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.
WÂSĀGUNÄCKẠNK UTATIBĀTCIMUWIN.
WAASAAGONESHKANG ODADIBAAJIMOWIN.
THE NARRATIVE OF HE-THAT-LEAVES-THE-IMPRINT-OF-HIS-FOOT-IN-THE-SNOW-GLISTENING.
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) Ānīnt i‘kitō ạnicinābä — kä‘tä ạnicinābä, kīcitäbwäyäntạm — mīdac ‘iᵉi´ᵘ ōguwäti tibickō‘kạmig kā∙i∙nā‘kunigäwāt ki∙tcimạnitōg. A‘pīsa´ kā‘kici‘tōt Nänabucu a‘ki´ mī cigwa kītibä‘kunigäwāt īgi´ᵘ ki∙tcimạnitōg. “Ạmbäsa, uci∙ā∙tānig īgi‘ᵘ kä∙ạ∙nicinābäwiwāt,” i‘kitōwaᵉ ‘iᵉi´ᵘ mạnitōᵉ.
Aaniind ikido anishinaabe — gete-anishinaabe, giizhi-debweyendam — mii dash i’iw ogowedi dibishkookamig gaa-izhi-naakonigewaad gichi-manidoog. Apii sa gaa-giizhitood Nenabozho aki, mii zhigwa gii-dibaakonigewaad igiw gichi-manidoog. “Ambe sa, ozhi-aataanig igiw ge-anishinaabewiwaad,” ikidowag i’iw manidoog.
Some people say — that is, the old-time people, (and they) believed in it — that it was these great manitous, that dwell directly opposite from us on the other side of the world, who decreed what should be. After Nänabushu had created the earth, then it was that the great manitous decreed what should be. “Behold, let us create them that are to be human beings,” (thus) said the manitous.
Aaniind ikido anishinaabe (some of the people say), gete-anishinaabe (the old-time people), giizhi-debweyendam (and they fully believed it); mii dash i’iw (and so it is) ogowedi dibishkookamig (these ones directly opposite, on the other side of the world — dibishkoo-akamig flagged) gaa-izhi-naakonigewaad gichi-manidoog (the way the great manitous decreed it). Apii sa gaa-giizhitood Nenabozho aki (after Nenabozho had finished making the earth), mii zhigwa gii-dibaakonigewaad igiw gichi-manidoog (then the great manitous laid down the law). “Ambe sa, ozhi-aataanig (“come now, let us make them — ozhi-aataanig: oshi- ‘make’ + imperative; flagged) igiw ge-anishinaabewiwaad,” (those that are to be human beings,”) ikidowag i’iw manidoog (say the manitous).
(2) Pājigidac äjikīgigitut ‘aᵉa´ᵘ ki‘tcimạnidō: “O‘ōwisa ta∙i∙ciwäbạt, tagagwatạgi‘tō aᵘ anicinābä. Māmwä‘tcigu uskabinōtciwiwit mī aᵘ käcawänimäk. Ta udci∙tcāgudạc aᵘ abinōtcī. Kīnawādạc, manitōtug! ninguting kīgakawạtisāwa aᵉa´ᵘ anicinābä. A‘pī wīmawạtisäg i‘kwädạc kapīndigäckawāwa; mīdạc aᵉ´aᵘ kä∙u∙gīyäg. ‘I‘i´widạc kä∙a∙‘kwānig ạnicinābä äciwīndamawik mini‘k käbimādisit; wawīngä kīwâpi‘kwät tcipikīwät.”
Bezhig idash ezhi-giigidod a’aw gichi-manidoo: “O’oo sa da-izhiwebad, da-gagwaadagi’ido aw anishinaabe. Maamwe go go oshki-abinoojiiwiwid mii aw ge-zhawenimeg. Da-ojichaago dash aw abinoojii. Giinawaa dash, manidootog! ningoding giga-gawaadizaawaa a’aw anishinaabe. Apii wii-mawadiseg ikwe dash ga-biindigeshkawaawaa; mii dash a’aw ge-oogiyeg. I’iwi dash ge-aakwaanig anishinaabe ezhi-wiindamawig minik ge-bimaadizid; waawiinge gii-waabikwed ji-bigiwed.”
