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.
PINÄ KĪ∙U∙GUCIMUT.
BINE GII’OGOSHIMOD.
RUFFED-GROUSE FASTS.
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) Ānīc pinä a∙ī∙ntā, kayä wīwạn kayä īni’ᵘ utōckinawämiwān. Kumāsa’ a‘pī a∙ī∙ntāwāt, ānīc ạnicinābä ayāwāᵉ kīwi‘tāya∙ī∙. Mīdạc iᵘ ānuwīwīdigämint īni’ᵘ udōckinawämiwān. Ningutingidạc pīndigäwạn uskinīgi‘kwän äjikanōnigut: “Ạmbäsa, kawīdigämin!”
Aaniish bine ayindaa, gaye wiiwan gaye iniw odoshkinawemiwaan. Gomaa sa apii ayindaawaad, aaniish anishinaabe ayaawag giiwitaaya’ii. Mii dash iw aano-wii-wiidigemind iniw odoshkinawemiwaan. Ningoding idash biindigewan oshkiniigikwen ezhi-ganoonigod: “Ambe sa, giga-wiidigemin!”
Now, Ruffed-Grouse was abiding (there), so also was his wife and their youthful son. And when they had lived there for a while, then some people happened in the neighborhood roundabout. Whereupon (these folk) tried to get their youth for a husband, but without avail. Now, once into (the lodge) came a young woman, by whom he was addressed, saying: “Come, let us be married!”
Aaniish bine ayindaa (now Ruffed-Grouse dwelt there), gaye wiiwan (also his wife) gaye iniw odoshkinawemiwaan (and that youth of theirs — their young son). Gomaa sa apii ayindaawaad (when they had dwelt there a while), aaniish anishinaabe ayaawag giiwitaaya’ii (well, people were about roundabout). Mii dash iw aano-wii-wiidigemind (and in vain was it sought to marry him off) iniw odoshkinawemiwaan (that youth of theirs). Ningoding idash (and once) biindigewan oshkiniigikwen (in came a young woman) ezhi-ganoonigod (by whom he was addressed): “Ambe sa, giga-wiidigemin!” (“Come, let us be married!”)
(2) Pinädạc ä‘kitut: “Kāwīn nīwīwidigäsī.”
Bine dash ekidod: “Gaawiin niwii-wiidigesii.”
And Ruffed-Grouse then said: “I do not wish to marry.”
Bine dash ekidod (and Ruffed-Grouse said): “Gaawiin niwii-wiidigesii.” (“I do not wish to marry.”)
(3) Mīsa´ intawā kā∙i∙cikīwät ‘aᵉa´ᵘ i‘kwä, ā‘pidci kī∙ạ∙gạtci.
Mii sa indawaa gaa-izhi-giiwed a’aw ikwe, aapiji gii-agaji.
Accordingly then back home went the woman, very much ashamed did she feel.
Mii sa indawaa (and so accordingly) gaa-izhi-giiwed a’aw ikwe (back home went that woman), aapiji gii-agaji (very much was she ashamed).
(4) Cigwasa’ udinān ‘aᵉa’ᵘ a‘kiwäⁿzī: “Ningwisis, kīmāⁿcictcigä. Mānū kitāwīdigämā ‘aᵉa’ᵘ i‘kwä.”
Zhigwa sa odinaan a’aw akiwenzii: “Ningwisis, gii-maanzhichige. Maanoo gidaa-wiidigemaa a’aw ikwe.”
In a while to him said the old man: “My dear son, you have done wrong. By all means, you should marry the woman.”
Zhigwa sa odinaan a’aw akiwenzii (presently the old man said to him): “Ningwisis (my dear little son), gii-maanzhichige (you have done wrong). Maanoo gidaa-wiidigemaa a’aw ikwe (by all means you should marry that woman).”
(5) “Nōs, āṇindạc kä∙i∙cictcigäyān ‘iᵉi´ᵘ nicki∙ạ∙gwā ạnicinābäg?”
“Noos, aaniin dash ge-izhichigeyaan i’iw nishki’agwaa anishinaabeg?”
