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.
(Ojibwe title not printed in 1919 — left for M.)
NAMING A CHILD.
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) Mī∙i∙’ᵘ äjictcigäwād ō∙o∙māⁿ īgi’ᵘ anicinābäg.
Mii iw ezhichigewaad o’omaa igiw anishinaabeg.
This is the way the people of this place do.
Mii iw ezhichigewaad (this is what they do) o’omaa (here in this place) igiw anishinaabeg (those people).
(2) Kīcpîn awiya wâbạmād abinōdcīyạn īgiwidạc wänīdcānisiwäd unạndumāwān päᵉjik a‘kiwäⁿziyạn, kumā gayä mindimōyäyạn.
Giishpin awiya waabamaad abinoojiiyan igiw idash weniijaanisiwaad onandomaawaan bezhig akiwenziiyan, gomaa gaye mindimooyeyan.
When a (woman) gives birth to a child, then the parents ask for a certain old man to come, or else an old woman.
Giishpin awiya (when someone) waabamaad abinoojiiyan (sees a child; lit. “sees” — Jones renders “gives birth”) igiw idash weniijaanisiwaad (then they whose child it is; the parents) onandomaawaan (they summon him) bezhig akiwenziiyan (a certain old man), gomaa gaye mindimooyeyan (or else an old woman).
(3) Ogạgwädcimāwān: “Kāwīnina kīdāwīnāsi ‘aᵉa´ᵘ ninīdcānisinān?”
Ogagwejimaawaan: “Gaawiin ina gidaa-wiinaasii a’aw niniijaanisinaan?”
They ask them, saying: “Will you not name our child?”
Ogagwejimaawaan (they ask them): “Gaawiin ina (will not?) gidaa-wiinaasii (you would name him; negative) a’aw niniijaanisinaan (that child of ours; exclusive)?”
(4) Kīcpîn dạc “Äyeᵉ” i‘kidot ‘aᵉa´ᵘ a‘kiwäzⁿi, kījā pạngī kägō omīnāwān, mämindagä asämān.
Giishpin dash “Eya’” ikidod a’aw akiwenzii, giizhaa bangii gegoo omiinaawaan, memindage asemaan.
And if the old man should say, “Yes,” then in advance do they make him some little gift, especially some tobacco.
Giishpin dash (and if) “Eya’” (“Yes”) ikidod a’aw akiwenzii (says that old man), giizhaa (in advance) bangii gegoo omiinaawaan (a little something they give him), memindage asemaan (especially tobacco).
(5) Mīdạc ‘iᵉi´ᵘ änāwāt tci∙u∙ji‘tōwād wī‘kundiwin.
Mii dash i’iw enaawaad ji-ozhitoowaad wiikondiwin.
Thereupon they tell him that they will provide a feast.
Mii dash i’iw enaawaad (then this is what they say to him) ji-ozhitoowaad (that they will make) wiikondiwin (a feast).
(6) Uwīndānāwa i∙i∙wa‘pī kījigạtinig kädijitcigäwād.
Owiindaanaawaa i’iw apii giizhigadinig ged-izhichigewaad.
They set the time as to what day they will hold it.
Owiindaanaawaa (they name/declare it) i’iw apii giizhigadinig (the day it will be) ged-izhichigewaad (when they will do it).
(7) ‘A‘a´widạc a‘kiwäⁿzī nānāgạtawändạm kā‘pi a∙i∙nābạndạnk mägwā kī‘pi∙u∙ckipimādisit kīma‘kadä‘kät.
A’awi dash akiwenzii naanaagadawendam gaa-bi-ayinaabandang megwaa gii-bi-oshki-bimaadizid gii-makadeked.
Now, the old man meditates upon what he has dreamed in a fast during his youth.
A’awi dash akiwenzii (now that old man) naanaagadawendam (meditates) gaa-bi-ayinaabandang (upon what he has dreamed) megwaa gii-bi-oshki-bimaadizid (while he was young in life) gii-makadeked (when he fasted).
(8) Kījā unānāgạtawänimān īni´ᵘ ạbinōdcīyạn wāᵉwīnāt.
Giizhaa onaanaagadawenimaan iniw abinoojiiyan waa-wiinaad.
Beforehand he dwells in thought about the child whom he is to name.
Giizhaa (beforehand) onaanaagadawenimaan (he dwells in thought upon) iniw abinoojiiyan (that child) waa-wiinaad (whom he will name).
(9) A‘pī∙i∙dac ‘iᵉiᵘ udcîdcîsäg kījigạt, iwa‘pī kīwāwīndạmowāt wīwīnkugäwāt, a‘pī kā‘kīji‘tōwād iᵘ wī‘kundiwin, unạndumāwān īni´ᵘ a‘kiwäⁿzīyạn.
Apii idash i’iw ojijiseg giizhigad, i’iw apii gii-waawiindamowaad wii-wiikongewaad, apii gaa-giizhitoowaad iw wiikondiwin, onandomaawaan iniw akiwenziiyan.
Now, when the day is up, the time which they have set for the feast, when they have arranged the feast, they call for the old man to come.
