Read the entry note first. Not a fable — an Anishinaabe ontology carried as story. Come in to wonder.
⚠️ Draft — under many eyes. Converted and readable; not yet finally vetted, and it will wear the word draft for a good while, on purpose. Living, not final.
(Ojibwe title not printed in 1919 — left for M.)
A MOOSE AND HIS OFFSPRING.
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) Mōⁿs wī‘pibōnici, kayä īni´ᵘ wīwạn. Nīciwa unitcānisaᵉ, kayä päcigowạn īni’ᵘ udōckinawämạn; mī∙i∙’ᵘ nānạniwāt. Mīsa’ äjiku‘tātciwāt, ini´ᵘ anicinābän kusāwāt. Ā‘pidcisa wâwâsa icā aᵘ uckinawä, mīsā‘panā ānutạcimāt a‘kiwäⁿzī. “Kigạmicā∙ạ∙nik ạnicinābä.” Kāwīn ānicī‘tạnzī. Ninguting pimi‘kawäwạn pa‘kān mōⁿsōn; ugi‘känimān i‘kwäwinit. Mīsa´ mādā∙ạ∙nāt, mīsa´ wâbạmāt mī∙i∙´ᵘ kīwīwit.
Mooz wii-biboonizhi, gaye iniw wiiwan. Niizhiwa onijaanisag, gaye bezhigowan iniw odoshkinaweman; mii i’iw nananiwaad. Mii sa ezhi-godatchiwaad, iniw anishinaaben gosaawaad. Aapijisa waawaasa izhaa aw oshkinawe, mii sa-ban enootachimaad akiwenzii. “Gigamizhaa-anik anishinaabe.” Gaawiin anishitanzii. Ningoding bimikawewan bakaan moozoon; ogiikenimaan ikwewinid. Mii sa madaa’anaad, mii sa waabamaad iniw giiwiwid.
The Moose was about to go into camp for the winter, and also his wife. Two (in number) were their children, and there was a youth among them; therefore they were five. It was so that they were in fear, of people they were in fear. On very long journeys frequently went the youth, whereupon continually was the old man trying to dissuade him (not to go so far). “Upon your trail might come the people.” But (the youth) paid no heed. Once (he saw) the tracks of another Moose; he knew it was a cow. Accordingly he followed after her, whereat, on seeing her, he took her to wife.
Mooz wii-biboonizhi (the Moose was about to winter — stem flagged), gaye iniw wiiwan (and his wife too). Niizhiwa onijaanisag (two were their children), gaye bezhigowan iniw odoshkinaweman (and one of them was a youth); mii i’iw nananiwaad (so they were five — naanan ‘five’; stem flagged). Mii sa ezhi-godatchiwaad (and so they were fearful), iniw anishinaaben gosaawaad (of people they were afraid). Aapijisa waawaasa izhaa aw oshkinawe (very far away the youth would go), mii sa-ban enootachimaad akiwenzii (whereupon the old man kept trying to dissuade him — anood-/aanawendam-? stem flagged). “Gigamizhaa-anik anishinaabe.” (“the people might come upon your trail.”) Gaawiin anishitanzii (but he paid no heed — stem flagged). Ningoding bimikawewan bakaan moozoon (once he came on the tracks of another moose); ogiikenimaan ikwewinid (he knew it was a cow). Mii sa madaa’anaad (and so he followed her trail), mii sa waabamaad iniw giiwiwid (and so, on seeing her, he took her to wife — wiidigemaa-; stem flagged).
(2) Cigwagu māgu mini‘k wāwit, pa‘kān awīya īni´ᵘ mōⁿzōn udōdisikuwān; nāsāb wāwītigämigut; kägä‘t wītigämāt. Mīdac iᵉi´ᵘ nīⁿc ayāwāt i‘kwäwaᵉ.
*Zhigwa go maa go minik waawid, bakaan awiya iniw moozoon odoodisigowaan; naasaab wawiidigemigod; geget wiidigemaad. Mii dash i’iw niizh ayaawaad ikwewag.**
During this time that he had her for wife, by another Moose were they visited; and by her, as by the other, was he desired for a husband; to be sure, he married her. Therefore two were the wives he had.
Zhigwa go maa* go minik waawid (now during the while he had her to wife), bakaan awiya iniw moozoon odoodisigowaan (by another moose they were visited); naasaab wawiidigemigod (likewise was he desired for a husband by her — stem flagged); geget wiidigemaad (sure enough, he married her). Mii dash i’iw niizh ayaawaad ikwewag (and so two were the wives he had).
(3) Kägä‘t wawība mīgātiwaᵉ. Ningutingigu mādcā, ōsạn icāt. Kā‘tạgwicing äjikanōnāt īni´ᵘ ōsạn: “Kägä‘t, nōs, nīⁿc nintayāwāg īgi´ᵘ i‘kwäwạg.” Ugạnōnigōn: “Ningwisis, kägu´ icictcigä‘kän tcinīciwāt tci∙a∙yāwạtwā īgi’ᵘ i‘kwäwạg. Kạnạbạtc tạbā‘tā∙i∙tiwạg.”
Geget wawiiba miigaadiwag. Ningoding igo maajaa, oosan izhaad. Gaa-dagwishing ezhi-ganoonaad iniw oosan: “Geget, noos, niizh nindayaawaag igiw ikwewag.” Oganoonigoon: “Ningwisis, gego izhichigeken ji-niizhiwaad ji-ayaawadwaa igiw ikwewag. Ganabaj daa-baataa’idiwag.”
In truth, very frequently did they fight. And once he went away, to his father he went. After he was come, he spoke to his father, saying: “Verily, my father, two (are) the women I have.” He was addressed by him saying: “My son, do not bring it about that there be two women for you to have. Perhaps they might do harm to each other.”
Geget wawiiba miigaadiwag (truly, very often they fought). Ningoding igo maajaa (and once he set off), oosan izhaad (going to his father). Gaa-dagwishing (after he arrived) ezhi-ganoonaad iniw oosan (he spoke to his father): “Geget, noos, niizh nindayaawaag igiw ikwewag.” (“truly, father, two are the women I have.”) Oganoonigoon (he was addressed by him): “Ningwisis, gego izhichigeken (“my son, do not bring it about) ji-niizhiwaad ji-ayaawadwaa igiw ikwewag (that you have two women). Ganabaj daa-baataa’idiwag.” (perhaps they might harm one another — baataa’idi- ‘harm each other’ stem flagged.)
(4) “Äyeᵉ,” udinān ōsạn. Mīdạc iᵘ wäyābạninig äjikīwät; cigwa tạgwicin ändāwāt. Mīsa´ kägä‘t kīnisîmint päjig ini´ᵘ wīwạn.
“Aye’,” odinaan oosan. Mii dash iw wayaabaninig ezhi-giiwed; zhigwa dagwishin endaawaad. Mii sa geget gii-nisimind bezhig iniw wiiwan.
“Ay,” he said to his father. And then on the morrow he went back home; in a while he arrived at where they dwelt. Whereupon, sure enough, (he found) that one of his wives had been killed.
“Aye’,” odinaan oosan (“ay,” he said to his father). Mii dash iw wayaabaninig (and then on the morrow) ezhi-giiwed (he went home); zhigwa dagwishin endaawaad (in a while he arrived where they lived). Mii sa geget gii-nisimind bezhig iniw wiiwan (and sure enough, one of his wives had been killed).
(5) Ningutingigu tạgwicinuᵉ mōⁿzūᵉ nīc. Cigwa kạnōnā: “Ānīc wäntcinīcō‘kwäwäyạn? Kāwin kitāgīcictcigäsī.”
Ningoding igo dagwishinow moozoog niizh. Zhigwa ganoonaa: “Aaniish wenji-niizhookwaweyan? Gaawiin gidaa-gii-izhichigesii.”
And once there arrived two other Moose. Presently they spoke to him, saying: “Why did you have two wives? You should not have done so.”