“My father, and what shall I do if I should anger the people?”
“Noos (my father), aaniin dash ge-izhichigeyaan (and what shall I do) i’iw nishki’agwaa anishinaabeg (if I anger the people)?”
(6) Uganōnigōnidạc ōsạn: “Ningwisis, wīki‘kändạn kä∙i∙cictcigäyạn.”
Oganoonigoon idash oosan: “Ningwisis, wii-gikendan ge-izhichigeyan.”
And he was addressed by his father saying: “My dear son, try to find out what you should do.”
Oganoonigoon idash oosan (and he was addressed by his father): “Ningwisis (my dear little son), wii-gikendan (seek to know) ge-izhichigeyan (what you should do).”
(7) Cigwadạc ạnitibi‘kạtini pāmāku awīya pādwäwäcininit; pa∙i∙cita‘pābinit äjigạnōnigut: “Pinä! kiwīnisigō.”
Zhigwa dash ani-dibikadini baamaa go awiya baadweweshininid; ba-izhi-dapaabinid ezhi-ganoonigod: “Bine! giwii-nisigoo.”
And it was now growing dark, when of a sudden (he heard) the sound of some one approaching; (by the stranger) peeping in he then was addressed: “O Ruffed-Grouse! you are wanted in order that you may be put to death.”
Zhigwa dash ani-dibikadini (and now it was growing dark) baamaa go awiya baadweweshininid (when presently someone came with the sound of footsteps); ba-izhi-dapaabinid (coming and peeping in) ezhi-ganoonigod (he was addressed): “Bine! giwii-nisigoo.” (“Ruffed-Grouse! you are wanted to be killed.”)
(8) “Wägunändạc wâ∙ō∙ndcinạnigōwān ma‘kōkạⁿjīg? Ōᵘ, mīsạnā tcigī∙a∙kōsiyān.”
“Wegonen dash waa-onji-nanigoowaan makogaanzhiig? Ōᵘ, mii sa naa ji-gii-agooziyaan.”
“And for what reason am I to be put to death by bear-claws?¹ Well, it is then for me to perch aloft (upon a tree).”
“Wegonen dash (and for what reason) waa-onji-nanigoowaan (am I wanted to be killed) makogaanzhiig (by the bear-claws)? Ōᵘ (well), mii sa naa ji-gii-agooziyaan (then it is for me to be already perched aloft).”
¹ By the bear-claws hanging on a stick. Used by a human being who is conjuring for the capture of the soul of the ruffed grouse. [Jones’s note; the marker stands on “bear-claws” in his English, and the note is printed at the foot of the Ojibwe page 452.] ∙ Page re-crop audit 2026-09-02: p452 l.5 Wägunändạc and mīsạnā STAND — the first mark is two-lobed, the second measures 41×17 over the i (macron).
(9) Mīnawā cigwa ạnitibi‘kạtini käyābi pīdwäwäcinōn; äjita‘pābinit udigōn: “Pinä, kiwīnisigō.”
Miinawaa zhigwa ani-dibikadini geyaabi biidweweshinoon; ezhi-dapaabinid odigoon: “Bine, giwii-nisigoo.”
Another time it was growing dark, when, as before, there came the sound of some one approaching; then by him that was peeping in he was told: “Ruffed-Grouse, you are wanted in order that you may be put to death.”
Miinawaa zhigwa ani-dibikadini (again now it was growing dark) geyaabi biidweweshinoon (as before the footsteps came sounding); ezhi-dapaabinid (and as that one peeped in) odigoon (he was told by him): “Bine, giwii-nisigoo.” (“Ruffed-Grouse, you are wanted to be killed.”)
(10) “Wägunäc wâ∙ō∙ndcinạnigōyān?”
“Wegonesh waa-onji-nanigooyaan?”
“And for what reason am I wanted to be killed?”
“Wegonesh (and for what) waa-onji-nanigooyaan (am I wanted to be killed)?”
(11) “Nīcwâbig kinäbikwayānạg.”
“Niizhwaabik ginebigwayaanag.”
