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.)
OLD-TOAD-WOMAN STEALS A CHILD.
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) I‘kwä a∙ī∙ntā. Ininiwạn ninguting pīndigäwạn; mīsa´ ā‘pidci udānuwīpäcwâbạmigōn, mīdic iᵉi’ᵘ kāwīn inändạnzī aᵉa∙i∙kwä.
Ikwe ayiindaa. Ininiwan ningoding biindigewan; mii sa aapiji odaanoo-wii-bezhewaabamigoon, mii dash i’iw gaawiin inendanzii a’aw ikwe.
A woman was abiding (there). Once on a time (she beheld) a man come into (the wigwam); and though he was very eager to know her in a friendly way, yet the woman was not willing.
Ikwe ayiindaa (a woman was living there — stem flagged). Ininiwan ningoding biindigewan (once a man came in to her); mii sa aapiji (and so very much) odaanoo-wii-bezhewaabamigoon (though he was very eager to know her in a friendly way), mii dash i’iw (and so it was) gaawiin inendanzii a’aw ikwe (that the woman did not consent / was not willing).
(2) Käga‘pī mādcā aᵉa´ᵘ inini, umicōmisạn udicānạn. Kā‘tagwicing äjikanōnāt unicōmisạn: “Nimicō! kägä‘t nimạmitāwäntạm ānuwipäcwâbạmạg a∙i∙‘kwä.”
*Gegapii maajaa a’aw inini, omishoomisan odizhaanan. Gaa-dagwishing ezhi-ganoonaad omishoomisan: “Nimishoo! geget nimamitaawendam aanoo-wii-bezhewaabamag ikwe.”**
At last away went the man, to his grandfather he went. After he was come there, he then spoke to his grandfather, saying: “O my grandfather! in a truly troubled state of mind I am, because of my failure in trying to have intimate knowledge of a woman.”
Gegapii maajaa a’aw inini (at last the man set off), omishoomisan odizhaanan (he went to his grandfather). Gaa-dagwishing (when he had arrived) ezhi-ganoonaad omishoomisan (he spoke to his grandfather): “Nimishoo! (“my grandfather!) geget nimamitaawendam (truly I am troubled in mind) aanoo-wii-bezhewaabamag* ikwe.” (because of my failure in trying to have intimate knowledge of a woman.”).
(3) Mīdạc äjikīgitut a‘kiwäⁿzī: “Kāwīn sạnạgạsinōn iᵉi’ᵘ tcibäcwâbạmạt.” Mīdạc iᵉi’ᵘ nạntunigäwạn iᵉi’ᵘ umackimutāni; ānic pạckwäwạc wämaskimutānit.
Mii dash ezhi-giigidod akiwenzii: “Gaawiin zanagizinoon i’iw ji-beshwaabamad.” Mii dash i’iw nandonigewan i’iw omashkimodaani; aaniish bashkwewash wemashkimodaanit.
Thereupon then spoke the old man, saying: “It is not difficult for you to be intimate with her.” Accordingly then he sought for something in his bag; now a miserable old skin he had for a bag.
Mii dash ezhi-giigidod akiwenzii (and so the old man spoke): “Gaawiin zanagizinoon (“it is not difficult) i’iw ji-beshwaabamad.” (for you to be intimate with her.”) Mii dash i’iw nandonigewan (and so he searched in) i’iw omashkimodaani (his bag); aaniish bashkwewash (now it was a [worn] hide) wemashkimodaanit (that he had for a bag — “miserable old skin bag,” form flagged).
(4) Tcigwa kägō ōmīnigōn ā‘pidci ạgāsāni. “Nōcis, mīsa oᵉoᵘ nimạcki‘kīm, mī∙o∙wä kä∙u∙ndcipäcwâbạmạt waᵉa´ᵘ i‘kwä. A‘pī kīpīndigawạt, — māmwātc ābi‘tā tibi‘kak mī a‘pī käpīndigäyan iᵘ wīgiwâm, — a‘pī kīpīndigäyan, āpa∙ạ∙n; mīdạc iᵉi´ᵘ udickutäming pạgidinạn iᵉi´ᵘ mạcki‘ki. Kīpạgidinạmạn, mīdạc iᵉi’ᵘ kä∙i∙cipōdawäyạn. Cigwa ta∙u∙nickā. Kāwīn tạmi‘kawisī. Ā‘pidci kāwin ickwā‘kạmig tạtōtạnzī.” Mīdạc iᵉi’ᵘ a‘pī mīnawā päjig ominigōn iᵉi’ᵘ macki‘ki. “ ‘Tạga, kīgạnạnāntawīn!’ kīga∙i∙nā, ‘mīgu iᵉi´ᵘ a‘pạnä kä∙i∙ci∙a∙yāyạn kīcpîn käyābi wīcīngänimiyạn’, kīga∙i∙nā.”
*Zhigwa gegoo omiinigoon aapiji agaasaani. “Noozhis, mii sa o’ow nimashkikiim, mii ow ge-onji-bezhewaabamad wa’aw ikwe. Apii gii-biindigawad, — maamwech aabita dibikak mii apii ge-biindigeyan iw wiigiwaam, — apii gii-biindigeyan, aabaa’an; mii dash i’iw odishkodeming bagidinan i’iw mashkiki. Gii-bagidinaman, mii dash i’iw ge-izhi-boodaweyan. Zhigwa da-onishkaa. Gaawiin da-mikawizii. Aapiji gaawiin ishkwaakamig da-doodanzii.” Mii dash i’iw apii miinawaa bezhig omiinigoon i’iw mashkiki. “ ‘Daga, giga-nanaandawiin!’ giga-inaa, ‘mii i’iw apane ge-izhi-ayaayan giishpin geyaabi wiizhiingenimiyan’, giga-inaa.”**
Presently (the man) was given something that was very small. “My grandson, this is my (magic) medicine, and by means of this will you become intimate with the woman. After you have entered into where she is,—but it must really be at midnight that you go into the wigwam,—when you have entered within, then untie it; accordingly then upon her fire do you drop the medicine. After you have dropped (the medicine) there, then is the time that you should start up the fire. Presently up from bed she will rise. She will not be in her right mind. She will do all manner of things.” Thereupon then another kind of medicine he was given. “ ‘Pray, let me heal you!’ you shall say to her, ‘for this is the way you shall always be, if you continue wanting to hate me,’ you shall say to her.”
Zhigwa gegoo omiinigoon aapiji agaasaani (presently he was given something very small). “Noozhis, mii sa o’ow nimashkikiim (“my grandson, this is my medicine), mii ow ge-onji-bezhewaabamad* wa’aw ikwe (and by this you will become intimate with that woman). Apii gii-biindigawad (when you have entered to her), — maamwech aabita dibikak (— it must really be at midnight) mii apii ge-biindigeyan iw wiigiwaam (that you go into the wigwam), — apii gii-biindigeyan, aabaa’an (— when you have entered, untie it); mii dash i’iw odishkodeming bagidinan i’iw mashkiki (then drop the medicine on her fire). Gii-bagidinaman (when you have dropped it), mii dash i’iw ge-izhi-boodaweyan (then is when you should start up the fire). Zhigwa da-onishkaa (presently she will rise up). Gaawiin da-mikawizii (she will not be in her right mind). Aapiji gaawiin ishkwaakamig da-doodanzii (she will do all manner of things — idiom flagged).” Mii dash i’iw apii miinawaa bezhig omiinigoon i’iw mashkiki (then he was given one other medicine). “ ‘Daga, giga-nanaandawiin!’ (“ ‘now, let me heal you!’) giga-inaa (you shall say to her), ‘mii i’iw apane ge-izhi-ayaayan (‘this is how you will always be) giishpin geyaabi wiizhiingenimiyan’ (if you still want to hate me’), giga-inaa.” (you shall say to her.”)
(5) Mīsa iᵘ cigwa äcimādcāt a∙i∙nini, mīdạc i∙i∙’ᵘ äcī∙i∙cāt īniwi‘kwäwạn. Māmwätcigu uta‘kawātōn tci∙ā∙bi‘tātibi‘kạtinig. Tcigwa´ ābi‘tātibi‘kạtini äjipīndigät kīmōtc. Äcipạgitinạnk i∙i∙māⁿ ickutänk iᵉi´ᵘ macki‘ki, kuniginīn ämạnisutāgut; änigu‘k unickābạ‘tōwạn, pä‘kic pōdawäwạn äjikīgitunit: “Kāwīn pō‘tc wī‘kā kitābäcwâbamisī.”
*Mii sa iw zhigwa ezhi-maajaad a’aw inini, mii dash i’iw ezhi-izhaad iniw ikwewan. Maamwich igo oda-akawaadoon ji-aabita-dibika’adinig. Zhigwa aabita-dibika’adini ezhi-biindiged giimooj. Ezhi-bagidinang i’imaa ishkodeng i’iw mashkiki, goniginiin amanisotaagod; enigok onishkaabatoowan, bekish boodawewan ezhi-giigidonid: “Gaawiin booch wiikaa gidaa-bezhewaabamisii.”**
Accordingly then departed the man, whereupon he went to where the woman was. To make certain, he waited till it was midnight. When it was midnight, then he went secretly into where she was. When he dropped the medicine upon the fire, behold, the sound he made was heard by her; straightway up she leaped from her couch, and at the same time she kindled the fire. Then she spoke, saying: “Never will it be possible for you to have intimate knowledge of me.”
