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.
WÂBICKĪNGWÄNĀMUC.
WAABISHKIINGWENAAMOSH.
WHITE-FACED.
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. Pā‘tinīnuwaᵉ unīdcānisaᵉ; nānạniwa utānisaᵉ, ugwisaᵉ ningutwā‘tciwaᵉ. Kägä‘t misawänimā pā‘tạnīninit iᵉi´ᵘ unītcānisaᵉ. Ānīc ka‘kina uckinīgiwaᵉ. Ningutingigu minwänimā wâbickīngwänāmus, mīsa kägä‘t īni´ᵘ päcig ī‘kwäwạn äjiwītigämāt. “Kāwīn gạnạbạtc ni‘tānantawäntcigäsī,” inäntạm a‘kiwäⁿzī. Ickwạtcībạn midāsugun kāwīn mạci nạntawäntcigäsī. Kägä‘t kō‘pạtạsi. “Mīmāwīnigu iᵘ kạgä‘t kä∙i∙ci∙a∙yāt,” inändạm aᵘ a‘kiwänzi. Ānīc wī‘tān nạntawäntcigäckiwan, mīyä‘tạgu iᵘ anicā ạcạmint. “Ạmbäsa, wī‘kwạtci‘tōn tcinạntawäntcigäyạn!” udinān aᵘ a‘kiwäⁿzī.
Anishinaabeg ayindaawag. Baatiininowag oniijaanisag; naananiwan odaanisag, ogwisag ningodwaaswiwag. Geget misawenimaa baatiininid i’iw oniijaanisag. Aaniish gakina oshkiniigiwag. Ningoding igo minwenimaa waabishkiingwenaamosh, mii sa geget iniw bezhig ikwewan ezhi-wiidigemaad. “Gaawiin ganabaj nin-da-nandawenjigesii,” inendam akiwenzii. Ishkwaajiban midaasogon gaawiin maji-nandawenjigesii. Geget goopadizi. “Miimawiin igo iw geget gaa-izhi-ayaad,” inendam aw akiwenzi. Aaniish wiidaa-nandawenjigeshkiwan, mii eta go iw anishaa ashamind. “Ambesa, wii-gwajitoon ji-nandawenjigeyan!” odinaan aw akiwenzii.
Some people were living (there). Many were their children; five were their daughters, their sons were six. In truth, he¹ was much sought after, because many were his children. Now, all were young. And once White-Faced² was loved, whereupon truly one of the women he married. “Perhaps he is not good at hunting for game,” thought the old man. For the full space of ten days he had not gone on a hunt. In truth, he was good for nothing. “That probably is the way he will surely be,” thought the old man. Now, his brothers-in-law were fond of hunting for game, while he simply allowed himself to be fed. “Come, try to hunt for game!” to him said the old man.
Anishinaabeg ayindaawag (some people were living there — ayi-indaawag, dwelling-stem flagged). Baatiininowag oniijaanisag (many were their children); naananiwan odaanisag (five were their daughters), ogwisag ningodwaaswiwag (their sons were six). Geget misawenimaa baatiininid i’iw oniijaanisag (truly he was much sought after, because his children were many). Aaniish gakina oshkiniigiwag (now, all were young). Ningoding igo minwenimaa waabishkiingwenaamosh (once White-Faced was loved), mii sa geget iniw bezhig ikwewan ezhi-wiidigemaad (and so truly one of the women he married). “Gaawiin ganabaj nin-da-nandawenjigesii (“perhaps he is not good at hunting),” inendam akiwenzii (thought the old man). Ishkwaajiban midaasogon gaawiin maji-nandawenjigesii (for ten full days he had not hunted — ishkwaaj-/preterite stem flagged). Geget goopadizi (in truth he was good for nothing). “Miimawiin igo iw geget gaa-izhi-ayaad (“that surely is the way he will be),” inendam aw akiwenzi (thought the old man). Aaniish wiidaa-nandawenjigeshkiwan (now his brothers-in-law were fond of hunting — wiidaa- ‘brother-in-law’ + habitual, flagged), mii eta go iw anishaa ashamind (while he simply allowed himself to be fed). “Ambesa, wii-gwajitoon ji-nandawenjigeyan!” (“come, try to hunt for game!”) odinaan aw akiwenzii (to him said the old man).
¹ Jones (p442): “The father of the children.” (the much-sought “he”). ² Jones (p442): “A story-name for the mink.” (Waabishkiingwenaamosh / White-Faced is the Mink.) ∙ VARIATION preserved: akiwenzii (akiwäⁿzī, long-ī + superscript ⁿ) ~ akiwenzi (akiwänzi, plain) within this section — narrator/print variation in the word for “old man,” not normalized. ∙ ᵍ-flags (HARD, obviative/plural -a’ vs -ag, syntax decides): oniijaanisaᵍ, odaanisaᵍ, ogwisaᵍ, ningodwaaswiwaᵍ, oshkiniigiwaᵍ — drafted -a’/-ag, banked for M.
(2) Kigīcäb cigwa ocī‘tāwī‘kī∙o∙sät. Tcībā‘kwä aᵉa´ᵘ mindimōyā īni´ᵘ uzi‘kusisạn. Mī cigwa wīkitcipisut äjikīgitut a‘kiwäⁿzī: “Nạckänā, pạgitînisäyu‘k. Māgicā tagī‘kạtci waᵉaᵘ wāmādcāt.” Käga‘pīki‘tcibisut Wâbickīngwänāmus äcimạmōt ickutä; äcipīndōmut, kägä‘t tcāgisu. Ki‘twänigu ạnimādcā. Kumāgu ạ‘pī kā‘tagwicink ingutci utạni∙a∙‘pạgitōn. Kägä‘t kītcāgisō imāⁿ utcitcā‘kānk. Kāwīn ugạcki‘tōsīn ānawipimusät. Kā∙i∙nā‘kisut intawā ājikīwät; äcitạgwicink, kāwin kạnạgä pinäwan ubīnāsīn. Kägä‘t ubā‘pī∙i∙gō iᵉi´ᵘ wī‘tāᵉ. Ningutingigu mīnawā ōgạnōnigōn īni´ᵘ wīwạn: “Māma‘kātc kāwin mạci kägō kīni‘tōsīn.” Wâbickīngwänāmus kīgito: “Nạckäsa, wâbạnk ninganisā aᵉa´ᵘ ma‘kwa.”
