiya wiijaamaaken (do not invite anyone along; prohibitive).” Odino’amawaawaan (they point the way for that one) gwayak ged-izhaanid (straight where he shall go) gwayak zhaawanong (straight to the south); aanind wiikaa biboonsinog (for some, where it never winters), mii iwidi ewi-danakiiwaad jiibayag (it is yonder that the jiibayag go to dwell). Aanind gaye baagakoog inaawag (and some are called baaga’koog; Jones: “skeletons” — his own footnote holds the translation uncertain). Miiwag igiw baagakoog (it is those baaga’koog) naaningodinong gaa-ganoonaawaad anishinaaben (who sometimes addressed the people) ezhiwebak iwidi ezhaawaad jiibayag (about how it is yonder where the jiibayag go). Naaningodinong awiya onoondawaan (often someone heard) iniw baagakoon noondaagozinid (a baaga’k sounding), apane gwayak zhaawanong inwewidamoon (always straight southward went the sound of the voice). Aanind wanimikawiwag (some lost consciousness) noondawaawaad iniw dinowan (when they heard that kind). Gaawiin onizhishizinoon (it is not good) awiya wanimikawid (for one to faint) noondawaad baagakoon (on hearing a baaga’k). Aw idash wenimikawisig (but the one who does not faint) noondawaad (on hearing it) mii a’aw ginwenzh bemaadizid (that is the one who lives long). Mii iw gaa-dibaajimowaad igiw waabanoog (that is what the waabanoog have told).
² The translation is uncertain. “Skeleton” is a meaning given to the word from which this is translated, and for lack of a more definite term this is given. (Footnote in the 1919 printing, at the foot of the English page, p. 319.) Printed: pāda‘kūn (§9, d where its neighbours print g: pāga‘kōg, pāga‘kūn) — preserved as printed, suspected printer’s error.
(10) Mämindagä kayä wīnawā ogīwâwīnāwāg īni’ᵘ Nänabujūn. Ga‘kina kayä mizigägō weyâbạndạmạnk ugī‘tajindānāwa, pīnic kayä kädici wäba‘k a‘pī ickwā∙a∙‘kīyunk, kunimāⁿ minawā kämōcka∙a∙ng, kunimāⁿ gayä käza‘kidäg a‘ki kistcigạmi gayä. Kayä wīnawā ugītîbādodānāwa āja ābidink kī‘pạnāda‘k a‘ki. Miyä‘ta kistcimạnidō ka‘kina minū∙i∙jiwäbiziwin täbändạnk. Kāwī‘kā ta∙i∙ckwā∙a∙yāsī; a‘pạnä kāginik ita∙a∙yā, kī‘kidōwạg īgi´ᵘ gä‘täᵒanicinābäk. Mī∙i∙´ᵘ ga‘kina kā‘tibātodamowād īgi´ᵘ wâbanūwininiwạg.
Memindage gaye wiinawaa ogii-waawiinaawaan iniw Nenabozhoon. Gakina gaye mizi gegoo wayaabandamang ogii-dazhindaanaawaa, biinish gaye ged-izhiwebak apii ishkwaa-akiiwang, gonimaa minawaa ge-mooshka’ang, gonimaa gaye ge-zakideg aki gichigami gaye. Gaye wiinawaa ogii-dibaadodaanaawaa azha aabiding gii-banaadak aki. Mii eta gichi-manidoo gakina mino-izhiwebiziwin debendang. Gaawiikaa da-ishkwaa-ayaasii; apane gaaginig da-ayaa, gii-ikidowag igiw gete-anishinaabeg. Mii iw gakina gaa-dibaadodamowaad igiw waabanoo-ininiwag.
In particular did they also speak of Nänabushu by name. And about every single thing we see did they tell, even too the way it would be when the world comes to an end, that perhaps there would be another flood, or perhaps the earth and the sea would burn up. And they also told about the time when this earth was once destroyed. It was only the great manitou that had in his keeping every kind of uprightness. Never would he cease to exist; for ever and ever would he continue to be, so the old-time people have said. All these things did the wizard people tell about.
Memindage gaye wiinawaa (especially also they) ogii-waawiinaawaan iniw Nenabozhoon (spoke by name of Nenabozhoo). Gakina gaye mizi gegoo wayaabandamang (and about every single thing that we see) ogii-dazhindaanaawaa (they told), biinish gaye ged-izhiwebak (even how it will be) apii ishkwaa-akiiwang (when the world comes to an end), gonimaa minawaa ge-mooshka’ang (perhaps another flood), gonimaa gaye ge-zakideg aki gichigami gaye (or perhaps the earth would burn up, and the sea too). Gaye wiinawaa ogii-dibaadodaanaawaa (they also told of it) azha aabiding gii-banaadak aki (that already once the earth was destroyed). Mii eta gichi-manidoo (it is only the great manidoo) gakina mino-izhiwebiziwin debendang (who owns/keeps every good way of being). Gaawiikaa da-ishkwaa-ayaasii (never will he cease to be); apane gaaginig da-ayaa (always, forever, will he be), gii-ikidowag igiw gete-anishinaabeg (so said the old-time people). Mii iw gakina gaa-dibaadodamowaad (this is all that they have told about) igiw waabanoo-ininiwag (those waabanoo men).