Then up spoke one of the great manitous, saying: “This is the way it shall be, let human beings undergo trials. And in particular, while they are yet in early infancy, that is when you shall bless them. And souls shall the infants have. And you, O manitous! at times shall you visit the people. When you desire to go visit the people, then into woman shall you enter; and of that one shall you make a mother. And knowledge shall you impart to the people of the length of time that they shall live; that when their hair is entirely white, then shall they return home.”
Bezhig idash ezhi-giigidod a’aw gichi-manidoo (then one of the great manitous spoke): “O’oo sa da-izhiwebad (“this is how it shall be), da-gagwaadagi’ido aw anishinaabe (the human being shall undergo hardship). Maamwe go go oshki-abinoojiiwiwid (especially while still a new infant — oshki-abinoojiiwiwid flagged) mii aw ge-zhawenimeg (that is the one you shall bless). Da-ojichaago dash aw abinoojii (and the infant shall have a soul). Giinawaa dash, manidootog! (and you, O manitous! — vocative; flagged) ningoding giga-gawaadizaawaa a’aw anishinaabe (at times you shall visit the human being — gawaadizaawaa: ‘visit’, stem flagged). Apii wii-mawadiseg (when you wish to go visit) ikwe dash ga-biindigeshkawaawaa (you shall enter into a woman); mii dash a’aw ge-oogiyeg (and of that one you shall make a mother). I’iwi dash ge-aakwaanig anishinaabe (and that — the length the person will live —) ezhi-wiindamawig (you shall make known to him) minik ge-bimaadizid (how long he is to live); waawiinge gii-waabikwed (when his hair is fully white) ji-bigiwed.” (then he shall return home.”)
English footnote 1 (p.515), attaching to “return home.”: “This may mean one or both of two things: it may mean the return of the soul to the place whence it came; or it may be the idiom, so common among the aged, which means the close of this life and the departure for the spirit-world.” Restored 2026-09-02 from the page.
(3) Mī’sa cigwa mạnitō omawadisān anicinābän; ā´pidcidạc mạnitōwi o∙o∙mā a‘kīng. Mini‘kidạc kayä mänitōwisik ạnicinābä, kämāgayä ạtcina tapimādisi. Mī wīn i∙i∙‘ᵘ äjitäbwāyäntạnk aᵉa´ᵘ ạnicinābä.
Mii sa zhigwa manidoo omawadisaan anishinaaben; aapiji dash manidoowi o’omaa akiing. Minik idash gaye menidoowisig anishinaabe, gemaa gaye achina da-bimaadizi. Mii wiin i’iw ezhi-debweyendang a’aw anishinaabe.
And so now the manitous visit the people; and with very much supernatural power are they endued (while) here on earth. And of the number of people that are not endued with a sufficient amount of supernatural power, only a short while will they live. This is what the people believe.
Mii sa zhigwa manidoo omawadisaan anishinaaben (and so now the manidoo visits the person); aapiji dash manidoowi o’omaa akiing (and very full of spirit-power is he here on earth). Minik idash gaye menidoowisig anishinaabe (and the person who is not endowed with enough spirit-power), gemaa gaye achina da-bimaadizi (perhaps will live but a short while). Mii wiin i’iw ezhi-debweyendang a’aw anishinaabe (this is what the person believes).
(4) Mīdạc ōwiti äcānit u∙tci∙tcāgwạn. Pōtc dạc kayä wīnawā mạnitōn ugwä‘kā‘kunigowān, tibickō mạnitōng āwiwạg. Mī wīn i∙i∙‘ᵘ äcitäbwäyäntạnk aᵉa´ᵘ anicinābä.
Mii dash oowidi ezhaanid ojichaagwan. Booch idash gaye wiinawaa manidoon ogwekaakonigowaan, dibishkoo manidoong aawiwag. Mii wiin i’iw ezhi-debweyendang a’aw anishinaabe.
And it is off in this direction that the soul goes. And according as they desire, so are they transformed by the manitous, like manitous do they become. This, therefore, is what the people believe.
