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.)
THE ROLLING SKULL.
Narrated by Wāsāgunäckạnk — Series 3 (Nos. 44–61), Bois Fort (per Jones Part II Introduction p. ix; not credited on the story page itself).
from Ojibwa Texts collected by William Jones (1919).
(1) Ạnicinābäg a∙ī∙ndāwạg, inini kayä wīwạn kayä päcig kwīwisäns. Cigwadạc tạgwāginini; kīyusä mōcạg a∙i∙nini. Ningutingigu omayạgänimān īni‘ᵘ wīwạn; kāwīn mạnisäsīwạn. Mīgu∙i∙‘ᵘ pitcīnạg ānubimạnisät. Ningutingigu kā∙ạ∙nimādcāt a∙i∙nini māminunäntam aᵘ gwīwisäns; pitcīnạg mīgu‘ku animādcānitcini īniyōsạn mī cigwa ki‘tciwāwäci∙u∙nit īni´ᵘ ugīn, mīsa´ kạbägīcig untäntōwạn īniyōgīn. “Nạmạntcigicsa änạno‘kīgwän aᵉa´ᵘ nīnga!” inändạm. Patạgwicininit, käcitinä kītci‘kunayäwạn. Cigwa mīnawā tạgwicin a∙i∙nini kīk‘īyusät, mīsa untcita kāwīn kägō mici´. Käya‘pī ugạnōnān īni‘ᵘ wīwạn: “Ānīn änạno‘kīyạn kayä kīn mạnisäsiwạn?”
Anishinaabeg a-indaawag, inini gaye wiiwan gaye bezhig gwiiwizens. Zhigwa dash dagwaagini; giiyose moozhag a-inini. Ningoding igo omayaagenimaan iniw wiiwan; gaawiin manisesiiwan. Mii go iw bijinaag aano-bi-manised. Ningoding gaa-ani-maajaad a-inini maaminonendam aw gwiiwizens; bijinaag mii go go ani-maajaanijin iniw oosan mii zhigwa gichi-waawezhi’onid iniw ogiin, mii sa gabe-giizhig ondendowan iniw oogiin. “Namanj igosa enanokiigwen a’aw ninga!” inendam. Ba-dagwishininid, gezhitine gichi-gonayewan. Zhigwa miinawaa dagwishin a-inini gii-giiyosed, mii sa onjida gaawiin gegoo mizhi. Geyaabi oganoonaan iniw wiiwan: “Aaniin enanokiiyan gaye giin manisesiiwan?”
Some people were living (there), a man and his wife and one boy. And now the autumn was coming on; then on the hunt always was the man. Now, in course of time he perceived a strange behavior in his wife; she gathered no fire-wood. Accordingly, whenever (he came home), against his will would he go after the fire-wood. And once, after the man had gone away, the boy got to thinking of things; for always, as soon as his father was gone, would his mother then get into gay attire, whereupon all day long would she then be absent from home. “Wonder what my mother is up to!” he thought. When she returned, straightway would she remove her (gay) attire. Now, another time back came the man from a hunt for game, and still there was no fire-wood. At last he spoke to his wife, saying: “And what are you so busied with, that you do not gather any fire-wood?”
Anishinaabeg a-indaawag (some people were living there), inini gaye wiiwan gaye bezhig gwiiwizens (a man and his wife and one boy). Zhigwa dash dagwaagini (and now autumn was coming on); giiyose moozhag a-inini (always on the hunt was the man). Ningoding igo omayaagenimaan iniw wiiwan (now in time he found a strangeness in his wife — stem flagged); gaawiin manisesiiwan (she gathered no firewood). Mii go iw bijinaag aano-bi-manised (so then at last, against his will, he himself would go for firewood — flagged). Ningoding gaa-ani-maajaad a-inini (and once when the man had gone off) maaminonendam aw gwiiwizens (the boy fell to pondering); bijinaag mii go go ani-maajaanijin iniw oosan (for as soon as his father went off) mii zhigwa gichi-waawezhi’onid iniw ogiin (then his mother would dress herself up grandly), mii sa gabe-giizhig ondendowan iniw oogiin (and so all day long his mother would be away). “Namanj igosa enanokiigwen a’aw ninga!” (“I wonder what my mother is up to!”) inendam (he thought). Ba-dagwishininid (when she came home), gezhitine gichi-gonayewan (quickly she would take off her fine clothes). Zhigwa miinawaa dagwishin a-inini gii-giiyosed (and now again the man came home from hunting), mii sa onjida gaawiin gegoo mizhi (and there was on purpose nothing — no firewood — stem flagged). Geyaabi oganoonaan iniw wiiwan (at last he spoke to his wife): “Aaniin enanokiiyan gaye giin manisesiiwan?” (“what are you so busy at that you gather no firewood?”).
māminunäntam / omayạgänimān — the boy’s ’pondering’ and the man’s ’finding-her-strange’ stems are drafted (maaminonendam, mayaagenim-); reading Jones-witnessed, stems flagged. mizhi‘ (kāwīn kägō mici‘) — ’there was nothing,’ segmentation flagged. RE-CROP AUDIT 2026-09-02 (orchestrator; archive.org grayscale JP2 leaf = printed+14, fixed 12x, connected-component bboxes. Measured profile on these pages: macron 36-40 x 16-20 px · i-dot / single umlaut dot 20-25 x 20-25 · a merged umlaut pair ~59 x 20 · raised ᵉ 33-35 x 47-56 · raised ᵘ 44-47 x 41-45.) Three Layer-1 corrections. p.404 l.21 — a∙i∙ndāwạg → a∙ī∙ndāwạg: the mark over the weak i measures 38 x 18, against same-line i-dots of 22 x 24 and 24 x 25 in the same crop. p.406 l.6 — kīk‘iyusät → kīk‘īyusät: THE FIRST PASS MOVED THIS MACRON INSTEAD OF ADDING ONE. The page prints macrons over BOTH i’s; the second measures 36 x 19 against same-line i-dots of 20-24 x 22-23. The record before the pass had kik‘īyusät and the pass made it kīk‘iyusät; neither matched the page. The pass’s other §1 changes are CONFIRMED: īni‘ᵘ x2 (p.406 l.3 macron 37x17 and l.7 macron 35x14, each against an i-dot of 20-21 x 20-22 in the same crop), änạno‘kīgwän (p.406 l.4), Ānīn änạno‘kīyạn and mạnisäsiwạn (p.406 l.7 — the i of -siwạn is a plain dot, with kīn’s bar on the same line as the control). No Fiero change from any of these: a-indaawag, gii-giiyosed and manisesiiwan all stand (Jones’s macrons do not govern Fiero length where the record’s form is a standard attested word). Editorial note moved verbatim out of the gloss cell into this footnote, re-crop audit 2026-09-02 (it is apparatus, not language, and it was tripping fiero_lint): “Note: gwiiwizens here printed with g-; cf. kwīwisäns elsewhere — both preserved.” ENGLISH GATE 2026-09-02: Jones’s printed English restored at p.405 l.27 — the page reads “…and one boy. And now the autumn was coming on;…”, where the record had “…and one boy; and one autumn was coming on;…”. Two words and a sentence break, verified at 7x on the ink row. This is the ONLY divergence the gate found in this record: a full lowercase word-sequence diff of all 24 sections against pp.405/407/409/411/413 returned 0 runs of >=3 words in either direction, and a punctuation-sensitive re-run added nothing else.