“For two snake-skins.”²
“Niizhwaabik (two) ginebigwayaanag (snake-skins).”
² That are being used for the same purpose as the rattle of bear-claws was put to. [Jones’s note, printed at the foot of the English page 453.] The count is printed with the -waabik classifier (niizhwaabik), as for metal; preserved as printed. ∙ Page re-crop audit 2026-09-02: p452 l.10 kinäbikwayānạg STANDS — the mark over the second a is two-lobed. Nīcwâbig: the mark after the b sits high and right of the â and could be an acute rather than the â’s circumflex; the leaf is blurred and it is left as the record has it (listed for the orchestrator).
(12) Pinä äjikīgitut: “Ōᵘ, mīsạnā tcigī∙ō∙nagicīyān.”
Bine ezhi-giigidod: “Ōᵘ, mii sa naa ji-gii-onagizhiiyaan.”
Ruffed-Grouse then spoke, saying: “Well, it is then for me to get some entrails.”
Bine ezhi-giigidod (Ruffed-Grouse then spoke): “Ōᵘ (well), mii sa naa ji-gii-onagizhiiyaan (then it is for me to have gotten entrails).”
(13) Mīnawā ạnitibi‘kạtini mīsa´ käyābi pīdwäwäcininit ta‘pābiwạn äjikạnōnigut: “Pinä! kiwīnisigō.”
Miinawaa ani-dibikadini mii sa geyaabi biidweweshininid dapaabiwan ezhi-ganoonigod: “Bine! giwii-nisigoo.”
It was again growing night, when, as before, (he heard) the sound of the approaching footsteps of some one, by whom, when peeping in, he was addressed: “O Ruffed-Grouse! you are wanted in order that you may be killed.”
Miinawaa ani-dibikadini (again it was growing night) mii sa geyaabi biidweweshininid (and as before came the sound of approaching steps) dapaabiwan (that one peeped in) ezhi-ganoonigod (and he was addressed): “Bine! giwii-nisigoo.” (“Ruffed-Grouse! you are wanted to be killed.”)
(14) Pinä äcipasigu∙u∙t, mīgu imā nisawa∙i∙ganing kānī∙i∙cāt; unạntawâbandān pinä wâtạcigī∙u∙gucimut. Cigwasa omi‘kān inäntạm pinä. A‘pī i∙i∙mā kāmi‘kạnk kâ∙i∙cigī∙u∙gucimut, cigwasa’ tibi‘katini. Mīsā‘pạnä mōcạg kī∙u∙ucimut. Skwạtcībạn mädāsugunạgatinig mīsa käyābi kī∙u∙gucimut. Cigwasa ạcipäcigunagạtinig ā‘pidci wīwīsini. Kägā mī∙i∙mā ānuwī∙ā∙nacī‘tạnk. “Mānupinagu mīnawā tatibi‘kạt,” inäntạm. Kägä‘t tibi‘kạtini. Skwatcī wädcidcisänig a‘pī weyābaninigibạn, mīsa´ kāwīn wâbạnsinini.
*Bine ezhi-bazigwiid, mii go imaa nisawa’iganing gaa-ni-izhaad; onandawaabandaan bine waa-dazhi-gii’ogoshimod. Zhigwa sa omikaan inendam bine. Apii i’imaa gaa-mikang gaa-izhi-gii’ogoshimod, zhigwa sa dibikadini. Mii sa apane moozhag gii’ogoshimod. Ishkwaajiban medaasogonagadinig mii sa geyaabi gii’ogoshimod. Zhigwa sa ashi-bezhigo-gonagadinig aapiji wii-wiisini. Gegaa mii imaa aano-wii-aanazhiitang. “Maanoo bina go miinawaa da-dibikad,” inendam. Geget dibikadini. Ishkwaaj wejijisenig apii weyaabaninigiban, mii sa gaawiin waabanzinini.**
When Ruffed-Grouse rose, then out through the hole in the lodge he went; for a place to fast Ruffed-Grouse went to seek. In a while he found a place, so thought Ruffed-Grouse. When he had found a place yonder where to fast, it then began growing dark. Thereupon all the while did he continue to fast. When the period of ten days was at an end, even yet was he fasting. When eleven days were up, very eager was he to eat. Nearly was he on the point at the time of giving up, (but he held out). “Nevertheless there shall not be another night (of my fasting),” he thought. Truly dark it was. When the time was at hand for the morning to come, why, there was no morning.
