56. Star of the Fisher

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.

UTCĪGẠNẠNG.

OCHIIGANANG.

STAR OF THE FISHER.

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 ōdä‘tōwạg īgi´ᵘ ạnicinābäg; kägä‘t ki‘tci∙ō∙dänāwan. Ānīc äcibibōninig. Mīsa´ bạbipōniciwāt wī‘kāgu māminonäntạm päcig ‘aᵉa´ᵘ inini. Kāwīn nibīnsinini; ạbā‘pic wätcitcisänig ‘iᵉi´ᵘ a‘pī nābininig, mīsa´ kāwīn nībīnsinini. Mīsa´ äcigwīnawibī‘tōwāt ‘iᵉi´ᵘ tcipinībininik. “Ạmạntcigic äciwäbạtogwän?” iki‘tōwạg īgi´ᵘ ạnicinābäg. Ānīc mīsa´ cigwa kīki‘käntạmowāt pī‘tcibibōninik. “Ạmantcigic sạgạswä∙i∙tiyạng,” kī∙i∙‘kito a bäjik. Mīsa´ kā∙i∙cimādci‘tōt kīsạgạswä∙i∙wät ‘aᵉa´ᵘ inini. Mīsa cigwa kīsạgaswä∙i∙tiwāt.

Aaniish odaa’idoowag igiw anishinaabeg; geget gichi-oodenaawan. Aaniish ezhi-biiboninig. Mii sa babiibonishiwaad wiikaa go maaminonendam bezhig a’aw inini. Gaawiin niibinsinini; abaapii wechichisenig iw apii naabininig, mii sa gaawiin niibinsinini. Mii sa ezhi-gwiinawi-idoowaad iw ji-biiboninik. “Amanj igizh ezhi-webadogwen?” ikidowag igiw anishinaabeg. Aaniish mii sa zhigwa gikikendamowaad bi-ji-biiboninik. “Amanj igizh zagaswe-idiyang,” ikido a bezhig. Mii sa gaa-izhi-maajitood gii-zagaswe-iwed a’aw inini. Mii sa zhigwa gii-zagaswe-idiwaad.

Now, in a town did the people live; in a really large town they dwelt. Now, it happened to be in the winter-time. And so, while they were in winter camp, a certain man got to turning matters over in his mind. It was not getting summer; when the time was at hand for the summer to be, why, there was no summer. And so with an uncertain feeling they waited for the coming of summer. “Wonder what could have happened!” said the people. Now, it so happened that in time they came to realize how far the winter had gone. “It may be well for us to hold a smoker,” said a certain one. Thereupon the man made ready for holding the smoker. And so in a while they were gathered together for a smoke.

Aaniish odaa’idoowag igiw anishinaabeg (now the people kept a town) — odaa’i- “keep/dwell in a town” stem flagged; geget gichi-oodenaawan (truly it was a really big town). Aaniish ezhi-biiboninig (now it being winter). Mii sa babiibonishiwaad (and so while they were wintering — babiibonishi- stem flagged) wiikaa go maaminonendam (after a while turned it over in his mind) bezhig a’aw inini (a certain man). Gaawiin niibinsinini (it was not becoming summer); abaapii wechichisenig (when the time was reaching) iw apii naabininig (the time for the summer to be), mii sa gaawiin niibinsinini (and still it was not becoming summer). Mii sa ezhi-gwiinawi-idoowaad (and so uncertainly they awaited it — gwiinawi-i’doo- flagged) iw ji-biiboninik (the coming of summer; Jones: “the coming of summer”). “Amanj igizh ezhi-webadogwen?” (“wonder what could have happened?”) ikidowag igiw anishinaabeg (said the people). Aaniish mii sa zhigwa gikikendamowaad (now then they came to realize) bi-ji-biiboninik (how far the winter had gone — Jones-witnessed; segmentation flagged). “Amanj igizh zagaswe-idiyang,” (“perhaps we should hold a smoker,”) ikido a bezhig (said a certain one). Mii sa gaa-izhi-maajitood (and so he set about) gii-zagaswe-iwed a’aw inini (that man’s holding of the smoker). Mii sa zhigwa gii-zagaswe-idiwaad (and so then they smoked together).

(2) Ānīc ka‘kina unānga∙a∙bī‘tāgowān. Ānīc ugī‘känimāwān päjik īni’ᵘ uningwạniwān kägō wạnändạsinik. Mīsa’ cigwa pimōckinäbiwāt i∙i∙mā wīgiwāming sạgaswä∙i∙tiwāt. Mīsa’ kāgīgitōwāt ogōᵘ ạnōtcigu niniwạg i∙i∙mā īgi’ᵘ nä∙ā∙ngạbiwāt. O∙ō∙widạc ogī∙i∙nān ‘aᵉa´ᵘ utcīg: “Äyeᵉ, ninki‘känimāsa nīn ‘aᵉa´ᵘ wädicictcigäwạnit. Kāwīn niwạnänimāsī ‘aᵉa´ᵘ äcictcigät. Päjigusạgu ‘aᵉa´ᵘ äcictcigät; ugi‘tciwīnān ‘iᵉi´ᵘ nībin; kāwīn wīpạgitînasīn ō∙o∙mā tcibīcāmạga‘k ‘iᵉi´ᵘ nībin,” ugī∙i∙nā ‘aᵉa´ᵘ utcīg. “Kāwīn pō‘tc tātagwicinōmagasinōn ‘iᵉi´ᵘ nībin; mīgu iᵘ kwaya‘k wīndạmōnagu‘k,” ugī∙i∙gowān īni’ᵘ utcīgạn.

Aaniish gakina onaangwa’ibitaagowaan. Aaniish ogii-gikenimaawaan bezhig iniw oningwaniwaan gego wanendasinik. Mii sa zhigwa bimooshkinebiwaad imaa wiigiwaaming zagaswe-idiwaad. Mii sa gaagiigidowaad ogow anooj igo ininiwag imaa igiw naa-aangabiwaad. Oo dash ogii-inaan a’aw ojiig: “Eya, ningikenimaa sa niin a’aw wedizhichigewanid. Gaawiin niwanenimaasii a’aw ezhichiged. Bezhig igo sa go a’aw ezhichiged; ogii-jiwinaan iw niibin; gaawiin wii-bagidinasiin oomaa ji-bii-zhaamagak iw niibin,” ogii-inaa a’aw ojiig. “Gaawiin booch da-dagwishinoomagasinoon iw niibin; mii go iw gwayak windamoonagok,” ogii-igowaan iniw ojiigan.

Now, all were in the relation of sons-in-law to them. Now, they knew that the knowledge of one of their sons-in-law was not wanting in anything. And so then did they come filling up the place in the wigwam, smoking together in assembly. Thereupon these men held forth in talk upon various things, there where they were sons-in-law. And this to them said the Fisher: “Yea, I myself know who it is causing this. I am not at a loss to know the one that is doing this. There is, to be sure, a certain one doing it; he is holding back the summer; he is not willing to let the summer come hither to this place,” to them said the Fisher. “There will be, perforce, no coming of the summer; and that is a truth which I now impart to you” they were told by the Fisher.

Aaniish gakina onaangwa’ibitaagowaan (now all of them were sons-in-law to them — onaangwa’i- “be son-in-law” stem flagged). Aaniish ogii-gikenimaawaan bezhig (now they knew of one) iniw oningwaniwaan (their son-in-law) gego wanendasinik (whose knowledge wanted in nothing). Mii sa zhigwa bimooshkinebiwaad (and so then they came filling the place) imaa wiigiwaaming (there in the wigwam) zagaswe-idiwaad (smoking together). Mii sa gaagiigidowaad ogow (and so these held forth) anooj igo ininiwag (the men, on various things) imaa igiw naa-aangabiwaad (there where they were sons-in-law). Oo dash ogii-inaan a’aw ojiig (and this the Fisher said to them): “Eya, ningikenimaa sa niin (“yea, I myself know) a’aw wedizhichigewanid (the one doing this). Gaawiin niwanenimaasii a’aw ezhichiged (I am not at a loss for the one doing it). Bezhig igo sa go a’aw ezhichiged (there is, to be sure, a certain one doing it — restored 2026-09-02; segmentation of Jones’s Päjigusạgu flagged); ogii-jiwinaan iw niibin (he holds back the summer — jiwin- stem flagged); gaawiin wii-bagidinasiin (he will not let it loose) oomaa ji-bii-zhaamagak iw niibin,” (the summer to come hither to this place,”) ogii-inaa a’aw ojiig (said the Fisher). “Gaawiin booch da-dagwishinoomagasinoon iw niibin (“perforce the summer will not arrive); mii go iw gwayak windamoonagok,” (and that is the truth I tell you,”) ogii-igowaan iniw ojiigan (they were told by the Fisher).

p469 (English) ² “The animal-folk.” — Jones’s note on “said the people²” / the sons-in-law assembly, glossing the gathered as the animal-folk (cf. §3 manidōyäncag). Re-crop audit 2026-09-02 (12× on the grayscale JP2 leaf, same-line control in the same crop): p. 468 ll. 16–20. ogōᵘ (no apostrophe), niniwạg, īgi’ᵘ, nä∙ā∙ngạbiwāt, ogī∙i∙nān (raised dots, not apostrophes — the record had manufactured two glottal stops). wīpạgitînasīn carries a CIRCUMFLEX, a peaked sort plainly unlike the flat bars of kāwīn in the same crop. And l. 19 prints a clause the record did not carry — “Päjigusạgu ’aᵉa’ᵘ äcictcigät;” — restored here between äcictcigät and ugi’tciwīnān; Jones’s own English already carried it (“There is, to be sure, a certain one doing it”), so only the Ojibwe was short. The Fiero and gloss for the restored clause are drafted, with the segmentation of Päjigusạgu flagged. Layer-1 re-typing 2026-09-13, verified in two renderings (archive.org 8-bit grayscale JP2 leaf at 12–60× with a same-line control in the same crop; 1-bit PDF scan at 8–20×). ⚠️ CLASS REPAIR: this record’s Layer 1 had typed Jones’s aspiration sort ‘ (a turned comma — ball at the foot, tail rising) as the glottal letter ’ (a bare slanted stroke, no ball). p. 468 l. 1 sets both sorts four characters apart in one crop, in both renderings — ōdä‘tōwạg beside īgi’ᵘ. 15 token(s) in this section take the spiritus; every printed glottal tick is unchanged and no Fiero letters move. Counts and evidence: metadata.retype_2026-09-13. Layer-1 re-typing 2026-09-13, further page readings in this section (page line numbers are Jones’s printed body lines): unānga∙a∙bi’tāgowān. Anīc ugi’känimāwān → unānga∙a∙bī‘tāgowān. Ānīc ugī‘känimāwān (p.468 l.10); inī’ᵘ → īni’ᵘ (p.468 l.11); “Äye, → “Äyeᵉ, (p.468 l.14); wädicīctcigäwạnit. → wädicictcigäwạnit. (p.468 l.14); inī’ᵘ utcīgan. → īni’ᵘ utcīgạn. (p.468 l.11).

(3) Ānīc kägä‘t ugi‘känimāwān kägä‘t täbwänit ‘iᵉi´ᵘ ä‘kitunit. Mīdạc kā∙i∙cikanōnāwāt: “Ānīc kä∙i∙cictcigäyạngubạn ‘iᵉi´ᵘ tcinībingibạn?” ugī∙i∙nāwān.

Aaniish geget ogii-gikenimaawaan geget debwenid iw ekidonid. Mii dash gaa-izhi-ganoonaawaad: “Aaniish ge-izhichigeyangoban iw ji-niibingiban?” ogii-inaawaan.

Naturally, of course, they knew that he correctly spoke the truth in what he said. Thereupon they spoke to him, saying: “How shall we bring it about for the summer to come?” they asked of him.

Aaniish geget ogii-gikenimaawaan (now truly they knew of him) geget debwenid iw ekidonid (that he spoke true in what he said). Mii dash gaa-izhi-ganoonaawaad (and so then they spoke to him): “Aaniish ge-izhichigeyangoban (“how should we bring it about) iw ji-niibingiban?” (that summer should come?) ogii-inaawaan (they asked him).

(4) “Äyeᵉ, ningi‘kändān ‘iᵉi´ᵘ äcictcigäyạngubạn.”

“Eya, ningikendaan iw ezhichigeyangoban.”

“Yea, I know what we might do.”

“Eya, ningikendaan iw (“yea, I know it) ezhichigeyangoban.” (what we might do.” — preterite-conditional)

(5) “ ‘Āᵘ,” ugī∙i∙gōn. “Mīsạgu iᵘ kä∙i∙ciwäbisiyạng ānīn kä∙i∙‘kitoyạn. Ānīc kāwīn pitcīnạg tānībinsinōn misawā anibābī‘tōyạng ‘iᵉi´ᵘ tcinībing. Ayā kuca ‘aᵉa´ᵘ käbā‘ku∙ā∙t ‘iᵉi´ᵘ nībinisäᵉ.”

“ Aw,” ogii-igon. “Mii sa go iw ge-izhi-webiziyang aaniin ge-ikidoyan. Aaniish gaawiin bichiinag da-niibinsinoon misawaa ani-baabiitoyang iw ji-niibing. Ayaa gosha a’aw ge-baa’ako’aad iw niibinisen.”