(2) Mī wīn tạsing nạnạgạmut aᵘ gwīwisäns:—
“Nōsä nīngawīntạmawā,
Nōsä nīngawīntạmawā,
Nōsä nīngawīntạmawā,
Nōsä nīngawīntạmawā.”
Mii win dasing nanagamod aw gwiiwizens:—
“Nōsä nīngawīntạmawā,
Nōsä nīngawīntạmawā,
Nōsä nīngawīntạmawā,
Nōsä nīngawīntạmawā.”
And all the while the boy would keep singing:—
“To my father will I make it known,
To my father will I make it known,
To my father will I make it known,
To my father will I make it known.”
Mii win dasing nanagamod aw gwiiwizens (and the boy would keep singing, each time):— [SONG, carried verbatim, merge-excluded] “Nōsä nīngawīntạmawā” (×4) — Jones: ’To my father will I make it known.’ The telltale song is carried as printed; not converted, not parsed.
(3) Mīsa‘ iᵉi‘ᵘ päcu‘ pi∙a∙yānit īniyōsạn äciwạnäntạnk. Ningutingigu äcigäsi‘ku‘tāgut īni‘ᵘ ōsạn. Kā‘tibi‘kạdinig wī‘pämāt ugwisänsạn, “Ningwisis, ānīn wīn iᵉi‘ᵘ kāmạdwä∙u∙ndcī∙i∙na∙ạ∙man? ‘Nōsä-‘pī ningawīndạmawā,’ kīmạdwäna∙ạ∙man.”
Mii sa i’iw besho bi-ayaanid iniw oosan ezhi-wanendang. Ningoding igo ezhi-gesikotagod iniw oosan. Gaa-dibikadinig wiipemaad ogwisensan, “Ningwisis, aaniin wiin i’iw gaa-madwe-onji-inaayambaman? ‘Noose-bii ningawindamawaa,’ gi-madwe-inaayambaman.”
And so when near home would come his father, then he would forget (to tell him). And once he was caught singing by his father. When it was night, while sleeping with his little son, “My beloved son, why did I hear you sing such a song? ‘When my father comes home, I will tell him about it,’ I heard you sing.”
Mii sa i’iw besho bi-ayaanid iniw oosan (and so when his father would be coming near) ezhi-wanendang (he would forget it). Ningoding igo ezhi-gesikotagod iniw oosan (and once he was caught at it by his father — stem flagged). Gaa-dibikadinig wiipemaad ogwisensan (when night came, sleeping with his little son): “Ningwisis (“my dear son), aaniin wiin i’iw gaa-madwe-onji-inaayambaman? (why was it I heard you singing so? — stem flagged) ‘Noose-bii ningawindamawaa,’ (‘when my father comes I will tell him,’) gi-madwe-inaayambaman.” (I heard you sing.”)
(4) “Kägä‘t nạmạntcigicsa kā∙u∙ntcitōtạnk aᵉa´ᵘ nīnga kā∙ạ∙nimādcāyạnin; mī∙i∙´ᵘ cigwa ki‘tciwāwäci∙u∙t, mīdạc igu∙i∙´ᵘ kạbägīcig inäntic aᵘ nīnga. Mīdạc igu iᵉi´ᵘ kīwī‘tạgwicinạn ka‘kina mạmōt īni´ᵘ pāsi‘kạnk.”
“Geget namanj igosa gaa-onji-doodang a’aw ninga gaa-ani-maajaayanin; mii iw zhigwa gichi-waawezhi’od, mii dash igo iw gabe-giizhig inendizh aw ninga. Mii dash igo igiw gii-wii-dagwishinan gakina mamood iniw baazhikang.”
“In truth, I should like to know what my mother does every time that you go away; for then it is that she gets into fine attire, whereupon throughout the whole day is she then absent from home. And then about the time that you are returning home, she removes all the apparel she had on.”
“Geget namanj igosa gaa-onji-doodang a’aw ninga gaa-ani-maajaayanin (“truly I wonder what my mother is up to whenever you go off); mii iw zhigwa gichi-waawezhi’od (then it is she dresses up grandly), mii dash igo iw gabe-giizhig inendizh aw ninga (and so all day long my mother is gone — stem flagged). Mii dash igo igiw gii-wii-dagwishinan (and about when you are coming home) gakina mamood iniw baazhikang.” (she takes off all the clothes she had on.”)
(5) Kigicäbigu mādcā a∙i∙nini; mīdac igu imāⁿ ä‘kutäbināgwatinig mī∙i∙māⁿ ädạna‘kạndōt. Nāgạtcigu pimisāga∙a∙mōn īni´ᵘ wīwạn. Kā‘pimisāga∙ạ∙minit cigwa ạnimādcāwạn. Änicinō‘pinạnāt, ạnigāgīmi‘kawāt. Kumāgu∙a∙‘pī ạnitạgwicinuwāt, kuniginīn kītci-mi‘tigōn utạnināsi‘kawān a∙i∙‘kwä. Ānīc wāgā‘kwạt uta‘kunạmini; äcipạki‘täwānit īni´ᵘ mi‘tigōn, “Kimindimō∙i∙miciwā tạgwicin,” i‘kitu.