Ningoding igo dagwishinow moozoog niizh (and once two other moose arrived). Zhigwa ganoonaa (presently he was spoken to): “Aaniish wenji-niizhookwaweyan? (“why did you have two wives? — niizhookwe- ‘have two women’ stem flagged) Gaawiin gidaa-gii-izhichigesii.” (you should not have done so.”)
(6) Ānīc kīmōtc waᵉa´ᵘ uckī∙i∙nini äjipa‘kwạtcibināt iᵉi´ᵘ uniciwaᵉ, kā∙i∙ji∙a∙‘pagināt ningābī∙ạ∙nung iji gwaya‘k.
Aaniish giimooj wa’aw oshki-inini ezhi-bakwajibinaad i’iw onizhiwan, gaa-izhi-apaginaad ningaabii’anong izhi gwayak.
Now, in secret the youth had plucked out his testes, afterwards he flung them straight toward the west.
Aaniish giimooj wa’aw oshki-inini (now, in secret the youth) ezhi-bakwajibinaad i’iw onizhiwan (plucked out his testes — bakwaji-bin- ‘pluck/tear out by hand’), gaa-izhi-apaginaad (then he flung them) ningaabii’anong izhi gwayak (straight toward the west).
(7) Mīdạc ä‘kitowāt īgi´ᵘ i‘kwäwạg: “Indawā, ninō‘pinạnānānig īgi´ᵘ kiniciwạg.”
Mii dash ekidowaad igiw ikwewag: “Indawaa, ninopinananaanig igiw ginizhiwag.”
And then said the women: “Therefore we will follow after your testes.”
Mii dash ekidowaad igiw ikwewag (and then said the women): “Indawaa, ninopinananaanig igiw ginizhiwag.” (“so then, we will follow after your testes.” — noopinan- ‘follow after’; possessor reading of ginizhiwag flagged)
(8) Mīdac iᵉi´ᵘ ā‘pidci ā‘kusi, agāwa ugạcki‘tōn. Kīwät ijāt ōsạn. Cigwa pīndigä, mīsa cigwa māsumigut īniyōsạn. “Mī∙i∙´ᵘ ānugī∙u∙ndci∙i∙ninān. Wâwiyạg kītōntci∙ā∙‘kus. Mī intawā pîsān ici∙ā∙yān.”
Mii dash i’iw aapiji aakozi, agaawaa ogashkitoon. Giiwed izhaad oosan. Zhigwa biindige, mii sa zhigwa maazomigod iniyoosan. “Mii i’iw aano-gii-onji-i’ininaan. Waawiyazh gii-doonji-aakos. Mii indawaa biisaan izhi-ayaan.”
Thereupon he became exceedingly ill, hardly was he able to go back to his father. In time he arrived within (the wigwam), whereupon then he began to undergo treatment from his father. “Such was the reason why I tried to dissuade you from your purpose. Because of this disobedience you became sick. Therefore now you should remain quietly by.”
Mii dash i’iw aapiji aakozi (thereupon he became very ill), agaawaa ogashkitoon (he could hardly manage it). Giiwed izhaad oosan (he went home to his father). Zhigwa biindige (in time he came inside), mii sa zhigwa maazomigod iniyoosan (whereupon his father began to treat him — maazom-/mashkiki- treatment stem flagged). “Mii i’iw aano-gii-onji-i’ininaan (“that is why in vain I told you so — fused; flagged). Waawiyazh gii-doonji-aakos (because of (this) wrongdoing you became sick — stem flagged). Mii indawaa biisaan izhi-ayaan.” (so now you should stay quietly by.”)
(9) Cigwa ā‘pitapibōnini. Ningutci pạbā‘tacī‘käwạg aya∙āⁿ∙sạg. Sōgi‘poninig nạgạmōwạg īgi´ᵘ ạbinōtcīⁿyạg mōzōⁿsạg. Kägä‘t minwäntạmōg zōgi‘pōninig:—
Zhigwa aabitabiboonini. Ningoji babaa-dazhi-gewag aya-aanhsag. Zoogiponinig nagamowag igiw abinoojiinyag moozoonsag. Geget minwendamog zoogiponinig:—
By this time the winter was halfway gone. In certain places roundabout where they lived wandered the calves. When it snowed, (then) sang the young Moose. Truly happy they were when it snowed:—
Zhigwa aabitabiboonini (by now the winter was half gone — aabita-biboon- ‘mid-winter’). Ningoji babaa-dazhi-gewag aya-aanhsag (here and there roundabout wandered the calves — stem flagged). Zoogiponinig (when it snowed) nagamowag igiw abinoojiinyag moozoonsag (the young moose-calves sang). Geget minwendamog zoogiponinig (truly happy they were when it snowed):—
(10) “Pūnīwa, pūnīwa!
Pūnīwa, pūnīwa!
Pūnīwa, pūnīwa!
Pūnīwa, pūnīwa!”
“Pūnīwa, pūnīwa!
Pūnīwa, pūnīwa!
Pūnīwa, pūnīwa!
Pūnīwa, pūnīwa!”
“May more snow fall, may some more snow fall! May more snow fall, may some more snow fall! May more snow fall, may some more snow fall! May more snow fall, may some more snow fall!”
“Pūnīwa, pūnīwa! …” — the snow-song of the young moose, carried VERBATIM and unconverted (merge-excluded). Jones glosses it “May more snow fall, may some more snow fall!” The form rests on boon-/poon- ‘snow falls’; not normalized.
(11) Mī∙i∙‘ᵘ äna∙ạ∙mawāt īgi’ᵘ mōⁿzōnsạg. Unōntāguwān ugiwān äjigạnōniguwāt: “Kägu’ ina∙ạ∙ngägun, kạnạbạtc kagwatcinīwana∙a∙‘gō unābạna‘k kīcpîn nībiwa zōgi‘puk.”
Mii ena’amawaad igiw moozoonsag. Onoondagowaan ogiwaan ezhi-ganoonigowaad: “Gego ina’angegon, ganabaj gagwajiniiwanagowaa-ban onaabanak giishpin niibiwa zoogipog.”
Thus sang the young Moose. They were heard by their mother, by whom they were then addressed: “Do not sing such a song, lest perhaps you be laid low with a club on the hardened crust, if much snow falls.”
Mii ena’amawaad igiw moozoonsag (thus sang the young moose — ina’amaw- ‘sing thus’ stem flagged). Onoondagowaan ogiwaan (they were heard by their mother) ezhi-ganoonigowaad (and were addressed by her): “Gego ina’angegon (“do not sing such a song), ganabaj gagwajiniiwanagowaa-ban onaabanak (lest you be clubbed down on the hard snow-crust — long fused verb; stem flagged) giishpin niibiwa zoogipog.” (if much snow falls.”)
(12) Mīsa iᵉi’ᵘ äjījkwā‘tāwāt.
Mii sa i’iw ezhi-ishkwaataawaad.
Thereupon they ceased.
Mii sa i’iw ezhi-ishkwaataawaad (thereupon they ceased — ishkwaa- ‘stop, cease’).
(13) Ningutingigu ā‘pitcigu ạniminu∙a∙ya aᵘ uckînawä. Mī∙i∙cigwa mādcāt ạbāgagwätusät; ā‘pitcigu minōpạpimusä. Ningutingigu owâbạndān ayagawā‘täyāsininig iᵉi’ᵘ āna‘kwạt; kägä‘t umānäntān tcinạgạtạngibạn. Mīdạc iᵉi’ᵘ äcigạgwätcikạtạnk ā‘pidci tciwâsa unạgạtān. Kägä‘t minwäntạm nạgạtạnk āna‘kwạt. Äni∙i∙cigīwät; kā pīndigät ändāwāt, ugạnōnān ōsạn: “Nōs, kägä‘t kikīwạnîm ä‘kidoyạn kicī‘kā aᵉa´ᵘ anicinābä kī∙i∙‘kitoyạn. Nōngum kī‘kīciga‘k ningīgạgwätcikạtān iᵉi´ᵘ āna‘kwạt, wâsa ningīnạgạtān. Mādcīna tā∙a∙pīsi‘kā waᵉaᵘ anicinābä.” Mīdac i∙i∙ᵘ äcikạnōnigut ōsạn: “Ningwisis, kägä‘t kigitcikidimāgis wimänänimāt aᵉa´ᵘ ạnicinābä. Mạnidōwⁱ anicinābä‘k. Nōngum kigạgi‘kändān kīcpîn wawâsa wi∙i∙cāyạn wäntcimanitōwit anicinābä. Udawāᵉ kägä‘kwaᵉ kayä wäᵉwäᵉ, mī∙i∙´ᵘ wändcigicī‘kād aᵉaᵘ ạnicinābä.”