Gigizheb zhigwa ozhiitaa-wii-giiwose. Jiibaakwe a’aw mindimooye iniw ozhigosisan. Mii zhigwa wii-gichi-biizod ezhi-giigidod akiwenzii: “Nashke ina, bagidiniseyok. Maagizhaa da-gikaaji wa’aw waa-maajaad.” Gega-biiki-jiibizod Waabishkiingwenaamosh ezhi-maamood ishkode; ezhi-biindoomod, geget jaagizo. Gichi-twe igo ani-maajaa. Gomaa go apii gaa-dagwishing ingoji odani-apagidoon. Geget gii-jaagizo imaa ojijaakaank. Gaawiin ogashkitoosiin aanawi-bimosed. Gaa-izhi-naakizod indawaa ezhi-giiwed; ezhi-dagwishing, gaawiin ganage binewan obiinaasiin. Geget obaapi’igoo i’iw wiidaan. Ningoding igo miinawaa oganoonigoon iniw wiiwan: “Maamakaaj gaawiin maji-gego gii-nitoosiin.” Waabishkiingwenaamosh giigido: “Nashke sa, waabang ninga-nisaa a’aw makwa.”
In the morning, then he made ready to go on a hunt. Some food did the old woman who was his mother-in-law cook. When he made ready to put on his belt, then spoke the old man, saying: “Behold, (some of) you put wood on the fire. Maybe he who is going away will be cold.” At last, when White-Faced girdled on his belt, he then picked up a (live-coal of) fire; when he placed it in the bosom of his garment, he truly was burned. But nevertheless away he went. And when he was come a certain distance, he flung it away. In truth, he was burned down at the groin. Unable was he to walk, in spite of his efforts. Because of the burn he got, he therefore turned back; when he arrived, not so much as a ruffed grouse³ did he fetch home. To be sure, he was made fun of by his brothers-in-law. So one other time he was addressed by his wife saying: “It is strange that not a single thing have you yet killed.” White-Faced spoke, saying: “Behold, to-morrow I shall kill a bear.”
Gigizheb zhigwa ozhiitaa-wii-giiwose (in the morning he made ready to go hunting). Jiibaakwe a’aw mindimooye iniw ozhigosisan (the old woman, his mother-in-law, cooked some food — ozhigosisan ‘mother-in-law’, flagged). Mii zhigwa wii-gichi-biizod ezhi-giigidod akiwenzii (when he made ready to put on his belt, the old man spoke — wii-…biizod ‘gird the belt’ stem flagged): “Nashke ina, bagidiniseyok (“behold, put wood on the fire — imperative pl., flagged). Maagizhaa da-gikaaji wa’aw waa-maajaad (maybe he who is going away will be cold).” Gega-biiki-jiibizod Waabishkiingwenaamosh ezhi-maamood ishkode (at last, when White-Faced girdled his belt, he picked up fire — gega-biiki-jiibizod stem flagged); ezhi-biindoomod, geget jaagizo (when he put it in his bosom, truly he was burned). Gichi-twe igo ani-maajaa (but nevertheless away he went — gichi-twe particle flagged). Gomaa go apii gaa-dagwishing ingoji odani-apagidoon (when he had come a certain distance, off he flung it). Geget gii-jaagizo imaa ojijaakaank (truly he was burned there at the groin — ojijaakaank ‘at the groin’ flagged). Gaawiin ogashkitoosiin aanawi-bimosed (unable was he to walk, in spite of his efforts). Gaa-izhi-naakizod indawaa ezhi-giiwed (because of the burn he got, he turned back — naa’kizod ‘burned’ stem flagged); ezhi-dagwishing, gaawiin ganage binewan obiinaasiin (when he arrived, not so much as a ruffed grouse did he fetch home — binewan ‘ruffed grouse’ obv.). Geget obaapi’igoo i’iw wiidaan (truly he was made fun of by his brothers-in-law). Ningoding igo miinawaa oganoonigoon iniw wiiwan (so one other time he was addressed by his wife): “Maamakaaj gaawiin maji-gego gii-nitoosiin (“it is strange you have not killed a single thing).” Waabishkiingwenaamosh giigido (White-Faced spoke): “Nashke sa, waabang ninga-nisaa a’aw makwa.” (“behold, to-morrow I shall kill that bear.”)
³ Jones (p443): “The ruffed grouse is the easiest of all game to get.” (attaches to “ruffed grouse,” obiinaasiin / binewan). ∙ Live-coal-in-the-bosom episode: ishkode = fire/live coal; the old man’s ‘put wood on the fire’ is the set-up for the trick. ∙ ‘wiidaa’ = wiidaa-/wiitaa- ‘brother-in-law’ (obv. pl. -a’ vs -ag flagged). ∙ Derivation walk 2026-09-02 per M.’s ruling (Jones over the inherited hand): waᵉaᵘ → wa’aw (not a’aw); kạnạgä → ganage (not gananage) — witness wa’aw ×5 in lexicon for this Jones token (a’aw is the w-less variant elsewhere in this section); ganage ×12 in lexicon ∙ Page re-crop audit 2026-09-02: p442 l.13 Kigīcäb (diaeresis) and mindimōyā (solid macron 47×17, contrasted with the mindimōyä of l.25); l.15 Nạckänā (macron 46×15); l.17 ạ‘pī (dot beneath the a, as printed); l.20 intawā ājikīwät — both marks solid bars at 16×, the ä of -wät two dots in the same crop; the ā of ājikīwät is a printer’s form (Jones sets äji- everywhere else) preserved, the Fiero ezhi-giiwed stands; l.21 wī‘tāᵉ (macron, agreeing with the wiidaa- of the section note). The first-pass macron on kī∙o∙sät is confirmed (macron over the i of kī, p442 l.13). ∙ Derivation walk 2026-09-02 per M.’s ruling (Jones over the inherited hand): Naska → Nashke (Jones nạckä-: c = sh, ä = e; the record’s Naska is unattested) — witness nashke ×11 in the lexicon (naske ×2).
³ Jones (p443): “The ruffed grouse is the easiest of all game to get.” (attaches to “ruffed grouse,” obiinaasiin / binewan). ∙ Live-coal-in-the-bosom episode: ishkode = fire/live coal; the old man’s ‘put wood on the fire’ is the set-up for the trick. ∙ ‘wiidaan = wiidaa-/wiitaa- ‘brother-in-law’ (obv. pl. -a’ vs -ag flagged). — carried from the document into the record 2026-09-02 (register §5 law 7).
(3) Kigīcäp tcībā‘kwä aᵉaᵘ mindimōyä. Kā‘kīzisä‘kwät kīgigito, mīdạc iᵉi´ᵘ ä‘kidut: “Na∙ā∙ngī māgicā ugạgwīnawigīcā‘kiganäsun, mī∙i∙‘ᵘ wändci∙ō∙ci‘tōyān iᵉi´ᵘ nạbōp.” Cigwa pạgitinạmạwā nạbōp; ā‘pidci kicāgạmitäni. Wâbickīngwänāmus äci∙u∙dā‘pinạnk iᵉi´ᵘ nạbōp ukā‘kiganānk äcisīginạnk. Kägä‘t tcāgisu. Äcimādcāt kīyusät. Kägä‘t mamītāwäntạm. Kāwīn ogaskitōsīn tcipimusät, ạnicāgu pabā∙a∙i∙ntạnạbi. Ā‘pidci wänāgucininik intawā äcikīwät. Cigwa tägwicing, oganōnigōn īni´ᵘ wīwạn: “Käwīnina kägō kibītōsīn?”