Mii dash oowidi ezhaanid ojichaagwan (and it is off in this direction that the soul goes — ojichaagwan ‘his/her soul’). Booch idash gaye wiinawaa manidoon ogwekaakonigowaan (and of necessity, too, by the manidoo they are turned/transformed — gwekaakonige- ‘turn, decree-over’, stem flagged), dibishkoo manidoong aawiwag (just like manidoos they become). Mii wiin i’iw ezhi-debweyendang a’aw anishinaabe (this is what the person believes).
English footnote 2 (p.515), attaching to “off in this direction”: “South, or west, or to the other side of the world, or to the heavens among the stars and suns.” Restored 2026-09-02 from the page.
(5) Naskä dạc o‘ō‘ᵘ nạnīsānạt,—nibōwin, iᵉi´ᵘ ā‘pitcinibuwin. Awägwän ä‘ta ā‘pidci käminopimādisigwän mī yä‘ta aᵘ kä∙u∙di‘tạnk iᵉi´ᵘ tạna‘kīwin. Naskäkuta ändasingin nạnīsānisiwinạn! Ā‘pidci yä‘ta mänupimādisit ayā iwiti tana‘kīwining. Kāwīndạc wī‘kā nibusī. Mī wīn i∙i∙‘ᵘ äcitäbwäyäntạnk aᵉa´ᵘ ạnicinābä, mī a‘panä gāginik ayānit utci∙tcāgwạn.
Naske dash o’ow naniizaanad,—nibowin, i’iw aapiji-nibowin. Awegwen eta aapiji ge-mino-bimaadizigwen mii yeta aw ge-odidang i’iw danakiiwin. Naske gida endasingin naniizaanisiwinan! Aapiji yeta meno-bimaadizid ayaa iwidi danakiiwining. Gaawiin idash wiikaa niboosii. Mii wiin i’iw ezhi-debweyendang a’aw anishinaabe, mii apane gaaginiig ayaanid ojichaagwan.
Behold, this is the thing to be feared, — death, the death (that is) everlasting. Only they that live an upright life will come to that abiding-place. Why, behold the number of things to be feared! Only they that have lived an exceedingly upright life are at yonder habitation. And never will they die. This therefore is what the people believe, that forever do their souls continue there.
Naske dash o’ow naniizaanad (now behold, this is the fearsome thing),—nibowin, i’iw aapiji-nibowin (death, the everlasting death). Awegwen eta aapiji ge-mino-bimaadizigwen (whoever lives an exceedingly upright life — dubitative participle) mii yeta aw ge-odidang i’iw danakiiwin (that is the only one to reach that dwelling-place). Naske gida endasingin naniizaanisiwinan! (behold how many are the things to be feared! — endasingin flagged) Aapiji yeta meno-bimaadizid (only the one who lives exceedingly well) ayaa iwidi danakiiwining (is at yonder habitation). Gaawiin idash wiikaa niboosii (and never does he die). Mii wiin i’iw ezhi-debweyendang a’aw anishinaabe (this is what the person believes), mii apane gaaginiig ayaanid ojichaagwan (that forever, eternally, his soul continues there).
English footnote 3 (p.514→515), attaching to “upright life”: “The way to the spirit-world is beset with obstacles of various sorts. The ease or the difficulty of overcoming them depends on the character of the past life of the individual. If he has been careful in all religious observances, the passage of his soul will be easier than the soul of one who has not been so careful. It is conformity to religious observance that makes up an upright life. Ethics may or may not play a prominent part.” Restored 2026-09-02 from the page.
(6) Mạtcimạnitō ayā, pīg icini‘kāsuwitug, kīyōn kayä kānō kayä, tạnäs kayä. Ningī∙i∙gidạc nimicōmisiban: “Nōjis, kägu’ wī‘kā tacī‘kawā‘kän. Pitcīnạg kīgawâbạmāg, a‘tātiwinạg ta∙i∙cini‘kāsuwag; mī aᵘ wayābickīwät kätacī‘kawāt, kayä ‘iᵉi´ᵘ tci∙ō∙ci∙ā∙t.