Ningoding igo aapiji ani-mino-ayaa aw oshkinawe. Mii i’iw zhigwa maajaad abaagagwedosed; aapiji go mino-babimose. Ningoding igo owaabandaan ayagawe-deyaasininig i’iw aanakwad; geget omaanendaan ji-nagadang-iban. Mii dash i’iw ezhi-gagwejigadang aapiji ji-waasa onagadaan. Geget minwendam nagadang aanakwad. Ani-izhi-giiwed; gaa-biindiged endaawaad, oganoonaan oosan: “Noos, geget gigiiwanim ekidoyan gizhiikaa a’aw anishinaabe gii-ikidoyan. Noongom gii-giizhigak ningii-gagwejigadaan i’iw aanakwad, waasa ningii-nagadaan. Maajiina daa-bisikaa wa’aw anishinaabe.” Mii dash i’iw ezhi-ganoonigod oosan: “Ningwisis, geget gigichi-gidimaagiz wii-menenimaad a’aw anishinaabe. Manidoowi anishinaabeg. Noongom giga-gikendaan giishpin waawaasa wii-izhaayan wenji-manidoowid anishinaabe. Odawaag gegekwag gaye weweg, mii i’iw wenji-gizhiikaad a’aw anishinaabe.”
And in course of time to very much better health was the youth restored. Therefore then he started off, trying to see how he could travel; and very comfortably did he walk along. And once he saw where the cloud had cast a shadow; in truth, he believed that he could outstrip it. Accordingly, when he ran it a race, a very great distance behind he left it. Truly pleased was he to have outrun the cloud. Then on his homeward way he went. When he entered into where they lived, he spoke to his father, saying: “My father, of a truth, you deceived me when you said that speedy is a human being. On this day now past I raced with the cloud, far behind I outran it. Not so swift as that would a human being be.” Thereupon he was addressed by his father saying: “My dear son, of a truth, you are greatly to be pitied for regarding with contempt a human being. Of the nature of a manitou is a human being. To-day you shall learn, if very far you intend to go, how it is that a human being is of the nature of a manitou. He makes use of bird-hawks and swans, and on that account speedy is a human being.”
Ningoding igo aapiji ani-mino-ayaa aw oshkinawe (in time the youth grew much better). Mii i’iw zhigwa maajaad abaagagwedosed (then he set off, trying out his walking — stem flagged); aapiji go mino-babimose (and walked along very comfortably). Ningoding igo owaabandaan ayagawe-deyaasininig i’iw aanakwad (once he saw where the cloud cast its shadow — stem flagged); geget omaanendaan ji-nagadang-iban (truly he thought he could leave it behind). Mii dash i’iw ezhi-gagwejigadang (so he raced it) aapiji ji-waasa onagadaan (and left it far behind). Geget minwendam nagadang aanakwad (truly pleased to have outrun the cloud). Ani-izhi-giiwed (then he went home); gaa-biindiged endaawaad (when he came inside) oganoonaan oosan (he spoke to his father): “Noos, geget gigiiwanim (“father, truly you deceived me) ekidoyan gizhiikaa a’aw anishinaabe gii-ikidoyan (when you said the human being is swift). Noongom gii-giizhigak ningii-gagwejigadaan i’iw aanakwad (today I raced the cloud), waasa ningii-nagadaan (far behind I left it). Maajiina daa-bisikaa wa’aw anishinaabe.” (not even that swift would a human being be — bizikaa-? stem flagged) Mii dash i’iw ezhi-ganoonigod oosan (then his father addressed him): “Ningwisis, geget gigichi-gidimaagiz (“my son, you are greatly to be pitied) wii-menenimaad a’aw anishinaabe (for holding the human being in contempt — meneni m- ‘scorn’ stem flagged). Manidoowi anishinaabeg (of manitou-nature is the human being). Noongom giga-gikendaan (today you shall learn) giishpin waawaasa wii-izhaayan (if you mean to go very far) wenji-manidoowid anishinaabe (why the human being is of manitou-nature). Odawaag gegekwag gaye weweg (he makes use of bird-hawks and swans), mii i’iw wenji-gizhiikaad a’aw anishinaabe.” (that is why the human being is swift.”)
Jones’s printed footnote 1 (foot of Ojibwe p.498), marker set on the English p.499 at “He makes use of bird-hawks and swans,¹”: “Skins of bird-hawks and swans used in the mystic rite. The power residing in a bird-hawk skin is invoked for speed.” Restored verbatim 2026-09-02 by the English gate — Jones’s own printed text, carried, not explained; nothing added. ⚠ FOR M.: this is Jones explaining rite content in his own apparatus; if the register’s ceremonial rule is to govern his footnotes as well as ours, M. rules on whether it stands here.
(14) Cigwa tibi‘kạtini äjimādcāt, wāsa’ icā aᵉa´ᵘ mōⁿs. Ningutingigu papimusät owâbạndān awiya pimi‘kawänit; intigwa mi‘tigōn nācwā‘kutābātạminit, mī∙i∙´ᵘ äci‘kawänit. “Mīmāwīna∙a∙´ᵘ anicinābä kā∙i∙ci‘kawät,” inändạm. Änicimāta∙ạ∙nāt. Kägä‘t ugitcipā‘piän, mạdcänimāt äci‘kawänit. “Kāmāwīn wī‘kä awiya udā∙ạ∙dimāsī, usām mạdci‘kawä.”
Zhigwa dibikadini ezhi-maajaad, waasa izhaa a’aw mooz. Ningoding igo babimosed owaabandaan awiya bimikawenid; indigwa mitigoon naazhwaakodaabaadaminid, mii i’iw ezhikawenid. “Memaawiina-a’aw anishinaabe gaa-izhikawed,” inendam. Ani-izhi-mataa’anaad. Geget ogichi-baapi’aan, madijenimaad ezhikawenid. “Gaa-maawiin wiika awiya odaa-adimaasii, osaam majikawe.”
It was then growing dark when (the youth) departed, far away went the Moose. And once, while travelling along, he saw the tracks of some one; it seemed as if some one had been dragging two poles, such was the mark of some one’s trail. “It must be a human being that has made the trail,” he thought. Then he followed in the path behind him. Of a truth, he made great fun (of the human being), he held him in contempt because of the tracks he made. “It is impossible for him ever to overtake any one, too ungainly are his tracks.”
Zhigwa dibikadini ezhi-maajaad (it was growing dark when he set off), waasa izhaa a’aw mooz (far went that moose). Ningoding igo babimosed (and once, walking along) owaabandaan awiya bimikawenid (he saw someone’s tracks); indigwa mitigoon naazhwaakodaabaadaminid (it was as if (someone) was dragging two poles — naazh- ‘two’ + dragging stem flagged), mii i’iw ezhikawenid (such was the track-mark). “Memaawiina-a’aw anishinaabe gaa-izhikawed,” (“it must be a human being who made this track,”) inendam (he thought). Ani-izhi-mataa’anaad (then he followed the trail behind him). Geget ogichi-baapi’aan (truly he made great fun of him), madijenimaad ezhikawenid (despising him for the tracks he made — stem flagged). “Gaa-maawiin wiika awiya odaa-adimaasii (“surely never could he overtake anyone), osaam majikawe.” (too clumsy are his tracks.” — maji-’kawe ‘makes bad/ungainly tracks’)
Jones’s printed footnote 2 (foot of English p.499), marker set at “dragging two poles,²”: “The trail left by snowshoes.” Restored verbatim 2026-09-02 by the English gate.