“Very well,” he was told. “Therefore will we do whatsoever you shall say. For it will not be summer soon, however long we may continue to wait for the coming of the summer. There is really one that has shut up the birds of summer.”

“ Aw,” ogii-igon (“very well,” he was told). “Mii sa go iw ge-izhi-webiziyang (“and so this is how it shall be with us) aaniin ge-ikidoyan (whatever you shall say). Aaniish gaawiin bichiinag da-niibinsinoon (now it will not be summer soon) misawaa ani-baabiitoyang (however long we keep waiting) iw ji-niibing (for summer to come). Ayaa gosha a’aw (there really is one) ge-baa’ako’aad iw niibinisen.” (who has shut up the birds of summer.” — baa’ako’- “shut up” + niibinise “summer-bird”; stem flagged — ge- drafted 2026-09-02 from Jones’s printed kä-; unwitnessed elsewhere, and Jones’s own English reads as past — see FOR M.)

(6) “Cigwa,” ugī∙i∙nāwān, “ạmbäsa, kunigä‘kā käta∙i∙nändạⁿzigwän tci∙ạ∙ntunä∙ạ∙ngubạn?”

“Zhigwa,” ogii-inaawaan, “ambesa, gonige gaa da-inendanzigwen ji-andone’angoban?”

“Well, now,” they said to him, “pray, who may he be that will be willing to go seek for the being?”

“Zhigwa,” ogii-inaawaan (“well now,” they said to him), “ambesa, gonige gaa (“pray, who then) da-inendanzigwen (might be willing) ji-andone’angoban?” (to go seek the being? — andone’- “seek”; preterite-conditional flagged)

(7) “Äyeᵉ, mīsa yä‘ta ‘iᵉi´ᵘ käkackitōyạngubạn ‘iᵉi´ᵘ tcinībigibạn; kāwīn ā‘pidci nībiwa kitānibāsīmin ‘iᵉi´ᵘ a‘pī∙ä∙yāg ‘iᵉi´wisa nībing. O∙o∙mini‘k kitānibāmin, mi‘tā‘tcing kitānibāmin; mī∙i∙´ᵘ ä‘pī‘tcāg i∙i∙mā ayāg ‘iᵉi´ᵘ nībin. Ạmbäsa, ayāngwāmisiyu‘k! ānīc mīsạgu iᵘ wâbạng tcimādcaiyạng. Ānīc, nīn ningạtibändān,” ugī∙i∙gōwān īni’ᵘ utcīgạn.

“Eya, mii sa yeta iw ge-gashkitoyangoban iw ji-niibigiban; gaawiin aapiji niibiwa gida-nibaasiimin iw apii-eyag iw sa niibing. Onow minik gida-nibaamin, midaaching gida-nibaamin; mii iw apiichaag imaa ayaag iw niibin. Ambesa, ayaangwaamiziyok! aaniish mii sa go iw waabang ji-maajaayang. Aaniish, niin ningad-dibendaan,” ogii-igowaan iniw ojiigan.

“Yea, this is the only way we shall succeed in having the summer come; not so very many times should we sleep (to get to) where the summer is. This is the number of times we should sleep, ten times we should sleep; that is how far away it is to where the summer is. Pray, be careful to do what you can! for it is on the morrow that we shall depart. Well, I shall have charge of the undertaking,” they were told by the Fisher.

“Eya, mii sa yeta iw ge-gashkitoyangoban (“yea, this is the only way we could manage it) iw ji-niibigiban (for summer to come); gaawiin aapiji niibiwa gida-nibaasiimin (not very many times shall we sleep) iw apii-eyag iw sa niibing (to where the summer is). Onow minik gida-nibaamin (this many times shall we sleep), midaaching gida-nibaamin (ten times shall we sleep); mii iw apiichaag (that is how far it is) imaa ayaag iw niibin (to where the summer is). Ambesa, ayaangwaamiziyok! (pray, be careful!) aaniish mii sa go iw waabang ji-maajaayang (for it is tomorrow we depart). Aaniish, niin ningad-dibendaan,” (well, I shall have charge of it,” — liaison future ningad-) ogii-igowaan iniw ojiigan (they were told by the Fisher).

(8) Mīsa’ cigwa wīmāyawusät ‘aᵉa’ᵘ utcīg, ānīc mīsa cigwa mini‘k imā nä∙ā∙ngạbiwāt wīmādcāwāt. Ānīc ka‘kina ugīna‘kwä‘tāgōᵉ. Ānīc ka‘kina mīsa’ cigwa kīna‘kundiwāt īgi´ᵘ nä∙ā∙ngạbiwāt. Kayä win adi‘k na∙ā∙ngạbigubạn i∙i∙mā anicinābä ayānit; kayä win wâguc na∙ā∙ngạbigubạn ‘iᵉi´ᵘ anicinābäᵉ ōdä‘tōnit; kayä win ạmi‘k na∙ā∙ngabigubạn i∙i∙mā anicinābäᵉ ōdä‘tōnit; kayä win wajack na∙ā∙ngạbigubạn i∙i∙mā anicinābäᵉ ōdä‘tōnit; kayä win nigik na∙ā∙ngạbigubạn i∙i∙mā ạnicinābäᵉ ōdä‘tōnit; mīsa´ cigwa, ānīc ka‘kina awiya na∙ā∙ngạbigubạn mini‘k awiya päpōnicit ogōᵘ mạnidōyäncag.

Mii sa zhigwa wii-mayaawosed a’aw ojiig, aaniish mii sa zhigwa minik imaa naa-aangabiwaad wii-maajaawaad. Aaniish gakina ogii-nakwetaagoon. Aaniish gakina mii sa zhigwa gii-nakomidiwaad igiw naa-aangabiwaad. Gaye wiin adik naa-aangabigoban imaa anishinaabeg ayaanid; gaye wiin waagosh naa-aangabigoban iw anishinaabeg odaa’idonid; gaye wiin amik naa-aangabigoban imaa anishinaabeg odaa’idonid; gaye wiin wazhashk naa-aangabigoban imaa anishinaabeg odaa’idonid; gaye wiin nigig naa-aangabigoban imaa anishinaabeg odaa’idonid; mii sa zhigwa, aaniish gakina awiya naa-aangabigoban minik awiya beboonishid ogow manidooyenzhag.

So then it was that the Fisher desired to lead the expedition, for it chanced that as many as were sons-in-law there wished to go. So by them all he met with approval. Now, all who therefore then came to agreement among themselves were they that were sons-in-law. Even so was Caribou then son-in-law there where the people were; even so was Fox then son-in-law where the people lived in a town; even so was Beaver then son-in-law at the place where the people dwelt in a town; even so was Muskrat then a son-in-law at the place where the people lived in a town; even so was Otter then a son-in-law at the place where the people dwelt in a town; and so on, for every creature of all these small animal-folk then spending the winter there was a son-in-law at the time.

Mii sa zhigwa wii-mayaawosed a’aw ojiig (and so the Fisher wished to lead — mayaawose- “lead the way” flagged), aaniish mii sa zhigwa minik imaa naa-aangabiwaad (for as many as were sons-in-law there) wii-maajaawaad (wished to go). Aaniish gakina ogii-nakwetaagoon (now by all of them he met approval). Aaniish gakina mii sa zhigwa gii-nakomidiwaad (now all came to agreement) igiw naa-aangabiwaad (those who were sons-in-law). Gaye wiin adik naa-aangabigoban imaa anishinaabeg ayaanid (even so was Caribou son-in-law where the people were); gaye wiin waagosh … (even so was Fox …); gaye wiin amik … (even so was Beaver …); gaye wiin wazhashk … (even so was Muskrat …); gaye wiin nigig naa-aangabigoban imaa anishinaabeg odaa’idonid (even so was Otter son-in-law where the people kept a town); mii sa zhigwa, aaniish gakina awiya naa-aangabigoban (and so every one was a son-in-law) minik awiya beboonishid (as many as wintered there) ogow manidooyenzhag (these little animal-folk; *manidoo-yenzh).

(9) “Ānīc mīsa´ wâbạng tcimādcāyạng,” ugī∙i∙nāᵉ ‘aᵉa´ᵘ utcīg. O∙ō∙widạc ugī∙i∙nān: “Ạmbäsạnō, ayāngwāmisiyu‘k!” ugī∙i∙nāᵉ ‘iᵉi´ᵘ mini‘k wâwīdcīwigut. “Kägä‘t ānīc mīsa´ kä∙i∙ciwäbisiyāng,” ugī∙i∙gōᵉ.

“Aaniish mii sa waabang ji-maajaayang,” ogii-inaan a’aw ojiig. Oo dash ogii-inaan: “Ambesano, ayaangwaamiziyok!” ogii-inaan iw minik waa-wiijiwigod. “Geget aaniish mii sa ge-izhi-webiziyaang,” ogii-igoon.

“Now, it is on the morrow that we depart,” to them said the Fisher. And this he said to them: “Pray, do you be zealous!” he said to as many as were in his company. “Truly, now, that is the way we shall be,” he was told.

“Aaniish mii sa waabang ji-maajaayang,” (“now it is tomorrow we depart,”) ogii-inaan a’aw ojiig (said the Fisher). Oo dash ogii-inaan (and this he said to them): “Ambesano, ayaangwaamiziyok!” (“pray, be zealous!”) ogii-inaan iw minik waa-wiijiwigod (he said to as many as would go with him). “Geget aaniish mii sa ge-izhi-webiziyaang,” (“truly, that is how we shall be,”) ogii-igoon (he was told).

(10) Mīsa cigwa kīmādcāwāt. “Ānīc kägä‘t sạnạgạt wā∙a∙nīcaiyạng mī∙i∙mā, mīdạc wändcicāgwäniminagu‘k. Kīcpîn wīngäsiyäk mīyä‘ta tcitạgwicinạng mī∙i∙witi wâ∙i∙cāyạng,” ugī∙i∙nāᵉ.

Mii sa zhigwa gii-maajaawaad. “Aaniish geget zanagad waa-ani-izhaayang mii imaa, mii dash wenji-zhaagwenimininagok. Giishpin wiingeziyeg mii yeta ji-dagwishinang mii iwidi waa-izhaayang,” ogii-inaan.

And so then they departed. “Now, truly difficult is it over there to where we are going, and on that account I feel uncertain about your support. If only you be good at doing things, then shall we arrive at the place for which we are bound,” he said to them.

Mii sa zhigwa gii-maajaawaad (and so then they set off). “Aaniish geget zanagad (“now truly it is hard) waa-ani-izhaayang mii imaa (where we are going over there), mii dash wenji-zhaagwenimininagok (and that is why I feel uncertain of you — zhaagwenim- “have misgivings about”). Giishpin wiingeziyeg (if you be diligent) mii yeta ji-dagwishinang (only then shall we arrive) mii iwidi waa-izhaayang,” (there where we are bound,”) ogii-inaan (he said to them).

(11) Mīsa’ cigwa kīmādcāwād. Cayīgwa tibikickāwạg, ānīc mīsa’ äcikabäciwāt. Mīnawā wayābạninig ạnimādcāwạg. Abā‘pic nāning näbāwād, mīsa äjiba‘kadäwād; kāwīn kägō umīdcisīnāwān i∙i∙mā nibāwāt. Kägä‘t wīwīsiniwạg. Cigwa udigowān īni´ᵘ udōgimāmiwān. “Äyeᵉ, ningi‘känimā ānawi ‘aᵉa´ᵘ nībiwayäyāt mī∙i∙´ᵘ wīsiniwin. Ạmbäsạnō, wâbạng māwạdusātāᵘ ānint, kägu’ win intawā ka‘kina,” udināᵉ ‘iᵉi´ᵘ wīdcīwāgạnaᵉ. Kägä‘t päjik ucāgwänimāwān, īni´ᵘ nigigwạn. “Ạmbäsạnō intawā kägu´ kīn,” udināwān; “mīgu tcibā‘piyạmbạn. Mīdạcigu kīcpin pā‘pi∙ạ∙t kāwīn kitācạmigusīnān. Wawiyacigu ninga∙i∙cāya a‘pī wi∙ạ∙caminạng. Mīdạc wändcicāgwänimigōyạn, nigik. Ạmbäsạnō, mī gīn ō∙o∙mā ayān,” udināwān.

Mii sa zhigwa gii-maajaawaad. Zhayiigwa dibikishkaawag, aaniish mii sa ezhi-gabeshiwaad. Miinawaa wayaabaninig ani-maajaawag. Abaapii naaning nebaawaad, mii sa ezhi-baakadewaad; gaawiin gego omiijisinaawaan imaa nibaawaad. Geget wii-wiisiniwag. Zhigwa odigowan iniw odoogimaamiwaan. “Eya, ningikenimaa aanawi a’aw nibiwa-ayaad mii iw wiisiniwin. Ambesano, waabang mawadisaadaa aanind, gego wiin indawaa gakina,” odinaan iw wiijiiwaaganan. Geget bezhig oshaagwenimaawaan, iniw nigigwan. “Ambesano indawaa gego giin,” odinaawaan; “mii go ji-baapiyamban. Mii dash igo giishpin baapi’aad gaawiin gida-ashamigosiinaan. Wawiyazh igo ninga-izhaa a’aw apii wii-ashaminang. Mii dash wenji-zhaagwenimigooyan, nigig. Ambesano, mii giin oomaa ayaan,” odinaawaan.