Gigizheb jiibaakwe a’aw mindimooye. Gaa-giizisekwed giigido, mii dash i’iw ekidod: “Naanaagaj maagizhaa ogagwiinawigiizhaakiganaason, mii iw wenji-oozhitooyaan i’iw naboob.” Zhigwa bagidinamawaa naboob; aapiji gizhaagamide. Waabishkiingwenaamosh ezhi-odaapinang i’iw naboob okaakiganaank ezhi-ziiginang. Geget jaagizo. Ezhi-maajaad giiyosed. Geget mamiitawendam. Gaawiin ogashkitoosiin ji-bimosed, anishaa go babaa-ayi-indanabi. Aapiji wenaagoshininig indawaa ezhi-giiwed. Zhigwa dagwishing, oganoonigoon iniw wiiwan: “Gaawiin ina gego gii-biidoosiin?”
In the morning some food did the old woman cook. After she had finished cooking the meal, she spoke, and this was what she said: “The son-in-law perhaps may not have anything to warm his bosom, and that is why I made the soup.” Then before him was the soup placed; very hot it was. When the mink took up the soup, upon his chest he then poured it. In truth, he was burned. Then off he started on a hunt. In a truly disturbed state of mind he was. He was not able to walk, he simply went about sitting here and there. When it was late in the evening, he then started back home. When he arrived, he was addressed by his wife saying: “Have you not fetched anything home?”
Gigizheb jiibaakwe a’aw mindimooye (in the morning the old woman cooked). Gaa-giizisekwed giigido (after she had finished cooking the meal, she spoke), mii dash i’iw ekidod (and this is what she said): “Naanaagaj maagizhaa ogagwiinawigiizhaakiganaason (“the son-in-law may have nothing to warm his bosom — ningwa’igan/‘bosom-warmer’ compound flagged), mii iw wenji-oozhitooyaan i’iw naboob.” (that is why I made the soup.)” Zhigwa bagidinamawaa naboob (then the soup was set before him); aapiji gizhaagamide (very hot it was). Waabishkiingwenaamosh ezhi-odaapinang i’iw naboob (when White-Faced took up the soup) okaakiganaank ezhi-ziiginang (upon his chest he poured it — okaakiganaank ‘on his chest’ — resolved 2026-09-02, see footnote). Geget jaagizo (truly he was burned). Ezhi-maajaad giiyosed (then off he started on a hunt). Geget mamiitawendam (in a truly disturbed state of mind he was — mamiitawendam flagged). Gaawiin ogashkitoosiin ji-bimosed (he was not able to walk), anishaa go babaa-ayi-indanabi (he simply went about sitting here and there — babaa-…-indanabi stem flagged). Aapiji wenaagoshininig indawaa ezhi-giiwed (when it was late in the evening, he started back home). Zhigwa dagwishing, oganoonigoon iniw wiiwan (when he arrived, he was addressed by his wife): “Gaawiin ina gego gii-biidoosiin?” (“have you not fetched anything home?”)
(4) “Kāwīn kägō nīngīwâbạndạⁿzīn.”
“Gaawiin gego ningii-waabandanziin.”
“I did not see anything.”
“Gaawiin gego ningii-waabandanziin.” (“I did not see anything.”)
(5) “Mīsa iᵉi´ᵘ intawā mādcān, kāwīn pōtc wī‘ka kägō kitāni‘tōsīn. Mī∙i∙´ᵘ intāwā äciwäbininān.”
“Mii sa i’iw indawaa maajaan, gaawiin booch wiika gego gida-nitoosiin. Mii iw indawaa ezhi-webininaan.”
“Therefore then you had better depart, for not one single thing do you ever kill. Therefore now I have decided to cast you off.”
“Mii sa i’iw indawaa maajaan (“so you had better depart), gaawiin booch wiika gego gida-nitoosiin (for never do you kill a single thing). Mii iw indawaa ezhi-webininaan.” (so now I cast you off — webininaan ‘cast you off’ flagged.)
(6) Kigīcäp äjimādcāt, udai∙ī∙man upimūntānạn. Kumāgu a‘pī tägwicink owâbạndān sībī. Mīdạc imāⁿ wâbadạnk cāgigạmiwạninik äjikabäcit. Wäyâbạninik tcīmān udōci‘tōn kayä iᵉi´ᵘ ạbwi. Kā‘kīci‘tōd äcipōsit. Kumāgu a‘pī tägwucink usīsigupimicīsink owâbạmān awīya tạnạntcigänit. Ogāgīmā∙ā∙n; äjipimwāt, kägä‘t mī gīnisāt. Kägä‘t minwändạm. Ạmbäsạnō, umō‘kumān kā∙u∙dā‘pinạnk umādijwän. “Kuniginīn pimidä,” inändạn; minạngowana iᵘ ạnicāgu wâbickīwänit, kāwīn pimidäwisīwạn pạpạckiwạn. Kägä‘t āpidci inändạm wī‘kīwäwitōwāt wīwạn. Äjimādcāt. Äjitägwucink wīwạn äjikạnōnāt: “Nạckänä‘tōyān, pijicik pimitäwạn.”
Gigizheb ezhi-maajaad, odayiiman obimoondaanan. Gomaa go apii dagwishing owaabandaan ziibi. Mii dash imaa waabadang zhaagigamiwaninig ezhi-gabeshid. Waayaabaninig jiimaan odoozhitoon gaye i’iw abwi. Gaa-giizhitood ezhi-boozid. Gomaa go apii dagwishing oziisigobimizhiinsing owaabamaan awiya danaanjigenid. Ogaagiimaan; ezhi-bimwaad, geget mii gii-nisaad. Geget minwendam. Ambesano, omookomaan gaa-odaapinang omaajiizhwaan. “Goniginiin bimide,” inendan; miinangwana iw anishaa go waabishkiiwenid, gaawiin bimidewisiiwan babashkiwan. Geget aapiji inendam wii-giiwewidood wiiwan. Ezhi-maajaad. Ezhi-dagwishing wiiwan ezhi-ganoonaad: “Nashke ina ji-doyaan, bizhishig bimidewan.”
In the morning then he departed, his clothes he carried upon his back. When he had come a certain distance, he saw a river. And then at a place where he saw that the water had not (yet) frozen he made camp. On the morrow he made a canoe and a paddle. When he had finished his work, he got into his canoe. When he was come a certain distance, in among the willows he saw some one busily eating. He crept up to it; when he shot at it, truly then he killed it. To be sure, he was pleased. Well, when he had picked up his knife, he cut a slice off the creature. “Lo, (there is) grease,” he thought; but it turned out to be a creature of white flesh only, and there was no fat on the ruffed grouse. In truth, strong was his wish to take it back to his wife. Then off he started. When he arrived at home, he spoke to his wife, saying: “Now, what I have killed is nothing but fat.”