Maji-manidoo ayaa, biig izhinikaazowidog, giyoon gaye gaano gaye, danes gaye. Ningii-igo idash nimishoomisiban: “Noozhis, gego wiikaa dazhi-gawa’aaken. Bijiinag giga-waabamaag, adaadiwinag da-izhinikaazowag; mii aw wayaabishkiwed ge-dazhi-gawaad, gaye i’iw ji-oozhi’aad.
An evil manitou exists; a spade must his name be, and a diamond, and a heart, and a club. Now, I was told by my grandfather who is no more: “My grandson, never have anything to do with them. After a while you shall see them, objects for gambling is what they shall be called; for that is what the white (people) shall occupy themselves with, and they shall make them.
Maji-manidoo ayaa (there is an evil manidoo), biig izhinikaazowidog (he must be named ‘Spade’ — *biig = Eng. ‘spade/pique’ loan), giyoon gaye (and ‘Diamond’ — Eng. ‘queen’? carried as named in body; flagged) gaano gaye (and ‘Heart’ — Eng. ‘knave’? carried; flagged), danes gaye (and ‘Club’ — Eng. ‘deuce’? carried; flagged). Ningii-igo idash nimishoomisiban (and I was told by my late grandfather): “Noozhis, gego wiikaa dazhi-gawa’aaken (“my grandson, never busy yourself with them — dazhi-gawa’- ‘occupy oneself / strike at’, stem flagged). Bijiinag giga-waabamaag (by and by you will see them), adaadiwinag da-izhinikaazowag (‘gambling-objects’ they will be called); mii aw wayaabishkiwed ge-dazhi-gawaad (it is the white one who will occupy himself with them), gaye i’iw ji-oozhi’aad (and so he will make them).
(7) Mīdac īni‘ᵘ käki‘kino∙ạ∙māgut mạtcimạnitōn. Kīcpīn täbwä‘tawisiwạn äninān, kabäya∙ī∙ tacī‘kawạtwā, kīgawâbạmā ‘aᵉa´ᵘ mạtcimạnitō.”
Mii dash iniw ge-gikino’amaagod maji-manidoon. Giishpin debwetawisiwan eninaan, gabe-ayi’ii dazhi-gawaadwaa, giga-waabamaa a’aw maji-manidoo.”
Thereupon by the evil manitou shall one be taught. If you do not heed what I tell you then, if for a long time you occupy yourself with them, you shall see that evil manitou.”
Mii dash iniw ge-gikino’amaagod maji-manidoon (and then he will be taught by the evil manidoo). Giishpin debwetawisiwan eninaan (if you do not believe what I tell you), gabe-ayi’ii dazhi-gawaadwaa (if for a long time you busy yourself with them), giga-waabamaa a’aw maji-manidoo.” (you will see that evil manidoo.”)
(8) Nīnidạc Wâsāgunäckạnk ägōyān. Kägabäya∙ī∙ nintacī‘kawāg īgi´ᵘ a‘tātiwinạg. Nīcugun tacī‘kawạgwā mī∙i∙´ᵘ äjikīwạnātisiyān.
Niin idash Waasaagoneshkang egooyaan. Ge-gabe-ayi’ii nindazhi-gawaag igiw adaadiwinag. Niizho-gon dazhi-gawagwaa mii i’iw ezhi-giiwanaadiziyaan.
Now, I myself am named He-that-leaves-the-Imprint-of-his-Foot-in-the-Snow-glistening. For long periods at a time do I occupy myself with those gambling-objects. If for two days I am busied with them, then I am out of my wits.
Niin idash Waasaagoneshkang egooyaan (now I myself am the one called Waasaagoneshkang). Ge-gabe-ayi’ii nindazhi-gawaag igiw adaadiwinag (for long stretches I busy myself with those gambling-objects). Niizho-gon dazhi-gawagwaa (when I occupy myself with them for two days) mii i’iw ezhi-giiwanaadiziyaan (then it is that I go out of my wits — giiwanaadizi ‘be deranged/crazed’).