And so now were they off. They went till night overtook them, so thereupon they went into camp. When the morrow was come again, they continued on their way. By the time they had camped five times, then did they grow hungry; nothing did they have to eat at the places where they slept. Truly did they crave to eat. Then they were told by their leader: “Yea, I know a certain one, without mentioning the name, who is abundantly supplied with the food (we want). Therefore on the morrow let some of us visit the being, but do not by any means (let us) all (go),” he said to his companions. Indeed, concerning a certain one they felt some doubts, (and) that was Otter. “By the way, perhaps you had better not go,” they said to him; “for you might laugh. It is likely that if you laugh at the being, we shall not be given food. And in a comic way will I act when the being is about to give us food. And so on that account it is feared that you may not contain yourself, Otter. We beg of you, therefore, do you remain here,” they said to him.

Mii sa zhigwa gii-maajaawaad (and so then they set off). Zhayiigwa dibikishkaawag (presently night overtook them), aaniish mii sa ezhi-gabeshiwaad (so then they made camp). Miinawaa wayaabaninig ani-maajaawag (when morning came again they went on). Abaapii naaning nebaawaad (by the time they had slept five times), mii sa ezhi-baakadewaad (then they grew hungry); gaawiin gego omiijisinaawaan imaa nibaawaad (nothing did they eat where they slept). Geget wii-wiisiniwag (truly they craved to eat). Zhigwa odigowan iniw odoogimaamiwaan (then they were told by their leader): “Eya, ningikenimaa aanawi a’aw (“yea, I know of one) nibiwa-ayaad mii iw wiisiniwin (who has plenty of that food). Ambesano, waabang mawadisaadaa aanind (pray, tomorrow let some of us visit), gego wiin indawaa gakina,” (but by no means all,”) odinaan iw wiijiiwaaganan (he said to his companions). Geget bezhig oshaagwenimaawaan (truly of one they had misgivings), iniw nigigwan (that Otter). “Ambesano indawaa gego giin,” (“pray, you had better not,”) odinaawaan (they said to him); “mii go ji-baapiyamban (“for you might laugh). Mii dash igo giishpin baapi’aad (and if you laugh at the being) gaawiin gida-ashamigosiinaan (we shall not be fed). Wawiyazh igo ninga-izhaa a’aw apii wii-ashaminang (in a comic way will I act when the being would feed us). Mii dash wenji-zhaagwenimigooyan, nigig (and so it is feared you cannot hold yourself, Otter). Ambesano, mii giin oomaa ayaan,” (pray, you stay here,”) odinaawaan (they said to him).

(12) Kāwīn dạc inäntạⁿzī ‘aᵉa’ᵘ nigik. “Mānōsạgu kayä nīn ningawīdciwä,” ugī∙i∙nā.

Gaawiin dash inendanzii a’aw nigig. “Maanoo sa go gaye niin ninga-wiijiwe,” ogii-inaa.

But unwilling to do that was Otter. “In spite of your wish, I too will go along,” he said to them.

Gaawiin dash inendanzii a’aw nigig (but Otter was unwilling). “Maanoo sa go gaye niin ninga-wiijiwe,” (“never mind, I too will go along,”) ogii-inaa (he said to them).

(13) “Ayāngwāmisin idạc wīn käwipā‘pisiwạn mīgū iᵘ tcīnigā‘tōyạn ‘i∙i∙´ᵘ kimisạt. Mindimōyä ‘aᵉa´ᵘ wāmāwadisạnk. Mī∙i∙widạc kä∙i∙ci∙a∙yāt a‘pī kipīndigäyạnk ‘iᵉi´ᵘ ändāt. ‘Wägunänna kägīgä∙ạ∙gwā ogōᵘ pīwitäg?’ ta∙i∙‘kito. Ānīc ‘iᵉi’witạc kä∙i∙ci∙a∙yāt, mīgu iᵘ ändasusīni‘tōt tcibōgitit. Mīdạc ‘iᵉi’ᵘ kä∙u∙ndcipā‘pi∙ā∙siwäg. Kīcpin pā‘pi∙ä∙g ānīc mīsạgu iᵘ käji∙ā∙nacī‘tạng; kāwīn kigācạmigusīnān.”

“Ayaangwaamizin idash wiin ge-wii-baapisiwan mii go iw ji-niigaatoyan iw gimisad. Mindimooye a’aw waa-mawadisang. Mii iwidash ge-izhi-ayaad apii gii-biindigeyang iw endaad. ’Wegonen na ge-giigaa’agwa ogow biwiteg?’ da-ikido. Aaniish iwidash ge-izhi-ayaad, mii go iw endaso-zhinitood ji-boogidid. Mii dash iw ge-onji-baapi’aasiweg. Giishpin baapi’eg aaniish mii sa go iw ge-zhi-aanajitang; gaawiin giga-ashamigosiinaan.”

“Do you take pains, then, that you do not laugh, lest by doing so you cause distress to your belly. An old woman it is whom we are going to visit. Now, this is the way she will act when we have entered into where she dwells. ’Pray, what shall we give these visitors (to eat)?’ she will say. Now, this is the way she will behave, for, as often as she exerts a strain (upon her body), she will break wind. And now on account of that are you (all) not to laugh at her. In case you laugh at her, why, she then will cease (from what she is doing); we shall not be given food.”

“Ayaangwaamizin idash wiin ge-wii-baapisiwan (“take pains then that you not laugh) mii go iw ji-niigaatoyan iw gimisad (lest you bring distress on your belly). Mindimooye a’aw waa-mawadisang (an old woman it is we are to visit). Mii iwidash ge-izhi-ayaad (and this is how she will be) apii gii-biindigeyang iw endaad (when we have entered her dwelling). ’Wegonen na ge-giigaa’agwa ogow biwiteg?’ (“’what shall I give these visitors?’) da-ikido (she will say). Aaniish iwidash ge-izhi-ayaad (now this is how she will be), mii go iw endaso-zhinitood ji-boogidid (each time she strains, she breaks wind — zhini’too- “strain” flagged). Mii dash iw ge-onji-baapi’aasiweg (and that is why you must not laugh at her). Giishpin baapi’eg (if you laugh at her) aaniish mii sa go iw ge-zhi-aanajitang (then she will cease — aanaji’- “give up” flagged); gaawiin giga-ashamigosiinaan.” (we shall not be fed.”)

(14) Cigwasa ạnimādcāwạg; cigwa gägä‘t odäbābandānāwa ‘iᵉi’ᵘ ändānit. Ānīc nīgānīwạn īni’ᵘ umayā∙o∙sämiwān. Mīsa´ cigwa kīpindigawāwāt. Kägä‘t inābit waᵉa´ᵘ nigik owâbạmān mindimōyäyạn nạmạdạbinit. Ạgāwāgu pīndigạnā ckwäntäming.

Zhigwa sa ani-maajaawag; zhigwa geget odebaabandaanaawaa iw endaanid. Aaniish niigaaniiwan iniw omayaawosemiwaan. Mii sa zhigwa gii-biindigawaawaad. Geget inaabid wa’aw nigig owaabamaan mindimooyeyan namadabinid. Agaawaa go biindiganaa ishkwaandeming.

In a while they were on their way; presently, indeed, they came within sight of where she lived. Now, in front went he who was their leader. So then at last they went into where she was. Sure enough, when Otter looked, he beheld an old woman seated there. Barely in the doorway was he permitted to enter.

Zhigwa sa ani-maajaawag (presently they went on); zhigwa geget odebaabandaanaawaa iw endaanid (presently they came within sight of where she lived). Aaniish niigaaniiwan iniw omayaawosemiwaan (now in front went their leader). Mii sa zhigwa gii-biindigawaawaad (and so at last they entered to her). Geget inaabid wa’aw nigig (truly when that Otter looked) owaabamaan mindimooyeyan namadabinid (he saw an old woman sitting). Agaawaa go biindiganaa ishkwaandeming (barely in the doorway was he let in).

(15) Ānīc cigwa kägä‘t kīgitōwạn: “Wägunäna kägīgä∙ạ∙gwa ogōᵘ nimpīwitämạg?” i‘kitōwạn.

Aaniish zhigwa geget giigidowan: “Wegonen na ge-giigaa’agwa ogow nimbiwitemag?” ikidowan.

So in a while truly did she speak, saying: “Pray, what shall I give these visitors of mine (to eat)?” she said.

Aaniish zhigwa geget giigidowan (now presently she truly spoke): “Wegonen na ge-giigaa’agwa ogow nimbiwitemag?” (“what shall I give these visitors of mine? — giigaa’- “give to eat” flagged) ikidowan (she said).

(16) Inābiwāt wändcitạgu mōckinäsininiwạn īni’ᵘ makakuckwämạgōn; mīnạngwạna ma‘kuwīninōn nä∙ä∙nimunit. Cayīgwa kwä‘ki‘tāwạn, cayīgwa uwī‘kubitōnini ‘iᵉi´ᵘ päji‘k ma‘ka‘kuckwämak äjipōgitinit. Mīsa´ mạmītāwäntạnk wī‘pā‘pit ‘aᵉa´ᵘ nigik. Ānīc cigwa mīnawā uwī‘kupitōnim ‘iᵉi´ᵘ ma‘ka‘kuckwämạk äjiki‘tcipōgitinit. Mīsa intigu kigīnạgitcīnā ‘aᵉa´ᵘ nigik äjipasinitcī∙u∙tisut pā‘pit. “Awänän mādcī gägaski‘tōsigubạn ‘iᵉi´ᵘ tcibā‘pisig?” Mīsa´ äjiki‘tcibā‘pi∙ā∙t.

Inaabiwaad wenji-da go mooshkinesininiwan iniw makakooshkwemagoon; minangwana makowiininoon naa-eninomonid. Zhayiigwa gwekitawan, zhayiigwa owii-gobidoonini iw bezhig maka’ooshkwemag ezhi-boogidinid. Mii sa mamitawendang wii-baapid a’aw nigig. Aaniish zhigwa miinawaa owii-gobidoonim iw maka’ooshkwemag ezhi-gichi-boogidinid. Mii sa indigo gii-niinaginjiinaa a’aw nigig ezhi-basininji-odisod baapid. “Awenen maaji-gegashkitoosigoban iw ji-baapisig?” Mii sa ezhi-gichi-baapi’aad.

When they looked, (they saw) that the place was thoroughly full of birch-bark boxes; behold, it was bear-tallow that she had for food in them. Presently, turning about in her seat, she then drew one of the birch-bark boxes towards her, when she broke wind. Thereupon was Otter possessed of an uncontrolled desire to laugh. So, when pulling the birch-bark box again towards her, she broke wind with a loud report. Thereupon, as if he were being tickled, Otter clapped his hands in laughter. “Who in the world could keep from laughing (at that)?” And so he then laughed aloud at her.

Inaabiwaad wenji-da go mooshkinesininiwan iniw makakooshkwemagoon (when they looked, full to overflowing were the birch-bark boxes); minangwana makowiininoon naa-eninomonid (it turned out to be bear-tallow she had as food in them — makowiin- “bear-tallow”). Zhayiigwa gwekitawan (presently she turned in her seat), zhayiigwa owii-gobidoonini iw bezhig maka’ooshkwemag (and drew one birch-bark box toward her) ezhi-boogidinid (as she broke wind). Mii sa mamitawendang wii-baapid a’aw nigig (and Otter was seized with desire to laugh). Aaniish zhigwa miinawaa owii-gobidoonim iw maka’ooshkwemag (now again she pulled the box toward her) ezhi-gichi-boogidinid (breaking wind with a loud report). Mii sa indigo gii-niinaginjiinaa a’aw nigig (and so as if tickled was Otter) ezhi-basininji-odisod baapid (he clapped his hands laughing — basininji- “clap hands” flagged). “Awenen maaji-gegashkitoosigoban iw ji-baapisig?” (“who could keep from laughing?”) Mii sa ezhi-gichi-baapi’aad (and so he laughed aloud at her).

(17) Mīsa´ äji∙ā∙nacī‘tạminit ānawi∙a∙cạmiguwā‘pan.

Mii sa ezhi-aanajitaminid aanawi-ashamigowaapan.

At that she ceased from her work in vainly trying to feed them.

Mii sa ezhi-aanajitaminid (and so she gave up her work — aanaji’- “give up”) aanawi-ashamigowaapan (in vainly trying to feed them).

(18) Mīsa´ intawā äjisāga∙ạ∙mowāt; mīsa cigwa ānimi∙i∙nt ‘aᵉa´ᵘ nigik. Kägāgu ānint opapa‘kitä∙o∙goᵉ ‘iᵉi´ᵘ uwīdcīwâganaᵉ, ä‘pī‘tci mindcinawä∙ā∙t.

Mii sa indawaa ezhi-zaaga’amowaad; mii sa zhigwa ani-mii’ind a’aw nigig. Gegaa go aanind obabakitewaagoon iw owiijiwaaganan, aapiichi mindjinawe’aad.

And so in consequence out of doors they went; it was then that Otter was given a scolding. He was on the point of receiving a flogging by his companions, so deep was the disappointment he caused them.