Gigizhebaa go maajaa a-inini; mii dash igo imaa ekotebinaagwadinig mii imaa edanakandood. Naagaj igo bimi-zaaga’amon iniw wiiwan. Gaa-bimi-zaaga’aminid zhigwa ani-maajaawan. Ani-izhi-noopinanaad, ani-gaagii-mikawaad. Gomaa go apii ani-dagwishinowaad, goniginiin gichi-mitigoon odani-naazikawaan a-ikwe. Aaniish waagaakwad odakonamini; ezhi-bakitewaanid iniw mitigoon, “Gimindimo’imishiwaa dagwishin,” ikido.
So in the morning away went the man; whereupon over at a place within sight of (home) he lay in wait. A while afterwards (he saw) his wife coming forth (from the wigwam). After she had come forth, then away she started. Then, following after her, he secretly stole upon her. When some distance on their way they were come, lo, up to a big tree went the woman. Now, she had an axe in her hand; as she struck the tree, “Your old woman has come,” she said.
Gigizhebaa go maajaa a-inini (so in the morning the man set off); mii dash igo imaa ekotebinaagwadinig mii imaa edanakandood (and there at a spot within sight he lay in wait — stem flagged). Naagaj igo bimi-zaaga’amon iniw wiiwan (a while later his wife came out). Gaa-bimi-zaaga’aminid zhigwa ani-maajaawan (after she came out she started off). Ani-izhi-noopinanaad (following after her), ani-gaagii-mikawaad (he secretly stole up on her — stem flagged). Gomaa go apii ani-dagwishinowaad (when they had gone some way), goniginiin gichi-mitigoon odani-naazikawaan a-ikwe (lo, the woman went up to a big tree). Aaniish waagaakwad odakonamini (now, she held an axe); ezhi-bakitewaanid iniw mitigoon (as she struck the tree), “Gimindimo’imishiwaa dagwishin,” (“your old woman has come,” — stem flagged) ikido (she said).
(6) Mīnạngwạna iᵉi´ᵘ kīnäbi‘kwā‘tigōn; pạnägu pā∙i∙cisāgitcisänit iᵉi‘ᵘ ginäpigōᵉ, panägu kāwīn ganagä nāgusisīwạn īni‘ᵘ wīwạn. Kägä‘t nickātisī aᵉa∙i∙nini. Anwīn nīc upīntcwäbinānạn i∙i∙māⁿ upāckisigạning. Nawạtc päcu´ äci∙i∙cāt, ạnōtciku‘ku, ānīc picicigi‘gu kinäbigōᵉ; kāwīn nāgusisīwạn īni‘ᵘ wīwạn äjipāskiswāt. Kägä‘t nībiwa unisā; mini,‘kidạc äckunạnāt mī∙i∙māⁿ ka‘kina mi‘tigunk pīndigäsänit iᵉi´ᵘ kinäbigōᵉ. Äjipạgitciwäbinạng upāskisigạn, umawinạnān īni‘ᵘ wīwạn. Tayōc pạpasigwīwạn īni‘ᵘ wīwạn, äjipạki‘tä∙o∙wāt iᵘ wâgā‘kwạt. Ugīckigwä∙u∙wān. Kā‘kīckigwä‘wāt, mạmādcīmạgạtini uctigwānini. “Nạmạntcigic kä‘tōtạmuwânän!” inändạm. Unawạtinān, äcigitā‘kwạpitōt mi‘tigunk. Kā‘kitā‘kwạ‘pitōt, mādcība‘tō, ändāwāt apạ‘tōd; ạsạbīn nāsī‘kawāt. Mīnawā acägīwäba‘tō, icāt uctigwānini. Änitäbābạndạnk, āca kikạcki∙ō∙magạtini. Onawạtinän, mīdạc imāⁿ ạsạbīnk äciwīwa‘kwä∙ō∙tōd. Äcigitā‘kwạpitōd, mīsa undcita nạmādcimagạtinig. Intawā umādcigawān īni´ᵘ kīnäbigwā‘tigōn. Kā‘kawisänit umādcikawān; änīcikīckīckikawāt, mīgu iᵉi´ᵘ änīcipapa‘kạganāmāt iᵉi´ᵘ kinäbigōᵉ. Mīsa iᵉi´ᵘ ka‘kina kīnisāt.
Minangwana i’iw ginebikwaadigoon; banaa go ba-izhi-zaagijisenid i’iw ginebigoon, banaa go gaawiin ganage naagozisiwan iniw wiiwan. Geget nishkaadizi a’a-inini. Anwiin niizh obindwebinaanan imaa obaashkizigaaning. Nawaj besho ezhi-izhaad, anooji go go, aaniish bizhishig igo ginebigoon; gaawiin naagozisiwan iniw wiiwan ezhi-baashkizwaad. Geget niibiwa onisaa; minik idash eshkonanaad mii imaa gakina mitigong biindigesenid i’iw ginebigoon. Ezhi-bagidwebinang obaashkizigan, omawinanaan iniw wiiwan. Dayosh babazigwiwan iniw wiiwan, ezhi-bakite’waad iw waagaakwad. Ogishkigwe’waan. Gaa-gishkigwe’waad, mamaajiimagadini oshtigwaanini. “Namanj ged-doodamowaanen!” inendam. Onawadinaan, ezhi-gitaakwabidood mitigong. Gaa-gitaakwabidood, maajiibatoo, endaawaad ba-atood; asabiin naazikawaad. Miinawaa azhegiiwebatoo, izhaad oshtigwaanini. Ani-debaabandang, aazha gii-gashki’oomagadini. Onawadinaan, mii dash imaa asabiing ezhi-wiiwakwe-oodood. Ezhi-gitaakwabidood, mii sa onjida na-maajiimagadinig. Indawaa omaajigawaan iniw ginebikwaadigoon. Gaa-gawisenid omaajigawaan; ani-izhi-gishkishkigawaad, mii go i’iw ani-izhi-babakaganaamaad i’iw ginebigoon. Mii sa i’iw gakina gii-nisaad.
It happened to be a serpent-tree; and forthwith out proceeded a host of serpents, so many (that) not at all could his wife be seen. To be sure, angry was the man. Bullets two (in number) he quickly put into his gun. When closer up he went, even closer still, why, the place was alive with serpents; not visible was his wife when he shot at them. Of a truth, many he killed; and as many of the snakes as he did not kill, the same hastened quickly back into the tree. Then, flinging away his gun, he rushed for his wife. While his wife was yet struggling to rise to her feet, he then dealt her a blow with the axe. He severed the (head from her) neck. After he had severed the (head from her) neck, in motion still was her head. “Wonder what I shall do with it!” he thought. He grabbed it, then he tied it fast to a tree. After tying it fast (to the tree), he started off on a run, to where he lived he ran; a net he went to get. Back again he came running, he went to where her head was. On coming in sight of it, (he saw) that it already had gotten loose. He grabbed it, whereupon then in the net he rolled it. When he tied it fast (to a tree), even yet of its own accord did it keep moving. Accordingly he began chopping down the serpent-tree. After the tree had been felled, he began chopping it; as he began cutting (the tree) up into billets, he then went on to chopping in pieces the serpents. Accordingly all of them he killed.