(15) Mīsa´ äcikīwät; tägwicing ōsạn ugi‘tcipā‘pian: “Nōs, mī kạnabạtc”— pä‘kic pā‘pi∙ā∙t ini’ᵘ ōsạn —“ạnicinābä ningī∙ō∙‘kawi∙ā∙. Kāmāwīn kīmi‘kawisī, nōs, kicī‘kā kī∙i∙‘kitoyạn ạnicinābä. Kā∙i∙ci‘kawä∙ạ∙g mi‘tigōn unīcwā‘kwạtābātānạn. Kägä‘t kāwin wī‘ka kägō udā∙a∙dindaⁿzīn aᵉa´ᵘ anicinābäwic.” Mīdạc iᵉi´ᵘ mīnawā kạnōnigut īniyōsạn: “Wayība kīga∙ō∙tisigunān ạnicinābä.”
Mii sa ezhi-giiwed; dagwishing oosan ogichi-baapi’aan: “Noos, mii ganabaj”— bekizh baapi’aad iniw oosan —“anishinaabe ningii-okawi-aa. Gaa-maawiin gii-mikawisii, noos, gizhiikaa gii-ikidoyan anishinaabe. Gaa-izhikawe-aag mitigoon onizhwaako-daabaadaanan. Geget gaawiin wiika gego odaa-adindanzin a’aw anishinaabewish.” Mii dash i’iw miinawaa ganoonigod iniyoosan: “Wayiiba giga-odisigonaan anishinaabe.”
And then back home he went; when he arrived, a heap of fun he made of his father: “My father, now perhaps”— while at the same time he was laughing at his father —“upon the tracks of a person did I come. No doubt, you must have been beside yourself, my father, when you said that a human being was speedy. When I was on his trail, two poles was he dragging behind. Verily, never anything could that good-for-nothing human being overtake.” Thereupon then again he was addressed by his father saying: “In a little while we shall be visited by a human being.”
Mii sa ezhi-giiwed (and so he went home); dagwishing oosan ogichi-baapi’aan (arriving, he made much fun of his father): “Noos, mii ganabaj”— (“father, now perhaps”—) bekizh baapi’aad iniw oosan (laughing at his father all the while) —“anishinaabe ningii-okawi-aa (“—a human being’s tracks I came upon). Gaa-maawiin gii-mikawisii, noos (you must have been beside yourself, father — stem flagged), gizhiikaa gii-ikidoyan anishinaabe (when you said a human being is swift). Gaa-izhikawe-aag mitigoon onizhwaako-daabaadaanan (the way he tracks, two poles he drags behind). Geget gaawiin wiika gego odaa-adindanzin a’aw anishinaabewish.” (truly that good-for-nothing human being could never overtake anything — anishinaabewish pejorative). Mii dash i’iw miinawaa ganoonigod iniyoosan (then again his father addressed him): “Wayiiba giga-odisigonaan anishinaabe.” (“soon a human being will visit us.”)
(16) Cigwa tibi‘kạtini. Pāmāgu pạpīndigäckānit a‘pwāgạnạn, ni‘tạm i‘kwäsäns mī∙i∙māⁿ udōning pimi∙i∙ni‘kāni iᵉi´ᵘ u‘kitc; mīgu i´ᵘ äcisạgạswāt a∙i∙‘kwäsäns; mīnawā aᵉa´ᵘ mindimōyä, misa gayä wīn äjisạgạswāt; mīnawā aᵘ gwīwisäns, kayä aᵉa´ᵘ a‘kiwäⁿzī äjisạgạswāt; cigwa minawā uckinawä. Pidcīnạgigu imāⁿ udōnink äni∙i∙ni‘kānik änigu‘k äjipạki‘tä∙ạ∙ng. Mīdac iᵉi´ᵘ ä‘kidut: “Kāwin nīn wī‘kā nindānisigusī aᵉa´ᵘ ạnicinābä.” Mīdạc iᵉi´ᵘ äjikạnōnigut ini´ᵘ ōsạn: “Ā, ningwisis! mīsa´ kạgwānisagi‘tōyạn kīya´ᵘ.”
Zhigwa dibikadini. Baamaa go babiindigeshkaanid apwaaganan, nitam ikwesens mii i’iw imaa odooning bimi-inikaani i’iw okij; mii go i’iw ezhi-zagaswaad a-ikwesens; miinawaa a’aw mindimooyenh, mii sa gaye wiin ezhi-zagaswaad; miinawaa aw gwiiwisens, gaye a’aw akiwenzii ezhi-zagaswaad; zhigwa miinawaa oshkinawe. Bijinaag igo imaa odooning ani-inikaanig enigok ezhi-bakite-ang. Mii dash i’iw ekidod: “Gaawiin niin wiikaa nindaa-nisigosii a’aw anishinaabe.” Mii dash i’iw ezhi-ganoonigod iniw oosan: “Aa, ningwisis! mii sa gagwaanisagitoyan giiyaw.”
It was now growing dark. And suddenly in came a pipe. First to the girl’s mouth came the stem, whereupon then the girl smoked; next to the old woman, and she also smoked; next to the boy, likewise to the old man, who smoked; then next to the youth. The moment that the stem was entering into his mouth, he dealt it a hard blow. Thereupon then he said: “Never can I be slain by a human being.” Thereupon then he was addressed by his father saying: “Oh, my dear son! therefore now have you played the mischief with yourself.”
Zhigwa dibikadini (it was now growing dark). Baamaa go babiindigeshkaanid apwaaganan (suddenly in came a pipe — biindige-shkaa- ‘come/move in’), nitam ikwesens mii i’iw imaa odooning bimi-inikaani i’iw okij (first to the girl’s mouth came the stem); mii go i’iw ezhi-zagaswaad a-ikwesens (and so the girl smoked); miinawaa a’aw mindimooyenh, mii sa gaye wiin ezhi-zagaswaad (next the old woman, she too smoked); miinawaa aw gwiiwisens, gaye a’aw akiwenzii ezhi-zagaswaad (next the boy, likewise the old man smoked); zhigwa miinawaa oshkinawe (then next the youth). Bijinaag igo imaa odooning ani-inikaanig (the moment the stem was entering his mouth) enigok ezhi-bakite-ang (he struck it hard). Mii dash i’iw ekidod (then he said): “Gaawiin niin wiikaa nindaa-nisigosii a’aw anishinaabe.” (“never can I be killed by a human being.”) Mii dash i’iw ezhi-ganoonigod iniw oosan (then his father addressed him): “Aa, ningwisis! mii sa gagwaanisagitoyan giiyaw.” (“oh, my son! now you have played the mischief with yourself.”)
Footnote 1 (p500 foot): “This means the visit of the soul of the pipe to the souls of the moose; receiving the pipe means the giving-up of the material self of the moose.” — attaches to aʼpwāgạnan ‘the pipe’. CEREMONIAL/conjuring content. pimi∙i∙niʼkāni / bimi-ini’kaani “the (pipe-)stem coming along to (the mouth),” stem flagged. kagwänisagiʼtōyạn / gagwaanisagi’toyan ‘you have done a dreadful/mischievous thing’; flagged.
(17) Mīsa´ cigwa kawicimōwạg. Kā‘kawicimuwāt unōndawâwān mi‘tikwa‘ki‘kōn mạdwä∙i∙gāsunit; wīnawādạc wäntcimạdwäwigāsunit; mạnitō‘kāsō‘kạntawintwā. A‘kiwäⁿsī äciwunickāt. “Mīsa´ gigicäp tcibināsi‘kāgōyạnk. Ningwisis, ạmbäsa, täbwä‘tawicîn kä∙i∙ninān! Kägu´intawā mādcība∙i∙wä‘kän, mī gucagu iᵉi´ᵘ äcitäbwäyān kä∙i∙ninān. Kägä‘kwaᵉ udawā kayä wäᵉwäᵉ, mī∙i∙wä ayạbạtci∙ā∙t aᵉa´ᵘ anicinābä.”