Apii idash (and when) i’iw ojijiseg giizhigad (the day comes due), i’iw apii gii-waawiindamowaad (the time they had appointed) wii-wiikongewaad (for when they would give the feast), apii gaa-giizhitoowaad (when they have made ready) iw wiikondiwin (the feast), onandomaawaan (they summon) iniw akiwenziiyan (the old man).
(10) Kägōnidạc omīnāwān ạgwīwin, kayä dạc ‘i‘i´ᵘ mīdcîm kā‘kijitäg omīnāwān.
Gegoon idash omiinaawaan agwiwin, gaye dash i’iw miijim gaa-giizhideg omiinaawaan.
And something they give him, such as a blanket, and the food that has been cooked they give him.
Gegoon idash omiinaawaan (and something they give him) agwiwin (a covering — a blanket), gaye dash (and also) i’iw miijim gaa-giizhideg (the food that has been cooked) omiinaawaan (they give him).
(11) Wīnidạc ‘aᵉa´ᵘ a‘kiwäⁿzī unạndumān ānint ạnicinābän, wīnigu udōnänimān mini‘k känạndumindwa ạnicinābäᵉg.
Wiin idash a’aw akiwenzii onandomaan aanind anishinaaben, wiin igo odoonenimaan minik genandomindwaa anishinaabeg.
Even the old man invites some people too, and he decides how many people shall be asked.
Wiin idash a’aw akiwenzii (the old man himself too) onandomaan aanind anishinaaben (invites some people), wiin igo odoonenimaan (he himself decides) minik genandomindwaa (how many shall be invited) anishinaabeg (people).
(12) Mīdạc iwạ‘pi kāgīgitot ‘aᵉa´ᵘ a‘kiwäⁿzi tạjindạnk i∙i∙ᵘ kägō kāki‘kändạnk mägwā kī∙u∙ckinīgit; owâwīndān i∙i∙ᵘ ina‘ka‘kä wā∙i∙jiwīnāt īni´ᵘ ạbinōdcīyạn.
Mii dash iw apii gaagiigidod a’aw akiwenzii dazhindang i’iw gegoo gaa-gikendang megwaa gii-oshkiniigid; owaawiindaan i’iw inagake waa-izhi-wiinaad iniw abinoojiiyan.
So thereupon, discoursing at length, the old man tells of the things he learned while he was yet young; he tells of the sort of name he intends to bestow upon the child.
Mii dash iw apii (so at that time) gaagiigidod a’aw akiwenzii (the old man discourses) dazhindang (telling of) i’iw gegoo gaa-gikendang (the things he came to know) megwaa gii-oshkiniigid (while he was yet young); owaawiindaan (he tells of) i’iw inagake (the sort, the direction) waa-izhi-wiinaad (how he intends to name) iniw abinoojiiyan (that child).
(13) Ka‘kina gägōn wayābạndạnk anicicinābä mī∙i∙mā wändinamuwāt anicinābäᵉk wīndāwasowāt; kunimāⁿ owä a‘ki kumā gayä ki‘tcigạmi, kumā gayä pā∙u∙‘tig, kumā gayä ändasō∙u∙ndānimak, kumā gayä kīcisōg, ānạngōg, āna‘kwạt, mi‘tigōg, ạsin, kunimā gayä ka‘kina īgi´ᵘ awäsīyạg ka‘kina gayä īgi´ᵘ kīⁿgōⁿyạg, kumā gayä ga‘kina päbāmisätcig pinäsiwạg.
Gakina gegoon wayaabandang anishinaabe mii imaa wendinamowaad anishinaabeg wiindaawasowaad; gonimaa owe aki gomaa gaye gichigami, gomaa gaye baawitig, gomaa gaye endaso-ondaanimak, gomaa gaye giizisoog, anangoog, aanakwad, mitigoog, asin, gonimaa gaye gakina igiw awesiiyag gakina gaye igiw giigoonyag, gomaa gaye gakina bebaamisejig binesiwag.
Everything which a person sees¹ is the source from whence people obtain the means of getting names; it may be (of) this earth, or the sea, or the rapids, or all the places from whence blow the winds, or the suns,² stars, cloud, trees, stone, or all the animal-folk and all the fishes, or all the birds that fly in the air.
Gakina gegoon (all things) wayaabandang anishinaabe (that a person sees) mii imaa wendinamowaad (it is from there that they obtain it) anishinaabeg wiindaawasowaad (people when they give names); gonimaa owe aki (perhaps this earth), gomaa gaye gichigami (or the sea), gomaa gaye baawitig (or the rapids), gomaa gaye endaso-ondaanimak (or every place the wind comes from), gomaa gaye giizisoog (or the suns), anangoog (the stars), aanakwad (cloud), mitigoog (trees), asin (stone), gonimaa gaye gakina igiw awesiiyag (or all the animal-folk), gakina gaye igiw giigoonyag (and all the fishes), gomaa gaye gakina bebaamisejig binesiwag (or all the birds that fly about).