Minangwana i’iw ginebikwaadigoon (it turned out to be a serpent-tree); banaa go ba-izhi-zaagijisenid i’iw ginebigoon (and out at once burst the serpents), banaa go gaawiin ganage naagozisiwan iniw wiiwan (so that his wife could not be seen at all). Geget nishkaadizi a’a-inini (truly angry was the man). Anwiin niizh obindwebinaanan imaa obaashkizigaaning (two bullets he quickly put into his gun — stem flagged). Nawaj besho ezhi-izhaad (going closer still), anooji go go (closer and closer), aaniish bizhishig igo ginebigoon (why, it was nothing but serpents); gaawiin naagozisiwan iniw wiiwan ezhi-baashkizwaad (his wife unseen as he shot at them). Geget niibiwa onisaa (truly many he killed); minik idash eshkonanaad (and as many as he did not kill) mii imaa gakina mitigong biindigesenid i’iw ginebigoon (all hurried back into the tree). Ezhi-bagidwebinang obaashkizigan (flinging away his gun), omawinanaan iniw wiiwan (he rushed at his wife). Dayosh babazigwiwan iniw wiiwan (while his wife was still struggling to rise), ezhi-bakite’waad iw waagaakwad (he struck her with the axe). Ogishkigwe’waan (he cut through her neck). Gaa-gishkigwe’waad (after he severed the neck), mamaajiimagadini oshtigwaanini (her head was still moving). “Namanj ged-doodamowaanen!” (“what shall I do with it!”) inendam (he thought). Onawadinaan, ezhi-gitaakwabidood mitigong (he grabbed it and tied it fast to a tree). Gaa-gitaakwabidood, maajiibatoo (after tying it, he ran off), endaawaad ba-atood (running to where he lived); asabiin naazikawaad (going for a net). Miinawaa azhegiiwebatoo (again he ran back), izhaad oshtigwaanini (to where the head was). Ani-debaabandang, aazha gii-gashki’oomagadini (coming in sight of it, it had already worked itself loose). Onawadinaan, mii dash imaa asabiing ezhi-wiiwakwe-oodood (he grabbed it and rolled it into the net — stem flagged). Ezhi-gitaakwabidood, mii sa onjida na-maajiimagadinig (when he tied it fast, still of its own accord it kept moving). Indawaa omaajigawaan iniw ginebikwaadigoon (so he set to chopping down the serpent-tree). Gaa-gawisenid omaajigawaan (after it fell he chopped it up); ani-izhi-gishkishkigawaad (as he cut it into billets), mii go i’iw ani-izhi-babakaganaamaad i’iw ginebigoon (he went on smashing the serpents to pieces). Mii sa i’iw gakina gii-nisaad (and so he killed them all).
(7) Mādcīpa‘tō, ändāwāt aba‘tōd, änipīndigäsät. Tayōc kī∙a∙yāwạn ugwisänsạn. Ānīc ā‘pitci päcig ạgācī∙o∙wạn; äci∙ō∙tcīmāt, “Intawā, ningwisäns, kayä kīnawā mādcinicimōyu‘k. Kāwīn gägä‘t ninisāsī aᵉaᵘ kīgiwā. Intawā kayä nīn pa‘kān ninga∙i∙cinicîm.” Mīsa cigwa äci∙o∙mbiwạnä∙ā∙t īni´ᵘ ucīmä∙i∙ni, ugạnōnān: “Ō∙o∙witi ạnicinābäg kwaya‘k ayāwāt, mī∙i∙witi icāyu‘k. Kä∙i∙nändạmäg wâbạnk wunāgucig, tagi∙ᵉtcimiskwạ‘kwạt. Kīcpîn iciwäba‘k, mī∙i∙´ᵘ tcinisigōyān. Mī icimādcāyu‘k, kayä nīn ningamādcā. Mīdạc imāⁿ ạninạgamōyu‘k:—
“Kōsänān ācakī∙ō∙tänani∙a∙.
Kāminu‘tāgunān,
Kīcpîn pimādisit, kīcpîn pimādisit.”
Maajiibatoo, endaawaad ba-atood, ani-biindigesed. Dayosh gii-ayaawan ogwisensan. Aaniish aapiji bezhig agaashii’owan; ezhi-oojiimaad, “Indawaa, ningwisens, gaye giinawaa maajinizhimoyok. Gaawiin geget ninisaasii a’aw kigiwaa. Indawaa gaye niin bakaan ninga-izhi-nizhim.” Mii sa zhigwa ezhi-ombiwane’aad iniw oshiimeyini, oganoonaan: “O’owidi anishinaabeg gwayak ayaawaad, mii iwidi izhaayok. Ge-inendameg waabang onaagoshig, da-gichi-miskwaakwad. Giishpin izhiwebak, mii iw ji-nisigooyaan. Mii izhi-maajaayok, gaye niin ninga-maajaa. Mii dash imaa ani-nagamoyok:—
“Kōsänān ācakī∙ō∙tänani∙a∙.
Kāminu‘tāgunān,
Kīcpîn pimādisit, kīcpîn pimādisit.”
He started away on the run, to where he (and the others) dwelt he ran, passing speedily inside. Even yet was his beloved son there. Now, there was still another, very small; when he kissed him, “Therefore, my dear sons, do you flee quickly away! I really did not kill your mother. In fact, I myself will flee in another direction.” Thereupon, when he lifted the younger brother upon the other’s back, he spoke to (the elder son), saying: “To where the people are over in this direction, by a straight course, thither do you go. (This) shall be the thought in your mind at evening time to-morrow, for there shall be a great, red glow in the sky. If this comes to pass, then I am slain. Therefore now be off! and I too will go. And this, on your way thither, do you sing:—
“Our father now is created with a tongue.
By him will the sound of our voices be heard with joy,
If he be alive, if he be alive.”