Mii sa iw zhigwa ezhi-maajaad a’aw inini (and so then the man departed), mii dash i’iw ezhi-izhaad iniw ikwewan (and went to that woman). Maamwich igo oda-akawaadoon (he waited deliberately) ji-aabita-dibika’adinig (until it was midnight). Zhigwa aabita-dibika’adini (when it was midnight) ezhi-biindiged giimooj (he went in secretly). Ezhi-bagidinang i’imaa ishkodeng i’iw mashkiki (when he dropped the medicine there on the fire), goniginiin amanisotaagod (behold, the sound was heard by her — amaniso- “be startled by a sound” flagged); enigok onishkaabatoowan (at once she leapt up from her bed), bekish boodawewan (and at the same time kindled the fire — baa’ikizh flagged) ezhi-giigidonid (and spoke): “Gaawiin booch wiikaa gidaa-bezhewaabamisii*.” (“never at all will you be able to be intimate with me.”)
(6) Nawạndicigu udānugạnōnān: “Pō‘tcigu kawītigämin.”
Nawaj idigo odaanoo-ganoonaan: “Booch igo giga-wiidigemin.”
Yet, despite (what she said), he tried in vain to speak to her, saying: “I am determined to marry you.”
Nawaj idigo odaanoo-ganoonaan (despite this he tried in vain to speak to her — the nawandi-/aanoo- “in vain, despite” form flagged): “Booch igo giga-wiidigemin.” (“I am bound to marry you.”)
(7) Mi‘tig udōtā‘pinạmini wīpạki‘tä∙u∙gut.
Mitig odoodaapinamini wii-bakite’ogod.
A club then she picked up to strike him with.
Mitig odoodaapinamini (she picked up a stick / club) wii-bakite’ogod (intending to strike him with it).
(8) Intawā äjisāga∙ạ∙nk. Mīdạc imāⁿ agwạtcing äjiwawänabit. Kunāgu a‘pī cigwa kā∙i∙ciki‘känimāt wạnimi‘kawinit, mīdạc iᵉi´ᵘ äcipīndigät a∙i∙nini; kägä‘t owâbạmān kiwạnātisinit. Mīsa imāⁿ
Indawaa ezhi-zaaga’ang. Mii dash imaa agwajiing ezhi-wawenabid. Gonaagoo apii zhigwa gaa-izhi-gikenimaad waniminikawinid, mii dash i’iw ezhi-biindiged a’aw inini; geget owaabamaan giwanaadizinid. Mii sa imaa
Thereupon out of doors then he went. And so there outside he sat down. Some time afterwards, when he knew that she was out of her wits, then it was that inside went the man; of a truth, he beheld her becoming beside herself.
Indawaa ezhi-zaaga’ang (so he went out of doors). Mii dash imaa agwajiing ezhi-wawenabid (and there outside he sat down). Gonaagoo apii zhigwa (some time afterward, when) gaa-izhi-gikenimaad waniminikawinid (he knew that she had become deranged — wani-minikawi- “lose one’s senses” flagged), mii dash i’iw ezhi-biindiged a’aw inini (then the man went in); geget owaabamaan giwanaadizinid (truly he saw her becoming beside herself). (sentence continues onto p430:) Mii sa imaa…
(9) cigwa kīwī‘pämāt. Kāwin mi‘kawisīwạn. Mīdạc iᵉi’ᵘ kā∙i∙ckwā‘tāt, utāpa∙ā∙n umacki‘kīm; pạngī äciminānta∙ā∙t. Kägä‘t pạga‘kātisīwạn ugạnōnān. Mīsa iᵘ cigwa nānāgạtawäntạnk, “Kägu´ käyābi cīngänimici‘kän. Kīcpîn kāyābi wīcīngänimiyạn mīya‘pạnä mini‘k käbimātisiyạn kāwīn kīgami‘kawisī,” udinān.
zhigwa giiwi-bamaad. Gaawiin mikawizii-wan. Mii dash i’iw gaa-izhi-ishkwaataad, odaapa’aan omashkikiim; bangii ezhi-minaandaa’aad. Geget bagakaadizii-wan oganoonaan. Mii sa iw zhigwa nanaagadawendang, “Gego geyaabi zhiingenimishikan. Giishpin geyaabi wiizhiingenimiyan, miya-bane minik ge-bimaadiziyan gaawiin giga-mikawizii,” odinaan.
And so then it was that he lay in the couch with her. She did not come back to her senses. Thereupon, when he was done, he untied his medicine; a little of it he made her smell. In truth, while she was yet in a wandering state of mind, he spoke to her. Accordingly, when she began to collect her thoughts, “Don’t you ever hate me any more. If you wish to hate me still, then as long as you live you shall never be in a right state of mind,” he said to her.
(…continuing from §8) zhigwa giiwi-bamaad (then he lay with her — the kiiwi-/giiwi- “lie alongside” reading flagged). Gaawiin mikawiziiwan (she did not come to her senses). Mii dash i’iw gaa-izhi-ishkwaataad (and so when he was finished), odaapa’aan omashkikiim (he untied his medicine); bangii ezhi-minaandaa’aad (a little of it he made her smell). Geget bagakaadiziiwan oganoonaan (truly, while she was still wandering in mind, he spoke to her — bagakaadizi- “be clear/sound in mind” here in the negative sense flagged). Mii sa iw zhigwa nanaagadawendang (and so when she began to collect her thoughts), “Gego geyaabi zhiingenimishikan (“don’t hate me any more). Giishpin geyaabi wiizhiingenimiyan (if you still want to hate me), miya-bane minik ge-bimaadiziyan (then for as long as you live) gaawiin giga-mikawizii,” (you will never be in your right mind,”) odinaan (he said to her).
(10) Äjikīgitut aī‘kwä: “Mīgu iᵘ kä∙i∙ciwīdigäminān. Nawạtc nintācīngätān tcimi‘kawisiwān.”
Ezhi-giigidod a’aw ikwe: “Mii go iw ge-izhi-wiidigeminaan. Nawaj nindaa-zhiingendaan ji-mikawiziiwaan.”
Then spoke the woman, saying: “Therefore then I will marry you. More would I dislike to be out of my right mind.”
Ezhi-giigidod a’aw ikwe (then the woman spoke): “Mii go iw ge-izhi-wiidigeminaan (“so then I will marry you). Nawaj nindaa-zhiingendaan (more would I hate) ji-mikawiziiwaan.” (to be out of my right mind.” — here the contrary sense of mikawi- “be in/out of one’s senses” flagged).
(11) Mīsa’ gägä´t cigwa kīwīdigämāt. Kumāgu mini‘k äyāwāt cigwa ạbinōtciyan udayāwān a∙i∙‘kwä. Ānic nīciwaᵉ ạnimōcaᵉ äyāwāwāt. Ānic wīn ạbinōtci udayäⁿsaᵉ iᵉi’ᵘ ạnimōcaᵉ.
Mii sa geget zhigwa gii-wiidigemaad. Gomaa go minik eyaawaad zhigwa abinoojiiyan odayaawaan a’aw ikwe. Aaniish niizhiwag animooshag eyaawaawaad. Aaniish wiin abinoojii odayenzan i’iw animooshag.
And so, in truth, then he married her. When for some time they had lived (together), then a baby the woman had. Now, two were the dogs they owned. Now, the child itself had the dogs for pets.
Mii sa geget zhigwa gii-wiidigemaad (and so in truth he married her). Gomaa go minik eyaawaad (when they had lived together a while) zhigwa abinoojiiyan odayaawaan a’aw ikwe (the woman then had a baby). Aaniish niizhiwag animooshag eyaawaawaad (now, two dogs they had). Aaniish wiin abinoojii odayenzan i’iw animooshag (now the child itself had the dogs for its pets — odayenzan “little pet” flagged).
(12) Ā‘pidci ayä‘pitänti aᵉa´ᵘ inini kīyusät. Ningutingigu mādcāt a∙i∙nini. Kānimādcānit īni´ᵘ unāpämạn, kayä wīn uci‘tā wīmạnisät aᵉa´ᵘ i‘kwä; äjimādcāt, ānic ta‘kubisōwạn īni´ᵘ ugwisäⁿsạn; mīgu iᵉi’ᵘ a‘kawä intawā udōntcikanān pīndig īni´ᵘ unītcānisạn. Kä∙i∙citinä utawimạnōnạn īni’ᵘ umisimạn. Patạgwicink awäniban ugwisîsạn; ānugīwi‘tānạndu∙ạ∙tcigä. Mīsa´ wạni∙ā∙t īniyōgwisäⁿsạn, mīsa i∙i∙´ᵘ tci∙ä∙nigu‘k äjimawit, kạbägījik mawi. Änitạgwicink aᵉa´ᵘ īnini wīwạn mạdwämawiwạn. Änipīndigät wâbạmigōn wīwạn gīgitōwạn: “Mīsā‘pạnä kīngwisänān kīwạni∙a∙g.”
Aapiji aye’abidendi a’aw inini giiyosed. Ningodingigo maajaad a’aw inini. Gaa-ani-maajaanid iniw onaabeman, gaye wiin ozhiitaa wii-manised a’aw ikwe; ezhi-maajaad, aaniish dakobizowan iniw ogwisensan; mii go i’iw akawe indawaa odoonjikanaan biindig iniw oniijaanisan. Ge-izhi-dinaa odawimanoonan iniw omisiman. Bi-dagwishing aweniban ogwisisan; aanoo-giiwi-daanandowaajige. Mii sa wani’aad iniw ogwisensan, mii sa i’iw ji-enigok ezhi-mawid, gabe-giizhig mawi. Ani-dagwishing a’aw inini wiiwan madwe-mawiwan. Ani-biindiged owaabamigoon wiiwan giigidowan: “Mii sa baane gingwisenaan giiwani’ag.”
A very long while was the man absent from home when on the hunt for game. And once on a time away went the man. After her husband had departed, the woman too made ready to go gather fire-wood; when she departed, (she left) her little son strapped (to the cradle-board); now, it was only for a little while that she left her child inside (the lodge). Speedily she went to gather her fire-wood. On her return, gone was her little son; in vain roundabout she sought for tracks, but without avail. Therefore then she had lost her little son, whereupon bitterly she wept, throughout the whole day she wept. When the man was returning home, he heard the voice of his wife crying. When he went inside the lodge, he was seen by his wife, who spoke, saying: “And now gone is our dear son, whom I have lost.”