Mii sa zhigwa gawishimowag. Gaa-gawishimowaad onoondawaawaan mitigwakikoon madwe-igaazonid; winawaa dash wenji-madwewigaazonid; manidookaazokandawindwaa. Akiwenzii ezhi-onishkaad. “Mii sa gigizheb ji-binaazhikaagoyank. Ningwisis, ambesa, debwetawishin ge-ininaan! Gego indawaa maajiiba’iwekken, mii go zha go isi i’iw ezhi-debweyaan ge-ininaan. Gegekwan odawaa gaye weweg, mii i’iw ayaabaji-aad a’aw anishinaabe.”
And then in a while they lay down to sleep. After they had lain down to sleep, they heard the sound of a kettle-drum beating; and it was on their account that it was beating; they were being overcome with manitou power. The old man then rose from his bed. “It is in the morning that we shall be sought for. My dear son, come, harken to what I tell you! Don’t think of trying to flee away, for I am really telling you the truth in what I am saying to you. Of bird-hawks and swans (the people) make use, such are the things the people use.”
Mii sa zhigwa gawishimowag (and then they lay down to sleep). Gaa-gawishimowaad onoondawaawaan mitigwakikoon madwe-igaazonid (after lying down they heard a kettle-drum beating — mitig-wakik ‘drum’); winawaa dash wenji-madwewigaazonid (and it was on their account that it sounded); manidookaazokandawindwaa (they were being overcome with manitou power — long fused passive; stem flagged). Akiwenzii ezhi-onishkaad (the old man rose from his bed). “Mii sa gigizheb ji-binaazhikaagoyank (“in the morning we shall be sought out — stem flagged). Ningwisis, ambesa, debwetawishin ge-ininaan! (my son, do harken to what I tell you!) Gego indawaa maajiiba’iwekken (do not try to flee), mii go zha go isi i’iw ezhi-debweyaan ge-ininaan (for I am truly telling you the truth in what I say). Gegekwan odawaa gaye weweg, mii i’iw ayaabaji-aad a’aw anishinaabe.” (bird-hawks and swans the people make use of, those are what the people use.”)
Jones’s printed footnote 2 (foot of English p.501), marker set at “the sound of a kettle-drum² beating”: “The hunter conjuring for power.” Restored verbatim 2026-09-02 by the English gate — Jones’s own printed text, carried, not explained. ⚠ FOR M.: same ceremonial question as §13.
(18) Cigwa kigicäp mägwāgu tibi‘kạtinig pạnägu kābigāskāgunagānig. Kāwin gạnạgä owâbạmāsīn awiya. Päcu’ ā‘pidci awīya unōndawān. “Wa!” inwäwạn. Minangwạna iᵘ ạnimucaᵉ pạnägu tcätcạtcībān migiwaᵉ. Mānicincạg pạsigwīwạg; awiya owâbạmāwān pīdāsamusänit. Kāwīn kạnạgä pisunāgusisīwạn, mīcicạgu unạgicīni a‘kiwäⁿzīyạn. Ubīcinu∙u∙guwān iᵉi’ᵘ bāckisigạn, mīsa cigwa pāskisuguwāt. Ānīc nīciwaᵉ anicinābäᵉ. Cigwasa’ ga‘kina kāpāskisuguwāt, mīgu imāⁿ ga‘kina nîsiguwät. Cigwa nạndwātcigä aᵉa´ᵘ inint. Kägä‘t päcig kīni∙o∙ntci‘kawäwạn. A‘kawä wackigābawi, unāsi‘kawān ōsạn. “Intawā kīn tacī‘ka´ᵘ ugo´ᵘ mōⁿsōg.” Äni∙i∙jimādcāt nō‘pinạnāt päcig īni’ᵘ mōⁿsōn. Ạnimādcā a∙i∙nini pạnä äci‘kawänit īni´ᵘ mōⁿsōn. Ānīc nīciwaᵉ udaiyaᵉ, mīdạc i∙i∙´ᵘ ä‘pänimut. Wäwänigu ni‘tạm ạnimāmādcā waᵉa´ᵘ mōⁿs; wī‘kāgu ạnibạbimusät pāmāgu pa∙u∙ntcimiginit. Mīsa´ tci∙ä∙nigu‘k mādcā mōⁿs. Kwätcigu ku‘tci∙ạ∙ninananawigātänit āca mīnawā utatimigōn. Änigu‘k umiginigu, mīdạc kägä‘t äjikạcki‘tōt tci∙ä∙nigu‘k mādcā. Agāwā ugīpicku‘tawā. Mī cigwa ā‘pidci kīckạnäntạnk, mīdạc kägä‘t wīgwatci‘tōt tcipīmiba‘tōt. Kāwäsa ugạcki‘tōsīn tcinạgạnāt i∙i∙wä ạnimucaᵉ, mī∙i∙´ᵘ cigwa ā‘pidci pwānawitcigät. Ningutingigu, “käⁿ´käⁿ, käⁿ´käⁿ, käⁿ´käⁿ!” ini‘tạm. Mī∙i∙māⁿ mi‘kwändạnk kā∙i∙gut ōsạn ānugī∙u∙ndcī∙i∙gut i∙i∙wisa tcimādcāt. Mīdạc kägä‘t ānugutcitcigät ki‘tci∙ä∙nigu‘k mādcāt, kāwin kạnạgä unạgạnāsī i∙i∙’ᵘ ạnimucaᵉ. Pä‘kic mawi ạnipapimusät. Ningutingigu pwānawi‘tcigät uwâbamān udānānk ạnicinābän pīdāsạmusänit pigīgitōwạn: “Ānīn, mōⁿs, intigu kitäpimusä?”
Zhigwa gigizheb megwaa go dibikadinig banaa go gaa-bigaaskaagonaganig. Gaawiin ganage owaabamaasiin awiya. Besho aapiji awiya onoondawaan. “Wa!” inwewan. Minangwana iw animoshag banaa go jejajiibaan migiwan. Maanizhinzhag basigwiwag; awiya owaabamaawaan biidaasamosenid. Gaawiin ganage bizonaagozisiiwan, miizhizhag go onagizhini akiwenziiyan. Obiizhino-o-gowaan i’iw baashkizigan, mii sa zhigwa baashkizigowaad. Aaniish niizhiwag anishinaabeg. Zhigwa sa gakina gaa-baashkizigowaad, mii go imaa gakina nisigowed. Zhigwa nandawejige a’aw inini. Geget bezhig gii-ani-onjikawewan. Akawe washkigaabawi, onaazikawaan oosan. “Indawaa giin dazhikaw ogow moozoog.” Ani-izhi-maajaad noopinanaad bezhig iniw moozoon. Ani-maajaa a’i-nini banaa ezhikawenid iniw moozoon. Aaniish niizhiwan odayig, mii dash i’iw ebenimod. Wewenig igo nitam ani-maajaa wa’aw mooz; wiikaa go ani-babimosed baamaa go ba-onji-miginid. Mii sa ji-enigok maajaa mooz. Gwej igo godaji-ninananawigaadenid aazha miinawaa odadimigoon. Enigok omiginigo, mii dash geget ezhi-gashkitood ji-enigok maajaa. Agaawaa ogii-bishkotawaa. Mii zhigwa aapiji giishkanendang, mii dash geget wii-gwajitood ji-bimibatood. Gaawesa ogashkitoosiin ji-naganaad i’iwe animoshag, mii i’iw zhigwa aapiji bwaanawijiged. Ningoding igo, “genhgenh, genhgenh, genhgenh!” iniitam. Mii i’iw imaa mikwendang gaa-igod oosan aano-gii-onji-i’igod i’iwi sa ji-maajaad. Mii dash geget aano-gojichiged gichi-enigok maajaad, gaawiin ganage onaganaasii i’iw animoshag. Bekizh mawi ani-babimosed. Ningoding igo bwaanawijiged owaabamaan odaanaank anishinaaben biidaasamosenid bi-giigidowan: “Aaniin, mooz, indigo gidebimose?”