Maajiibatoo (he set off running), endaawaad ba-atood (running to where they lived), ani-biindigesed (rushing inside). Dayosh gii-ayaawan ogwisensan (his dear son was still there). Aaniish aapiji bezhig agaashii’owan (now there was another, very small — soft-flag); ezhi-oojiimaad (kissing him): “Indawaa, ningwisens, gaye giinawaa maajinizhimoyok (“so, my sons, you too flee away quickly). Gaawiin geget ninisaasii a’aw kigiwaa (I truly did not kill your mother). Indawaa gaye niin bakaan ninga-izhi-nizhim.” (I myself will flee another way.”) Mii sa zhigwa ezhi-ombiwane’aad iniw oshiimeyini (then he lifted the little brother onto the other’s back), oganoonaan (and spoke to him): “O’owidi anishinaabeg gwayak ayaawaad (“straight toward where the people are, this way), mii iwidi izhaayok (there go. Ge-inendameg waabang onaagoshig (let this be in your mind tomorrow at evening), da-gichi-miskwaakwad (there will be a great red glow in the sky — stem flagged H2). Giishpin izhiwebak, mii iw ji-nisigooyaan (if it comes to pass, then I am killed). Mii izhi-maajaayok, gaye niin ninga-maajaa (now go, and I too will go). Mii dash imaa ani-nagamoyok:— [SONG, carried verbatim, merge-excluded] (and on your way sing this:—) “Kōsänän ācakī∙ō∙tänani∙a∙ / Kāminu‘tāgunān / Kīcpîn pimādisit, kīcpîn pimādisit.” — Jones: ’Our father now is created with a tongue. By him will the sound of our voices be heard with joy, if he be alive, if he be alive.’
(8) Cigwa mādcāwạg. Agāwā ugạckōmān ucīmäyạn. Kayä aᵘ inini mādcā. Kabätibi‘k pimōsä aᵉa´ᵘ inini. Cigwa wayābạninig wänāgwucininig, pītwäwitạmōn: “Cīᵘ, ānti kāwīn ningutcipī‘tcāsinōn i∙i∙ya‘ki ä‘pa∙i∙yạn.” Ābanābit kibititibisäni uctigwānini wīwạn. Ānawipitā‘kwisinini pạ∙i∙cicāpupitänig mi‘tigunk. Cigwa udānupāskiswān, kāwīn kạnagä. Âcipạgi‘täskāgut. Ā‘pitci unāgucinini, mīsạgu iᵘ kägä‘t kīnisigut wīwạn uctigwānini ti‘tibictigwān.
Zhigwa maajaawag. Agaawaa ogashkoomaan oshiimeyan. Gaye aw inini maajaa. Gabe-dibik bimose a’aw inini. Zhigwa wayaabaninig wenaagoshininig, biidwewidamon: “Cīᵘ, aandi gaawiin ningoji-bi-jaasinoon i’iw aki e-baa-ayan.” Abaanaabid gii-biididibise oshtigwaanini wiiwan. Aanawi-bidaakwisinini ba-izhi-zhaaboobidenig mitigong. Zhigwa odani-baashkizwaan, gaawiin ganage. Ezhi-bagiteskaagod. Aapiji onaagoshinini, mii sa go iw geget gii-nisigod wiiwan oshtigwaanini didibishtigwaan.
Then they departed. Hardly was (the boy) able to carry his little brother on his back. And the man started away. Throughout the whole night travelled the man. Then on the morrow, at evening time, (he heard) the voice of some one coming along saying: “Why, there is no place in the whole length and breadth of this earth where you can flee from me.” As he looked back upon his path, hither came rolling the head of his wife. Despite its bumping up against the trees as it came, yet straight on through it would pass. Then he tried shooting at it with a gun, but that was of no avail. Then by it was he bumped. It was late in the evening, and then in truth he was killed by the head of his wife, by the rolling head.
Zhigwa maajaawag (then they set off). Agaawaa ogashkoomaan oshiimeyan (hardly could he carry his little brother). Gaye aw inini maajaa (and the man set off). Gabe-dibik bimose a’aw inini (all night the man travelled). Zhigwa wayaabaninig wenaagoshininig (then toward the next evening), biidwewidamon (a voice came along saying): “Cīᵘ [VOCABLE, carried], aandi gaawiin ningoji-bi-jaasinoon i’iw aki e-baa-ayan.” (“there is nowhere on this earth where you can flee from me.” — stem flagged) Abaanaabid (when he looked back), gii-biididibise oshtigwaanini wiiwan (his wife’s head came rolling toward him). Aanawi-bidaakwisinini ba-izhi-zhaaboobidenig mitigong (though it struck against the trees, it passed straight through — stem flagged). Zhigwa odani-baashkizwaan, gaawiin ganage (then he tried shooting it, but to no avail). Ezhi-bagiteskaagod (then it bumped against him). Aapiji onaagoshinini (it was late evening), mii sa go iw geget gii-nisigod wiiwan oshtigwaanini didibishtigwaan (and so truly he was killed by his wife’s head, the rolling head).
(9) Mīdạc cigwa ạnipạpimusäwāt kwīwisänsạg, cigwa mîskwāwāni. “Ä‘tawā, nicīmäⁿs! mī∙i∙´ᵘ gīnisint kōsinān!” Mīsa pimạtämōwāt; pīdcina∙ä∙ⁿs mawiwạg, kāwīn ugạcki‘tōsīnāwa tcigīskōwäwāt. Tci∙ä∙nigu‘k mādcāwạg. Sāga∙i∙gạn mạdā‘kōwạg; wạpigạmāni. Mīsạcigwa wâbạmāwāt awīya nībawīnit imāⁿ wạpīgạmānk; nạbanägātäwạn. Āyāntcigu tci∙ä∙nigu‘k ạnimawiwạg. Tcigwa ubäcwâbạmāwān. “Nimīcōmis! manitō nimạmītāwīgunān.”
Mii dash zhigwa ani-babimosewaad gwiiwizensag, zhigwa miskwaawaani. “Etawaa, nishiimens! mii iw gii-nisind goosinaan!” Mii sa bimademowaad; biijina’ens mawiwag, gaawiin ogashkitoosiinaawaa ji-giishkowewaad. Ji-enigok maajaawag. Zaaga’igan madaakoowag; waabigamaani. Mii sa zhigwa waabamaawaad awiya nibawinid imaa waabigamaang; nanbanegetewan. Ayaanji go ji-enigok ani-mawiwag. Zhigwa obeshwaabamaawaan. “Nimishoomis! manidoo nimamiidaawiigonaan.”