Aapiji aye’abidendi a’aw inini giiyosed (the man was very long absent hunting — aye’abidendi form flagged). Ningodingigo maajaad a’aw inini (and once the man set off). Gaa-ani-maajaanid iniw onaabeman (after her husband had gone), gaye wiin ozhiitaa wii-manised a’aw ikwe (the woman too got ready to gather firewood); ezhi-maajaad (when she left), aaniish dakobizowan iniw ogwisensan (her little son was strapped [to the cradle-board]); mii go i’iw akawe indawaa odoonjikanaan biindig iniw oniijaanisan (so just for a little while she left her child inside — odoonjikanaan “leave behind” flagged). Ge-izhi-dinaa odawimanoonan iniw omisiman (in haste she went to gather her firewood — odawimanoonan form flagged). Bi-dagwishing aweniban ogwisisan (on her return her little son was gone); aanoo-giiwi-daanandowaajige (in vain she searched all about for tracks — form flagged). Mii sa wani’aad iniw ogwisensan (so she had lost her little son), mii sa i’iw ji-enigok ezhi-mawid (and so she just kept on weeping), gabe-giizhig mawi (all day long she wept). Ani-dagwishing a’aw inini (as the man came home) wiiwan madwe-mawiwan (he heard his wife crying). Ani-biindiged (as he went in) owaabamigoon wiiwan (he was seen by his wife) giigidowan (who spoke): “Mii sa baane gingwisenaan giiwani’ag.” (“and now our dear little son is gone, whom I have lost.”)
(13) Äjikạnōnāt wīwạn: “Ānin äcictcigäyạmbạn?”
Ezhi-ganoonaad wiiwan: “Aaniin ezhichigeyamban?”
Then he spoke to his wife, saying: “What were you doing at the time?”
Ezhi-ganoonaad wiiwan (then he spoke to his wife): “Aaniin ezhichigeyamban?” (“what were you doing [then]?”).
(14) “Nimạnisānāmbạn.”
“Nimanisaanaamban.”
“I was then out getting fire-wood.”
“Nimanisaanaamban.” (“I was out gathering firewood [then].”).
(15) “Māma‘kātci kī‘kạnawänimāsiwat.” Mādci‘tā wīni‘tam ānugīwi‘tānạndu∙ạ∙tcigāt, mīsa´ kāwīn ninkutci umi‘kawāsīn kayä tcibimi‘kawänit. Kägä‘t māma‘kādäntạmōg.
“Maamakaaji gaa-ganawenimaasiwad.” Maajiitaa wiin-itam aanoo-giiwi-daanandowaajiged, mii sa gaawiin ningoji omikawaasiin gaye ji-bimikawenid. Geget maamakaadendamoog.
“It is strange that you did not keep watch of him.” He himself began seeking in vain for tracks roundabout the place, but nowhere did he find the signs of any trail. Verily, they marvelled concerning it.
“Maamakaaji gaa-ganawenimaasiwad.” (“it is strange that you did not watch him.”) Maajiitaa wiin-itam (he himself in turn set to) aanoo-giiwi-daanandowaajiged (searching in vain about for tracks), mii sa gaawiin ningoji omikawaasiin (and so nowhere did he find him) gaye ji-bimikawenid (nor any trail of him). Geget maamakaadendamoog (truly they marvelled at it).
(16) “Kāwīn, intawā ningamādcā,” i‘kitō a∙i∙kwä.
“Gaawiin, indawaa ninga-maajaa,” ikido a’aw ikwe.
“No, I think I will go,” said the woman.
“Gaawiin, indawaa ninga-maajaa,” (“no, I think I will go,”) ikido a’aw ikwe (said the woman).
(17) “Kayä nīn ningamādcā,” i‘kito aᵘ inini.
“Gaye niin ninga-maajaa,” ikido aw inini.
“And I too will go,” said the man.
“Gaye niin ninga-maajaa,” (“and I too will go,”) ikido aw inini (said the man).
(18) Kägä‘t mādcāwạg; tcäcạtcībān icāwạg nạntunä∙a∙gäwāt. Ninguting uwābạntān aᵉa´ᵘ i‘kwä kägō ạni∙ä∙cisininig. “Mīmāwini∙i∙´ᵘ aᵉa´ᵘ ningwisäns iᵉi´ᵘ udi‘kināgạn äni∙ä∙cisininig.” Käga‘pī∙i∙gu ạnimi‘kawäwạn īni´ᵘ kā‘kimōdimigut īni´ᵘ ugwisänsạn. Kumāgu a‘pī tägwucink owâbạndān wīgiwāmäns ayānig. Äcipīndigāt, awägwāgi kīnạmạtạpiwạn īni´ᵘ Cīgawicạn. Ā‘pitci mānātatini pạckwägin wägōtāsinit; nīc ạbinōtcīyaᵉ udayāwāni, ā‘pitcisa mạmānātisiwaᵉ. A∙i∙nābit, owābạndān udi‘kināgạnini īni´ᵘ ugwisänsạn. Unisitawinān, pa‘kwāgạntcigātänig.
Geget maajaawag; jejaajiibaan izhaawag nandone-aagewaad. Ningoding owaabandaan a’aw ikwe gegoo ani-ezhisininig. “Miimaawini i’iw a’aw ningwisens i’iw odikinaagan ani-ezhisininig.” Gegapii igo ani-mikawewan iniw gaa-gimoodimigod iniw ogwisensan. Gomaa go apii dagwishing owaabandaan wiigiwaamens ayaanig. Ezhi-biindigaad, awegwaagi giinamadabiwan iniw Zhiigawisan. Aapiji manaadadini bashkwegin wegodaasinit; niizh abinoojiiyan odayaawaani, aapijisa mamaanaadiziwag. Ayi-inaabid, owaabandaan odikinaaganini iniw ogwisensan. Onisidawinaan, bakwegandigwedenig.
Verily, they went away; in different directions they went, seeking for the sign of a trail. By and by the woman saw where the imprint of something had gone along. “I believe that is the mark of my little son’s cradle-board, which was made as it went along.” And finally (she found) the tracks of the creature that had stolen her little son from her. And when she was come at a certain distance, she saw where there was a little wigwam. When she went in, lo, there was seated Old-Toad-Woman. Very ugly was the skin that she had for a skirt; two children she had, and they were very homely. As she looked about, she beheld the cradle-board of her little son. She recognized it by marks made by the biting that was done on it.
Geget maajaawag (truly they set off); jejaajiibaan izhaawag (in different directions they went — jejaajiibaan flagged) nandone-aagewaad (searching for a trail). Ningoding owaabandaan a’aw ikwe (by and by the woman saw) gegoo ani-ezhisininig (where something had gone along [leaving a mark]). “Miimaawini i’iw a’aw ningwisens (“I believe that is my little son’s) i’iw odikinaagan ani-ezhisininig.” (cradle-board, [its mark] going along.”) Gegapii igo ani-mikawewan (and finally she came on the tracks of) iniw gaa-gimoodimigod iniw ogwisensan (the one that had stolen her son). Gomaa go apii dagwishing (when she had come a certain distance) owaabandaan wiigiwaamens ayaanig (she saw a little wigwam standing). Ezhi-biindigaad (when she went in), awegwaagi giinamadabiwan iniw Zhiigawisan (lo, there sat Old-Toad-Woman — the name Cīgawic/Zhiigawis flagged for vowel-length and consonant; see flags). Aapiji manaadadini bashkwegin wegodaasinit (very ugly was the hide she had for a skirt); niizh abinoojiiyan odayaawaani (two children she had), aapijisa mamaanaadiziwag (and they were very homely). Ayi-inaabid (as she looked about), owaabandaan odikinaaganini iniw ogwisensan (she saw her little son’s cradle-board). Onisidawinaan (she recognized it), bakwegandigwedenig (by the bite-marks on it — form flagged).
(19) Mī∙i∙´ᵘ a‘pī Cīgawīc āwi∙i∙cimạmāt īni’ᵘ ubinōtcīyạn mī∙i∙mā kā∙i∙nạntạmuwāt īgi´ᵘ ạnimūcạg udayāⁿsaᵉ aᵘ gwīwisäns. Mīdạc iᵉi’ᵘ kā∙i∙cictcigät. Cīgawīc a‘pī kā‘pinät īni´ᵘ ạbinōtcīyạn, mī∙i∙´ᵘ ä‘tạgu ucigiwin kāmina∙ā∙t īni´ᵘ kwīwisänsạn. Wäwībadạc kīni‘tāwigiwạn īni´ᵘ kwīwisänsạn.
Mii i’iw apii Zhiigawis aawi-izhi-mamaad iniw obinoojiiyan mii i’imaa gaa-izhi-nandamowaad igiw animooshag odayenzan aw gwiiwizens. Mii dash i’iw gaa-izhichiged. Zhiigawis apii gaa-binaad iniw abinoojiiyan, mii i’iw eta go ozhigiwin gaa-minaad iniw gwiiwizensan. Wewiib idash gii-nitaawigiwan iniw gwiiwizensan.
Now, at the time when Old-Toad-Woman was taking the child away, then did the dogs hold on to it with their teeth, the pets of the little boy. Therefore this was what Old-Toad-Woman did after she had fetched the child, it was only her urine that she gave the little boy to drink. And speedily in stature grew the little boy.
Mii i’iw apii Zhiigawis aawi-izhi-mamaad iniw obinoojiiyan (now when Old-Toad-Woman went and took the child away), mii i’imaa gaa-izhi-nandamowaad igiw animooshag (there the dogs held on to it with their teeth — nandam- “bite/hold with teeth” flagged) odayenzan aw gwiiwizens (the little boy’s pets). Mii dash i’iw gaa-izhichiged (and so this is what she did). Zhiigawis apii gaa-binaad iniw abinoojiiyan (Old-Toad-Woman, after she had brought the child), mii i’iw eta go ozhigiwin gaa-minaad iniw gwiiwizensan (it was only her urine that she gave the boy to drink — ozhigiwin “urine” flagged). Wewiib idash gii-nitaawigiwan iniw gwiiwizensan (and quickly the little boy grew).