Early in the morning, while it was yet dark, there came a sudden crunching of the crust of the snow. Not even did he see any one. Very close he heard the sound of some one. “Halloo!” exclaimed the other. It so happened that the dogs were scattered about everywhere barking. The calves rose to their feet; they saw some one walking hitherward. Not at all did they fail to make out every part of him, and exposed to view were his entrails. (They saw) him pointing the gun at them, whereupon they were then shot at. Now, there were two human beings. When they all had been shot at, then in that place were they all killed. Then for tracks did the man seek. In truth, one (he found) trailing off the other way. Before (following it up), he turned about, he went to where his father was. “Therefore you had better look after the dressing of these moose.” Then away he started, following after the lone moose. On his way went the man, keeping ever on the trail of the moose. Now, two (in number) were his dogs, and so upon them he depended. Now, with an easy gait at first did the moose move along; and later, while on his way he went travelling, (he) suddenly (heard the dogs) as they came barking. And then with great speed went the moose. And as he was on the point of slowing up, already again was he being overtaken. In lively manner was he barked at, whereupon truly as fast as he could go he went. For a little while he got out of sound (of the dogs’ barking). Now, by this time he was very much out of wind, but yet of a truth he tried running. It was impossible for him to outstrip the dogs, for by this time he was very much out of strength. And by and by, “Käⁿ’käⁿ, käⁿ’käⁿ, käⁿ’käⁿ!” he heard. Then it was that he became mindful of what he had been told by his father, who had tried in vain to dissuade him from going. Thereupon truly he tried with all his might to go, but he was not at all able to outrun the dogs. At the same time he cried as he went walking along. And once, when unable to go, he saw back on his trail a human being walking hitherward, he came saying: “Well, Moose, does it seem that you have walked far enough?”
Zhigwa gigizheb megwaa go dibikadinig (early in the morning while still dark) banaa go gaa-bigaaskaagonaganig (came a sudden crunch of the snow-crust — bigaaskaagonag- ‘crust crunches’ stem flagged). Gaawiin ganage owaabamaasiin awiya (he saw no one at all). Besho aapiji awiya onoondawaan (very near he heard someone). “Wa!” inwewan (“halloo!” cried the other). Minangwana iw animoshag banaa go jejajiibaan migiwan (it happened the dogs were scattered about barking — stem flagged). Maanizhinzhag basigwiwag (the calves rose to their feet — aya-aanhsag; stem flagged); awiya owaabamaawaan biidaasamosenid (they saw someone walking toward them). Gaawiin ganage bizonaagozisiiwan (not at all did they fail to make him out), miizhizhag go onagizhini akiwenziiyan (his very entrails were exposed to view — stem flagged). Obiizhino-o-gowaan i’iw baashkizigan (they were aimed at with the gun), mii sa zhigwa baashkizigowaad (and so then they were shot). Aaniish niizhiwag anishinaabeg (now there were two human beings). Zhigwa sa gakina gaa-baashkizigowaad (when all had been shot), mii go imaa gakina nisigowed (there they were all killed). Zhigwa nandawejige a’aw inini (then the man searched for tracks). Geget bezhig gii-ani-onjikawewan (truly one (set) trailed off the other way). Akawe washkigaabawi (first he turned about), onaazikawaan oosan (he went to his father). “Indawaa giin dazhikaw ogow moozoog.” (“you had better dress these moose.”) Ani-izhi-maajaad noopinanaad bezhig iniw moozoon (then off he went after the lone moose). Ani-maajaa a’i-nini banaa ezhikawenid iniw moozoon (on went the man, ever on the moose’s track). Aaniish niizhiwan odayig (now two were his dogs), mii dash i’iw ebenimod (and on them he depended). Wewenig igo nitam ani-maajaa wa’aw mooz (with an easy gait at first the moose went); wiikaa go ani-babimosed baamaa go ba-onji-miginid (and after a while, as he travelled, suddenly the dogs came barking). Mii sa ji-enigok maajaa mooz (then with great speed went the moose). Gwej igo godaji-ninananawigaadenid (just as he was about to slow up — stem flagged) aazha miinawaa odadimigoon (already again he was overtaken). Enigok omiginigo (briskly he was barked at), mii dash geget ezhi-gashkitood ji-enigok maajaa (so truly as fast as he could he went). Agaawaa ogii-bishkotawaa (barely he got out of their sound). Mii zhigwa aapiji giishkanendang (now he was very much out of wind — stem flagged), mii dash geget wii-gwajitood ji-bimibatood (yet truly he tried to run). Gaawesa ogashkitoosiin ji-naganaad i’iwe animoshag (he could not outstrip the dogs), mii i’iw zhigwa aapiji bwaanawijiged (for now he was much out of strength). Ningoding igo, “genhgenh, genhgenh, genhgenh!” iniitam (and by and by, “kä’kä, kä’kä, kä’kä!” he heard). Mii i’iw imaa mikwendang gaa-igod oosan (then he remembered what his father had told him) aano-gii-onji-i’igod i’iwi sa ji-maajaad (who in vain had tried to dissuade him from going). Mii dash geget aano-gojichiged gichi-enigok maajaad (so truly he tried his utmost to go), gaawiin ganage onaganaasii i’iw animoshag (but could not outrun the dogs at all). Bekizh mawi ani-babimosed (all the while he cried as he walked). Ningoding igo bwaanawijiged (and once, when unable to go on) owaabamaan odaanaank anishinaaben biidaasamosenid (he saw behind him a human being walking toward him) bi-giigidowan (who came saying): “Aaniin, mooz, indigo gidebimose?” (“well, Moose, does it seem you have walked far enough?”)
Footnote 1 (p502 foot): “The cry of the bird-hawk.” — attaches to the cry “käⁿʼkäⁿ, käⁿʼkäⁿ, käⁿʼkäⁿ!” (CEREMONIAL: the bird-hawk power-cry). The cry is carried verbatim, merge-excluded. Many stems in this long hunt passage flagged: bigaaskaagonag- ‘crust crunches’, jejajiibaan ‘scattered’, basigwiwag ‘rise to feet’, onagizhini ‘entrails exposed’, ninananawigaade- ‘slow the legs’, giishkanendang ‘out of breath’. tcätcạtcībān migiwa = ‘the dogs scattered about barking’, segmentation flagged.
(19) “Kāwīn nīn gạnạgä nintäpîmusäsī.”
“Gaawiin niin ganage nindebimosesii.”
“Not at all have I yet walked enough.”
“Gaawiin niin ganage nindebimosesii.” (“not at all have I yet walked enough.”)
(20) Mīgu iwiti piyạtusitōnit iᵉi’ᵘ upāckisigạnini; wâgā‘kwạt ubi‘gītcikusitūnîni, mi‘tig ubigīcka∙ạ∙mini. Kā‘kīcka∙ạ∙minit, ubīnāsi‘kāgōn; änigu‘k opạki‘tä∙u∙gōn imā ucīgạnānk. Ogạnōnigōn: “Mādcān, kāgicwinigu kīwi‘täbimusä.”
Mii go iwidi biyaadosidoonid i’iw obaashkiziganini; waagaakwad obigicheko-sidoonini, mitig obigishka’aminini. Gaa-gishka’aminid, obiinaazhikaagoon; enigok obakite-oogoon imaa ozhiigaanaank. Oganoonigoon: “Maajaan, gaa-giizhwinigo giwii-debimose.”
Then at yonder place (the man) leaned his gun; an axe he drew (from his belt), a stick he cut. After cutting the stick, he came over to where (the Moose) was; a hard blow on the back was dealt the Moose. He was addressed by (the man) saying: “Go on! not yet have you walked enough.”
Mii go iwidi biyaadosidoonid i’iw obaashkiziganini (then over there he leaned his gun); waagaakwad obigicheko-sidoonini (an axe he drew out — stem flagged), mitig obigishka’aminini (a stick he cut). Gaa-gishka’aminid (after cutting the stick), obiinaazhikaagoon (he came over to him); enigok obakite-oogoon imaa ozhiigaanaank (a hard blow he was dealt on the back — zhiigan- ‘back’; flagged). Oganoonigoon (he was addressed): “Maajaan, gaa-giizhwinigo giwii-debimose.” (“go on! not yet have you walked enough.”)