Mii sa indawaa ezhi-zaaga’amowaad (and so out of doors they went); mii sa zhigwa ani-mii’ind a’aw nigig (and Otter was scolded — mii’- “scold” flagged). Gegaa go aanind obabakitewaagoon iw owiijiwaaganan (he was nearly flogged by some of his companions), aapiichi mindjinawe’aad (so deeply did he disappoint them — minjinawe’- flagged).

(19) Mīsa’, “Ạmbäsạnō, mīnawā icātā!” ugī∙i∙nāᵉ ‘iᵉi’ᵘ uwītcīwāgạnaᵉ.”

Mii sa, “Ambesano, miinawaa izhaadaa!” ogii-inaan iw owiijiwaaganan.

So then, “I beg of you, let us go over there again!” he said to his companions.

Mii sa, “Ambesano, miinawaa izhaadaa!” (and so, “pray, let us go again!”) ogii-inaan iw owiijiwaaganan (he said to his companions).

(20) “Ạmbäsạnō, kägu´ dạc kīn, nigig!” kī∙i∙nā. “Usām kibā‘pick,” kī∙i∙nāⁿ ‘aᵉa´ᵘ nigik.

“Ambesano, gego dash giin, nigig!” gii-inaa. “Onzaam gibaapizh,” gii-inaa a’aw nigig.

“Oh, don’t you go, Otter!” he was told. “You are too much given to laughing,” they said to Otter.

“Ambesano, gego dash giin, nigig!” (“oh, not you, Otter!”) gii-inaa (he was told). “Onzaam gibaapizh,” (“you laugh too much,” — baapizh- flagged) gii-inaa a’aw nigig (was said to Otter).

(21) Mīsa´ kägä‘t kā∙i∙cinạgạnint. Pa‘kān kī∙i∙ci∙ū∙wạg ‘iᵉi´ᵘ mīnawā wīmāwạdisāwāt. Mīdạc kā∙i∙nāt ‘aᵉa´ᵘ nigik cigwa imā kī∙ạ∙sạntcigwānint. Kā∙i∙cinōsawikạnōnāt: “Ạmbäsạnō, ä‘kwutūskwạnäyān mini‘k pītawiciyu‘k ‘aᵉa´ᵘ, a‘kuwīnin,” udināᵉ ‘iᵉi´ᵘ uwītcīwâganaᵉ. “Äyeᵉ, kīgapītāgo,” udināᵉ. Mīsa’ äcimādcāwād. Cigwasa´ upīndigawawa mīnawā.

Mii sa geget gaa-izhi-naganind. Bakaan gii-izhi’oowag iw miinawaa wii-mawadisaawaad. Mii dash gaa-inaad a’aw nigig zhigwa imaa gii-azhanjigwaanind. Gaa-izhi-noosawi-ganoonaad: “Ambesano, ekokoshkwaneyaan minik biidawishiyok a’aw, akowinin,” odinaan iw owiijiwaaganan. “Eya, gigad-biitaagoo,” odinaan. Mii sa ezhi-maajaawaad. Zhigwa sa obiindigawaawaa miinawaa.

Thereupon truly was he left behind. In a different way they dressed themselves when they planned to make another visit with her. And this to them then said Otter from yonder place where he was left behind. He spoke to them as they were leaving, saying: “I beg of you, as far as my arm is to the elbow is the amount of bear-tallow you shall fetch to me,” he said to his companions. “Yes, we will fetch it to you,” he was told. Thereupon they departed. In a while they entered again into where she was.

Mii sa geget gaa-izhi-naganind (and so truly he was left behind). Bakaan gii-izhi’oowag (differently did they dress — izhi-’oo- “dress oneself thus” flagged) iw miinawaa wii-mawadisaawaad (when they planned to visit her again). Mii dash gaa-inaad a’aw nigig (and this Otter said) zhigwa imaa gii-azhanjigwaanind (then from where he was left behind — segmentation flagged). Gaa-izhi-noosawi-ganoonaad (calling after them — noosawi-ganoon- flagged): “Ambesano, ekokoshkwaneyaan minik (“pray, as far as my arm to the elbow) biidawishiyok a’aw, akowinin,” (fetch me that much bear-tallow,” — a’kowin- “bear-tallow/fat” flagged) odinaan iw owiijiwaaganan (he said to his companions). “Eya, gigad-biitaagoo,” (“yes, we will fetch it to you,” — liaison future gigad-) odinaan (he was told). Mii sa ezhi-maajaawaad (and so they set off). Zhigwa sa obiindigawaawaa miinawaa (presently they entered to her again).

(22) Ānīc, mīkäyāpi äci∙a∙yānit pōgitinit. Mīsạgu a‘pạnä pōgitinit ‘iᵉi´ᵘ wī‘kīgäguwāt. Kägä‘t kāwīn awīya pā‘pisī. Mīsa´ cigwa ạcạmiguwāt. Mīsa’ cigwa kā∙i∙ckwāwisiniwāt, cigwa odōninạmini ‘iᵉi´ᵘ käbipimūntạmuwāt. Mīsa´ cigwa kītäbibitōwāt ‘iᵉi´ᵘ kämīdciwāt kā∙ạ∙cạmiguwāt īni´ᵘ miskwāsạbīn. Mīsa‘pī kā‘täbisit ‘aᵉa´ᵘ nigik.

Aaniish, mikeyaapii ezhi-ayaanid boogidinid. Mii sa go apane boogidinid iw wii-giizhi-gaagowaad. Geget gaawiin awiya baapisi. Mii sa zhigwa ashamigowaad. Mii sa zhigwa gaa-ishkwaa-wiisiniwaad, zhigwa odooninamini iw ge-bi-bimoondamowaad. Mii sa zhigwa gii-debibidoowaad iw ge-miijiwaad gaa-ashamigowaad iniw miskwaasabin. Mii sa apii gaa-debizid a’aw nigig.

Well, she acted in the same way as before, she broke wind. It was all the while that she broke wind when preparing food for them. To be sure, nobody laughed. And so presently they were fed. And then later, when they had finished eating, she made ready some food which they could carry away with them on their backs. Therefore then were they successful in obtaining what they were to eat after they had been fed by Red-Net. It was then that pleased was Otter.

Aaniish, mikeyaapii ezhi-ayaanid boogidinid (now she acted just as before, breaking wind). Mii sa go apane boogidinid iw wii-giizhi-gaagowaad (it was all the while she broke wind as she prepared food for them — giizhi-gaagu- flagged). Geget gaawiin awiya baapisi (truly no one laughed). Mii sa zhigwa ashamigowaad (and so then they were fed). Mii sa zhigwa gaa-ishkwaa-wiisiniwaad (and when they had finished eating), zhigwa odooninamini iw ge-bi-bimoondamowaad (she made ready what they would pack home). Mii sa zhigwa gii-debibidoowaad iw ge-miijiwaad (and so they got what they were to eat) gaa-ashamigowaad iniw miskwaasabin (having been fed by Red-Net). Mii sa apii gaa-debizid a’aw nigig (it was then that Otter was content).

p474 (Ojibwe) ¹ “A term for the vulva.” — Jones’s note on miskwāsabin (“Red-Net,” the old woman’s name); the proper-name disguising the body-term. Verbatim from the page foot.

(23) Ānīc kägä‘t pītāwā ‘iᵉi´ᵘ mini‘k īni´ᵘ ma‘kuwīninōn; ä‘kutōskunät mini‘k pītawā.

Aaniish geget biidaawaa iw minik iniw makowiininoon; ekokoshkoned minik biidawaa.

Now, sure enough, they fetched to him that amount of the bear-tallow; as far as his arm measured to the elbow was how much they fetched to him.

Aaniish geget biidaawaa iw minik iniw makowiininoon (now truly they fetched him that much bear-tallow); ekokoshkoned minik biidawaa (as far as his arm to the elbow, that much was fetched him — ekokoshkone- “to the elbow” flagged).

(24) Ānīc, mīsa cigwa mīnawā kī∙ạ∙nimādcāwāt. Cayīgwa mīnawā nibāwạg. Kägä‘t umaiyạgäntānāwa tạbạsāgunạgānik. Ānīc, mī∙i∙´ᵘ nījwā‘tcing kīnibāwāt. Ubā‘pic mīnawā nāntäga‘kạdäwāt. “Kägä‘t ningi‘kändān mī∙i∙mā kä∙u∙ndinamạnguban ‘iᵉi´ᵘ kämīdciyạng.”

Aaniish, mii sa zhigwa miinawaa gii-ani-maajaawaad. Zhayiigwa miinawaa nibaawag. Geget omayagendaanaawaa dabasaagonagaanik. Aaniish, mii iw niizhwaaching gii-nibaawaad. Obaapii miinawaa naandege-gadewaad. “Geget ningikendaan mii imaa ge-ondinamangoban iw ge-miijiyang.”

Well, thereupon then again they continued on their way. Then again they slept. Truly were they amazed at the way the snow was sinking. So now for the seventh time they slept. By this time were they again growing hungry by reason of their supply of food running short. “Verily, do I know of a place from whence we may obtain some food to eat,” (said the Fisher).

Aaniish, mii sa zhigwa miinawaa gii-ani-maajaawaad (well, and so again they went on). Zhayiigwa miinawaa nibaawag (presently again they slept). Geget omayagendaanaawaa dabasaagonagaanik (truly they marvelled how the snow was sinking — dabasaagonagad- “snow lies low” flagged). Aaniish, mii iw niizhwaaching gii-nibaawaad (now for the seventh time they slept). Obaapii miinawaa naandege-gadewaad (by now they grew hungry again — naandege-gade- flagged). “Geget ningikendaan mii imaa ge-ondinamangoban iw ge-miijiyang.” (“truly I know where we may get something to eat.”)

(25) “ ‘Aᵘ, icātā!” udigōᵉ.

“ Aw, izhaadaa!” odigoon.

“Very well, let us go over there!” he was told.

“ Aw, izhaadaa!” (“very well, let us go!”) odigoon (he was told).

(26) Mīsa´ kạgạ‘t cigwa kī∙ạ∙nimādcāwāt. Cigwa kägä‘t umica∙a∙tōnāwa umī‘kạnāni, äcipimạ∙ạ∙tōwāt. Äckạmigu papäcu´ ạntutāmuniniwạn īni´ᵘ uningwạnisō‘kạnānini. Mindcimigu täbināgwạtinig mī∙i∙’ᵘ äntānit kägä‘t bạbäcu’ ạntutāmuminiwan īni’ᵘ uningwạnisō‘kạnānini. Ācawītạgu‘ku mīnawā kā‘pimi∙i∙jitābānānit ma‘kwạn. Cigwa bīndigawāwān. Wäntạgu mōckinäni äntānit īni´ᵘ ininiwạn. Umaiyạginiwāwān äcināgusinit. Kägä‘t ạgāsitōnäwan, nạmạstcaya∙ī∙ ijitāskitōnäwạn. Mīdạc kayä imā äcimaiyạginawāwāt, kägä‘t ạgāwā∙ kaskitcīgwayawäwạn, miskwisänibān nābi‘kawānit. Cigwa ugạnōnigowān: “Wägunäna kägīgä∙ạ∙gwā?” Mīdạc ‘iᵉi´ᵘ änwänit, o∙ō∙ inwäwạn: “Wägunän kägīgä∙ạ∙gwā?” i‘kitunit, “Isp!” inwäwạn. Mīsa cayīgwa awī∙ạ∙cạmiguwān. Mīsạgu a‘pạnä änwänit kägō wī∙i∙‘kitonit, ‘iᵉi´ᵘ “Isp!” inwänit. Mīnạngwạna īni’ᵘ ayāwinit Micipạtcāgunạn; ānīc ugimāwiwạn īni’ᵘ wätisāwāt. Mīsa’ cigwa mīnawā kī∙ạ∙camiguwāt, mīsa’ mīnawā äcikīwäwạnäwāt äntōtāguwāt īni´ᵘ Micibạtcāgunạn. Ānīc udināᵉ: “Mīsa iᵘ tcitạgwicinạng ‘iᵉi´wit wâ∙i∙cāyạng.”