(20) Cigwa dạc tāgwicink aᵉa’ᵘ a∙i∙‘kwä mī∙ā∙ca kīyusät aᵉa∙i∙nini.
Zhigwa dash dagwishing a’aw ikwe mii aazha giiyosed a’aw inini.
And when back home came the woman, then away went the man on a hunt for game.
Zhigwa dash dagwishing a’aw ikwe (and when the woman came back) mii aazha giiyosed a’aw inini (then already the man was off hunting).
(21) Ā‘pidci wäwīb kīni‘tāwigi aᵘ gwīwisäns. Mīdạc iᵉi´ᵘ äcigīgitut aᵘ i‘kwä: “Mīmāwīni∙i∙’ᵘ aᵉa´ᵘ ningwisäns iᵉi´ᵘ udi‘kināgạn.” Ugạnōnigōn Cīgawīcạn: “Nyāⁿ, cīgawīc!” Kīgitu mīnawā Cīgawīc: “Wâsagu kabäcin, kīgagā‘kạnābạmäᵉ aᵉa´ᵘ ningwisis tägwicing; tạtạgwicin aᵉa´ᵘ ningwisis.”
Aapiji wewiib gii-nitaawigi aw gwiiwizens. Mii dash i’iw ezhi-giigidod aw ikwe: “Miimaawini i’iw a’aw ningwisens i’iw odikinaagan.” Oganoonigoon Zhiigawisan: “Nyaanh, zhiigawiizh!” Giigido miinawaa Zhiigawis: “Waasa go gabesin, giga-gaa-ganawaabamaa a’aw ningwizis dagwishing; da-dagwishin a’aw ningwizis.”
Very rapidly was the little boy growing. Thereupon then spoke the woman, saying: “This must be my little son’s cradle-board.” She was addressed by Old-Toad-Woman saying: “Ah, me!”¹ Again spoke Old-Toad-Woman, saying: “Far from here do you make your camp, you will be watching my son too much at times when he is returning home; in the evening will my little son be back.”
Aapiji wewiib gii-nitaawigi aw gwiiwizens (very rapidly the little boy grew). Mii dash i’iw ezhi-giigidod aw ikwe (then the woman spoke): “Miimaawini i’iw a’aw ningwisens i’iw odikinaagan.” (“this must surely be my little son’s cradle-board.”) Oganoonigoon Zhiigawisan (she was addressed by Old-Toad-Woman): “Nyaanh, zhiigawiizh!” (“Ah, me!” — the exclamation; this is the footnote-anchored line where Michelson omits a following sentence; see footnote and flags). Giigido miinawaa Zhiigawis (again Old-Toad-Woman spoke): “Waasa go gabesin (“far off make your camp), giga-gaa-ganawaabamaa a’aw ningwizis dagwishing (you would watch my son too much when he comes home); da-dagwishin a’aw ningwizis.” (in the evening my son will arrive.”)
¹ (Truman Michelson, ’T. M.’) Anchored on the Ojibwe word ’cīgawīc!’ in ’Nyāⁿ, cīgawīc!’¹ (p432, l.20). Printed split across the spread — Ojibwe foot of p432 + English foot of p433 — full text: “I have been obliged to omit an obscure sentence in the Indian text, as Dr. Jones left no connected English translation thereof; and his field-notes are too fragmentary to elucidate the passage. — T. M.” This is an EDITORIAL OMITTED-SENTENCE (Michelson dropped an obscure sentence from both text and translation), NOT a lost page; the omission falls right after the ’Nyāⁿ, cīgawīc!’ exchange, where the English collated shows an empty quote.
(22) Intawā äcisāga∙ạ∙nk aᵉa’ᵘ i‘kwä. Kägä‘t äji∙u∙cigät ä‘kutäbināgwạtinig. Kā‘kicigät kāwin kägō umīdcisīn. Sāga∙ạ∙m icāt Cīgawīcạn; äjipīndigät äjikạnōnāt: “Kägä‘t nimpạ‘kạtä.” Mī∙i∙´ᵘ änicisāga∙ạ∙nk. “Pāmā ningapītōn iᵉi´ᵘ kämītciyạn,” udigōn. Kägä‘t äcisāga∙ạ∙nk aᵉa´ᵘ i‘kwä. Nāgạtcigu ta‘pābi a∙i∙‘kwä iᵉi’ᵘ ändāt Cīgawīcạn pīsāga∙ạ∙mōn wīyās ubita‘kunạmini. Ābi‘ta pạtạgwicininit mī∙i∙mā mādci‘tānit cigitạminit iᵉi’ᵘ wiyās. Mīnawā pa∙i∙cimādcānit; cigwa pipīndigäwạn, “Ō∙o∙wä mīdcin,” i‘kidu Cīgawīc. “Ā‘pidci pīnat iᵉi’ᵘ kämīdciyạn.” Mī∙a∙‘panä änisāga∙ạ∙minit.
Indawaa ezhi-zaaga’ang a’aw ikwe. Geget ezhi-ozhigaad ekodebinaagwadinig. Gaa-giizhigaad gaawiin gegoo omiijisiin. Zaaga’am izhaad Zhiigawisan; ezhi-biindiged ezhi-ganoonaad: “Geget nimbakade.” Mii i’iw ani-izhi-zaaga’ang. “Baamaa ninga-biidoon i’iw ge-miijiyan,” odigoon. Geget ezhi-zaaga’ang a’aw ikwe. Naagajigo dakwaabi a’aw ikwe i’iw endaad Zhiigawisan bi-zaaga’amon wiiyaas obi-dakonamini. Aabita ba-dagwishininid mii i’imaa maajiitaanid zhigidaminid i’iw wiiyaas. Miinawaa ba-izhi-maajaanid; zhigwa bi-biindigewan, “O’ow miijin,” ikido Zhiigawis. “Aapiji biinad i’iw ge-miijiyan.” Mii aapane ani-zaaga’aminid.
Therefore then out of the lodge went the woman. Of a truth, when she put up her lodge, it was in sight of the other. When she had finished her lodge, she was without food to eat. She went outside to go to where Old-Toad-Woman was; when she went into (the lodge of the other), she then spoke to her, saying: “Truly in need of food I am.” Accordingly then out of the place (the woman) made ready to go. “After a while I will fetch you something to eat,” (the woman) was told. Of a truth, then out of the lodge went the woman. A short while afterwards out from where she lived the woman peeped, (and she saw) Old-Toad-Woman coming forth from the lodge with some meat in her hand. When she was come about halfway, she began making water upon the meat. Again she started on her way hitherward; when she came in, “This do you eat,” said Old-Toad-Woman. “Very clean is this that you are going to eat.” Then forthwith out of the place she went.
Indawaa ezhi-zaaga’ang a’aw ikwe (so the woman went out). Geget ezhi-ozhigaad ekodebinaagwadinig (truly, when she set up her lodge, it was within sight [of the other] — form flagged). Gaa-giizhigaad gaawiin gegoo omiijisiin (when she had finished her lodge she had nothing to eat). Zaaga’am izhaad Zhiigawisan (she went out to go to Old-Toad-Woman); ezhi-biindiged ezhi-ganoonaad (when she went in she spoke to her): “Geget nimbakade.” (“truly I am hungry.”) Mii i’iw ani-izhi-zaaga’ang (and so [Old-Toad-Woman] then went out). “Baamaa ninga-biidoon i’iw ge-miijiyan,” (“presently I will bring you something to eat,”) odigoon (she was told). Geget ezhi-zaaga’ang a’aw ikwe (truly, then the woman went out). Naagajigo dakwaabi a’aw ikwe (a little later the woman peeped out) i’iw endaad Zhiigawisan bi-zaaga’amon (from where she lived [she saw] Old-Toad-Woman coming out) wiiyaas obi-dakonamini (carrying some meat). Aabita ba-dagwishininid (when she had come halfway) mii i’imaa maajiitaanid zhigidaminid i’iw wiiyaas (there she began urinating on the meat — zhigidam- flagged). Miinawaa ba-izhi-maajaanid (again she started this way); zhigwa bi-biindigewan (when she came in), “O’ow miijin,” (“eat this,”) ikido Zhiigawis (said Old-Toad-Woman). “Aapiji biinad i’iw ge-miijiyan.” (“very clean is this you will eat.”) Mii aapane ani-zaaga’aminid (then at once she went out).
(23) Kānisāga∙ạ∙minit ānic ā‘pidci wīwīsini. Mādci‘tā´ kisībīginank iᵉi´ᵘ wīyās. Mīsa ā‘pidci kā‘pīni‘tōt, äjikạbā‘tōd. Kā‘kicitänig äcimīdcit. Mī∙i∙´ᵘ cigwa ā‘pidci unāgucicinig. “Ạmạntcigic kä∙i∙cinamawānän iᵉi’ᵘ tciwābạmạg aᵉa’ᵘ ningwisis! Ạmạntcigic kä∙i∙cinawāwạgän aᵉa´ᵘ ningwisis tciwâbamạg!” Mīsa´ pạnä imāⁿ ckwāntänk nībawit acuwâbạmāt īni’ᵘ ugwisîsạn. Cigwa änipạngicimunig owâbạmān ininiwạn pīdāsamusänit wâwâckäciwạn pämōmānit.