Gigizheb ezhi-maajaad (in the morning he departed), odayiiman obimoondaanan (his clothes he carried on his back — odayi’iman ‘his belongings/clothes’; obimoondaanan ‘carries on back’ flagged). Gomaa go apii dagwishing owaabandaan ziibi (when he had come a certain distance, he saw a river). Mii dash imaa waabadang zhaagigamiwaninig ezhi-gabeshid (and where he saw the water had not frozen he made camp — zhaagigamiwaninig ‘unfrozen water’ flagged). Waayaabaninig jiimaan odoozhitoon gaye i’iw abwi (on the morrow he made a canoe and a paddle). Gaa-giizhitood ezhi-boozid (when he had finished, he got into his canoe). Gomaa go apii dagwishing oziisigobimizhiinsing owaabamaan awiya danaanjigenid (when he had come a certain distance, among the willows he saw someone busily eating — oziisigobimizhiinsing ‘among the willows’ flagged). Ogaagiimaan (he crept up to it); ezhi-bimwaad, geget mii gii-nisaad (when he shot at it, truly he killed it). Geget minwendam (to be sure, he was pleased). Ambesano, omookomaan gaa-odaapinang omaajiizhwaan (well, when he had picked up his knife, he cut a slice off it — omaajiizhwaan flagged). “Goniginiin bimide,” inendan (“lo, there is grease,” he thought); miinangwana iw anishaa go waabishkiiwenid (but it turned out to be only white-fleshed), gaawiin bimidewisiiwan babashkiwan (there was no fat on the ruffed grouse — babashkiwan flagged). Geget aapiji inendam wii-giiwewidood wiiwan (truly strong was his wish to take it back to his wife). Ezhi-maajaad (then off he started). Ezhi-dagwishing wiiwan ezhi-ganoonaad (when he arrived, he spoke to his wife): “Nashke ina ji-doyaan, bizhishig bimidewan.” (“now, what I have killed is nothing but fat.”)
(7) Äjiwābamāt a∙i∙‘kwä, kāwīn gägō pimitäwisīwạm. Kā∙u∙dā‘pināt a∙i∙‘kwä äsāgitciwäpināt.
Ezhi-waabamaad a’aw ikwe, gaawiin gego bimidewisiiwam. Gaa-odaapinaad a’aw ikwe ezhi-zaagijiwebinaad.
When the woman saw it, (she found) nothing in the way of fat on it. When the woman picked it up, she flung it out of doors.
Ezhi-waabamaad a’aw ikwe (when the woman saw it), gaawiin gego bimidewisiiwam (there was nothing in the way of fat on it). Gaa-odaapinaad a’aw ikwe ezhi-zaagijiwebinaad (when the woman picked it up, she flung it out of doors).
(8) Mī∙i∙´ᵘ intawā ạnici∙ā∙‘pitcimādcād. Mīsạntawā änijimādcāt; äni∙i∙jimawit. Ā‘pidci wänāgucininig udōdi‘tān utcīmān. Mīdạc īmāⁿ kīnibāt. Kigīcäp mādcā; päcugu änitạgwicink — ānīc udạni‘t ugī∙u∙citōn — nibī‘kāng awiya owâbạmān sāgicigwạnäninit; udạni‘t kāmạmōt udanināda‘wān. Äcipạcipa‘wāt mīsa iᵉi´ᵘ gīnisāt. Äci∙ạ∙gwā∙ō∙nāt äcitạcī‘ka‘wāt. Kā‘kīcī‘kawāt äjitcībā‘kwät. Kā‘kīzisä‘kwät ạgāming inābit owābạmān cāngwäciwạn pimācagāmä‘pạtōnit; uganōnigōn: “Nīdcipäbäskwạt mī tạgwucinān.”
Mii iw indawaa ani-zhi-aabichi-maajaad. Mii sa indawaa ani-zhi-maajaad; ani-izhi-mawid. Aapiji wenaagoshininig odooditaan ojiimaan. Mii dash imaa gii-nibaad. Gigizheb maajaa; beshoo go ani-dagwishing — aaniish odanit gii-oozhitoon — nibiikaang awiya owaabamaan zaagijigwanaaninid; odanit gaa-maamood odani-naada’waan. Ezhi-bashiba’waad mii sa i’iw gii-nisaad. Ezhi-agwaa’onaad ezhi-dashiika’waad. Gaa-giizhiikawaad ezhi-jiibaakwed. Gaa-giizisekwed agaaming inaabid owaabamaan zhaangweshiwan bimaashagaamebatoonid; oganoonigoon: “Niijii-bebeskwad mii dagwishinaan.”
Thereupon then away he went for good. Accordingly then on his way he went; as he went, he wept. Late in the evening he came to where his canoe was. And so at that place he slept. In the morning he departed; when a short way on his journey he was come, — of course, he had made a spear, — he saw something down in the water with its tail sticking out. Taking up his spear, he went toward it in his canoe. When he speared it, he then killed it. When he took it out upon the shore, he then dressed it. After he had dressed it, he then cooked a meal. When he had finished cooking, he looked toward the other bank, (and) saw a Mink running hitherward along the shore; by him he was addressed: “O my relative! now have I come home.”
Mii iw indawaa ani-zhi-aabichi-maajaad (thereupon away he went for good — aabichi- ‘for good’ flagged). Mii sa indawaa ani-zhi-maajaad (accordingly on his way he went); ani-izhi-mawid (as he went, he wept). Aapiji wenaagoshininig odooditaan ojiimaan (late in the evening he reached where his canoe was). Mii dash imaa gii-nibaad (and so at that place he slept). Gigizheb maajaa (in the morning he departed); beshoo go ani-dagwishing (when a short way on his journey he had come) — aaniish odanit gii-oozhitoon (of course, he had made a spear — odani’ ‘fish-spear’, flagged) — nibiikaang awiya owaabamaan zaagijigwanaaninid (down in the water he saw something with its tail sticking out — zaagi-jigwan- ‘tail sticking out’ flagged); odanit gaa-maamood odani-naada’waan (taking up his spear, he went toward it in his canoe). Ezhi-bashiba’waad mii sa i’iw gii-nisaad (when he speared it, then he killed it). Ezhi-agwaa’onaad ezhi-dashiika’waad (when he took it ashore, he dressed it — dashii’ka’waad ‘dress/butcher’ flagged). Gaa-giizhiikawaad ezhi-jiibaakwed (after he had dressed it, he cooked). Gaa-giizisekwed agaaming inaabid owaabamaan zhaangweshiwan bimaashagaamebatoonid (when he had finished cooking, looking to the other bank he saw a Mink running along the shore); oganoonigoon: “Niijii-bebeskwad mii dagwishinaan.” (by him he was addressed: “O my relative! now have I come home.”)