Mii sa geget zhigwa gii-ani-maajaawaad. Zhigwa geget omizha’aatoonaawaa omiikanaani, ezhi-bima’adoowaad. Eshkam igo babesho-andotaamoniniwan iniw oningwanizokanaanini. Minjimi go debinaagwadinig mii iw endaanid geget babesho-andotaamominiwan iniw oningwanizokanaanini. Azhawitaa go ko miinawaa gaa-bimi-ji-daabaanaanid makwan. Zhigwa biindigawaawaan. Wendaa go mooshkineni endaanid iniw ininiwan. Omayaginiwaawaan ezhi-naagozinid. Geget agaasitoonewan, namaajayaii izhitaaskitoonewan. Mii dash gaye imaa ezhi-mayaaginawaawaad, geget agaawaa gashki-jiigwayawewan, miskwizenibaan naabikawaanid. Zhigwa oganoonigowaan: “Wegonen na ge-giigaa’agwaa?” Mii dash iw enwenid, oo inwewan: “Wegonen ge-giigaa’agwaa?” ikidonid, “Isp!” inwewan. Mii sa zhayiigwa awi-ashamigowan. Mii sa go apane enwenid gego wii-ikidonid, iw “Isp!” inwenid. Minangwana iniw ayaawinid Mishi-bachaagonan; aaniish ogimaawiwan iniw waadisaawaad. Mii sa zhigwa miinawaa gii-ashamigowaad, mii sa miinawaa ezhi-giiwewanewaad endotaagowaad iniw Mishi-bachaagonan*. Aaniish odinaan: “Mii sa iw ji-dagwishinang iwidi waa-izhaayang.”**

“Very well, let us go over there!” he was told. Thereupon truly on their way they went. Presently, indeed, they fell into the path of another, (in that path) they then followed. As farther on (they continued), more frequent (grew the number of paths) running into (the one they were on), (paths) that were used when coming home with game. As soon as into view appeared the home of him dwelling there, with much greater frequency came other paths into (the one they were on), that were used in fetching home game. Only a little while before some one had dragged a bear along. In a while they went into where he was. Full as can be was the dwelling of the man. They marvelled at the strange appearance of him. Truly small was his mouth, up and down was the way his mouth was opened. And so in another respect did they regard him with wonder, really did he scarcely have a neck, a red ribbon did he wear for a necklace. Presently they were spoken to by him saying: “Pray, what shall I give them (to eat)?” And then (they heard him) utter with his voice, this he uttered when he said: “What shall I give them to eat? Isp!” he uttered. And already then was there a beginning of their being fed. And so all the while (that was) his exclamation whenever he had something to say, that “Isp!” was what he uttered. Now, the one that was there was Big-Penis; so it was a chief that they had visited. And so later they were fed again, whereupon again they carried away what had been given them by Big-Penis. So (the Fisher) said to them: “Now shall we reach the place for which we are bound.”

Mii sa geget zhigwa gii-ani-maajaawaad (and so truly they went on). Zhigwa geget omizha’aatoonaawaa omiikanaani (presently they came upon another’s trail), ezhi-bima’adoowaad (and followed it). Eshkam igo babesho-andotaamoniniwan iniw oningwanizokanaanini (more and more often game-trails ran in — segmentation flagged; “paths for fetching game”). Minjimi go debinaagwadinig mii iw endaanid (as his dwelling came into view) geget babesho-andotaamominiwan (truly the more frequent the trails). Azhawitaa go ko miinawaa gaa-bimi-ji-daabaanaanid makwan (only a little before, someone had dragged a bear along — flagged). Zhigwa biindigawaawaan (presently they entered to him). Wendaa go mooshkineni endaanid iniw ininiwan (full to bursting was the man’s dwelling). Omayaginiwaawaan ezhi-naagozinid (they marvelled how strange he looked). Geget agaasitoonewan (truly small was his mouth), namaajayaii izhitaaskitoonewan (up and down his mouth opened — flagged). Mii dash gaye imaa ezhi-mayaaginawaawaad (and in this too they wondered at him), geget agaawaa gashki-jiigwayawewan (truly scarce a neck had he), miskwizenibaan naabikawaanid (a red ribbon he wore as a necklace). Zhigwa oganoonigowaan (presently they were spoken to): “Wegonen na ge-giigaa’agwaa?” (“what shall I give them to eat?”) Mii dash iw enwenid, oo inwewan (and this was his cry): “Wegonen ge-giigaa’agwaa? Isp!” inwewan (“what shall I give them? Isp!” he uttered). Mii sa zhayiigwa awi-ashamigowan (and so then they began to be fed). Mii sa go apane enwenid (and all the while was that his cry) gego wii-ikidonid, iw “Isp!” inwenid (whenever he would say something, that “Isp!”). Minangwana iniw ayaawinid Mishi-bachaagonan* (it turned out the one there was Big-Penis); aaniish ogimaawiwan iniw waadisaawaad (so it was a chief they had visited). Mii sa zhigwa miinawaa gii-ashamigowaad (and so again they were fed), mii sa miinawaa ezhi-giiwewanewaad (and again they packed home) endotaagowaad* iniw Mishi-bachaagonan* (what Big-Penis gave them). Aaniish odinaan (now he said to them): “Mii sa iw ji-dagwishinang iwidi waa-izhaayang.” (“now we shall reach where we are bound.”)

TWO footnotes attach here. p476 (Ojibwe) ¹ “Uttered by drawing in the breath.” — Jones’s note on the exclamation “Isp!” (ingressive). p477 (English) ² “A name referring to the giant Mesâbä or Wĭndigō.” — Jones’s note on Big-Penis (Micibatcāgunan / Mishi-bajaagon), identifying him with the giant Mesaabe / Windigo.

(27) Cayīgwa mīnawā nibāwạg. “Mīsa´ āwaswâbạng tcitạgwicinạng ‘iᵉi´witi wâ∙i∙cāyạng.” Mī∙i∙´ᵘ cigwa kāwīngicica kuniwa‘kamigāsunini. Cigwa mīnawā ạnimādcāwạg. Mīdạc kägä‘t kīcigạtinig pimusäwāt, kāwīn owâbạmāsīwāwān īni’ᵘ kōnạn; äckạm käyä kicitäni. “Ānīc, mīsa´ wâbạng tcitạgwicinạng ä∙i∙cāyạng.”

Zhayiigwa miinawaa nibaawag. “Mii sa awaswaabang ji-dagwishinang iwidi waa-izhaayang.” Mii iw zhigwa gaawiin gishishaa goniwakamigaasonini. Zhigwa miinawaa ani-maajaawag. Mii dash geget gizhigadinig bimosewaad, gaawiin owaabamaasiiwaawaan iniw goonan; eshkam gaye gizhide-ani. “Aaniish, mii sa waabang ji-dagwishinang e-izhaayang.”

In time they slept again. “It is on the day after to-morrow that we shall get to the place for which we are bound,” (the Fisher said). Now, by this time there was scarcely any snow on the ground. Presently they continued on their way. And then truly during the day, while travelling across the country, they did not see any (more) snow; and it was also growing warmer. “Now, therefore, on the morrow shall we arrive at where we are going,” (said the Fisher).

Zhayiigwa miinawaa nibaawag (presently again they slept). “Mii sa awaswaabang ji-dagwishinang iwidi waa-izhaayang.” (“it is the day after tomorrow we reach where we are bound.”) Mii iw zhigwa gaawiin gishishaa goniwakamigaasonini (now by then scarce any snow lay on the ground — goniwa’kamigaaso- flagged). Zhigwa miinawaa ani-maajaawag (presently again they went on). Mii dash geget gizhigadinig bimosewaad (and truly travelling by day) gaawiin owaabamaasiiwaawaan iniw goonan (they saw no more snow); eshkam gaye gizhide-ani (and it grew warmer and warmer). “Aaniish, mii sa waabang ji-dagwishinang e-izhaayang.” (“now it is tomorrow we arrive where we go.”)

(28) Cayīgwa nibāwạg mīnawā. Mīnawā wayābạninig ạnimādcāwād. Mīsa´ kāwīndạc kōni‘kāsinini. Cayīgwa unāgucinini. “Mīsa´ imā kwaya‘k ayāt ‘aᵉa´ᵘ käbä∙a∙ntawâbamạng,” udināᵉ ‘aᵉa´ᵘ utcīg. “Ạmbäsạnō,” udināᵉ, “naskä inābiyu‘k, sāga∙i∙gạning tāwag īgi´ᵘ ạnicinābäg. Ā‘pidcidạc nāwōtäna mī∙i∙mā äntāt waᵉa´ᵘ täbändạnk ‘iᵉi´ᵘ ōdäna. Mīdạc ‘aᵉa´ᵘ kä‘tcīwinạng ‘iᵉi´ᵘ nībin,” udināᵉ ‘iᵉi´ᵘ uwītcīwāgạnaᵉ. Cigwa ugạnōnān īni´ᵘ ạdi‘kwạn: “Ạmbāsanō, pitcīnạgiku pinisitawināgwa‘k tcipīwâbạnk” — owâbạndān obāciwạninik — “mīdạc iwiti tciwi∙ā∙cawa∙o∙yạn. — Kīnidạc, wâguc, kīgamiginā. Mīsagu iᵘ mini‘k äjiki‘kino ạmawinān,” ugī∙i∙nān.— “Kīnidạc, acack, kīgababāpạgwandānạn tcīmānạn, mī∙i∙ᵘ kä∙i∙nạno‘kīyạn nōngum tibi‘ka‘k. — Kīnidạc, ạmi‘k, ạbwin kīgababābigwạndānan, mīsa´ kayä kīn kä∙i∙nạno‘kīyạn nōngum tibi‘ka‘k.” Ami‘k cayīgwa kī‘kīcā‘kumigōn īni´ᵘ umayā∙u∙sämiwān. “Mīsa´ gägä‘t kä∙i∙ciwäbisiyạng, nīnidạc ningamawinạtān ‘iᵉi´ᵘ wīgiwām,” kī∙i∙‘kito.

Zhayiigwa nibaawag miinawaa. Miinawaa wayaabaninig ani-maajaawaad. Mii sa gaawiin dash goonikaasinini. Zhayiigwa onaagoshinini. “Mii sa imaa gwayak ayaad a’aw ge-bi-andawaabamang,” odinaan a’aw ojiig. “Ambesano,” odinaan, “naske inaabiyok, zaaga’iganing dawag igiw anishinaabeg. Aapiji dash naawodena mii imaa endaad wa’aw debendang iw odena. Mii dash a’aw ge-jiwinang iw niibin,” odinaan iw owiijiwaaganan. Zhigwa oganoonaan iniw adikwan: “Ambesano, bichiinag iko binisidawinaagwak ji-bii-waabang” — owaabandaan obaazhiwaninik — “mii dash iwidi ji-wii-aazhawa’oyan. — Giin idash, waagosh, giga-miginaa. Mii sa go iw minik ezhi-gikino’amawinaan,” ogii-inaan. — “Giin idash, azhashk, giga-babaabagwandaanan jiimaanan, mii iw ge-inanokiiyan noongom dibikak. — Giin idash, amik, abwin giga-babaabigwandaanan, mii sa gaye giin ge-inanokiiyan noongom dibikak.” Amik zhayiigwa gii-giizhaakomigoon iniw omayaawosemiwaan. “Mii sa geget ge-izhi-webiziyang, niin idash ninga-mawinadaan iw wiigiwaam,” gii-ikido.

Then they slept again. When the morrow came again, then on their way they went. And so there was now no (more) snow. In time it was evening. “It is straight over yonder way where dwells he whom we have come to seek,” to them said the Fisher. “I beg of you,” he said to them, “do you but only look, by a lake dwell the people. And in the very centre of the town is where he dwells who rules the town. It is he who holds the summer in his keeping,” he said to his companions. Presently he spoke to Caribou, saying: “I beg of you, as soon as the dawn of day begins to break,”—he looked over toward the narrows of the lake,—“it is over there that (I would have) you cross.—And you, Fox, you are to bark at him. And so that is as much as I am going to instruct you,” he said to him. “And you, Muskrat, you shall go among the canoes, gnawing holes in them, which is the work for you to do to-night.—And you, Beaver, you shall go about gnawing the paddles, and so that is what you shall do to-night.” Beaver then had received an order from their leader. “And that is truly what we shall do, while I myself will go against the wigwam,” he said.

Zhayiigwa nibaawag miinawaa (presently they slept again). Miinawaa wayaabaninig ani-maajaawaad (when morning came again they went on). Mii sa gaawiin dash goonikaasinini (and now there was no snow). Zhayiigwa onaagoshinini (in time it was evening). “Mii sa imaa gwayak ayaad a’aw ge-bi-andawaabamang,” (“straight over there dwells the one we seek,”) odinaan a’aw ojiig (said the Fisher). “Ambesano,” odinaan, “naske inaabiyok (“pray,” he said, “just look), zaaga’iganing dawag igiw anishinaabeg (by a lake dwell the people). Aapiji dash naawodena mii imaa endaad wa’aw debendang iw odena (and in the very middle of the town dwells the one who rules it). Mii dash a’aw ge-jiwinang iw niibin,” (and it is he who holds the summer,”) odinaan iw owiijiwaaganan (he said to his companions). Zhigwa oganoonaan iniw adikwan (presently he spoke to Caribou): “Ambesano, bichiinag iko binisidawinaagwak ji-bii-waabang” (“pray, as soon as the dawn is recognized”) — owaabandaan obaazhiwaninik (he looked toward the narrows) — “mii dash iwidi ji-wii-aazhawa’oyan. (it is there that you shall cross.) — Giin idash, waagosh, giga-miginaa. (And you, Fox, you shall bark at him.) Mii sa go iw minik ezhi-gikino’amawinaan,” (that is all I instruct you,”) ogii-inaan. — “Giin idash, azhashk, giga-babaabagwandaanan jiimaanan (And you, Muskrat, you shall gnaw holes in the canoes), mii iw ge-inanokiiyan noongom dibikak. (that is your work tonight.) — Giin idash, amik, abwin giga-babaabigwandaanan (And you, Beaver, you shall gnaw the paddles), mii sa gaye giin ge-inanokiiyan noongom dibikak.” (that too is your work tonight.”) Amik zhayiigwa gii-giizhaakomigoon iniw omayaawosemiwaan (Beaver then got the order from their leader). “Mii sa geget ge-izhi-webiziyang, niin idash ninga-mawinadaan iw wiigiwaam,” (“that truly is what we shall do, and I myself will attack the wigwam,”) gii-ikido (he said).