¹ In a dream while fasting. [Jones’s note; the marker stands on “sees” in his English, and the note is printed at the foot of the Ojibwe page 332.] ² Perhaps sun and moon. — T. M. [Michelson’s note on “suns.”] Jones prints “anicicinābä” here (doubled ci); preserved as printed — a printer’s error, cf. #30.
(14) Mī∙i∙māⁿ ga‘kina wändinạmuwāt wāndawasūwāt.
Mii imaa gakina wendinamowaad wendaawasowaad.
It is from all these sources that they obtain the means of getting names.
Mii imaa (it is from there) gakina (all of it) wendinamowaad (that they obtain it) wendaawasowaad (when they give names).
(15) Nānīngutinū tcīngwäwitạmōg ạnicinābäᵉg wīndawasūwād.
Naaningodinoo jiingwewidamoog anishinaabeg wiindaawasowaad.
At times the people speak in a loud sing-song when they are giving the name.
Naaningodinoo (at times) jiingwewidamoog (they speak loud and resounding) anishinaabeg (the people) wiindaawasowaad (when they give names).
(16) Nānīngutinū kayä nagạmu ‘aᵉa´ᵘ anicinābä wāndawasut; mīdạc imāⁿ mägwā nạgạmut ạniwīndạnk ‘iᵉi´ᵘ ijini‘kāsuwin äjini‘kānāt īni´ᵘ abinōdciyạn.
Naaningodinoo gaye nagamo a’aw anishinaabe wendaawasod; mii dash imaa megwaa nagamod ani-wiindang i’iw izhinikaazowin ezhinikaanaad iniw abinoojiiyan.
And frequently the man giving the name sings; accordingly, while he sings, he then pronounces the name which he gives the child.
Naaningodinoo gaye (and often) nagamo a’aw anishinaabe (the person sings) wendaawasod (who gives the name); mii dash imaa (and so there) megwaa nagamod (while he sings) ani-wiindang (he goes along pronouncing) i’iw izhinikaazowin (the name) ezhinikaanaad (by which he names) iniw abinoojiiyan (the child).
(17) Mī∙i∙’ᵘ kā∙u∙ndci∙i∙jitcigäwād, nānīngutinū awiya kī∙u∙ndcipimādizi kīcpîn kīwīⁿzutạbinōdcī.
Mii iw gaa-onji-izhichigewaad, naaningodinoo awiya gii-onji-bimaadizi giishpin gii-wiinzod abinoojii.
Now, this is a reason why they have kept up the custom, many a time has one recovered from sickness when a child has been given a name.
Mii iw gaa-onji-izhichigewaad (that is why they have done this), naaningodinoo (many a time) awiya gii-onji-bimaadizi (someone has therefrom lived — recovered) giishpin gii-wiinzod abinoojii (when a child has been named).
(18) Ka‘kina dạc wī‘kidānāwa ‘iᵉi´ᵘ mīdcîm kā‘kījidänik.
Gakina dash wii-gidaanaawaa i’iw miijim gaa-giizhidenig.
And they try to eat up all the food that has been cooked.
Gakina dash (and all of it) wii-gidaanaawaa (they mean to eat it all up) i’iw miijim gaa-giizhidenig (the food that has been cooked).
(19) Mīsai kā∙i∙jitcigäwād īgi’ᵘ ạnicinābäᵉg wândāwasōwādcin.
Mii sa gaa-izhichigewaad igiw anishinaabeg wendaawasowaajin.
Such is the way the people do when they want to give a name.
Mii sa gaa-izhichigewaad (such is what they do) igiw anishinaabeg (those people) wendaawasowaajin (whenever they give names).
(20) Īgiwidạc anicinābäᵉg kāⁿwīⁿzunit unīdcānisiwān wänīdcānisingin ugạndīnänamāwān īni’ᵘ kāmīnāwāt unidcānisiwān.
Igiw idash anishinaabeg gaa-wiinzonid oniijaanisiwaan weniijaanisingin ogad-inenamaawaan iniw gaa-miinaawaad oniijaanisiwaan.
And the people whose child has been named will regard as parent to the child the one to whom they had given the child (to name).
Igiw idash anishinaabeg (and those people) gaa-wiinzonid oniijaanisiwaan (whose child has been named) weniijaanisingin (they whose child it is) ogad-inenamaawaan (they will so regard him for them) iniw gaa-miinaawaad oniijaanisiwaan (the one to whom they had given their child).
(21) Nānīngudinū mīnawā ogạwī‘kungä∙ā∙wān īni´ᵘ unīdcānisiwān pạgusändạmowāt kînwäⁿj tcîpimādizinit.
Naaningodinoo miinawaa oga-wiikonge’aawaan iniw oniijaanisiwaan bagosendamowaad ginwenzh ji-bimaadizinid.
Some time later on they will give another feast in behalf of their child, with the prayer that long may (the child) live.
Naaningodinoo miinawaa (some time later again) oga-wiikonge’aawaan (they will give a feast in behalf of him) iniw oniijaanisiwaan (their child) bagosendamowaad (praying — hoping) ginwenzh ji-bimaadizinid (that long may the child live).