(9) [DIAGRAM, p.516] Pīg, Kīyōn, Kānō, Tạnäs
Biig, Giiyoon, Gaanoo, Danez
[Diagram reproduced on pp. 516 (Ojibwe) and 517 (English): a circle with a spiral center and a long hatched line ending in an oval; four card-suit symbols at the compass points. Ojibwe labels: Pīg (top, ♠ Spade), Kīyōn (right, ♦ Diamond), Kānō (bottom, ♥ Heart), Tạnäs (left, ♣ Club). On the English page the labels are: Spade, Diamond, Heart, Club.]
[The diagram is carried as a graphic, not glossed. Its four labels are the card-suit loanwords from §6, here arranged on a circle. Jones’s editor calls the figure ’wholly unintelligible’ (English footnote 4, p.515) and reproduces it ’in the hope that some one may later be able to explain it.’ Per the Hermeneutics-Canoe firewall and the ceremonial-caution rule, the figure is recorded and described but NOT interpreted here. Flagged for M.]
English footnote 4 (p.515, Michelson): “In Dr. Jones’s manuscript there is a diagram, which is wholly unintelligible to me. It is reproduced on pp. 516 and 517 in the hope that some one may later be able to explain it.” — The diagram is the figure printed on p.516 (Ojibwe spread) and p.517 (English spread). Apparatus note, 2026-09-03: the four labels are carried verbatim as printed and are not converted (loanwords, exempt from the derivation walk). The editorial marker that stood inside this section’s Fiero cell — “[DIAGRAM, p.516 — carried verbatim, NOT converted]” — is named here instead of standing in the language layer, where it tripped fiero_lint as English prose; the same marker remains in the Jones cell and the full description in the English cell. Diagram page-checked 2026-09-03: the labels read Pīg (top), Kīyōn (right), Kānō (bottom), Tạnäs (left).
(10) Nibāyān ki∙tcipīpāgiyān. Ạnōtc mạnitōg nināⁿzi‘kāgōg nintinābandạm tibi‘kak.
Nibaayaan gichi-biibaagiyaan. Aanooj manidoog ninaanzikaagoog nindinaabandam dibikak.
While I sleep, I yell with a loud voice. That by all kinds of manitous I am visited, is the dream I have at night.
Nibaayaan gichi-biibaagiyaan (while I sleep I cry out with a great voice). Aanooj manidoog ninaanzikaagoog (all kinds of manidoos come to me) nindinaabandam dibikak (is what I dream at night). [§I closes here.]
(11) Kayä nīn wäntcinibwā‘kāyān ‘aᵉa´ᵘ nōs mī∙o∙wä kāmāmawinigānisit. ‘Aᵉa´ᵘ nōs Wämbwäyāc, mī∙i∙‘ᵘ kā∙i∙cini‘kāsut. Mīnawā kī∙ō∙sit nōsibạn, Zäzōngini‘k kī∙i∙jini‘kāsu nimicōmisibạn. Mīnawā kī∙ō∙ō∙sit Zäzōngini‘k, Awāsī‘kiwäⁿjī; kīki‘tcimitäwi. Awāsī‘kiwäⁿjī Äsipạn kī∙i∙nimāwạn ōsạn. Mīdạc īgi‘ᵘ kā‘pī‘kitowāt: “Kägu’ wī‘kā nisā‘kägun weyāpickīwät. Kayägu iᵘ wī‘kā ninguting ki∙tcimīgātink tciwimīgānäk. Kīcpin mīgānint mīgu∙i∙ᵘ tcī∙i∙ckwā∙a∙nicinābä‘kāk.”
Gaye niin wenji-nibwaakaayaan a’aw noos mii iwe gaa-maamawinigaanizid. A’aw noos Wembweyaazh, mii i’iw gaa-izhinikaazod. Miinawaa gii-oozisid noosiban, Zhezhoonginik gii-izhinikaazo nimishoomisiban. Miinawaa gii-oozisid Zhezhoonginik, Awaasigiwenzhi; gii-gichi-midewi. Awaasigiwenzhi Esiban gii-izhinimaawan oosan. Mii dash igiw gaa-bi-gidowaad: “Gego wiikaa nisaakegon weyaabishkiiwed. Gaye go iw wiikaa ningoding gichi-miigaading ji-wii-miigaaneg. Giishpin miigaanind mii go i’iw ji-ishkwaa-anishinaabekaag.”