Bine ezhi-bazigwiid (Ruffed-Grouse then rose), mii go imaa nisawa’iganing gaa-ni-izhaad (right there through the lodge-peak opening he went out); onandawaabandaan bine (Ruffed-Grouse went seeking) waa-dazhi-gii’ogoshimod (a place where he would fast for a vision). Zhigwa sa omikaan inendam bine (presently he found one, thought Ruffed-Grouse). Apii i’imaa gaa-mikang (when there he had found it) gaa-izhi-gii’ogoshimod (then there he fasted), zhigwa sa dibikadini (and it grew dark). Mii sa apane moozhag gii’ogoshimod (and so all the while he kept on fasting). Ishkwaajiban medaasogonagadinig (when the span of ten days had run its course) mii sa geyaabi gii’ogoshimod (still was he fasting). Zhigwa sa ashi-bezhigo-gonagadinig (when eleven days were up) aapiji wii-wiisini (very much did he want to eat). Gegaa mii imaa aano-wii-aanazhiitang (nearly there did he mean — in vain — to give it up). “Maanoo* bina go miinawaa da-dibikad,” (“never mind — let night just come once more,”) inendam (he thought). Geget dibikadini (truly it was night). Ishkwaaj wejijisenig (at the end, when the time came due) apii weyaabaninigiban (for when it should have dawned) mii sa gaawiin waabanzinini (there was no dawn).
(15) Ā‘pidcisa pinä wīwīsini. Āpidci kabäya∙ī∙ tibi‘kạtini. Ningutinggigu mạmītāwäntạm wīwīsinit, ā‘pidci kaskändạm tciwâbạninig; Mīsa´ kāwīn wâbạnsinini, mī∙i∙´ᵘ ā‘pidci tibi‘katinig. Wī‘kāsa´ cigwa intigu pītābạn äjinạnk. Kuniginīn, kägä‘t pītābạnini, äjipạsigu∙u∙t wīsinit.
Aapiji sa bine wii-wiisini. Aapiji gabeya’ii dibikadini. Ningoding igo mamiidaawendam wii-wiisinid, aapiji gashkendam ji-waabaninig; mii sa gaawiin waabanzinini, mii iw aapiji dibikadinig. Wiikaa sa zhigwa indigo biidaaban ezhinang. Goniginiin, geget biidaabanini, ezhi-bazigwiid wiisinid.
Very anxious was Ruffed-Grouse to eat. Exceedingly long was the night. And by and by he became much worried for the want of something to eat, very much disturbed was he for the morning to come; but there was no morning, for it was to be night forever. After a long while it then seemed to him that the dawn was appearing. Lo, sure enough, the dawn was appearing, when up he flew to (go and) eat.
Aapiji sa bine wii-wiisini (exceedingly did Ruffed-Grouse want to eat). Aapiji gabeya’ii dibikadini (very long lasted the night). Ningoding igo mamiidaawendam wii-wiisinid (by and by he was troubled with the want of eating), aapiji gashkendam ji-waabaninig (very anxious was he for the morning to come); mii sa gaawiin waabanzinini (but there was no dawn), mii iw aapiji dibikadinig (it being utterly night). Wiikaa sa zhigwa indigo biidaaban ezhinang (after a long while it seemed to him the dawn was coming). Goniginiin (lo!), geget biidaabanini (sure enough the dawn appeared), ezhi-bazigwiid wiisinid (and up he rose — took wing — to eat).
(16) Mīsa i’ᵘ pinäwitcīt …
Mii sa iw binewi-jiid …
Thereupon the buttocks of the ruffed grouse …
Mii sa iw (and thus it is) binewi-jiid (the ruffed grouse’s rump) … (the closing that leaves the story to the listener’s wondering).