And so, when on their way journeyed the boys, it then began to redden (in the sky). “Alas, my little brother! therefore now is our father slain.” Accordingly on they went crying; continually did they cry, they could not cease from crying. With all speed they went. Out upon the ice of a lake they came; (the lake) narrowed there. And then it was they saw some one standing at yonder narrows; he had one leg. Then harder than ever they cried as they went. Presently they drew nigh to the being. “O our grandfather! by a manitou are we hard pressed.”
Mii dash zhigwa ani-babimosewaad gwiiwizensag (and so as the boys journeyed on), zhigwa miskwaawaani (then it began to redden in the sky). “Etawaa, nishiimens! (“alas, my little brother!) mii iw gii-nisind goosinaan!” (now is our father slain!”) Mii sa bimademowaad (so on they went crying); biijina’ens mawiwag (continually they wept — stem flagged), gaawiin ogashkitoosiinaawaa ji-giishkowewaad (they could not stop crying). Ji-enigok maajaawag (with all speed they went). Zaaga’igan madaakoowag (out onto the ice of a lake they came — stem flagged H5); waabigamaani (it narrowed there — narrows, stem flagged H5). Mii sa zhigwa waabamaawaad awiya nibawinid imaa waabigamaang (then they saw someone standing at the narrows); nanbanegetewan (he had one leg — stem flagged H5). Ayaanji go ji-enigok ani-mawiwag (harder than ever they cried). Zhigwa obeshwaabamaawaan (presently they drew near him). “Nimishoomis! manidoo nimamiidaawiigonaan.” (“O grandfather! by a manitou are we hard pressed.” — stem flagged H1)
(10) “Ā, nōcisitug, kāwīn awīya ō∙o∙māⁿ mạnitō ayāsī. Äniwä‘kigu nīn nimạnitōwi. Tạga, cībāgātäyān pimi∙i∙caiyu‘k.”
“Aa, noozhisidog, gaawiin awiya o’omaa manidoo ayaasii. Aniwek igo niin nimanidoowi. Daga, zhiibaagaateyaan bimi-izhaayok.”
“Why, O my grandchildren! there is no manitou here. But I myself am somewhat of a manitou. Now, by way of the space between my legs do you pass through.”
“Aa, noozhisidog (“ah, my grandchildren), gaawiin awiya o’omaa manidoo ayaasii (there is no manitou here). Aniwek igo niin nimanidoowi (but I myself am somewhat of a manitou). Daga, zhiibaagaateyaan bimi-izhaayok.” (now, pass through the space between my legs.” — stem flagged)
(11) Kägä‘t we∙ī∙ba kānitōtamuwāt īgi´ᵘ ạbinōdcīyạg.
Geget weyiiba gaa-nitoodamowaad igiw abinoojiiyag.
Truly well did the children do it.
Geget weyiiba gaa-nitoodamowaad igiw abinoojiiyag (truly, quickly the children did it well).
(12) “Mī∙i∙´ᵘ wäwäni anicipimusäyu‘k mī∙i∙wä tcitätạgwicinäg īgi´ᵘ ạnicinābäg ayāwāt. Ō∙o∙māⁿ tạgwicink titibictigwān, äniwä‘k wīnigu nōmạg ningadạcī‘kawā. Mādcāg! Mīsa wâbạnk tcibwānāwa‘kwäg mī a‘pī kätạgwicinäg īgi´ᵘ anicinābäg ayāwāt. Nōcisitug! mī icimādcāg.”
“Mii iw weweni ani-bimoseyok mii iwe ji-da-dagwishineg igiw anishinaabeg ayaawaad. O’omaa dagwishing didibishtigwaan, eniwek wiin igo noomag ninga-dazhikawaa. Maajaag! Mii sa waabang ji-bwaa-naawakweg mii apii ge-dagwishineg igiw anishinaabeg ayaawaad. Noozhisidog! mii izhi-maajaag.”
“Therefore now in peace do you continue on your way till you arrive at a place where the people are. When at this place arrives the rolling head, then for some little while will I keep it occupied. Be off! It is on the morrow, before it is yet noon, that you shall come to where the people are. O my grandchildren! therefore now do you depart hence.”
“Mii iw weweni ani-bimoseyok (“now go on your way in peace) mii iwe ji-da-dagwishineg igiw anishinaabeg ayaawaad (until you reach where the people are). O’omaa dagwishing didibishtigwaan (when the rolling head arrives here), eniwek wiin igo noomag ninga-dazhikawaa (for a little while I will keep it occupied — stem flagged). Maajaag! (be off!) Mii sa waabang ji-bwaa-naawakweg mii apii ge-dagwishineg igiw anishinaabeg ayaawaad (tomorrow, before noon, you will reach where the people are). Noozhisidog! mii izhi-maajaag.” (my grandchildren! now go.”)
(13) Kägä‘t änicimādcāwāt īgi´ᵘ kwīwisänsạg; cigwa ạnigu‘pīwạg īgī‘ᵘ kwīwisänsạg.
Geget ani-izhi-maajaawaad igiw gwiiwizensag; zhigwa ani-gobiiwag igiw gwiiwizensag.
To be sure, then on their way went the boys; presently up from the lake they went.
Geget ani-izhi-maajaawaad igiw gwiiwizensag (truly the boys went on their way); zhigwa ani-gobiiwag igiw gwiiwizensag (presently they went up from the lake — stem flagged).
(14) Inābit Kōtạgạt — mī∙i∙´ᵘ äjini‘kāsut näbạnägätät — inābit imā kā‘pi∙u∙ntatābīnit, cigwa pītitipisäni uctigwānini iniyu‘kwäwạn. Āca imāⁿ tạgwicinōmigạtini äjikanōnigut: “Ānīndi kā‘pimi∙ī∙cāwāt īgi´ᵘ kwīwisänsạg?”
Inaabid Goodagad — mii iw ezhinikaazod nebanegeted — inaabid imaa gaa-bi-ondaadaabiinid, zhigwa biididibiseni oshtigwaanini iniw ikwewan. Aazha imaa dagwishinoomigadini ezhi-ganoonigod: “Aaniindi gaa-bimi-izhaawaad igiw gwiiwizensag?”