(21) Ä‘tiwä! ānawi‘kutcimādcā, kāwīn kạnạgä ugacki‘tōsin tci∙ä∙nda∙ạ∙mīt.
Aatiwe! aanawi-goji-maajaa, gaawiin ganage ogashkitoosiin ji-aandaamid.
Poor fellow! In spite of his efforts, he tried to go, but he was not even able to take a step.
Aatiwe! (poor fellow!) aanawi-goji-maajaa (in vain he tried to go), gaawiin ganage ogashkitoosiin ji-aandaamid (he could not even take a step — aandaam- ‘take a step’ stem flagged).
(22) Mīnawā icini‘känawạn upīndi‘kumānining. Cigwa ubīnāsi‘kāgōn; ugī∙u∙dā‘pinạmini ucạngwạn äcikīckicaminit. Kā∙i∙cicagwạnsunit iᵉi´ᵘ cạngwạn cigwa ạniwạckikābawiwạn pigīwä‘kwänuwạn ugạnōnigōn: “Mī∙i∙māⁿ kä∙a∙ī∙ndạnạmi‘kwā īgi´ᵘ kīdcạnimōg.” Pạn kī∙ạ∙nimusäwạn.
Miinawaa izhinikenawan obiindikomaaning. Zhigwa obiinaazhikaagoon; ogii-odaapinamini ozhangwan ezhi-gishkizhaminid. Gaa-izhi-zhangwansonid i’iw zhangwan zhigwa ani-washkigaabawiwan bigiwekwenowan oganoonigoon: “Mii i’iw imaa ge-a-indanamikwe igiw gidajinimoog.” Ban gii-ani-mosewan.
Next (the man) drew a knife from his scabbard. Then he went up to (the Moose); taking him by the nose, he cut it off. After hanging the nose to his belt, he turned the head (of the Moose) about, and said to him: “Yonder is where you shall be eaten by your fellow-dogs.” Forthwith then away went the man.
Miinawaa izhinikenawan obiindikomaaning (next he drew (a knife) from his scabbard — stem flagged). Zhigwa obiinaazhikaagoon (then he came up to him); ogii-odaapinamini ozhangwan ezhi-gishkizhaminid (taking him by the nose, he cut it off — zhangw- ‘nose/muzzle’). Gaa-izhi-zhangwansonid i’iw zhangwan (after fastening the nose (to his belt)) zhigwa ani-washkigaabawiwan bigiwekwenowan (he turned the head about) oganoonigoon (and said to him): “Mii i’iw imaa ge-a-indanamikwe igiw gidajinimoog.” (“yonder is where you shall be eaten by your fellow-dogs.” — long fused; stem flagged) Ban gii-ani-mosewan (forthwith away went the man).
Jones’s printed footnote 1 (foot of Ojibwe p.504), marker set on the English p.505 at “eaten by your fellow-dogs.”¹: “Classing the foolish young Moose with his hunting-dogs.” Restored verbatim 2026-09-02 by the English gate.
(23) Mīsa iᵉi´ᵘ kägä‘t mạmīntawäntạm wī‘kīyuskwägawi. Cigwa ōmi‘kwäntān ānugī∙u∙ndci∙i∙gut ōsạn; kayä īni´ᵘ ugīn umi‘kwänimān.
Mii sa i’iw geget memindawendam wii-giiyoskwegawi. Zhigwa omikwendaan aano-gii-onji-i’igod oosan; gaye iniw ogiin omikwenimaan.
Accordingly then, in truth, he was much disturbed in mind, fearing lest he might bleed to death. Then he became mindful of what in vain he had been told by his father; and of his mother he also thought.
Mii sa i’iw geget memindawendam (and so truly he was much disturbed in mind) wii-giiyoskwegawi (fearing lest he bleed to death — stem flagged). Zhigwa omikwendaan aano-gii-onji-i’igod oosan (then he remembered what in vain his father had told him); gaye iniw ogiin omikwenimaan (and of his mother too he thought).
(24) Mīdạc iwiti cigwa kā‘kīcī‘kawintwa īgiwäti kānisintwā, näyāp pimādisiwạg. Intawa unạnā∙i∙‘tōnāwa iᵉi´ᵘ ändāwāt. Cigwa anitibi‘kạtini. Pāmāgu pānantumintwā, mīgu iᵘ ga‘kina pīnạntumintwā. Mādcāwag icāwāt ạnicinābäᵉ ändānit. Kāpīndigäwāt cigwa sạgaswāwạg. Kayä acamāwạg kayä dạc mīnāwạg kigīckigạnạn. Kägä‘t minwäntạmōg. Aᵉa´ᵘ mindimōyäⁿ nābicäbisunạn mīnā kayä midāsan. Ka‘kinasa gägō äcitạninit iᵉi´ᵘ ạnicinābä omīniguwān. Kayä dạc aᵉa´ᵘ kwīwisäns kīci‘kipīnda‘katäwānạn mīnā. Ā‘pidcisa minwändạm aᵉa´ᵘ kwīwisäns kā∙i∙ci∙ā∙cōningwawāt īni´ᵘ pīnda‘katäwānạn.
Mii dash iwidi zhigwa gaa-giizhiikawindwaa igiwedi gaa-nisindwaa, neyaab bimaadiziwag. Indawaa onanaa’itoonaawaa i’iw endaawaad. Zhigwa ani-dibikadini. Baamaa go banaandomindwaa, mii go iw gakina bi-naandomindwaa. Maajaawag izhaawaad anishinaaben endaanid. Gaa-biindigewaad zhigwa zagaswaawag. Gaye ashamaawag gaye dash miinaawag gizhigiiganan. Geget minwendamog. A’aw mindimooyenh naabizhebisonan miinaa gaye midaasan. Gakina sa gego ezhi-daninid i’iw anishinaaben ominigowaan. Gaye dash a’aw gwiiwisens gii-zhikibindakadewaanan miinaa. Aapijisa minwendam a’aw gwiiwisens gaa-izhi-aazhooningwawaad iniw bindakadewaanan.
And now, after those were disposed of that had been killed at yonder place, then back again to life they came. Forthwith they fixed up the place where they lived. It was now growing dark. And after a while there came some one to invite them, whereupon all that were there were asked to come. They departed on their way to where the people dwelt. After they had gone inside, then they smoked. They also were fed, and they were given raiment. Truly happy were they. The old woman was given ear-rings and leggings. And all the various things that people have they were given. And the boy was given a cedar-bark pouch to keep powder in. Ever so pleased was the boy after putting over his shoulder the powder-pouch.
Mii dash iwidi zhigwa gaa-giizhiikawindwaa igiwedi gaa-nisindwaa (and after those killed yonder were disposed of), neyaab bimaadiziwag (they came back to life). Indawaa onanaa’itoonaawaa i’iw endaawaad (forthwith they fixed up where they lived). Zhigwa ani-dibikadini (now it grew dark). Baamaa go banaandomindwaa (after a while someone came to invite them), mii go iw gakina bi-naandomindwaa (and all there were invited). Maajaawag izhaawaad anishinaaben endaanid (they went to where the people lived). Gaa-biindigewaad zhigwa zagaswaawag (after going inside they smoked). Gaye ashamaawag gaye dash miinaawag gizhigiiganan (they were fed and given raiment). Geget minwendamog (truly happy were they). A’aw mindimooyenh naabizhebisonan miinaa gaye midaasan (the old woman was given ear-rings and leggings). Gakina sa gego ezhi-daninid i’iw anishinaaben ominigowaan (all the things people have they were given). Gaye dash a’aw gwiiwisens gii-zhikibindakadewaanan miinaa (and the boy was given a cedar-bark powder-pouch). Aapijisa minwendam a’aw gwiiwisens (ever so pleased was the boy) gaa-izhi-aazhooningwawaad iniw bindakadewaanan (after slinging the powder-pouch over his shoulder).