(9) Kägä‘t kā∙i∙cināta‘wāt, “ ‘A‘a´ᵘ, nīdcipäbäskwat, wisinîn!’ ”
Geget gaa-izhi-naada’waad, “ A’aw, niijii-bebeskwad, wiisinin! ”
In truth, then went he after him in his canoe. “Now, my relative, eat!”
Geget gaa-izhi-naada’waad (in truth, then he went to fetch him by canoe), “A’aw, niijii-bebeskwad, wiisinin!” (“now, my relative, eat!” — kin-vocative flagged, see §8).
(10) Kägä‘t mādạntcigäwạg.
Geget maadanjigewag.
Truly began they to eat.
Geget maadanjigewag (truly they began to eat).
(11) “Kägä‘t niminwäntạm tciwītcīwinān.”
“Geget niminwendam ji-wiijiiwinaan.”
“Truly am I pleased to be with you.”
“Geget niminwendam ji-wiijiiwinaan.” (“truly am I pleased to be with you / to go with you.”)
(12) “Mīsạgu iᵘ kägä‘t tcīwītcīntiyạnk.”
“Mii sa go iw geget ji-wiijiindiyang.”
“Therefore then, in truth, we will go together.”
“Mii sa go iw geget ji-wiijiindiyang.” (“therefore then, in truth, we will go together / accompany one another.”)
(13) Wäyābạninik wī‘pōsiwạg, mīsa´ kāwīn ōgacki‘tōsīnāwa wīnīcō‘kamowāt. Mīsạntawā päcig äcipimācạgāmät, mīdạc iᵉi´ᵘ intawā päcigō‘kạnk Wâbickīngwänāmus. Ningutingigu ạnipabimickāt awiya owâbạmān ạni∙ā∙cawa∙ō∙nit; kägä‘t mạmāngiwinäwạn. Äjimawinạnāt, kägä‘t udạtima‘wān. Äjigạnōnāt: “Kiwīninîna?”
Waayaabaninig wii-booziwag, mii sa gaawiin ogashkitoosiinaawaa wii-niizhookamowaad. Mii sa indawaa bezhig ezhi-bimaashagaamed, mii dash i’iw indawaa bezhigokaank Waabishkiingwenaamosh. Ningoding igo ani-babimishkaad awiya owaabamaan ani-aazhawa’onid; geget mamaangiwinewan. Ezhi-mawinanaad, geget odadima’waan. Ezhi-ganoonaad: “Giwiinin ina?”
On the morrow they intended to get into the canoe, but they were not able to be in it at the same time. So therefore one had to travel along the shore, while White-Faced was alone in the canoe. And once, while paddling along, he saw some one crossing the water; truly big were the creature’s horns. When he pursued after it, in truth, he overtook it. Then he spoke to it, saying: “Are you fat?”
Waayaabaninig wii-booziwag (on the morrow they intended to embark), mii sa gaawiin ogashkitoosiinaawaa wii-niizhookamowaad (but they were not able to be in it at the same time — niizhoo’kamowaad ‘the two share the canoe’ flagged). Mii sa indawaa bezhig ezhi-bimaashagaamed (so one had to travel along the shore), mii dash i’iw indawaa bezhigokaank Waabishkiingwenaamosh (while White-Faced was alone in the canoe — bezhigokaank ‘alone in it’ flagged). Ningoding igo ani-babimishkaad awiya owaabamaan ani-aazhawa’onid (once, while paddling along, he saw someone crossing the water); geget mamaangiwinewan (truly big were the creature’s horns — mamaangi-…-ewan ‘big-horned’ flagged). Ezhi-mawinanaad, geget odadima’waan (when he pursued it, in truth he overtook it). Ezhi-ganoonaad: “Giwiinin ina?” (then he spoke to it: “are you fat?”)
(14) “Mīnạngä,” udigōn.
“Miinange,” odigoon.
“Of course (I am),” he was told.
“Miinange,” odigoon (“of course (I am),” he was told).
(15) Omō‘kumān kāmạmōt ubäcicwān imä ukạ‘tiguning, kuniginīn picicig u‘kạn. Ningutci, äcī∙i∙ni‘kwäwäbināt, cigwa ạnāgwāsīwạn; kā∙a∙gwāsīnit ugạnōnigōn Wâbickīngwänāmus: “Mīna gīn imā tinung uwīninūyạn? Nicīgạnānk mī nīn imāⁿ wīninuyān.”
Omookomaan gaa-maamood obeshizhwaan imaa okaadigoning, goniginiin bizhishig okan. Ningoji ezhi-inikwewebinaad, zhigwa ani-aagwaasiwan; gaa-agwaasinid oganoonigoon Waabishkiingwenaamosh: “Mii na giin imaa dinong owiininoyan? Niziigananaank mii niin imaa wiininoyaan.”
Taking his knife, he sliced a piece off its forehead, (and) lo, (it was) nothing but bone. When he jerked its head aside, it then went ashore; when it got ashore, then was White-Faced addressed by it saying: “Is it in such a place that you are fat? Upon my back is the place where I am fat.”
Omookomaan gaa-maamood obeshizhwaan imaa okaadigoning (taking his knife, he sliced a piece off its forehead — okaadigoning ‘on its forehead’ flagged), goniginiin bizhishig okan (lo, nothing but bone). Ningoji ezhi-inikwewebinaad, zhigwa ani-aagwaasiwan (when he jerked its head aside, it then went ashore — ini’kwewebinaad ‘jerk head aside’ flagged); gaa-agwaasinid oganoonigoon Waabishkiingwenaamosh (when it got ashore, White-Faced was addressed by it): “Mii na giin imaa dinong owiininoyan? (“is it in such a place that you are fat? — dinong ‘in such a place’ flagged) Niziigananaank mii niin imaa wiininoyaan.” (upon my back is where I am fat — niziigananaank ‘on my back’ flagged.)
(16) Nānạbäm umạmibinān umi‘tigwābīn, änigu‘k mādcāwạn mōzōn; mīsa‘pạnä kī‘kī∙i∙gut.
Naanabem omamibinaan omitigwaabiin, enigok maajaawan moozoon; mii sa bana gii-giga’igod.
But he was late grabbing for his bow and arrow, for at full speed went the moose; therefore gone was (the creature) by whom he was eluded.
Naanabem omamibinaan omitigwaabiin (but he was late grabbing for his bow — naanabem ‘too late’ flagged), enigok maajaawan moozoon (at full speed went the moose — moozoon, moose obv.); mii sa bana gii-giga’igod (therefore he was eluded by it — gii-giga’igod / ‘eluded’ stem flagged; ‘bana/pạnä’ particle flagged).
(17) Mīnawā äjimādcāt; kumāgu a‘pī āca mīnawā awīya ugīwâbạmān pimādạgānit awīya, mīsa gäyäbi mawinạta‘wāt; äci∙ạ∙timawāt, “Ma‘kwa! kīwīninîna?”