*Gaa-ani-zaaga’aminid aaniish aapiji wii-wiisini. Maajiitaa giziibiiginang i’iw wiiyaas. Mii sa aapiji gaa-biinitood, ezhi-gabaatood. Gaa-giizhitenig ezhi-miijid. Mii i’iw zhigwa aapiji onaagoshichinig. “Amanjigizh ge-izhinamawenan i’iw ji-waabamag a’aw ningwizis! Amanjigizh ge-izhinawaawagen a’aw ningwizis ji-waabamag!” Mii sa apane imaa ishkwaandeng niibawid azhowaabamaad iniw ogwisisan. Zhigwa ani-bangishimonig owaabamaan ininiwan bi-daasamosenid waawaashkeshiwan bemoomaanid.**
After the other had gone out, then very eager was (the woman) to eat. She set to work washing the meat. And when she had made it thoroughly clean, she then boiled it. After it was cooked, she then ate (it). It was then growing late in the evening. “Wonder what I shall behold when I see my dear son! Wonder how my dear son will appear to me when I see him!” Accordingly then there in the doorway did she continually stand, watching for her beloved son. When the sun was going down, she beheld a man walking hitherward with a deer upon his back.
Gaa-ani-zaaga’aminid (after she had gone out) aaniish aapiji wii-wiisini (the woman was very eager to eat). Maajiitaa giziibiiginang i’iw wiiyaas (she set to washing the meat). Mii sa aapiji gaa-biinitood (and when she had made it thoroughly clean), ezhi-gabaatood* (she boiled it). Gaa-giizhitenig ezhi-miijid (when it was cooked she ate it). Mii i’iw zhigwa aapiji onaagoshichinig (it was then growing very late in the evening). “Amanjigizh ge-izhinamawenan i’iw ji-waabamag a’aw ningwizis! (“wonder what I shall see when I see my dear son!) Amanjigizh ge-izhinawaawagen a’aw ningwizis ji-waabamag!” (wonder how my dear son will look when I see him!”) Mii sa apane imaa ishkwaandeng niibawid (so she stood constantly there in the doorway) azhowaabamaad iniw ogwisisan (watching for her son — azhowaabam- “watch for/over” flagged). Zhigwa ani-bangishimonig (when the sun was going down) owaabamaan ininiwan bi-daasamosenid (she saw a man walking toward her) waawaashkeshiwan bemoomaanid (carrying a deer on his back).
(24) Cigwa päcu´ owâbạndān aᵉa∙i∙nini wīgiwām pạda‘kitänig. Mīdạc iᵉi´ᵘ änicisāga∙ạ∙nk a∙i∙‘kwä. Kunīginīn, i‘kwäwạn kībisāga∙ạ∙mōn aᵉa∙i∙nini ukạna wâbạmigōn. Kägä‘t mī‘kawādisiwạn ini‘kwäwạn. Ā‘pidci mīgu imāⁿ āca´ inändạnk wīpäcwābạmāt; mīdạc wīn īni´ᵘ ugīn, ānic ubā‘pi∙i∙gōn; kayä wīn obā‘pi∙ā∙n.
*Zhigwa besho owaabandaan a’aw inini wiigiwaam badaki-tenig. Mii dash i’iw ani-izhi-zaaga’ang a’aw ikwe. Goniginiin, ikwewan gii-bi-zaaga’amon a’aw inini okana waabamigoon. Geget mikawaadiziwan iniw ikwewan. Aapiji mii go imaa aazha inendang wii-bezhewaabamaad; mii dash wiin iniw ogiin, aaniish obaapi’igoon; gaye wiin obaapi’aan.**
Presently, when near by (he was come), the man saw a wigwam standing. And then out of the place came a woman. Lo, by the woman that came out was the man observed. Verily, she was a beautiful woman. At that very instant did he then have the desire to know her in a familiar way; but that was his mother, so he was (only) smiled upon; he in turn smiled at her.
Zhigwa besho owaabandaan a’aw inini wiigiwaam badaki-tenig (when he was near the man saw a wigwam standing). Mii dash i’iw ani-izhi-zaaga’ang a’aw ikwe (and then a woman came out). Goniginiin, ikwewan gii-bi-zaaga’amon a’aw inini okana waabamigoon (lo, by the woman who came out the man was looked at — okana waabam- “gaze at” flagged). Geget mikawaadiziwan iniw ikwewan (truly she was a beautiful woman). Aapiji mii go imaa aazha inendang wii-bezhewaabamaad* (right then already he wanted to be intimate with her); mii dash wiin iniw ogiin (but it was his mother), aaniish obaapi’igoon (so he was [only] smiled upon); gaye wiin obaapi’aan (and he smiled at her in turn).
(25) Ckwāntänk kā‘tagwicing obạgitōmān īni’ᵘ wāwāckäciwạn. Kāpạgitōmāt, mīnawā inābi käyābi ugạnawâbạmigōn. Kägä‘t minwäntạm käyābi kạnawâbạmigut īni’ᵘ i‘kwäwạn, kayä wīn ubā‘pi∙ā∙n. Mīdạc iᵉi’ᵘ änīcipīndigät.
Ishkwaandeng gaa-dagwishing obagidoomaan iniw waawaashkeshiwan. Gaa-bagidoomaad, miinawaa inaabi geyaabi oganawaabamigoon. Geget minwendam geyaabi ganawaabamigod iniw ikwewan, gaye wiin obaapi’aan. Mii dash i’iw ani-izhi-biindiged.
When at the doorway (of Old-Toad-Woman) he was come, he put down the deer. After he had put it down, again he looked, and still he was being observed by the other (woman). Truly pleased was he that he should be watched by the other woman, and he also smiled (back) at her. Thereupon then into the lodge he went.
Ishkwaandeng gaa-dagwishing (when he had come to the doorway) obagidoomaan iniw waawaashkeshiwan (he set down the deer he was carrying). Gaa-bagidoomaad (after he had put it down), miinawaa inaabi (again he looked) geyaabi oganawaabamigoon (and still he was watched [by her]). Geget minwendam (truly he was pleased) geyaabi ganawaabamigod iniw ikwewan (that he was being watched by the [other] woman), gaye wiin obaapi’aan (and he too smiled at her). Mii dash i’iw ani-izhi-biindiged (then he went inside).
(26) Kä‘pīndigät, ugạnōnān Cīgawīcạn: “Nīngä! kä∙i∙citinä pīndigäwäbin aᵉa´ᵘ wâwâckäci.”
Gaa-biindiged, oganoonaan Zhiigawisan: “Ninge! ge-izhi-dinaa biindigewebin a’aw waawaashkeshi.”
After he had gone inside, he spoke to Old-Toad-Woman, saying: “O my mother! speedily do you fetch the deer indoors.”
Gaa-biindiged (after he went in), oganoonaan Zhiigawisan (he spoke to Old-Toad-Woman): “Ninge! (“my mother!) ge-izhi-dinaa biindigewebin a’aw waawaashkeshi.” (quickly fetch that deer indoors.” — ge-izhi-dinaa “speedily/right away” flagged).
(27) Kägä‘t Cīgawīc upīndigäwäbinān wâwâckäciwạn äcitạcī‘kawāt, nanawijwāt īni´ᵘ wāwāckäciwạn. Mägwāgu tacī‘kawāt īni’ᵘ wâwâckäciwan, pāmāgu pā∙u∙ndcipīndigänit īni’ᵘ i‘kwäwạn. Kā‘pīndigänit, kābābā‘pī∙i∙gutigu īni´ᵘ i‘kwäwạn aᵉa∙i∙nini. Ānic ā‘pitci inändạm aᵉa∙i∙nini: “Ạmbägicnä wīdigämạg!” inändạm aᵉa∙i∙nini. Kāmạci ugi‘känimāsīn iᵉi´ᵘ ugīt. Mēdạc iᵉi´ᵘ ugạnōnān Cīgawīcạn: “Nīngä! äbi‘tagu mīc īni´ᵘ wâwâckäciwạn aᵉa´ᵘ mäwạtisinạnk.”
Geget Zhiigawis obiindigewebinaan waawaashkeshiwan ezhi-dazhiikawaad, nanawijwaad iniw waawaashkeshiwan. Megwaa go dazhiikawaad iniw waawaashkeshiwan, baamaa go ba-onji-biindigenid iniw ikwewan. Gaa-biindigenid, gaa-baabaapi’igodigo iniw ikwewan a’aw inini. Aaniish aapiji inendam a’aw inini: “Ambegizh ne wiidigemag!” inendam a’aw inini. Gaamashi ogikenimaasiin i’iw ogiin. Mii dash i’iw oganoonaan Zhiigawisan: “Ninge! aabita go miizh iniw waawaashkeshiwan a’aw mawadisinang.”
Verily, Old-Toad-Woman quickly fetched the deer inside. Then she dressed it, cutting up the deer with a knife. And while she was busied with the deer, of a sudden in came the other woman. When she came in, then by her was the man continually smiled upon. Now, very anxious was the man in thought: “Oh, would that I might marry her!” thought the man. Not yet did he know that it was his mother. And then he spoke to Old-Toad-Woman, saying: “O my mother! half of the deer do you give to her who has come to visit us.”
Geget Zhiigawis obiindigewebinaan waawaashkeshiwan (truly Old-Toad-Woman fetched the deer in) ezhi-dazhiikawaad (and busied herself with it), nanawijwaad iniw waawaashkeshiwan (cutting up the deer — nanawij- “butcher/cut up” flagged). Megwaa go dazhiikawaad iniw waawaashkeshiwan (while she was busy with the deer), baamaa go ba-onji-biindigenid iniw ikwewan (suddenly the [other] woman came in). Gaa-biindigenid (when she came in), gaa-baabaapi’igodigo iniw ikwewan a’aw inini (the man was repeatedly smiled at by the woman). Aaniish aapiji inendam a’aw inini (now the man was very intent in thought): “Ambegizh ne wiidigemag!” (“oh, would that I might marry her!”) inendam a’aw inini (thought the man). Gaamashi ogikenimaasiin i’iw ogiin (not yet did he know it was his mother). Mii dash i’iw oganoonaan Zhiigawisan (and then he spoke to Old-Toad-Woman): “Ninge! aabita go miizh iniw waawaashkeshiwan a’aw mawadisinang.” (“my mother! give half the deer to her who has come to visit us.”)