Footnote 2 (p505 foot): “These gifts are the offerings made to the souls of the Moose.” — attaches to the list of gifts (ear-rings, leggings, powder-pouch). CEREMONIAL: soul-offerings to the moose. nābicäbisunạn / naabizhebisonan ‘ear-rings’. kigickigạnạn / gizhigiiganan ‘raiment’, flagged. pīndaʼkatäwānạn / binda’kadewaanan ‘powder-pouch (cedar-bark)’, flagged.
(25) Cigwadạc kīwäwạg; kā‘tagwicinuwāt ändāwāt awänibạn utōckinawämiwā. Cigwa tibi‘katini kāwīn wīnibāsīwạg. Ningutingīgu tibi‘kạtinig mindimoyä unōndawān ạgāwa pīdwäwäcininit ạgwatcīng mạdwäkibitcigābāwiwạn. “Mīmāwīna∙a∙ᵘ ningwisis,” inäntạm. “Ningutcunạntawīn kägō tạgītōtawā aᵉa´ᵘ ningwisis,” äjipasigwīt äcisāga∙a∙nk.
Zhigwa dash giiwewag; gaa-dagwishinowaad endaawaad awaniban odoshkinawemiwaa. Zhigwa dibikadini gaawiin wii-nibaasiiwag. Ningoding igo dibikadinig mindimooyenh onoondawaan agaawaa biidwewezhininid agwajiing madwe-gibichigaabawiwan. “Memaawiina-aw ningwisis,” inendam. “Ningoji-nandawiin gego daa-gii-doodawaa a’aw ningwisis,” ezhi-basigwiid ezhi-zaaga’ang.
And in a while back home they went; after they were come at home, gone was their youth. In a while it began to grow dark, but they would not go to sleep. And by and by in the night the old woman heard the sound of somebody out of doors coming softly up (and) stopping by the door. “That may be my dear son,” she thought. “Some evil fate, perhaps, may have befallen my dear son.” Rising to her feet, she then went outside.
Zhigwa dash giiwewag (and in a while they went home); gaa-dagwishinowaad endaawaad awaniban odoshkinawemiwaa (when they reached home, gone was their youth). Zhigwa dibikadini gaawiin wii-nibaasiiwag (it grew dark but they would not sleep). Ningoding igo dibikadinig mindimooyenh onoondawaan (and by and by in the night the old woman heard) agaawaa biidwewezhininid agwajiing (someone softly coming up outside — stem flagged) madwe-gibichigaabawiwan (and stopping by the door — stem flagged). “Memaawiina-aw ningwisis,” inendam (“that may be my son,” she thought). “Ningoji-nandawiin gego daa-gii-doodawaa a’aw ningwisis,” (“some evil fate, perhaps, has befallen my son,”) ezhi-basigwiid ezhi-zaaga’ang (rising up, she went outside).
(26) Ä‘tawā! umindciminạmini iᵉi´ᵘ ucạngwanāni.
Aatiwe! omindjiminamini i’iw ozhangwanaani.
Poor thing! there he was with his hand over his nose.
Aatiwe! (poor thing!) omindjiminamini i’iw ozhangwanaani (there he held his hand over his nose — mindjimin- ‘hold fast’; ozhangwan ‘his nose’).
(27) “Nyāⁿ, ningwisis, ānīn kā‘tōtāgōyạn?” “Kāwīn kägō i∙i∙ᵘ nicạngwạn.”
“Nyaanh, ningwisis, aaniin gaa-doodaagooyan?” “Gaawiin gego i’iw nizhangwan.”
“Ah, me! my dear son, what has been done to you?” “Nothing (is left of) my nose.”
“Nyaanh, ningwisis, aaniin gaa-doodaagooyan?” (“ah, me, my son, what has been done to you?”) “Gaawiin gego i’iw nizhangwan.” (“nothing (is left of) my nose.”)
(28) Äjiwâbạmāt aᵘ mindimōⁿyäⁿ tci∙ä∙nigu‘k mawi. Kā∙i∙ckwamāwit a‘ki utōtā‘pinān ā‘pitci i∙i∙ᵘ mä‘kadäwānik; äcisinigunāt nāsāp mī∙i∙’ᵘ äcināgwatinigibạn ucạngwạn. Äjipīndigät aᵉa’ᵘ mindimōyäⁿ ugạnōnān īni´ᵘ ugwisạn: “Pīndigän!” Kägä‘t äcipīndigät aᵉa’ᵘ īnini.
Ezhi-waabamaad aw mindimooyenh ji-enigok mawi. Gaa-ishkwaamawid aki odoodaapinaan aapiji i’iw mekadewaanig; ezhi-zinigonaad naasaab mii i’iw ezhi-naagwadinigiban ozhangwan. Ezhi-biindiged a’aw mindimooyenh oganoonaan iniw ogwisan: “Biindigen!” Geget ezhi-biindiged a’aw inini.
When the old woman saw him, very bitterly she wept. After she had finished weeping, she took up some earth that was very black; when she rubbed (it over) his nose, then back as it used to look became his nose. When within entered the old woman, she spoke to her son, saying: “Come inside!” Of a truth, the man accordingly entered.
Ezhi-waabamaad aw mindimooyenh ji-enigok mawi (when the old woman saw him she wept bitterly). Gaa-ishkwaamawid (after she had finished weeping) aki odoodaapinaan aapiji i’iw mekadewaanig (she took up some very black earth); ezhi-zinigonaad (when she rubbed it on him) naasaab mii i’iw ezhi-naagwadinigiban ozhangwan (his nose became as it used to look — *naagwad- ‘appear’). Ezhi-biindiged a’aw mindimooyenh (when the old woman went in) oganoonaan iniw ogwisan (she spoke to her son): “Biindigen!” (“come inside!”) Geget ezhi-biindiged a’aw inini (sure enough, the man entered).
(29) Äjikīgītut aᵘ mindimōyä: “Kägä‘t nima‘kicinịc ningapạgi‘täwā kīcpîn wīpāskiswit aᵉa´ᵘ anicināpä.” Mīdạc i∙i∙ᵘ äjikīgitut aᵘ a‘kiwäⁿzī: “Cä! kägu´ inā‘kän aᵉa´ᵘ ạnicinābä, manitowiwa kuca.” Mīsa’ binäwitcīt kī∙ạ∙gōtä.
Ezhi-giigidod aw mindimooyenh: “Geget nimakizinish ninga-bagitewaa giishpin wii-baashkizwid a’aw anishinaabe.” Mii dash i’iw ezhi-giigidod aw akiwenzii: “She! gego inaaken a’aw anishinaabe, manidoowiwa gosha.” Mii sa binewi-jiid gii-agoode.
Then spoke the old woman, saying: “Verily, with my old moccasin will I strike at a human being if he purposes to shoot at me.” Thereupon spoke the old man, saying: “Hush! speak not thus of the people, for they are truly endowed with manitou power.” And so the buttocks of the ruffed grouse now hang aloft.
Ezhi-giigidod aw mindimooyenh (then the old woman spoke): “Geget nimakizinish ninga-bagitewaa (“truly, with my old moccasin I’ll strike at) giishpin wii-baashkizwid a’aw anishinaabe.” (a human being if he means to shoot me.”) Mii dash i’iw ezhi-giigidod aw akiwenzii (then the old man spoke): “She! gego inaaken a’aw anishinaabe (“hush! do not speak so of the human being), manidoowiwa gosha.” (for they are endowed with manitou power.”) Mii sa binewi-jiid gii-agoode (and so the rump of the ruffed grouse now hangs aloft). (the carrier closing — the wondering is left to the listener)
Jones’s printed footnote 1 (foot of Ojibwe p.506, continued at the foot of p.507), marker set on the English p.507 at “if he purposes to shoot at me.”¹: “Said with much the same spirit as that of a mother who rebukes an object which has caused pain to her child. It is done more to console the child than for any other purpose.” Restored verbatim 2026-09-02 by the English gate.