Miinawaa ezhi-maajaad; gomaa go apii azha miinawaa awiya ogii-waabamaan bimaadagaanid awiya, mii sa geyaabi mawinata’waad; ezhi-adimawaad, “Makwa! giwiinin ina?”
Then he continued on; farther on he saw some one swimming hitherward, whereupon again he went to attack it; when he overtook it, “O Bear! are you fat?”
Miinawaa ezhi-maajaad (then he continued on); gomaa go apii azha miinawaa awiya ogii-waabamaan bimaadagaanid awiya (farther on he again saw someone swimming hitherward), mii sa geyaabi mawinata’waad (whereupon again he went to attack it — geyaabi ‘again’ — resolved 2026-09-02, see footnote); ezhi-adimawaad (when he overtook it), “Makwa! giwiinin ina?” (“O Bear! are you fat?”)
(18) “Äᵉ, ninkạ‘tigunk niwīnin. Nạckä, kimō‘kumān udā‘pinạn tcigoticuyạn!”
“Enh, ninkaadigonk niwiinin. Nashke, gimookomaan odaapinan ji-gooshizhiyan!”
“Yes, on my forehead is where I am fat. Come, take your knife so that you can cut me with it!”
“Enh, ninkaadigonk niwiinin (“yes, on my forehead I am fat — ninkaadigonk ‘on my forehead’ flagged). Nashke, gimookomaan odaapinan ji-gooshizhiyan!” (“behold, take your knife so you can cut me!” — ji-gooshizhiyan ‘cut me’ flagged)
(19) Kägä‘t äcipäcicwāt, misa gäyābi picicig u‘kạnini. Ningutci utạ‘pạginān. Cigwa ạnagwāsīwan Wâbickīngwänāmus udigōn: “Mīna‘ku imāⁿ wīninut awiya? Nīyawingsa nīn niwīnin wāninoyānin.”
Geget ezhi-beshizhwaad, mii sa geyaabi bizhishig okanini. Ningoji odapaginaan. Zhigwa ani-agwaasiwan Waabishkiingwenaamosh odigoon: “Mii na go imaa wiininod awiya? Niiyawing sa niin niwiinin waaninoyaanin.”
Truly, when he cut into (the Bear) with the knife, there again was nothing but bone. To one side he flung (the Bear). When it got ashore, by it was White-Faced told: “Is that the place where any one is fat? On my body am I fat when I am fat.”
Geget ezhi-beshizhwaad (truly, when he cut into it), mii sa geyaabi bizhishig okanini (again there was nothing but bone). Ningoji odapaginaan (to one side he flung it). Zhigwa ani-agwaasiwan Waabishkiingwenaamosh odigoon (when it got ashore, White-Faced was told by it): “Mii na go imaa wiininod awiya? (“is that the place where anyone is fat? Niiyawing sa niin niwiinin waaninoyaanin.” (on my body am I fat when I am fat — niiyawing ‘on my body’; waaninoyaanin ‘when I am fat’ flagged.)
(20) Nạbäm umạmibinān īni´ᵘ umi‘tigwābīn, ānīc āca kīmādcāwạn, änigu‘k mādcāwạn. Mīsa´ kī‘kī∙i∙gut. Intawā ạnimādcā; kumāgu a‘pī tägwucink mạdwäpīpāgiwạn: “Nīdcipäpäskwat!” Tcigwa owâbạmān pimadāpinit wīdcipäpäskwạtạn; ugạnōnigōn: “Ā‘pidci nimpạ‘kadä.”
Naanabem omamibinaan iniw omitigwaabiin, aaniish azha gii-maajaawan, enigok maajaawan. Mii sa gii-giga’igod. Indawaa ani-maajaa; gomaa go apii dagwishing madwe-biibaagiwan: “Niijii-bebeskwad!” Zhigwa owaabamaan bimadaapinid wiijii-bebeskwadan; oganoonigoon: “Aapiji nimbakade.”
Too late was he seizing his bow and arrow, already was (the Bear) gone, at full speed it went. Thereupon then he was eluded by it. Accordingly on his way he went; when a certain distance he was come, he heard some one calling aloud: “O my relative!” Presently he beheld his relative come out to the water; by him he was addressed: “Very hungry I am.”
Naanabem omamibinaan iniw omitigwaabiin (too late was he seizing his bow), aaniish azha gii-maajaawan, enigok maajaawan (already the bear was gone, at full speed it went). Mii sa gii-giga’igod (thereupon he was eluded by it). Indawaa ani-maajaa (accordingly on his way he went); gomaa go apii dagwishing madwe-biibaagiwan (when a certain distance he had come, he heard someone calling aloud): “Niijii-bebeskwad!” (“O my relative!”) Zhigwa owaabamaan bimadaapinid wiijii-bebeskwadan (presently he beheld his relative come out to the water); oganoonigoon: “Aapiji nimbakade.” (by him addressed: “very hungry I am.”)
(21) “Kayä nīn ā‘pidci nimpa‘kạdä. Āyāngwāmisin wī∙ạ∙nini‘tōn kämīdcīyạnk.”
“Gaye niin aapiji nimbakade. Ayaangwaamizin wii-ani-nitoon ge-miijiyang.”
“I too am very hungry. Do what you can to kill something for us to eat.”
“Gaye niin aapiji nimbakade (“I too am very hungry). Ayaangwaamizin wii-ani-nitoon ge-miijiyang.” (do your best to kill something for us to eat — ayaangwaamizin ‘do your best’; ge-miijiyang ‘that we may eat’)
(22) Ā‘pidci cigwa unāgucininig kayā ạnwā‘tinini; cigwa anigạckītibi‘kạtini. Ningutingigu awīya unōndawān mạdwätcisa‘kīnit cācāganaguskāng. Mīnạngwạna mạnōmini‘käcīyạn mī∙a∙´ᵘ tcāsa‘kīt. Mạdwä nạgạmowạn:—
Aapiji zhigwa wenaagoshininig gaye anwaatinini; zhigwa ani-gashki-dibikadini. Ningoding igo awiya onoondawaan madwe-jiisakiinid zhaazhaagaanashkaang. Miinangwana manoominikeshiyan mii a’aw jiisakiid. Madwe-nagamowan:—
It was then very late in the evening, and there was a calm; presently it became pitch dark. And by and by he heard the sound of some one going through the rite of divination in among the bull-rushes. It happened to be the rice-bird that was performing the rite of divination. It could be heard singing:—
Aapiji zhigwa wenaagoshininig gaye anwaatinini (it was very late in the evening, and there was a calm — anwaatinini ‘it is calm’); zhigwa ani-gashki-dibikadini (presently it became pitch dark). Ningoding igo awiya onoondawaan madwe-jiisakiinid zhaazhaagaanashkaang (and by and by he heard someone performing the divination rite among the bull-rushes — jiisakii- = the shaking-tent/divination rite; zhaazhaagaanashkaang ‘bull-rushes’ flagged). Miinangwana manoominikeshiyan mii a’aw jiisakiid (it happened to be the rice-bird that was divining — manoominikeshii ‘rice-bird’, manoomin ‘wild rice’ + bird). Madwe-nagamowan:— (it could be heard singing:—)
(23) “Wâbīckīngwänāmus kīgīmi‘tāgunān.