(28) Kägä‘t kāpa‘kwācwāt īni´ᵘ wâwâckāciwạn, “Ningwisis, a‘kawä ningasāgisi∙ā∙ aᵉa’ᵘ wâwâckäcī ninga∙i∙ciwīnāgu iwiti äntāt mä∙u∙ticiwät.” Äcisāgisi∙ā∙t Cīgawīc; ābi‘ta tägucink ändānit äni∙i∙cicigitạnk iᵉi´ᵘ wīyās. Kāwīci∙a∙‘tād äntānit īni´ᵘ i‘kwäwạn. Wībagu ācisäga∙ạ∙nk a∙i∙‘kwä, āndāt icā. Owâbạndān a‘tānig iᵉi´ᵘ wiyās; ugi‘kānimān kicigitạminit. Intawā mādci‘tā kisībīginạnk. Agāwā ugạcki‘tōn mītcit. Ā‘pidci umācipi‘tān.
*Geget gaa-bakwajwaad iniw waawaashkeshiwan, “Ningwisis, akawe ninga-zaagizii’aa a’aw waawaashkeshi ninga-izhiwinaa go iwiti endaad ma-o-dazhiiwed.” Ezhi-zaagizii’aad Zhiigawis; aabita dagwishing endaanit ani-izhi-zhigidaminang i’iw wiiyaas. Gaa-wii-izhi-atood endaanit iniw ikwewan. Wiiba go ezhi-zaaga’ang a’aw ikwe, endaad izhaa. Owaabandaan atenig i’iw wiiyaas; ogikenimaan giizhigidaminit. Indawaa maajiitaa giziibiiginang. Agaawaa ogashkitoon miijid. Aapiji omaajiibitaan.**
Verily, when she had sliced off a portion of the deer, “My dear son, first let me take the venison outside, and I will carry it over there where lives she who has come to visit (us).” Then outside Old-Toad-Woman took (the meat); after she had come halfway to where (the woman) lived, then she made water upon the meat. After that she took it over to the place where the woman lived. In a little while then out of doors went the woman, to her home she went. She saw that the meat was there; she knew that the other had made water upon it. Accordingly she set to work washing it. Hardly was she able to eat it. Ever so vile it tasted to her.
Geget gaa-bakwajwaad iniw waawaashkeshiwan (truly when she had sliced off [part of] the deer), “Ningwisis, akawe ninga-zaagizii’aa a’aw waawaashkeshi (“my son, first let me take the deer outside) ninga-izhiwinaa go iwiti endaad ma-o-dazhiiwed.” (I will carry it over to where the visitor lives.” — closing verb form flagged) Ezhi-zaagizii’aad Zhiigawis (so Old-Toad-Woman took it out); aabita dagwishing endaanit (when she had come halfway to where [the woman] lived) ani-izhi-zhigidaminang i’iw wiiyaas (she urinated on the meat). Gaa-wii-izhi-atood* endaanit iniw ikwewan (then she carried it over to where the woman lived). Wiiba go ezhi-zaaga’ang a’aw ikwe (soon the woman went out), endaad izhaa (she went home). Owaabandaan atenig i’iw wiiyaas (she saw the meat was there); ogikenimaan giizhigidaminit (she knew the other had urinated on it). Indawaa maajiitaa giziibiiginang (so she set to washing it). Agaawaa ogashkitoon miijid (hardly could she eat it). Aapiji omaajiibitaan (very vile it tasted to her — omaajiibi’taan “it tastes bad to her” flagged).
(29) Mīdạc awāti inini inäntạnk: “Tạga, ningạnōti‘kwäwāna a∙i∙‘kwa.” Mīsa äjitibi‘kạtinig api‘kạn äcimạmōt Cīgawīc; udayācowâbīginān iᵉimāⁿ ckwāntänk.
Mii dash awedi inini inendang: “Daga, ninga-noodikwewaanaa a’aw ikwe.” Mii sa ezhi-dibika’adinig apiikan ezhi-mamood Zhiigawis; odayaazhowaabiiginaan i’imaa ishkwaandeng.
Now, this was the thought of yonder man: “Why, I am going to woo that woman.” And when night came on, Old-Toad-Woman got her tump-line; she stretched it back and forth across the entry-way.
Mii dash awedi inini inendang (now this is what that man thought): “Daga, ninga-noodikwewaanaa a’aw ikwe.” (“now, I am going to court that woman.” — noodikwewe- “go a-wooing” flagged) Mii sa ezhi-dibika’adinig (and when night fell) apiikan ezhi-mamood Zhiigawis (Old-Toad-Woman took her tump-line — apiikan flagged); odayaazhowaabiiginaan i’imaa ishkwaandeng (she stretched it back and forth across the doorway — ayaazhowaabiigin- flagged).
(30) Ānic ā‘pidci inäntạm aᵉa´ᵘ inini wīnōti‘kwäwät. “Mīmāwīni∙i∙ᵘ kīnibāt,” udinänimān Cīgawīcạn. Kägä‘t mạdwängwāmowạn. Äcimạmōt omō‘kumān äcipapa‘kicạnk ᵉiᵉ´ᵘ api‘kạn; äjisāga∙ạ∙nk ạnimādcāt. Cigwa ạnipīndigä iᵉi´ᵘ wīgiwāmäns. Kā‘pīndigät kāwin nibāsīwạn īni´ᵘ i‘kwäwạn; owâbạmigōn; ugạnōnigōn īni’ᵘ i‘kwäwạn: “Nyāⁿ! ningwisis!” Tci∙ä∙nigu‘k äcikacki‘tōnit utōtcīmigōn.
Aaniish aapiji inendam a’aw inini wii-noodikwewed. “Miimaawini i’iw giinibaad,” odinenimaan Zhiigawisan. Geget madwengwaamowan. Ezhi-mamood omookomaan ezhi-babakizhang i’iw apiikan; ezhi-zaaga’ang ani-maajaad. Zhigwa ani-biindige i’iw wiigiwaamens. Gaa-biindiged gaawiin nibaasiiwan iniw ikwewan; owaabamigoon; oganoonigoon iniw ikwewan: “Nyaanh! ningwizis!” Ji-enigok ezhi-gashkitoonid odoojiimigoon.
Now, very eager was the man to go a-wooing. “Perhaps by this time she is asleep,” was his thought of Old-Toad-Woman. Of a truth, she was snoring. Taking his knife, he then cut up the tump-line; then, going out of doors, he started forth on his way. Presently on into the little wigwam he went. When he entered, (he found that) the woman was not asleep; he was seen by her; he was addressed by the woman saying: “Ah, me! my dear son!” Then with all the fervor that was within her he was kissed by her.
Aaniish aapiji inendam a’aw inini wii-noodikwewed (now the man was very eager to go courting). “Miimaawini i’iw giinibaad,” (“perhaps by now she is asleep,”) odinenimaan Zhiigawisan (he thought of Old-Toad-Woman). Geget madwengwaamowan (truly she was snoring). Ezhi-mamood omookomaan (taking his knife) ezhi-babakizhang i’iw apiikan (he cut up the tump-line); ezhi-zaaga’ang ani-maajaad (then going out he set off). Zhigwa ani-biindige i’iw wiigiwaamens (presently he went into the little wigwam). Gaa-biindiged gaawiin nibaasiiwan iniw ikwewan (when he entered the woman was not asleep); owaabamigoon (he was seen by her); oganoonigoon iniw ikwewan (he was addressed by the woman): “Nyaanh! ningwizis!” (“Ah, me! my dear son!”) Ji-enigok ezhi-gashkitoonid odoojiimigoon (with all the strength she had she kissed him — odoojiim- “kiss” flagged).
(31) Kägä‘t ki‘tci∙ä∙nigu‘k agạtci aᵉa∙i∙nini. Kāwīn udäbwā‘tawāsīn, “Ningwisis” ānu∙i∙gut.
Geget gichi-enigok agaji a’aw inini. Gaawiin odebwetawaasiin, “Ningwisis” aanoo-igod.
To be sure, deeply embarrassed was the man. He did not believe her when in vain he was told by her, “My dear son.”
Geget gichi-enigok agaji a’aw inini (truly the man was deeply embarrassed). Gaawiin odebwetawaasiin (he did not believe her), “Ningwisis” aanoo-igod (when in vain he was told “my dear son”).
(32) Cigwa aᵉaᵘ i‘kwä kīgito: “Nackä, wī∙ā∙gunwä‘tawiyạn kägä‘t ningwisis iᵉi’ᵘ kīya’ᵘ. Nackä imāⁿ, wâbạndạn kidi‘kināgạn pa‘kwäntcigātäg! Kidayänsạg udānugīnawatạntānāwa a‘pī kämūdimigōyān iᵉi´ᵘ kīya´ᵘ. Kayädạc a‘pī kā‘pīni‘k aᵉa´ᵘ Cīgawīc mī∙i∙ᵘ ucigiwin kāmina∙i∙‘k. Mīdac iᵘ wäwīp kīki‘tcī∙i∙ninīwiyạn.”
Zhigwa a’aw ikwe giigido: “Nashke, wii-aagonwetawiyan geget ningwisis i’iw giiyaw. Nashke imaa, waabandan gidikinaagan bakwendigaadeg! Gidayensag odaanoo-giinawadandaanaawa apii gaa-moodimigooyan i’iw giiyaw. Gaye dash apii gaa-biinik a’aw Zhiigawis mii i’iw ozhigiwin gaa-minik. Mii dash iw wewiib gii-gichi-ininiiwiyan.”