As Kōtạgạt looked—for that was the name of the one-legged being—as he looked towards the place from whence they came out upon the lake, (he) presently (saw) rolling hitherward the head of the woman. When it was come over there (where he was), he was addressed by it saying: “Whither have those boys gone?”
Inaabid Goodagad (as Kotagat looked) — mii iw ezhinikaazod nebanegeted (for that is the name of the one-legged one — name & stem flagged H4) — inaabid imaa gaa-bi-ondaadaabiinid (looking toward where they had come up onto the lake), zhigwa biididibiseni oshtigwaanini iniw ikwewan (presently the woman’s head came rolling). Aazha imaa dagwishinoomigadini (when it had arrived there — it-form, soft-flag) ezhi-ganoonigod (he was addressed by it): “Aaniindi gaa-bimi-izhaawaad igiw gwiiwizensag?” (“where have those boys gone?”)
Layer 1 is page-locked to Kōtạgạt (p.412 ll.1, 9) and Kōtạgatạn (p.412 l.24), and Jones’s own printed footnote reads “A name of Kōtạgạt.” The letter rules give plain k = lenis g and plain t = lenis d — the same reading this record already makes in kwīwisänsạg → gwiiwizensag, tạgwicinōmigạtini → dagwishinoomigadini and titibictigwān → didibishtigwaan — so Kōtagat → Goodagad. Jones’s own orthography no longer stands inside the Fiero line. No meaning, etymology or identification is supplied: Jones’s own English name stands in the gloss and in Layer 3 exactly as he printed it.
(15) “Ānīc wātō‘tawạtwa?”
“Aaniish waa-doodawadwaa?”
“What do you want with them?”
“Aaniish waa-doodawadwaa?” (“what do you want to do to them?”)
(16) “Nīwīnisāg.”
“Niwii-nisaag.”
“I wish to kill them.”
“Niwii-nisaag.” (“I want to kill them.”)
(17) “Kīcpîn kạcki‘tōyạn, kidānisāg. Ō∙o∙mā cībāgādäyān kī‘pimī∙i∙cāwag.”
“Giishpin gashkitooyan, gidaa-nisaag. O’omaa zhiibaagaadeyaan gii-bimi-izhaawag.”
“If you can (pass), you may kill them. By way of the space here between my legs did they pass.”
“Giishpin gashkitooyan, gidaa-nisaag (“if you can, you may kill them). O’omaa zhiibaagaadeyaan gii-bimi-izhaawag.” (here through the space between my legs they passed.” — stem flagged)
(18) Mī∙i∙‘ᵘ äcictcigät Kōtạgạt, mạckawākwatci∙a∙nicinābä. Cigwa pimī∙a∙yāni uctigwān, äjipạgitciwämagāmāt, pạnägu äcipīguckānig. Äjigīgitut: “Mītug waᵉa´ᵘ manitō? Kāwīn manitōwisī.”
Mii iw ezhichiged Goodagad, mashkawaakwaji-anishinaabe. Zhigwa bimi-ayaani oshtigwaan, ezhi-bagijiwemagaamaad, banaa go ezhi-biigoshkaanig. Ezhi-gigidod: “Midog wa’aw manidoo? Gaawiin manidoowisii.”
This was what Kōtạgạt did, the person Frozen-Stiff.¹ Presently past him went the head, when he then hurled his spear at it, and forthwith the head was broken in pieces. Then he spoke, saying: “And may this have been the manitou? It is not a manitou being.”
Mii iw ezhichiged Goodagad (this is what Kotagat did), mashkawaakwaji-anishinaabe (the Frozen-Stiff person — name/stem flagged H3). Zhigwa bimi-ayaani oshtigwaan (presently the head went past), ezhi-bagijiwemagaamaad (he hurled his spear at it — stem flagged), banaa go ezhi-biigoshkaanig (and at once it broke in pieces). Ezhi-gigidod (then he spoke): “Midog wa’aw manidoo? (“and was this then the manitou?) Gaawiin manidoowisii.” (it is not a manitou being.”)
¹ A name of Kōtagat. (Jones’s footnote, p412/413 — attaches to mạckawākwatci∙a∙nicinābä ’the person Frozen-Stiff.’) H3 — mạckawākwatci∙a∙nicinābä = mashkawaakwaji-anishinaabe, stem mashkawaakwaji- ’frozen stiff/solid’; name not normalized. pagitciwämagāmāt ’he hurled his spear at it’ — stem flagged. LAYER 1 PAGE-LOCK 2026-09-02 (finisher; two renderings — grayscale JP2 leaf at 12x with same-line controls AND the PDF page at 8x — for every mark): p.412 l.9 Kōtagat → Kōtạgạt · l.10 pimi∙a∙yāni uctigwan → pimī∙a∙yāni uctigwān, äjipagitciwämagāmāt → äjipạgitciwämagāmāt, panägu → pạnägu · l.11 Äjigigitut → Äjigīgitut, Mitug → Mītug, Kāwin → Kāwīn, manitōwisi → manitōwisī, manito → manitō. THE ONE WHOLE-TOKEN CORRECTION IN THIS RECORD: the record read wasaⁿ; the page prints waᵉa‘ᵘ — a, the solid raised sort, a, the apostrophe, the raised ᵘ — in both renderings, with no nasal anywhere. ESCALATION: the Fiero wasa (‘far off’) therefore becomes wa’aw, the animate proximate demonstrative, and Jones’s own English settles the sense — “And may this have been the manitou?” is ‘this one’, not ‘far off’. The gloss chunk is updated with it; the English is Jones’s and is untouched. Jones’s printed footnote on p.412, quoted at the head of this note, was transcribed before the page-lock and is LEFT EXACTLY AS IT WAS WRITTEN. Re-cropped at 12x and at 8x, the printed line carries the under-dots: ¹ A name of Kōtạgạt. The NAME itself is untouched outside Layer 1 and stays M.’s: the Fiero, the gloss and Jones’s printed English keep Kōtagat, and the FOR M. item stands, now with the measurement it lacked. Layer 1 is page-locked to Kōtạgạt (p.412 ll.1, 9) and Kōtạgatạn (p.412 l.24), and Jones’s own printed footnote reads “A name of Kōtạgạt.” The letter rules give plain k = lenis g and plain t = lenis d — the same reading this record already makes in kwīwisänsạg → gwiiwizensag, tạgwicinōmigạtini → dagwishinoomigadini and titibictigwān → didibishtigwaan — so Kōtagat → Goodagad. Jones’s own orthography no longer stands inside the Fiero line. No meaning, etymology or identification is supplied: Jones’s own English name stands in the gloss and in Layer 3 exactly as he printed it.