Cā∙ī∙gwa, cā∙ī∙gwa kīnātābunu‘tāgunān.
Cā∙ī∙gwa, cā∙ī∙gwa kīwī‘pimugunān.”
“Wâbīckīngwänāmus kīgīmi‘tāgunān.
Cā∙ī∙gwa, cā∙ī∙gwa kīnātābunu‘tāgunān.
Cā∙ī∙gwa, cā∙ī∙gwa kīwī‘pimugunān.”
“By White-Faced are we secretly being heard.
Now, now by him are we being approached in a vessel on the water.
Now, now by him are we about to be shot at.”
(Song — carried verbatim in Jones’s orthography in both layers; not converted, per the songs/chants rule. By White-Faced are we secretly being heard; now by him are we approached on the water; now are we about to be shot at.)
(24) Cigwadạc owâbạmān tạcitcīsa‘kīnit, päcu´ owâwâbạmän äcipimwāt; mīsagunā∙i∙ᵘ kīnisāt. Ā‘pidcisa minwäntạm. Äci∙ō∙tā‘pināt äcipōsi∙ā∙t. Ā‘pidci cigwa tibi‘kạtini, mīgu imāⁿ ạgāming äci∙ā∙cawagāmäkwaciwät; äcigạbāt. Kā‘kạbāt äjipīpāgit: “Nīdcipäpäskwạt!” Kumāgu a‘pī‘ twäwitạmōn mạdwänạ‘kwä‘tāgut. Cigwa pi∙a∙yāwạn wīdcipäpäckwạtạn ugạnōnān: “Nīdcīpäpäckwạt, kawīsinimin. Mạnōmini‘käcīⁿ ningīnisā. Ạmbäsa, tcībā‘kwädā!” Wäwīp ugạbācimāwān. Kā‘kījiswāwān wīsiniwạg. Kägä‘t täbisinīwạg. Äcinibāwāt; kigīcäk mādcāwạg. Mīsa gäyāpi päjik pimājagāmät. Äjimādcāwāt, kạbägīcig kāwīn kägō uni‘tōsīnāwā. Ā‘pitci täbi‘kạtinig owâbạmān cingibisạn. Kägä‘t onisān. Ā‘pidci minwändạm. Mīdạcigu iᵘ ạninạnta∙ū∙ninạmāwāt wīnibāwāt, ōdäna owâbạndānāwa. “Mī iwidi intawātc tcinibāyạnk.” Äcigạbāt cigwa imāⁿ wīdcipäpäckwatạn. Owâbạmāwān päcigigu ininiwạn, “Mī∙i∙māⁿ ändāyān tcinibāyäg,” udiguwān.
Zhigwa dash owaabamaan dazhi-jiisakiinid, besho owaabamaan ezhi-bimwaad; mii sa gonaa iw gii-nisaad. Aapiji sa minwendam. Ezhi-odaapinaad ezhi-boozi’aad. Aapiji zhigwa dibikadini, mii go imaa agaaming ezhi-aazhawagaamekwaashiwed; ezhi-gabaad. Gaa-gabaad ezhi-biibaagid: “Niijii-bebeskwad!” Gomaa go apii dwewidamon madwe-nakwetaagod. Zhigwa bi-ayaawan wiijii-bebeskwadan oganoonaan: “Niijii-bebeskwad, gawiisinimin. Manoominikeshiinh ningii-nisaa. Ambesa, jiibaakwedaa!” Wewiib ogabaajimaawaan. Gaa-giizizwaawaan wiisiniwag. Geget debisiniiwag. Ezhi-nibaawaad; gigizheb maajaawag. Mii sa geyaabi bezhig bimaajagaamed. Ezhi-maajaawaad, gabe-giizhig gaawiin gego onitoosiinaawaa. Aapiji debikadinig owaabamaan zhingibisan. Geget onisaan. Aapiji minwendam. Mii dash igo iw ani-nanda-ooninamawaad wii-nibaawaad, oodena owaabandaanaawaa. “Mii iwidi indawaa ji-nibaayang.” Ezhi-gabaad zhigwa imaa wiijii-bebeskwadan. Owaabamaawaan bezhig igo ininiwan, “Mii imaa endaayaan ji-nibaayeg,” odigowaan.
And presently he saw the creature that was divining, not far away he saw it when he shot at it; then it was that he killed it. Very much pleased was he. Then, picking it up, he put it into the canoe. By this time it was late in the night, whereupon straight across to the other shore he went; then he went ashore. When he had landed, then with a loud voice he called: “O my relative!” At some distance away he heard him answering back. After his relative had come, he spoke to him, saying: “My relative, we will now eat. A rice-bird have I killed. Come, let us cook!” Quickly they boiled it. When they had cooked it, they ate. To be sure, they had enough to eat. Then they went to sleep; in the morning they departed. Thereupon, as before, one travelled along the shore. As they went, throughout the whole day they did not kill anything. When it was very late in the night, (White-Faced) saw a diver. To be sure, he killed it. Very much pleased was he. And as they went along, seeking for a place to sleep, a town they saw. “Now, at yonder place we may sleep.” Then he landed over where his relative now was. They saw a certain man. “Over there where I live you may sleep,” they were told by him.