(29) Cigwasa’ tibi‘kạtini, mīsa kīmādcānit uwītcīwāgạnaᵉ. Mīsa´ cayīgwa ubī‘tōn tcibiwâbạninig. Ānīc ugī∙i∙nān īni´ᵘ wâgucạn tcibimimiginānit. “Mīgu’ ōmā pimi∙ā∙samäwāminik käna∙u∙ndcīmiginạt, wâguc,” udinān. Ānīc, mīsa´ cigwa wayābạninig cayīgwa gägä‘t onōndawān pimimiginit.

Zhigwa sa dibika’adini, mii sa gii-maajaanid owiijiwaaganan. Mii sa zhayiigwa obitoon ji-bi-waabaninig. Aaniish ogii-inaan iniw waagosan ji-bimimiginaanid. “Mii go omaa bimi-aazhamewaaminik ge-na-onji-miginad, waagosh,” odinaan. Aaniish, mii sa zhigwa wayaabaninig zhayiigwa geget onoondawan bimimiginid.

In a while was the night coming on, whereupon then departed his comrades. And so then he waited for the coming of the morning. Now, he had told Fox to go barking at them as they went. “It is along this very shore that you shall bark at them as they go, Fox,” he said to him. Well, it was now growing day, when, sure enough, he heard (Fox) going along barking.

Zhigwa sa dibika’adini (presently night came on), mii sa gii-maajaanid owiijiwaaganan (and so his comrades departed). Mii sa zhayiigwa obitoon ji-bi-waabaninig (and so he awaited the morning). Aaniish ogii-inaan iniw waagosan ji-bimimiginaanid (now he had told Fox to go barking at them — bimimigi- “bark along” flagged). “Mii go omaa bimi-aazhamewaaminik ge-na-onji-miginad, waagosh,” (“it is along this shore you shall bark at them, Fox,”) odinaan (he said to him). Aaniish, mii sa zhigwa wayaabaninig (now then at daybreak) zhayiigwa geget onoondawan bimimiginid (truly he heard him going along barking).

(30) Ānīc cayīgwa ạmạntcisäwaᵉ ‘iᵉi´ᵘ ạnicinābäᵉ. “Näskäginīn! ạnimuc pimimigit ‘iᵉi´wäti ki‘pimi∙ā∙samäwānik!” “Wägunän?” i‘kitōwạg īgi´ᵘ ạnicinābäg.

Aaniish zhayiigwa amanjisewag iw anishinaabeg. “Naske giniin! animosh bimimigid iwidi gii-bimi-aazhamewaanik!” “Wegonen?” ikidowag igiw anishinaabeg.

So presently up the people quickly woke on hearing the noise. “Harken to the sound! a dog comes barking along by yonder shore!” “What (is it)?” said the people.

Aaniish zhayiigwa amanjisewag iw anishinaabeg (now the people started up at the sound — amanjise- flagged). “Naske giniin! animosh bimimigid iwidi gii-bimi-aazhamewaanik!” (“hark! a dog comes barking along yonder shore!”) “Wegonen?” ikidowag igiw anishinaabeg (“what is it?” said the people).

(31) “Mīmāwin ạdi‘kwạn mägināwāt,” i‘kitōwạg īgi´ᵘ ạnicinābäg. “Mīmāwin tciba‘kubīnicawāt iwiti kīwạbācīwạninik. Tcigwa kägä‘t pa‘kubīkwāckuni ‘aᵉa´ᵘ!”

“Mii maawiin adikwan meginaawaad,” ikidowag igiw anishinaabeg. “Mii maawiin ji-bakobiinizhawaad iwidi giiwaabaazhiiwaninik. Zhigwa geget bakobiikwashkoni a’aw!”

“It may be at a caribou that it is barking,” said the people. “It may be that (the dog) is driving it into the water over there at the narrows. Already now, in fact, is it leaping into the water!”

“Mii maawiin adikwan meginaawaad,” (“it may be at a caribou it barks,”) ikidowag igiw anishinaabeg (said the people). “Mii maawiin ji-bakobiinizhawaad iwidi giiwaabaazhiiwaninik (it may be driving it into the water at the narrows — giiwaabaazhiiwan- “narrows” flagged). Zhigwa geget bakobiikwashkoni a’aw!” (already truly it leaps into the water!”)

(32) Cigwa wâbạmāwāt īgi´ᵘ ạnicinābäg, “Ä‘ē‘e´ⁱ, naskäginīn! ạdi‘k pämādạgāt! Cigwa kägä‘t uba‘kubīnicawān. ‘A‘ā´ᵘ!” i‘kitōwạg īgi´ᵘ ạnicinābäg. Mīsa´ gägä‘t cigwa pōsiba∙i∙tiwāt, ga‘kina pōs∙i∙ba∙i∙tiwạg.

Zhigwa waabamaawaad igiw anishinaabeg, “Eyei, naske giniin! adik bemaadagaad! Zhigwa geget obakobiinizhawaan. Aw!” ikidowag igiw anishinaabeg. Mii sa geget zhigwa boozibaa’idiwaad, gakina boozibaa’idiwag.

When the people saw it, “Hey, look yonder! a caribou goes swimming along! Now, indeed, (the dog) is driving it into (the lake). Come on!” said the people. And so truly then they scrambled wildly into their canoes, all rushed madly to get into their canoes.

Zhigwa waabamaawaad igiw anishinaabeg (when the people saw it), “Eyei, naske giniin! adik bemaadagaad! (“hey, look! a caribou swims along!) Zhigwa geget obakobiinizhawaan. (now truly it is driven into the water.) Aw!” (come on!”) ikidowag igiw anishinaabeg (said the people). Mii sa geget zhigwa boozibaa’idiwaad (and so truly they scrambled into the canoes — boozibaa’idi- flagged), gakina boozibaa’idiwag (all rushed into the canoes).

(33) Mīsa´ cigwa ga‘kina kā‘pōsiba∙i∙tinit umawinạtōn ‘iᵉi´ᵘ ōdäna ‘aᵉa´ᵘ nici∙o∙tcīg. Cigwa pīndigäsät uwâbạmān nạmạdạbinit wī‘tāwisạn. Kuniginīn asawäwạn nạmä‘kwān ābạdci‘tōnit. “Āᵉ nī‘tāwis!” udinān. “Mīsaya∙ō∙ pināzi‘kawạg wa∙ō∙ nībinisä. Ā,” udinān, “ạnicāsạgunā kī‘pimawạdisin,” udinān.

Mii sa zhigwa gakina gaa-boozibaa’idinid omawinadoon iw odena a’aw mishi-ojiig. Zhigwa biindigesed owaabamaan namadabinid wiitaawisan. Goniginiin asawewan namekwan abajitoonid. “Ahaaw niitaawis!” odinaan. “Mii sa ya’oo bi-naazikawag wa’oo niibinise. Aa,” odinaan, “anishaa sa go naa gii-bi-mawadisin,” odinaan.

And so, when all had scrambled into their canoes, then against the town did the big Fisher make an attack. When he rushed into (a wigwam), he saw his cousin seated there. He beheld him feathering his arrows with sturgeon-glue. “Well, my cousin!” he said to him. “Therefore now have I come to where this bird of summer is. Why,” he said to him, “for no particular object do I come to visit you,” he said to him.

Mii sa zhigwa gakina gaa-boozibaa’idinid (and so when all had scrambled into the canoes) omawinadoon iw odena a’aw mishi-ojiig (the big Fisher attacked the town). Zhigwa biindigesed owaabamaan namadabinid wiitaawisan (rushing in, he saw his cousin sitting). Goniginiin asawewan namekwan abajitoonid (behold, he was feathering arrows with sturgeon-glue — asawe- “feather arrows,” namekwan-abaji’- flagged). “Ahaaw niitaawis!” odinaan (“well, my cousin!” he said). “Mii sa ya’oo bi-naazikawag wa’oo niibinise. (now have I come to this bird of summer. — wa’oo drafted 2026-09-02 from Jones’s printed raised-dot form, on the ya’oo pattern of the same sentence; unwitnessed elsewhere) Aa,” odinaan, “anishaa sa go naa gii-bi-mawadisin,” (well,” he said, “for nothing in particular do I come to visit you,”) odinaan (he said to him).

(34) “Ōⁿᵘ,” udigōn. “Tạgackumā, nī‘tāwis!” udinān; “mīna gīn i‘ku ändōtạmạn ‘iᵉi´ᵘ äsawäyạnin?” “Tatata´!” udigōn.

“Oonh,” odigon. “Daga gashkomaa, niitaawis!” odinaan; “mii na giin iko endootaman iw esaweyanin?” “Dadadaa!” odigon.

“Really!” he was told. “By the way, O my cousin!” he said to him, “is that the way you generally do when feathering your arrows?” “Oh, nonsense!” he was told.

“Oonh,” odigon (“really!” he was told). “Daga gashkomaa, niitaawis!” odinaan (“come now, my cousin!” he said); “mii na giin iko endootaman iw esaweyanin?” (“is that how you usually do when feathering your arrows?”) “Dadadaa!” odigon (“oh, nonsense!” he was told — exclamation, carried as printed).

(35) “Kāwin,” udinān. “Ōsạnina‘ku’ indōtạm äsawäyānin. Tạgackumā,” udinān. Äcimạmōt ‘iᵉi’ᵘ cäcōbī∙i∙gänit i∙i∙mā ubi‘kwa‘kunīng. Ānīc päcu´ ugī∙u∙nabī‘tawān; äjicicōtōnäwāt ‘iᵉi’ᵘ nạmä‘kwān, mīsa´ äjibwānawi‘tōnit, ānawi pa‘kwatcibitōnit. Pạsingutcisä. Ānīc mīgu´ wawīngä äjikīwi‘tagāmäsininik īni´ᵘ ma‘kackwämagōn. Äcipaciba∙a∙nk päjik, pạnägu kā∙u∙mbisänit nībinisäᵉ. Mīsa’ änitana‘kạmigisit ānibīgucạnk īni´ᵘ maka‘kuckwämagōn, anōtcisa´ ạnimōmōckinäwaᵉ cīcībaᵉ ạnotcisạgu awiya. Ningutingiku päjik sạginäᵉ kāmbwäsänit.

“Gaawiin,” odinaan. “Oonzaaminaa go iko indootam esaweyaanin. Daga gashkomaa,” odinaan. Ezhi-mamood iw zhezhoobii’igenid imaa obikwakoning. Aaniish besho ogii-onabitawaan; ezhi-zhizhoodoonewaad iw namekwaan, mii sa ezhi-bwaanawitood, aanawi bakwajibidoonid. Basingojise. Aaniish mii go wawiinge ezhi-giiwita-gaamesininik iniw maka’ooshkwemagoon. Ezhi-bashiba’ang bezhig, banaa go gaa-ombisenid niibinisen. Mii sa enitanakamigizid aniibigojang iniw maka’ooshkwemagoon, anooj sa animoomooshkinewa zhiishiibag anooj sa go awiya. Ningoding iko bezhig zaaginewa gaa-ombwesenid.

“Nay, (I am serious,)” he said to him. “Now, this is the way I generally do when feathering my arrows. Just you let me show you,” he said to him. Then he picked up the (stick) that he used when rubbing (the glue) upon the arrows. Now, close beside him was he seated; when (the Fisher) rubbed the sturgeon-glue over his (cousin’s) mouth, then was (the cousin) unable to get his mouth open, however much he tried. (The Fisher) leaped to his feet. Now, all the space the whole way round was a mass of birch-bark boxes. When he poked a hole into one, out burst forth some birds of summer. And when he set to work poking holes into box after box of birch-bark, (he found them) one after another filled with all kinds of ducks and all kinds of other creatures. And by and by out of a certain (box) burst forth the mosquitoes.

“Gaawiin,” odinaan (“nay,” he said). “Oonzaaminaa go iko indootam esaweyaanin. (“this is just how I do when feathering arrows.) Daga gashkomaa,” odinaan (let me show you,” he said). Ezhi-mamood iw zhezhoobii’igenid imaa obikwakoning (he picked up the rubbing-stick from his quiver — zhezhoobii’igan- “glue-rubber” flagged). Aaniish besho ogii-onabitawaan (now close he sat by him); ezhi-zhizhoodoonewaad iw namekwaan (when he smeared the sturgeon-glue over his mouth), mii sa ezhi-bwaanawitood (then he could not manage it), aanawi bakwajibidoonid (try as he might to pull it open). Basingojise (he leaped to his feet — flagged). Aaniish mii go wawiinge ezhi-giiwita-gaamesininik iniw maka’ooshkwemagoon (now all round about was a mass of birch-bark boxes). Ezhi-bashiba’ang bezhig (when he poked a hole in one), banaa go gaa-ombisenid niibinisen (out burst birds of summer). Mii sa enitanakamigizid aniibigojang iniw maka’ooshkwemagoon (and so he set to poking the boxes one after another), anooj sa animoomooshkinewa zhiishiibag (filled with all kinds of ducks) anooj sa go awiya (and all sorts of other creatures). Ningoding iko bezhig zaaginewa gaa-ombwesenid (and by and by from one burst forth the mosquitoes — zaagine- / ombwese- flagged).