Presently the woman spoke, saying: “Behold, you do not believe me (when I say that) you are truly my son. Now, look over there! see where your cradle-board was bitten! Your little pet (dogs) tried in vain to hold it fast with their mouths at the time when you were stolen from me. And then, when you were fetched hither by Old-Toad-Woman, then were you given her urine to drink. And then rapidly grew you into a man.”
Zhigwa a’aw ikwe giigido (presently the woman spoke): “Nashke, wii-aagonwetawiyan (“behold, you would deny me) geget ningwisis i’iw giiyaw (you are truly my son). Nashke imaa, waabandan gidikinaagan bakwendigaadeg! (now look there, see your cradle-board where it is bitten!) Gidayensag odaanoo-giinawadandaanaawa (your little pets tried in vain to hold it with their teeth — giinawadandam- flagged) apii gaa-moodimigooyan i’iw giiyaw (when you were stolen from me). Gaye dash apii gaa-biinik a’aw Zhiigawis (and then when Old-Toad-Woman brought you) mii i’iw ozhigiwin gaa-minik (it was her urine you were given to drink). Mii dash iw wewiib gii-gichi-ininiiwiyan.” (and so quickly you grew into a man.”)
(33) Ānawi kägä‘t gạgwānisagäntạm aᵉa´ᵘ inini.
Aanawi geget gagwaanisagendam a’aw inini.
Now, to be sure, very badly did the man feel about it.
Aanawi geget gagwaanisagendam a’aw inini (now indeed the man felt terrible about it — gagwaanisagendam “feel dreadful” flagged).
(34) Tcigwa mīnawā kīgitu aᵉaᵘ i‘kwä: “Kägä‘t nīn kitōgwisisimin. Nạckä, kimī‘kawātisi; īgi´ᵘ kicīmäyạg, īgi´ᵘ kwīwisänsạg iᵉi´ᵘ äyänt aᵉa´ᵘ Cīgawīc. Ā‘pitci mạmānātisiwạg.”
Zhigwa miinawaa giigido a’aw ikwe: “Geget niin gidoogwisisimin. Nashke, gimikawaadizi; igiw gizhiimeyag, igiw gwiiwizensag i’iw eyaad a’aw Zhiigawis. Aapiji mamaanaadiziwag.”
Presently again spoke the woman, saying: “Verily, I am your mother. Behold, you are now handsome; your younger brothers, those other little boys whom Old-Toad-Woman has, are very homely.”
Zhigwa miinawaa giigido a’aw ikwe (presently the woman spoke again): “Geget niin gidoogwisisimin (“truly I am your mother). Nashke, gimikawaadizi (look, you are handsome); igiw gizhiimeyag (those younger siblings of yours), igiw gwiiwizensag i’iw eyaad a’aw Zhiigawis (those little boys whom Old-Toad-Woman has). Aapiji mamaanaadiziwag.” (they are very homely.”)
(35) Äjikīgitut aᵘ inini: “Kạnạbạtc kägä‘t nīngä kīn. Mīgu iᵘ ạnigīwäyān tci∙ạ∙ntutạmawạk iᵉi´ᵘ ninti‘kināgạn.” Mīsa´ äjimādcāt aᵘ inini kīwāt. Tayōc nibāwạn īni’ᵘ Cīgawīcạn.
*Ezhi-giigidod aw inini: “Ganabaj geget ninge giin. Mii go iw ani-giiweyaan ji-andodamawag i’iw nindikinaagan.” Mii sa ezhi-maajaad aw inini giiwed. Dayoosh nibaawan iniw Zhiigawisan.**
Then spoke the man, saying: “Perhaps you are truly my mother. Accordingly back am I going to ask her for my cradle-board.” Therefore then departed the man on his way back. Still yet was Old-Toad-Woman asleep.
Ezhi-giigidod aw inini (then the man spoke): “Ganabaj geget ninge giin (“perhaps you really are my mother). Mii go iw ani-giiweyaan ji-andodamawag i’iw nindikinaagan.” (so I am going back to ask her for my cradle-board.”) Mii sa ezhi-maajaad aw inini giiwed (so the man set off back). Dayoosh* nibaawan iniw Zhiigawisan (still yet was Old-Toad-Woman asleep).
(36) Ānīc mīgu∙i∙’ᵘ cigwa wâbạninig unickāwan Cīgawīcạn. Cigwa ugạnōnigōn: “Ningwīsis, kägu´ untci∙i∙cā‘kän a∙i∙‘kwä! Kägä‘t ningutanūⁿ kīga∙ī∙k kīcpîn icāyạn a∙i∙‘kwä.” Mīsa iᵘ mini‘k ägut īni’ᵘ Cīgawīcạn. Kigicäp kā∙i∙ckwāwīsinit mādcā a∙i∙nini, änigu‘k mādcīpa‘tō. Ā‘pidci wänāgucininig unisän wâwâckäciwạn. Mina∙i∙gunk ā‘pidci känwā‘kusinit uda‘kwāntawa∙ā∙n īni´ᵘ wâwâckäciwạn mī∙i∙witi wạna‘kunk āci∙ạ∙gōnāt īni´ᵘ wâwâckäsiwạn. Äjimādcāt kīwät; ā‘pidci kātibi‘kạtinig tạgwicin. Cigwa kạnōnān ugin Cīgawīcạn: “Nīngä! ạmbäsa, kigicäp ā‘pidci mādcān! Nāsi‘ka´ᵘ wâwâckäci! Pī‘tcā kī∙ạ∙winisạg aᵘ wâwâckäci.”
*Aaniish mii go i’iw zhigwa waabaninig onishkaawan Zhiigawisan. Zhigwa oganoonigoon: “Ningwisis, gego onji-izhaaken ikwe! Geget ningodanonh giga-iik giishpin izhaayan ikwe.” Mii sa iw minik egod iniw Zhiigawisan. Gigizheb gaa-ishkwaa-wiisinit maajaa a’aw inini, enigok maajiibatoo. Aapiji wenaagoshininig onisaan waawaashkeshiwan. Mina’igong aapiji genwakozinit oda-akwaandawe-a’aan iniw waawaashkeshiwan mii i’iwidi wanakong ezhi-agonaad iniw waawaashkeshiwan. Ezhi-maajaad giiwed; aapiji gaa-dibika’adinig dagwishin. Zhigwa ganoonaan ogiin Zhiigawisan: “Ninge! ambesa, gigizheb aapiji maajaan! Naazikaw waawaashkeshi! Biichaa gii-awinisag aw waawaashkeshi.”**
Now, when the morning was coming on, up from her couch Old-Toad-Woman rose. Presently he was addressed by her saying: “My dear son, don’t you go over there where that woman is! Verily, something (unpleasant) will that woman tell you if you go there.” And this was all that he was told by Old-Toad-Woman. In the morning, after they had eaten, thence departed the man; with speed he started off on a run. When it was late in the evening, he killed a deer. Up a balsam-tree that was very high he climbed with the deer, and there at the top he hung it up. Then he started on his homeward way; when it was very late in the night, he arrived at home. Presently he spoke to his mother, Old-Toad-Woman, saying: “O my mother! come, early in the morning do you depart! Go get the deer! Distant is the place where I killed the deer.”
Aaniish mii go i’iw zhigwa waabaninig onishkaawan Zhiigawisan (now when morning came Old-Toad-Woman rose). Zhigwa oganoonigoon (presently he was addressed by her): “Ningwisis, gego onji-izhaaken ikwe! (“my son, don’t go over to that woman!) Geget ningodanonh giga-iik giishpin izhaayan ikwe.” (truly that woman will tell you something [bad] if you go.” — ningodanonh / giga-iik flagged) Mii sa iw minik egod iniw Zhiigawisan (and that was all he was told by Old-Toad-Woman). Gigizheb gaa-ishkwaa-wiisinit maajaa a’aw inini (in the morning after they ate the man left), enigok maajiibatoo (with speed he ran off). Aapiji wenaagoshininig onisaan waawaashkeshiwan (very late in the evening he killed a deer). Mina’igong* aapiji genwakozinit (up a balsam-tree that was very high) oda-akwaandawe-a’aan iniw waawaashkeshiwan (he climbed with the deer) mii i’iwidi wanakong ezhi-agonaad iniw waawaashkeshiwan (and there at the top he hung the deer). Ezhi-maajaad giiwed (then he set off home); aapiji gaa-dibika’adinig dagwishin (very late in the night he arrived). Zhigwa ganoonaan ogiin Zhiigawisan (presently he spoke to his mother Old-Toad-Woman): “Ninge! ambesa, gigizheb aapiji maajaan! (“my mother! come, depart very early in the morning! Naazikaw waawaashkeshi! (go get the deer!) Biichaa gii-awinisag aw waawaashkeshi.” (far off is where I killed the deer.”)
(37) Kāwīn nibāsī Cīgawīc, ā‘pidci inändạm kigicäp wīmādcāt. Pitcīnạgigu säsi‘k tciwâbạninig, mādcā. Anigāgu kābạswäwäyā‘kwạtininig iᵉi’ᵘ ugōtās, ānic pạckwägin wägōtāsit. Ā‘pitci täbi‘kạtinig ōwâbạndān kā‘ta‘pinạnimint īni´ᵘ wâwâckäciwạn, ninkutci∙ī∙tug mīna∙i∙gunk kā∙a∙‘kwāntawa∙ā∙nigwän īni´ᵘ ugwisîsạn. Ānu∙i∙ca‘wāntawät Cīgawīc, ạgāwā ugạcki∙ā∙n īni´ᵘ wâwâckäciwạn nīsāndawa∙ā∙t. Kākạcki∙ā∙t ā‘pidci cīgwa tibi‘kạtini. Äjipōdawāt. Äcigīsi‘kạnk ugōtās iᵉi´ᵘ pạckwägin, ickutänk äci∙a∙‘tōd; äciwawātitänig iᵉi’ᵘ tcāgitänig. Äjikīgitut Cīgawīc: “Niwawātizān iᵉi’ᵘ a‘ki tawipäcwạt äntāyān.” Mīdạc iᵉi´ᵘ kī‘pimātcānit inī´ᵘ Cīgawīcạn.