Zhigwa dash owaabamaan dazhi-jiisakiinid (and presently he saw the one divining), besho owaabamaan ezhi-bimwaad (not far off he saw it when he shot at it); mii sa gonaa iw gii-nisaad (then it was that he killed it). Aapiji sa minwendam (very much pleased was he). Ezhi-odaapinaad ezhi-boozi’aad (picking it up, he put it into the canoe). Aapiji zhigwa dibikadini (by this time it was late in the night), mii go imaa agaaming ezhi-aazhawagaamekwaashiwed (whereupon straight across to the other shore he went — aazhawagaamekwaashiwed ‘cross the water’ flagged — 3s conjunct, Jones l.20 -kwaciwät); ezhi-gabaad (then he went ashore). Gaa-gabaad ezhi-biibaagid: “Niijii-bebeskwad!” (when he had landed, with a loud voice he called: “O my relative!”) Gomaa go apii dwewidamon madwe-nakwetaagod (at some distance he heard him answering back). Zhigwa bi-ayaawan wiijii-bebeskwadan oganoonaan (after his relative had come, he spoke to him): “Niijii-bebeskwad, gawiisinimin. Manoominikeshiinh ningii-nisaa. Ambesa, jiibaakwedaa!” (“my relative, we will now eat. A rice-bird have I killed. Come, let us cook!”) Wewiib ogabaajimaawaan (quickly they boiled it — gabaajimaawaan ‘boil it’ flagged). Gaa-giizizwaawaan wiisiniwag (when they had cooked it, they ate). Geget debisiniiwag (to be sure, they had enough to eat). Ezhi-nibaawaad; gigizheb maajaawag (then they went to sleep; in the morning they departed). Mii sa geyaabi bezhig bimaajagaamed (thereupon, as before, one travelled along the shore). Ezhi-maajaawaad, gabe-giizhig gaawiin gego onitoosiinaawaa (as they went, the whole day they did not kill anything). Aapiji debikadinig owaabamaan zhingibisan (when it was very late in the night, he saw a diver — zhingibis, the grebe/hell-diver). Geget onisaan (to be sure, he killed it). Aapiji minwendam (very much pleased was he). Mii dash igo iw ani-nanda-ooninamawaad wii-nibaawaad (and as they went seeking a place to sleep), oodena owaabandaanaawaa (a town they saw). “Mii iwidi indawaa ji-nibaayang.” (“now, at yonder place we may sleep.”) Ezhi-gabaad zhigwa imaa wiijii-bebeskwadan (then he landed where his relative now was). Owaabamaawaan bezhig igo ininiwan (they saw a certain man), “Mii imaa endaayaan ji-nibaayeg,” odigowaan (“over there where I live you may sleep,” they were told by him).
(25) Kägä‘t ändaswäwānạgạtinig iᵉi´ᵘ wīsiniwin acạmāwaᵉ. Kā∙i∙ckwā wīsiniwāt kīgitōwạn īni´ᵘ ininiwạn wädi‘tawāwāt: “Wâbạnk Nänabucu wīpimiwītcīwāᵉ uningwạnisaᵉ, ni‘kaᵉ; mī i∙i∙ᵘ uningwanisaᵉ. Nāwa‘kwäg wīsā‘kwānā. Māgicā tạbạngicin. Kīcpin idạc pạngicink mī∙i∙´ᵘ wācitäbibinint. Tạmạmādcīgwa‘pinādạc; imādạc nā∙ō∙däna mī∙i∙mā tcigi‘tā‘kwạpinint. Mīdạc iᵘ tcimīdcinint kīcpîn pạngicink. Mānūⁿ kayä kīnāwa kawī‘tō‘kāsum iᵉi´ᵘ tcisā‘kwānint. Mī∙i∙´ᵘ mini‘k änādci mu‘tōnạgu‘k.”
Geget endaswewaanagadinig i’iw wiisiniwin ashamaawag. Gaa-ishkwaa-wiisiniwaad giigidowan iniw ininiwan weditawaawaad: “Waabang Nenabozho wii-bimi-wiijiiwaan oningwanisan, nikag; mii i’iw oningwanisag. Naawakweg wii-zaakwaanaa. Maagizhaa da-bangishin. Giishpin idash bangishing mii iw waa-jitebibinind. Da-mamaadiigwabinaa dash; imaa dash naawoodena mii imaa ji-gitakwabinind. Mii dash iw ji-miijinind giishpin bangishing. Maanoo gaye giinawaa gawii-dookaazom i’iw ji-zaakwaanind. Mii iw minik enaaj omdoonaagook.”
In truth, upon food of every kind they were fed. When they had finished eating, then spoke the man to whom they had come: “To-morrow Nänabushu will be coming by, in company with his nephews the Geese; for they are his nephews. At noon he will be yelled at. Maybe he will fall. And if he falls, then he will be seized. And he will be bound with cords; and over there in the middle of the town is where he will be tied (to a post). And so he will be eased upon if he drops. Anyhow, you too should take part in yelling at him. Thereupon such is all that I have to tell you.”⁴
Geget endaswewaanagadinig i’iw wiisiniwin ashamaawag (in truth, upon food of every kind they were fed — endaswewaanagadinig ‘of every kind’ flagged). Gaa-ishkwaa-wiisiniwaad giigidowan iniw ininiwan weditawaawaad (when they had finished eating, the man to whom they had come spoke): “Waabang Nenabozho wii-bimi-wiijiiwaan oningwanisan, nikag (“to-morrow Nenabozho will be coming by, accompanying his nephews, the Geese — nika’ = geese, obv. pl.); mii i’iw oningwanisag (for they are his nephews). Naawakweg wii-zaakwaanaa (at noon he will be yelled at — zaakwaanaa ‘yelled at’ flagged). Maagizhaa da-bangishin (maybe he will fall). Giishpin idash bangishing mii iw waa-jitebibinind (and if he falls, then he will be seized). Da-mamaadiigwabinaa dash (and he will be bound with cords — mamaadiigwa’binaa flagged); imaa dash naawoodena mii imaa ji-gitakwabinind (and there in the middle of the town is where he will be tied to a post — gita’kwabinind flagged). Mii dash iw ji-miijinind giishpin bangishing (and so he will be eased upon if he drops — Jones: ‘eased upon’; miijinind stem flagged). Maanoo gaye giinawaa gawii-dookaazom i’iw ji-zaakwaanind (anyhow, you too should take part in yelling at him — gawii-doo’kaazom / ‘take part’ flagged). Mii iw minik enaaj omdoonaagook.” (such is all that I have to tell you — enaaj … omdoonaagook ‘all I have to tell you’ flagged.)
⁴ THE OMITTED-EPISODE FOOTNOTE (Jones, foot of p450–p451): “At this point begins the episode of Nänabushu flying over a town in company with the Geese, and his falling to the ground, where he was subjected to much indignity. As this is told in another place, it is for that reason omitted here.” ∙ Naanabozhoo printed Nänabucu (Bois Fort form, cf. 62-H2 Nānabucu) — name flagged. ∙ nika’ = nikag ‘geese’ (Naanabozhoo’s nephews, the omitted episode). ∙ This is the defining feature of #52: Jones cuts the famous Naanabozhoo-and-the-Geese episode here because it is told elsewhere in the collection. Story ends mid-arc with the man’s instructions; NO carrier-closing (no binewi-jiid).
⁴ THE OMITTED-EPISODE FOOTNOTE (Jones, foot of p450–p451): “At this point begins the episode of Nänabushu flying over a town in company with the Geese, and his falling to the ground, where he was subjected to much indignity. As this is told in another place, it is for that reason omitted here.” ∙ Naanabozhoo printed Nänabucu (Bois Fort form, cf. 62-H2 Nānabucu) — name flagged. ∙ nika’ = nikag ‘geese’ (Naanabozhoo’s nephews, the omitted episode). ∙ This is the defining feature of #52: Jones cuts the famous Naanabozhoo-and-the-Geese episode here because it is told elsewhere in the collection. Story ends mid-arc with the man’s instructions; NO carrier-closing (no binewi-jiid).