(36) Ānīc mīwīnạgu wäti ändāna‘kạmigi∙i∙siwāt äwinạntwa∙a∙nāwāt īni´ᵘ ạdi‘kwạn. Mīsa´ äcikwīnawicictcigät waᵉa’ᵘ kā‘kibu‘kiwāsigātänik ‘iᵉi´ᵘ otōn. Wī‘kā pitcīnạg umi‘kān migōs takwā‘kwisininik; äcipa‘ta‘ka∙ạ∙nk iwiti udackwätōnāgạning, äcipīpāgit o∙ō∙widạc i‘kitu: “Ō, misōtcīg nībinisäᵉ obinānān!” icibībāgit.

Aaniish mii wiin igo wedi endaanakamigi-iziwaad ewinandwa’anaawaad iniw adikwan. Mii sa ezhi-gwiinawi-zhichiged wa’aw gaa-gibo-giiwaazigaadenik iw odoon. Wiikaa bichiinag omikaan migoos dakwaakwizininik; ezhi-bataka’ang iwidi odashkwedoonaaganing, ezhi-biibaagid oo dash ikido: “Oo, mizojig niibinisen obinaanaan!” izhi-biibaagid.

Now, as for (the people) yonder, they were busily engaged trying to keep on the trail of Caribou. And so at a loss to know what to do was he whose mouth had been closed with glue. After a long while had passed, he found an awl with a short handle; forcing it through a corner of his mouth, he then called aloud, and this he said: “Oh, the big Fisher has come after the birds of summer!” thus was what he cried aloud.

Aaniish mii wiin igo wedi endaanakamigi-iziwaad (now as for those yonder, they were busy) ewinandwa’anaawaad iniw adikwan (keeping on Caribou’s trail). Mii sa ezhi-gwiinawi-zhichiged wa’aw gaa-gibo-giiwaazigaadenik iw odoon (and at a loss was he whose mouth was stuck shut with glue). Wiikaa bichiinag omikaan migoos dakwaakwizininik (after long he found an awl with a short handle); ezhi-bataka’ang iwidi odashkwedoonaaganing (forcing it through a corner of his mouth), ezhi-biibaagid oo dash ikido (he cried aloud, saying): “Oo, mizojig niibinisen obinaanaan!” (“oh, the big Fisher has fetched the birds of summer!”) izhi-biibaagid (thus he cried — mizot’jig / mishi-ojiig “big Fisher”).

(37) Cayīgwa ōnōntawāwān īgi´ᵘ ạnicinābäg. “Ānīn mädwä∙i∙‘kitut?” Pī∙i∙nābiwāt, pạnägu intigu kīgī‘kanā‘pa‘täni. “Naskägīnīn!” i‘kitōwạg. “Nībibisäᵉ ugībīnānān micawutcīg!” mạdwäcipīpāgi kuca. Mīsa´ kägä‘t äjiwacka‘kwajiwäwāt. Mīgū imā ānint pō‘kwabwi∙ä∙wāt wacka‘kwajiwäwāt; ānint kayä nōndäbīgisiwạg; ānint ānugīpikīwä∙ō∙wạg. Mīdạc imā pibō‘kwabwi∙ä∙wāt; ānint kayä aninōntäkusābiwạg. Cigwasa ga‘kina ugīnīgucānạn mîci∙u∙tcīg ‘iᵉi´ᵘ ändānit wī‘tāwisạn. Cigwa mạnimi‘tigwābīwạn, ānīc uwī‘pimugōn. Ānīc pata‘kisōwạn umi‘tigumini, äci∙a∙‘kwāntawäsät. Mīdạc ‘iᵉi´witi wänsābạmāt, acōwināt wī‘pimugut. Ānīc, cayīgwa uwī‘pimugōn; cayīgwa pī∙i∙na∙ä∙wạn äcigwīnibā‘kupagisut. Mīdạc o∙ō∙witi kīcigunk äcitạbạsit. Mīdạc äcimicutạminit wạna‘kwaya∙ī∙ ‘iᵉi´ᵘ osōᵘ, mīsa´ kā∙i∙cipō‘kwānowänāgut.

Zhayiigwa onoondawaawaan igiw anishinaabeg. “Aaniin medwe-ikidod?” Bii-inaabiwaad, banaa go indigo gii-giikanaabadeni. “Naske giniin!” ikidowag. “Niibinisen ogii-binaanaan mishawojiig!” madwe-zhi-biibaagi gosha. Mii sa geget ezhi-washkakwajiwewaad. Mii go imaa aanind bookwabwi’ewaad washkakwajiwewaad; aanind gaye noondebiigiziwag; aanind aanogii-bikiwe’oowag. Mii dash imaa bi-bookwabwi’ewaad; aanind gaye ani-noondegoozaabiwag. Zhigwa sa gakina ogii-niigojaanan mishi-ojiig iw endaanid wiitaawisan. Zhigwa manimitigwaabiiwan, aaniish owii-bimogoon. Aaniish badakisoowan omitigomini, ezhi-akwaantawesed. Mii dash iwidi wensaabamaad, azhowinaad wii-bimogod. Aaniish, zhayiigwa owii-bimogoon; zhayiigwa bi-ina’ewan ezhi-gwiinibakobagizod. Mii dash oo widi giizhigong ezhi-dabasid. Mii dash ezhi-mizhodaminid wanakwayaii iw osow, mii sa gaa-izhi-bookwaanowenaagod.

Presently him the people heard. “What is the sound of what he says?” On looking hitherward, everywhere did there seem to hang a smoky haze. “Listen and hear!” they said. “The birds of summer has the big Fisher come and got!” was what, indeed, he was heard saying in a loud voice. At that they truly whirled their canoes about. Whereupon some broke their paddles when whirling about; and the canoes of some began to leak rapidly; some failed in trying to get back home by canoe. And so out there they broke their paddles; and as they went, some sank to the bottom before they were able to get back to land. In a while the big Fisher had cut up the entire dwelling of his cousin. Then (his cousin) grabbed for a bow, for by him was he now about to be shot. Now, (his cousin) had a tree standing there, then up the tree he hastened. And so from up there he looked down at him, he kept watch of (his cousin), who intended to shoot at him. Well, now was he on the point of being shot at; at the moment that (his cousin) aimed with the bow was when he dodged round (to the other side of the tree). And then off this way into the sky he whirled. Thereupon (his cousin) shot him at the end of his tail, whereupon the tail was broken.

Zhayiigwa onoondawaawaan igiw anishinaabeg (presently the people heard him). “Aaniin medwe-ikidod?” (“what is he saying?”) Bii-inaabiwaad, banaa go indigo gii-giikanaabadeni (looking hither, all seemed hung with smoky haze — giikanaa’bade- flagged). “Naske giniin!” ikidowag (“hark!” they said). “Niibinisen ogii-binaanaan mishawojiig!” (“the birds of summer has the big Fisher fetched!”) madwe-zhi-biibaagi gosha (so he was heard crying aloud). Mii sa geget ezhi-washkakwajiwewaad (and so truly they whirled their canoes about — washka’akwajiwe- flagged). Mii go imaa aanind bookwabwi’ewaad washkakwajiwewaad (there some broke their paddles whirling about); aanind gaye noondebiigiziwag (and some sprang quick leaks); aanind aanogii-bikiwe’oowag (some failed to paddle home). Mii dash imaa bi-bookwabwi’ewaad (and there they broke their paddles); aanind gaye ani-noondegoozaabiwag (and some sank to the bottom). Zhigwa sa gakina ogii-niigojaanan mishi-ojiig iw endaanid wiitaawisan (presently the big Fisher had cut up his cousin’s whole dwelling). Zhigwa manimitigwaabiiwan, aaniish owii-bimogoon (then his cousin grabbed a bow, for now he was about to be shot). Aaniish badakisoowan omitigomini, ezhi-akwaantawesed (now his cousin had a tree standing, and up it he hastened). Mii dash iwidi wensaabamaad, azhowinaad wii-bimogod (and from there he watched the one who meant to shoot him). Aaniish, zhayiigwa owii-bimogoon (now he was on the point of being shot); zhayiigwa bi-ina’ewan ezhi-gwiinibakobagizod (as the bow was aimed, he dodged round — gwiiniba’kobagizo- flagged). Mii dash oo widi giizhigong ezhi-dabasid (and off this way into the sky he whirled — flagged). Mii dash ezhi-mizhodaminid wanakwayaii iw osow (then he was struck at the very tip of his tail), mii sa gaa-izhi-bookwaanowenaagod (and so his tail was broken — bookwaanowe- “break tail” flagged).

TWO footnotes attach here. p482 (Ojibwe) ¹ “Toward the north.” / ² “Which accounts for the position of the stars in the handle of the Dipper.” — on the tail-tip break and the whirling into the sky. p483 (English) ³ “In the northern sky.” — on “off this way into the sky.” Re-crop audit 2026-09-02 (12× on the grayscale JP2 leaf, same-line control in the same crop): ⚠️ PRINTER’S ERROR, preserved. p. 482 l. 9 prints “Nībibisäᵉ ugībīnānān micawutcīg!” — Nībibisäᵉ, with a b where every other instance in the story prints n (nībinisä at §5, §35, §37’s own English). Carried exactly as printed; the Fiero Niibinise stands. Layer-1 re-typing 2026-09-13, verified in two renderings (archive.org 8-bit grayscale JP2 leaf at 12–60× with a same-line control in the same crop; 1-bit PDF scan at 8–20×). ⚠️ CLASS REPAIR: this record’s Layer 1 had typed Jones’s aspiration sort ‘ (a turned comma — ball at the foot, tail rising) as the glottal letter ’ (a bare slanted stroke, no ball). p. 468 l. 1 sets both sorts four characters apart in one crop, in both renderings — ōdä‘tōwạg beside īgi’ᵘ. 17 token(s) in this section take the spiritus; every printed glottal tick is unchanged and no Fiero letters move. Counts and evidence: metadata.retype_2026-09-13. Layer-1 re-typing 2026-09-13, further page readings in this section (page line numbers are Jones’s printed body lines): panägu → pạnägu (p.480 l.25); i’kitōwag. → i‘kitōwạg. (p.480 l.3); wacka’a’kwajiwäwāt; → wacka‘kwajiwäwāt; (p.482 l.9); nōndäbīgisiwag; → nōndäbīgisiwạg; (p.482 l.10); ānugīpikiwä∙o∙wạg. → ānugīpikīwä∙ō∙wạg. (p.482 l.11); aninōntäkusābiwag. → aninōntäkusābiwạg. (p.482 l.12); mīci∙u∙tcīg → mîci∙u∙tcīg (p.482 l.12); manimi’tigwābīwan, → mạnimi‘tigwābīwạn, (p.482 l.13); patạkisōwan → pata‘kisōwạn (p.482 l.14); cayigwa uwi’pimugōn; → ∅ (p.?); pi∙i∙na∙ä∙wạn → uwī‘pimugōn; cayīgwa pī∙i∙na∙ä∙wạn (p.482 l.14); äcitabasit. → äcitạbạsit. (p.482 l.17); wanạkwaya∙i∙ → wạna‘kwaya∙ī∙ (p.482 l.18); osō, → osōᵘ, (p.482 l.18). Settled 2026-09-13 per M.’s ruling of 2026-09-02 (Jones over the inherited hand) — ESCALATION. p. 482 l. 11 prints wacka‘kwajiwäwāt: the record’s Layer 1 carried a syllable (wacka’a’-) the page does not print. Both renderings, with the same word set äjiwacka‘kwajiwäwāt on the line above INSIDE THE SAME CROP (orchestrator crops s56o_B_washka_jp2 and s56o_B_washka_pdf). The inherited hand had propagated the Layer-1 error into the Fiero. Fiero washka’akwajiwewaad → washka’kwajiwewaad — which is this record’s own spelling of the same stem in the preceding sentence; gloss synced. The flagged stem name in the gloss is left VERBATIM. Derivation screen re-run 2026-09-13 after the re-typing. p. 482 l. 17 prints pī∙i∙na∙ä∙wạn where the record’s Layer 1 read pi∙i∙-; the macron is applied to Layer 1, but the Fiero preverb bi- STANDS — Jones’s macrons do not govern Fiero vowel length where the record’s form is a standard attested word (STEP 3.5), and bi- is the standard preverb. Logged, not changed.

(38) Ānīc, mīsa iwiti kā∙u∙ntcikạnōnāt īyusa´ wītcīwâganaᵉ: “Ạmbäsinō, ayāngwāmisiyu‘k,” udināᵉ ‘iᵉi´ᵘ wītcīwâgạnaᵉ. “Kāwīn nīn nintākacki‘tōsīn tcibī∙i∙cāyān ‘iᵉi’witi mīnawā kī∙a∙yāyäg. Mīsa nīn omā a‘pạnä tci∙a∙yāyān ạmạntc mini‘k kä∙a∙‘kīwạnugwän tciwâbạmiwāt nōcicäⁿyạg,” ugī∙i∙nāᵉ. Ānīc misa cigwa kī‘kạnōnāt mīnawā: “A‘pī tạgwicinäk ‘iᵉi´witi undcimādcāyạnk mī∙i∙´ᵘ tci∙u∙nā‘kunạmäk kä∙a∙‘pītcāg ‘iᵉi’ᵘ tcibibōng. Ayāngwāmisiyu‘ksa käwiminu‘tcigäyäg,” ugī∙i∙nāᵉ.