*Gaawiin nibaasii Zhiigawis, aapiji inendam gigizheb wii-maajaad. Bijiinaag igo zezik ji-waabaninig, maajaa. Aniigaa go gaabazwewe-yaakwadininig i’iw ogodaas, aaniish bashkwegin wegodaasid. Aapiji dibika’adinig owaabandaan gaa-dapinanimint iniw waawaashkeshiwan, ningoji-iidog mina’igong gaa-akwaandawe-aanigwen iniw ogwisisan. Aanoo-izhi-akwaandawed Zhiigawis, agaawaa ogashki’aan iniw waawaashkeshiwan niisaandawe-a’aad. Gaa-gashki’aad aapiji zhigwa dibika’adini. Ezhi-boodawaad. Ezhi-giizikang ogodaas i’iw bashkwegin, ishkodeng ezhi-atood; ezhi-wawaadidenig i’iw chaagidenig. Ezhi-giigidod Zhiigawis: “Niwawaadizaan i’iw aki da-bishow endaayaan.” Mii dash i’iw gii-bimaajaanid iniw Zhiigawisan.**
Not did Old-Toad-Woman sleep, very early in the morning was she anxious to start. As soon as the early dawn was about to appear, she departed hence. It so happened that afar echoed the sound of her skirt as she moved through the bush, for of buckskin was the skirt she had on. Very late in the night she found the place where the deer had been killed, for up a balsam-tree in a certain place somewhere had her son climbed with (the deer). Then up Old-Toad-Woman tried to climb; hardly was she able to descend with (the deer). When she had got it down, it was then late in the night. Then she kindled a fire. Removing her skirt of buckskin, into the fire she then put it; then it shrank from the heat and was burned. Then spoke Old-Toad-Woman, saying: “I cause the earth to shrink, that a short way may be the place to where I live.” Thereupon then hitherward for home started Old-Toad-Woman.
Gaawiin nibaasii Zhiigawis (Old-Toad-Woman did not sleep), aapiji inendam gigizheb wii-maajaad (very much she wished to start early). Bijiinaag igo zezik ji-waabaninig (as soon as the early dawn was about to break — zezi’k flagged), maajaa (she left). Aniigaa go gaabazwewe-yaakwadininig i’iw ogodaas (afar echoed the sound of her skirt — kaabazwewe-yaa’kwad- flagged), aaniish bashkwegin wegodaasid (for buckskin was the skirt she wore). Aapiji dibika’adinig owaabandaan gaa-dapinanimint iniw waawaashkeshiwan (very late in the night she found where the deer had been hung/placed — da’pinanim- flagged), ningoji-iidog mina’igong* gaa-akwaandawe-aanigwen iniw ogwisisan (somewhere up a balsam her son had climbed [with it]). Aanoo-izhi-akwaandawed Zhiigawis (in vain Old-Toad-Woman tried to climb up), agaawaa ogashki’aan iniw waawaashkeshiwan niisaandawe-a’aad (hardly could she bring the deer down). Gaa-gashki’aad aapiji zhigwa dibika’adini (when she got it down it was deep in the night). Ezhi-boodawaad (then she kindled a fire). Ezhi-giizikang ogodaas i’iw bashkwegin (taking off her buckskin skirt), ishkodeng ezhi-atood (she put it in the fire); ezhi-wawaadidenig i’iw chaagidenig (then it shrivelled and burned — wawaadid- flagged). Ezhi-giigidod Zhiigawis (then Old-Toad-Woman spoke): “Niwawaadizaan i’iw aki da-bishow endaayaan.” (“I make the earth shrink, that home may be near.” — wawaadizaan “I cause [it] to shrink” flagged) Mii dash i’iw gii-bimaajaanid iniw Zhiigawisan (and so Old-Toad-Woman started for home).
(38) Kā∙i∙cināsi‘kawāt īni´ᵘ ugīn a∙i∙nini ugī∙i∙nān: “Ạmbäsa, nīngä, mādcātā nōs tci∙ạ∙ntawâbạmạng! A‘kawä pījān äntāyānk.”
Gaa-izhi-naazikawaad iniw ogiin a’aw inini ogii-inaan: “Ambesa, ninge, maajaataa noos ji-andawaabamang! Akawe biizhaan endaayaank.”
When he had gone to his mother, the man said to her: “Come, my mother, let us go away to look for my father! But first come you over to where we dwell.”
Gaa-izhi-naazikawaad iniw ogiin a’aw inini (when the man had gone to his mother) ogii-inaan (he said to her): “Ambesa, ninge, maajaataa noos ji-andawaabamang! (“come, my mother, let us go look for my father! Akawe biizhaan endaayaank.” (but first come over to where we live.”)
(39) Kägä‘t a∙i∙‘kwä ạnī∙i∙cā imāⁿ wīgiwāmänsing. Mīsa´ äcinaniwạnaᵉwāwāt iᵉi’ᵘ kwīwisänsaᵉ, mīdạc i∙i∙’ᵘ pīntcipimāgạnạn kā∙i∙jisāsāgạnänta∙ā∙wāt. Mīdạc iᵘ ckwāntänk äcita‘pāpi∙ā∙wāt iᵉi´ᵘ ạbinōtcīyaᵉ. Mīsa’ kā∙i∙cictcigäwāt, mādcāwạg īniyogīn. Kāwīn käyābi unōntänimāsīn mī∙i∙’ᵘ kītäbwäyäntạnk iᵉiᵘ ogīt.
Geget a’aw ikwe ani-izhaa imaa wiigiwaamensing. Mii sa ezhi-nani-waneshwaawaad i’iw gwiiwizensag, mii dash i’iw biinji-bimaaganan gaa-izhi-zaasaaganendaa’aawaad. Mii dash iw ishkwaandeng ezhi-dapaapi-a’aawaad i’iw abinoojiiyag. Mii sa gaa-izhichigewaad, maajaawag iniw ogiin. Gaawiin geyaabi onoondenimaasiin mii i’iw gii-debweyendang i’iw ogiin.
Verily, the woman went over to the little wigwam. And then they smote the little boys, whereupon they stuck into their mouth, the (bladder) bags (for holding grease). Thereupon over against the doorway they set the children up, as if peeping (out of doors). And after doing this, hence departed he and his mother. No longer was he with desire to woo her, for he was now sure that she was his mother.
Geget a’aw ikwe ani-izhaa imaa wiigiwaamensing (truly the woman went over to the little wigwam). Mii sa ezhi-nani-waneshwaawaad i’iw gwiiwizensag (and so they struck down the little boys — nani-waneshw- “smite” flagged), mii dash i’iw biinji-bimaaganan gaa-izhi-zaasaaganendaa’aawaad (then they stuck the [bladder/grease] bags into their mouths — biinji-bimaagan / zaasaaganendaa- flagged). Mii dash iw ishkwaandeng ezhi-dapaapi-a’aawaad i’iw abinoojiiyag (then they propped the children up at the doorway as if peeping out — da’paapi-a’- flagged). Mii sa gaa-izhichigewaad (and after they did this), maajaawag iniw ogiin (he and his mother left). Gaawiin geyaabi onoondenimaasiin (no longer did he desire her) mii i’iw gii-debweyendang i’iw ogiin (now that he believed she was his mother).
(40) Cigwasa owāti Cīgawīc kā‘tcāgîsạnk iᵉi´ᵘ ugōtācic, kā‘pimādcāt, kägä‘t ki‘tcibäcowạtini. Täbābạndạnk ändāwāt ta‘pābiwaᵉ ugwisisänsa’ᵉ. Päcik äcōtcīnkwäpạgạnāmāt; mīnawā päcik mī nāsāp äntōtawāt. Mīdạc iᵉi´ᵘ ki‘tci∙ä∙nigu‘k mawit Cīgawīc. Kā∙i∙ckwāmāwit, pinäwitcīt ki∙ạ∙gōtä.
Zhigwa sa awedi Zhiigawis gaa-jaagizang i’iw ogodaasizh, gaa-bimaajaad, geget gichi-bishowadini. Debaabandang endaawaad dapaabiwag ogwisisensan. Bezhig ezhi-oojiinkwebaganaamaad; miinawaa bezhig mii naasaab endoodawaad. Mii dash i’iw gichi-enigok mawid Zhiigawis. Gaa-ishkwaa-mawid, binewi-jiid gii-agoode.
And now, as for this Old-Toad-Woman who had burned up her miserable skirt, after she had started for home, of a truth, very short was the distance there. When she came in sight of where she and the others lived, (she saw) her little sons peeping out. One she struck in the face, knocking it backwards; and to the next she did the same thing. Thereupon very bitterly wept Old-Toad-Woman. After she had finished crying, the buttocks of the ruffed grouse were hanging aloft.
Zhigwa sa awedi Zhiigawis gaa-jaagizang i’iw ogodaasizh (and now that Old-Toad-Woman who had burned up her wretched skirt), gaa-bimaajaad (after she set off home), geget gichi-bishowadini (truly very short was the distance). Debaabandang endaawaad (when she came in sight of where they lived) dapaabiwag ogwisisensan (her little sons were peeping out). Bezhig ezhi-oojiinkwebaganaamaad (one she struck in the face, knocking it back — oojiinkwebaganaam- flagged); miinawaa bezhig mii naasaab endoodawaad (and to the next she did the same). Mii dash i’iw gichi-enigok mawid Zhiigawis (then very bitterly Old-Toad-Woman wept). Gaa-ishkwaa-mawid (after she had finished crying), binewi-jiid gii-agoode. (the carrier closing: “the rump of the ruffed grouse hangs aloft” — the form printed here is the full closing, not the trailing ellipsis; preserved as printed, left to the listener’s own wondering)