Now, the reason why I am wise is that my father was the leader of all at this place. This father of mine (was) Snow-blown-by-the-Wind, that was what he was called. Furthermore, my father, who is no more, had a father; Big-Strong-Arm was the name of my grandfather who is no more. Again, Big-Strong-Arm had a father, (he was) Old-Bull-Head; he was versed in the mystic rite. Old-Bull-Head had a father by the name of Raccoon. And this is what they have handed down (one to another): “Never slay the white (people). And if ever in the future there is a big war, don’t fight them. If they are warred against, then that shall be the end of the people.”
Gaye niin wenji-nibwaakaayaan a’aw noos (and the reason I am wise is my father) mii iwe gaa-maamawinigaanizid (he was the one who led all here — maamawinigaanizi flagged). A’aw noos Wembweyaazh (this father of mine was Snow-blown-by-the-Wind), mii i’iw gaa-izhinikaazod (that is what he was called). Miinawaa gii-oozisid noosiban (again, my late father had a father), Zhezhoonginik gii-izhinikaazo nimishoomisiban (Big-Strong-Arm my late grandfather was named). Miinawaa gii-oozisid Zhezhoonginik (again, Big-Strong-Arm had a father), Awaasigiwenzhi (Old-Bull-Head); gii-gichi-midewi (he was deeply versed in the Midewiwin — gichi-midewi: the mystic rite). Awaasigiwenzhi Esiban gii-izhinimaawan oosan (Old-Bull-Head’s father was named Raccoon). Mii dash igiw gaa-bi-gidowaad (and this is what they handed down): “Gego wiikaa nisaakegon weyaabishkiiwed (“never slay the white man). Gaye go iw wiikaa ningoding gichi-miigaading ji-wii-miigaaneg (and never, if some day there is a great war, are you to fight them). Giishpin miigaanind mii go i’iw ji-ishkwaa-anishinaabekaag.” (if they are fought, then that is the end of the people’s being.”)
Ojibwe footnote 1 (p.516) / English footnote 1 (p.517): “Bois Fort.” — attaches to kāmāmawinigānisit / “leader of all at this place,” identifying the place/band as Bois Fort.
(12) Mīdạc omā Ka‘kīwäsạtāgānsink patạciganäcinowāt. Kayä nīn dạc pīnicigu mī∙o∙mā wātaciganäcinān; kayä īgi‘ᵘ ninītcānisạg, mīnawā īgi‘ᵘ nōjisạg, kayä īgi‘ᵘ pitcīnạg kä∙ạ∙ni∙ạ∙nicinābäwiwāt.
Mii dash omaa Gaa-giiwese-aadaaganensing badaajiganeshinowaad. Gaye niin dash binish igo mii omaa waa-adaaganeshinaan; gaye igiw niniijaanisag, miinawaa igiw noozhisag, gaye igiw bijiinag ge-ani-anishinaabewiwaad.
And now over here at the Little Portage is where their bones lie. And I too, when my time is up, shall lie here with my bones; so also (will) my children, and my grandchildren, and the people who are yet to live in future time.
Mii dash omaa Gaa-giiwese-aadaaganensing (and so here at the Little Portage — placename flagged: Ka‘kīwäsạtāgānsink) badaajiganeshinowaad (is where their bones lie — badaajigane-shin- ‘bone lies’, stem flagged). Gaye niin dash binish igo mii omaa waa-adaaganeshinaan (and I too, in due time, here is where my bones will lie); gaye igiw niniijaanisag (and my children too), miinawaa igiw noozhisag (and my grandchildren), gaye igiw bijiinag ge-ani-anishinaabewiwaad (and those who are yet to come to be people in time).