Aaniish, mii sa iwidi gaa-onji-ganoonaad iyo sa wiijiwaaganan: “Ambesino, ayaangwaamiziyok,” odinaan iw wiijiwaaganan. “Gaawiin niin nindaa-gashkitoosiin ji-bii-izhaayaan iwidi miinawaa gii-ayaayeg. Mii sa niin omaa apane ji-ayaayaan amanj minik ge-akiiwanagwen ji-waabamiwaad noozhishenyag,” ogii-inaan. Aaniish mii sa zhigwa gii-ganoonaad miinawaa: “Apii dagwishineg iwidi onji-maajaayang mii iw ji-onaakonameg ge-aapiichaag iw ji-biiboong. Ayaangwaamiziyok sa ge-wii-mino-jigeyeg,” ogii-inaan.

So it was from yonder place (in the sky) that he spoke to his comrades, saying: “I beg of you, do all that is within you,” he said to his comrades. “I may not be able to come to yonder place where you dwell. It is here that I shall always be, however long the world may last, so that my grandchildren may behold me,” he said to them. So it was in a while that he addressed them again, saying: “When you have arrived at yonder place from whence you came, then shall you decree how long the winter should be. Do you take pains to see that you bring things favorably to pass,” he said to them.

Aaniish, mii sa iwidi gaa-onji-ganoonaad iyo sa wiijiwaaganan (now from yonder he spoke to his comrades): “Ambesino, ayaangwaamiziyok,” (“pray, do all you can,”) odinaan iw wiijiwaaganan (he said to his comrades). “Gaawiin niin nindaa-gashkitoosiin ji-bii-izhaayaan iwidi miinawaa gii-ayaayeg (“I may not come to where you dwell). Mii sa niin omaa apane ji-ayaayaan (here shall I be always) amanj minik ge-akiiwanagwen (however long the world may last — a’kiiwan- “world lasts” dubitative flagged) ji-waabamiwaad noozhishenyag,” (that my grandchildren may see me,”) ogii-inaan (he said). Aaniish mii sa zhigwa gii-ganoonaad miinawaa (now he spoke to them again): “Apii dagwishineg iwidi onji-maajaayang (“when you reach the place we set out from) mii iw ji-onaakonameg ge-aapiichaag iw ji-biiboong (then shall you decree how long the winter shall be). Ayaangwaamiziyok sa ge-wii-mino-jigeyeg,” (take pains to bring it favorably to pass,”) ogii-inaan (he said to them).

(39) Mīsa´ gägä‘t cigwa kī∙ạ∙nikīwäwāt. Kāwīn kạnạgä ningutci ugī∙a∙ni∙a∙tintaⁿzīnāwa ‘iᵉi´ᵘ äni∙a∙‘kunībininik. Cigwa tagwicinōg i∙i∙witi kā‘puntcimādcāwāt. Cayīgwa i‘kitōwạg mā∙u∙ndcī∙i∙tiwāt: “Ānīn kā∙i∙jiwäbisiyạng ‘iᵉi´wisa kā∙i∙gōyạng? Mīsa´ cigwa tci∙u∙´nā‘kunạmạng i∙i∙wisa kā∙i∙gōyạng.” Cigwasa kägä‘t kimā∙ạ∙ntōbiwạg, cayīgwa onā‘kunigäwāt. Ānīc ugī∙i∙gowān: “Wīn i‘kigo īgi´ᵘ kīcisōg.”

Mii sa geget zhigwa gii-ani-giiwewaad. Gaawiin ganage ningoji ogii-ani-adindazinawaa iw ani-akoo-niibininik. Zhigwa dagwishinoog iwidi gaa-bi-onji-maajaawaad. Zhayiigwa ikidowag maa-onji-i’idiwaad: “Aaniin gaa-izhiwebiziyang iw sa gaa-igooyang? Mii sa zhigwa ji-onaakonamang iw sa gaa-igooyang.” Zhigwa sa geget gii-maawanj-andobiwag, zhayiigwa onaakonigewaad. Aaniish ogii-igowan: “Wiin i’iw igo igiw giizisoog.”

Thereupon truly on their homeward way they went. At no place anywhere did they catch up to the boundaries of the summer. At last they reached the place from whence they had gone away. In course of time they said, on coming together in assembly: “How shall we bring to pass that which we had been told? The time is now come for us to decree that which we had been commanded.” Then truly, coming together, they sat down, then did they decree. Now they were told: “Do you give name to the moons.”

Mii sa geget zhigwa gii-ani-giiwewaad (and so truly they went homeward). Gaawiin ganage ningoji ogii-ani-adindazinawaa iw ani-akoo-niibininik (nowhere did they catch up to the bounds of the summer — adinda- / a’koo-niibin- flagged). Zhigwa dagwishinoog iwidi gaa-bi-onji-maajaawaad (presently they reached the place they set out from). Zhayiigwa ikidowag maa-onji-i’idiwaad (then they said, coming together): “Aaniin gaa-izhiwebiziyang iw sa gaa-igooyang? (“how shall we bring about what we were told? — Jones: “that which we had been told”) Mii sa zhigwa ji-onaakonamang iw sa gaa-igooyang.” (now is the time to decree what we were commanded.”) Zhigwa sa geget gii-maawanj-andobiwag (then truly, coming together, they sat), zhayiigwa onaakonigewaad (and they decreed). Aaniish ogii-igowan: “Wiin i’iw igo igiw giizisoog.” (now they were told: “do you name the moons.”)

(40) Mīdạc kā∙i∙‘kitut ‘aᵉa´ᵘ ạdi‘k: “Nīn ninga∙ạ∙gimāg äntạciwād īgi´ᵘ kīcisōg,” kī∙i∙‘kitu. “ ‘Āᵘ,” kī∙i∙nā.

Mii dash gaa-ikidod a’aw adik: “Niin ninga-agimaag endashiwaad igiw giizisoog,” gii-ikido. “ Aw,” gii-inaa.

And this was what Caribou said: “I myself will count the number of moons,” he said. “Very well,” he was told.

Mii dash gaa-ikidod a’aw adik (and this Caribou said): “Niin ninga-agimaag endashiwaad igiw giizisoog,” (“I myself will count how many the moons are,”) gii-ikido (he said). “ Aw,” gii-inaa (“very well,” he was told).

(41) Mīdạc kägä‘t ācakī∙i∙‘kitut: “Äntasubīwayäyān tatạciwạg kīcisōg mīdạc a‘pī kä∙i∙cinībing,” kī∙i∙‘kitu. Mīdạc āca kạnōnint: “Mīmāwīni iᵘ tcimistcinīwana∙a∙gōyạmbạn. Tā∙ạ∙gāⁿsīnuna ‘aᵉa´ᵘ kōn taciwāt gīsisōg. Kāwīn kạnạgä kitasāgāgunäsạncī.”

*Mii dash geget azhaki-ikidod: “Endaso-biiwayeyaan da-dashiwag giizisoog mii dash apii ge-izhi-niibing,” gii-ikido. Mii dash aazha ganoonind: “Mii maawiini iw ji-mishi-jiniiwana’agooyamban. Daa-aagaansiinoon a’aw goon dashiwaad giizisoog. Gaawiin ganage gida-zaagaagonesanzi.”**

Thereupon truly did he speak: “As many as the hairs on my body, so may the number of moons be before it shall then be summer,” he said. And so, when he had finished, then was he addressed: “It might then happen that you would be an easy prey for one to lay you low with a blow. There would be too much snow if such were the number of moons. Not even would you be visible from under the snow.”

Mii dash geget azhaki-ikidod (and so truly he spoke): “Endaso-biiwayeyaan da-dashiwag giizisoog (“as many as the hairs on my body, so many moons) mii dash apii ge-izhi-niibing,” (and then it shall be summer,”) gii-ikido (he said). Mii dash aazha ganoonind (and so then he was addressed): “Mii maawiini iw ji-mishi-jiniiwana’agooyamban (“it might be you would be easily laid low — jiniiwana’- “strike down” flagged). Daa-aagaansiinoon* a’aw goon dashiwaad giizisoog (there would be too much snow with that many moons). Gaawiin ganage gida-zaagaagonesanzi.” (not even would you show above the snow.” — zaagaagonese- flagged)

(42) “Ānīc intawā kāwin ‘iᵉi´ᵘ tātạcisīwạg īgi´ᵘ kīsisōg.” “Usāmisạnā kābā‘ta∙ī∙nowạg,” kī∙i∙nā.

“Aaniish indawaa gaawiin iw da-dashisiwag igiw giizisoog.” “Onzaam sa naa gaa-baata’inowag,” gii-inaa.

“Then accordingly there shall not be so many moons.” “They would really be too many,” he was told.

“Aaniish indawaa gaawiin iw da-dashisiwag igiw giizisoog.” (“then there shall not be so many moons.”) “Onzaam sa naa gaa-baata’inowag,” (“they would really be too many,”) gii-inaa (he was told).

(43) Mīdạc cigwa, “Nīn tạga ninga∙o∙nạgimāg kätạciwāt īgi´ᵘ kīcisōg,” kī∙i∙‘kitō ‘aᵉa´ᵘ ạgūngu´s. “Tạsing bäcāwiganäyān mī∙i∙ᵘ kätaciwāt īgi´ᵘ kīzisōg. Naskä, ningutwā‘tcing ạmbäcāwigạnäyān,” kī∙i∙‘kito.

Mii dash zhigwa, “Niin daga ninga-onagimaag ge-dashiwaad igiw giizisoog,” gii-ikido a’aw agongos. “Dasing bezhawiganeyaan mii iw ge-dashiwaad igiw giizisoog. Naske, ningodwaaching ambezhawiganeyaan,” gii-ikido.

So then presently, “Pray, let me count the number of (winter) moons there shall be,” (so) said Chipmunk. “As many as the number of stripes upon my back, so shall the number of moons (in winter) be. Behold, six is the number of stripes upon my back,” (so) he said.

Mii dash zhigwa, “Niin daga ninga-onagimaag ge-dashiwaad igiw giizisoog,” (and then, “pray, let me count how many the moons shall be,”) gii-ikido a’aw agongos (said Chipmunk). “Dasing bezhawiganeyaan mii iw ge-dashiwaad igiw giizisoog (“as many as the stripes on my back, so many moons — bezhawigane- “have stripes on back” flagged). Naske, ningodwaaching ambezhawiganeyaan,” (behold, six are the stripes on my back,”) gii-ikido (he said).

(44) “Mīsa’ kägä‘t māwīn tcina∙i∙taciwā‘pạn īgi´ᵘ kīzisōg,” kī∙i∙‘kitōwạg. “ ‘Āᵘ, mīsa’ gägä‘t idạc kätaciwāt īgi’ᵘ kīzisōg.” Mī∙a∙’ᵘ kā‘täbwät. “Ānīc mī∙i∙ᵘ tcina∙i∙taciwāt īgi’ᵘ kīzisōg,” kī‘kitōwag. Mīdạc cigwa kīcā‘kunigäwāt.

“Mii sa geget maawiin ji-na-dashiwapan igiw giizisoog,” gii-ikidowag. “ Aw, mii sa geget idash ge-dashiwaad igiw giizisoog.” Mii a’aw gaa-debwed. “Aaniish mii iw ji-na-dashiwaad igiw giizisoog,” gii-ikidowag. Mii dash zhigwa gii-zhaakonigewaad.

“Now, that truly is just about the proper number for the (winter) moons to be,” (thus) they said. “Very well, that truly is what the number of moons shall be.” Accordingly then did they act upon his word. “Now, that will be just the right number of moons,” (so) they said. And so they then fulfilled the decree.

“Mii sa geget maawiin ji-na-dashiwapan igiw giizisoog,” (“now that is just about the right number for the moons,”) gii-ikidowag (they said). “ Aw, mii sa geget idash ge-dashiwaad igiw giizisoog.” (very well, that truly shall be the number of moons.”) Mii a’aw gaa-debwed (it was he who spoke true). “Aaniish mii iw ji-na-dashiwaad igiw giizisoog,” (“now that shall be the number of moons,”) gii-ikidowag (they said). Mii dash zhigwa gii-zhaakonigewaad (and so then they fulfilled the decree — zhaakonige- “decree, settle” flagged).

p484 (Ojibwe) ¹ “Conceived of as moving like the shadow of a cloud.” — Jones’s note on the moons (giizisoog / kicisōg). p487 (English) — the asterisk note: “Referring to the time when the snow is deep and the crust hardened, when game is easily approached and killed.” — on the “easy prey / too much snow” exchange (carried from §41).

(45) Mīsa mini‘k, pinäwitcīt kī∙ạ∙gōtä.

Mii sa minik, binewi-jiid gii-agoode.

And that is all, the buttocks of the ruffed grouse now hang aloft.

Mii sa minik (and that is all) binewi-jiid gii-agoode (the ruffed grouse’s rump now hangs aloft) — the closing that leaves the story to the listener’s own wondering.