(19) Cigwa kwīwisänsạg udäbābandānāwa ōdäna, mīdạc kägä‘t äjimawiwāt wayābạmāwāt anicinābäᵉ. Pāmāgu pamawinit kwīwisänsaᵉ; ānind umawinạnāwān, ayāntcigu mawiwaᵉ. Kayä wīnawā mawiwạg ānind.
Zhigwa gwiiwizensag odebaabandaanaawaa oodena, mii dash geget ezhi-mawiwaad wayaabamaawaad anishinaabeg. Baamaa go ba-mawinid gwiiwizensag; aanind omawinanaawaan, ayaanji go mawiwag. Gaye winawaa mawiwag aanind.
In time the boys came in sight of a town, whereupon in truth did they weep when they saw the people. And all at once (the people heard) the children (as they) came crying; some ran to them, when all the more they cried. And some of (the people) too wept.
Zhigwa gwiiwizensag odebaabandaanaawaa oodena (presently the boys came in sight of a town), mii dash geget ezhi-mawiwaad wayaabamaawaad anishinaabeg (and truly they wept when they saw the people). Baamaa go ba-mawinid gwiiwizensag (all at once the boys came crying); aanind omawinanaawaan (some ran to them — stem flagged), ayaanji go mawiwag (and they cried all the more). Gaye winawaa mawiwag aanind (and some of them too wept).
(20) “Wägunän wäntcimawiyäg?” udināwān.
“Wegonen wenji-mawiyeg?” odinaawaan.
“For what reason do you cry?”
“Wegonen wenji-mawiyeg?” odinaawaan (“why are you crying?” they said to them).
(21) “Nīngänān niwīnisigunān, wībagutatagwicin o∙o∙māⁿ. Ānawi nimicōmisinān ningīpiwābạmānān.”
“Ningenaan niwii-nisigonaan, wii-baagoda-dagwishin o’omaa. Aanawi nimishoomisinaan ningii-bi-waabamaanaan.”
“Our mother wishes to kill us, and in a little while she will be here. Yet we did see our grandfather on our way hither.”
“Ningenaan niwii-nisigonaan (“our mother wants to kill us), wii-baagoda-dagwishin o’omaa (and soon she will arrive here — stem flagged). Aanawi nimishoomisinaan ningii-bi-waabamaanaan.” (yet we saw our grandfather on the way here.”)
(22) “Agatạga, acä∙a∙nātänig!” i‘kitōwạg. Ā‘pidci kägicī‘kāwāt ininiwạg mādcība∙i∙tiwạg äjä∙ạ∙nāwāt. Owâbạndānāwa sāga∙i∙gạn; inābiwāt kīnībawiwạn Kōtạgatạn. Wätisāwāt äjikạgwätcimāwāt: “Kāwīnạmạci tagwicinzī a∙i∙‘kwä?” Ugạnōniguwān: “Mīsa iᵘ kīnisạg aᵉa´ᵘ titibictigwān.”
“Agadaga, azhe-anaadaanig!” ikidowag. Aapiji gegizhikaawaad ininiwag maajiiba’idiwag ezhe-anaawaad. Owaabandaanaawaa zaaga’igan; inaabiwaad gii-niibawiwan Goodagadan. Wedisaawaad ezhi-gagwejimaawaad: “Gaawiin amazhi dagwishinzii a-ikwe?” Oganoonigowaan: “Mii sa iw gii-nisag a’aw didibishtigwaan.”
“Come, let us follow back their trail!” they said. The men that were very fleet of foot started off running together when they followed back the trail. They saw a lake; when they looked, (they saw) Kōtạgạt standing (there). When they were come at where he was, they asked of him: “Has not that woman arrived yet?” They were addressed by him saying: “Therefore now have I slain that rolling head.”
“Agadaga, azhe-anaadaanig!” ikidowag (“come, let us follow back their trail!” they said). Aapiji gegizhikaawaad ininiwag maajiiba’idiwag ezhe-anaawaad (the fleetest men set off running together, following the trail back — recip. soft-flag). Owaabandaanaawaa zaaga’igan (they saw a lake); inaabiwaad gii-niibawiwan Goodagadan (when they looked, Kotagat was standing there). Wedisaawaad ezhi-gagwejimaawaad (reaching him, they asked him): “Gaawiin amazhi dagwishinzii a-ikwe?” (“hasn’t that woman arrived yet?”) Oganoonigowaan (they were answered by him): “Mii sa iw gii-nisag a’aw didibishtigwaan.” (“I have already killed that rolling head.”)
Layer 1 is page-locked to Kōtạgạt (p.412 ll.1, 9) and Kōtạgatạn (p.412 l.24), and Jones’s own printed footnote reads “A name of Kōtạgạt.” The letter rules give plain k = lenis g and plain t = lenis d — the same reading this record already makes in kwīwisänsạg → gwiiwizensag, tạgwicinōmigạtini → dagwishinoomigadini and titibictigwān → didibishtigwaan — so Kōtagatan → Goodagadan. Jones’s own orthography no longer stands inside the Fiero line. No meaning, etymology or identification is supplied: Jones’s own English name stands in the gloss and in Layer 3 exactly as he printed it. The obviative -an is Jones’s own printed -ạn and is carried.
(23) Mīsa‘ äjikīwäwāt īgi‘ᵘ ininiwạg; cigwa tạgwicinōg äntāwāt. Ā‘pitcisa minwäntạmōg kwīwisänsạg.
Mii sa ezhi-giiwewaad igiw ininiwag; zhigwa dagwishinoog endaawaad. Aapiji sa minwendamoog gwiiwizensag.
Accordingly then back went the people; in a while they arrived at home. Very happy were the boys.
Mii sa ezhi-giiwewaad igiw ininiwag (so the men went back); zhigwa dagwishinoog endaawaad (presently they arrived home). Aapiji sa minwendamoog gwiiwizensag (very happy were the boys).
(24) Mī∙i∙‘ᵘ pinäwitcīt kī∙ạ∙götä.
Mii iw binewi-jiid gii-agoode.
Whereupon the buttocks of the ruffed grouse now hang aloft.
Mii iw (and so it is) binewi-jiid gii-agoode (the ruffed grouse’s rump hangs aloft) — the carrier seal that leaves the windigo tale to the listener’s own wondering.