(13) Kitimāgi∙ā∙ ạnicinābä nintinändam; Wâsāgunäckạnk nīn ägōyān. Intigō nīn tanīmạgạt ‘iᵉi´ᵘ ninda‘kīm. Kāwīn wī‘kā nimbitạnisisī ‘iᵉi´ᵘ kī∙ạ∙tāntink ‘o‘o‘ᵘ ninda‘kīminān. Ạmbägic wītō‘kawit käcäwādisit, kayägu ‘aᵉa´ᵘ ki∙tcimạnitō wītō‘kawit ‘iᵉi´ᵘ pạngī tcimino∙a∙yā‘pạn ‘aᵉa´ᵘ abinōtcī kayä ‘aᵉa´ᵘ kä‘kāt.
Gitimaagi’aa anishinaabe nindinendam; Waasaagoneshkang niin egooyaan. Indigo niin daanimagad i’iw nindakiim. Gaawiin wiikaa nimbi-danisisii i’iw gii-adaanting o’ow nindakiiminaan. Ambegizh wiidookawid geshawaadizid, gaye go a’aw gichi-manidoo wiidookawid i’iw bangii ji-mino-ayaapan a’aw abinoojii gaye a’aw geget.
Ill-used are the people, is what I think; He-that-leaves-the-Imprint-of-his-Foot-in-the-Snow-glistening is what I am called. It seems to me that my land is resourceful. Never was I present while our land was being sold. Would that one of a kindly nature might give me help, and that the great manitou might help me, so that it would be a little better for the children and for those that are advanced in years.
Gitimaagi’aa anishinaabe nindinendam (the people are ill-used, I think); Waasaagoneshkang niin egooyaan (I am the one called Waasaagoneshkang). Indigo niin daanimagad i’iw nindakiim (it seems to me my land is rich/resourceful — daanimagad ‘it is wealthy’, stem flagged). Gaawiin wiikaa nimbi-danisisii i’iw gii-adaanting o’ow nindakiiminaan (never was I present when this our land was being sold — adaanting ‘it being sold/traded’, flagged). Ambegizh wiidookawid geshawaadizid (would that a kindly one might help me), gaye go a’aw gichi-manidoo wiidookawid (and that the great manidoo might help me) i’iw bangii ji-mino-ayaapan a’aw abinoojii gaye a’aw geget. (so it might be a little better for the child and for the aged — kä‘kāt ‘the one who is old’, flagged.)
(14) Mīgu iᵘ ninguting käcikawạtcit. Mānū’, taga, täbwä‘tawicig mini‘k käwâbandạmäg o‘o‘ᵘ ucibī∙i∙gạn. Ạnicā nintigōg ānint ạnicinābäg. Īgi‘ᵘ näbwā‘kāwāt, “Mīyä‘ta aᵘ kägō kägạcki‘tō‘pạn,” ijiwāt. Mīdāswi taciwạg wâtō‘kawiwāt, kāwīn kayä ogimāwisīwạg; kayä nīn kāwīn nintōgimāwisī omā∙a∙yāyān.
Mii go iw ningoding ge-zhi-gawaadizid. Mano, daga, debwetawishig minik ge-waabandameg o’ow ozhibii’igan. Aanizha nindigoog aniind anishinaabeg. Igiw nebwaakaawaad, “Mii eta aw gego ge-gashkitoopan,” izhiwaad. Midaaswi dazhiwag waa-wiidookawiwaad, gaawiin gaye ogimaawisiiwag; gaye niin gaawiin nindogimaawisii omaa ayaayaan.
In fact, there are times when they shall freeze to death. But nevertheless, (I) pray, believe me, as many of you as shall see what is here written. In jest am I spoken of by some of the people. Those that are wise, “He is the only one who is capable of accomplishing things,” they say of me. Ten is the number of them who are of help to me, and they are not chiefs; and I too am not chief here where I am.
Mii go iw ningoding ge-zhi-gawaadizid (it is so that at times they will freeze — gawaadizi ‘freeze to death’; cf. §2 the homophonous ‘visit/afflict’ stem; flagged). Mano, daga, debwetawishig (but please, do, believe me) minik ge-waabandameg o’ow ozhibii’igan (as many of you as will see this writing). Aanizha nindigoog aniind anishinaabeg (in jest I am spoken of by some people). Igiw nebwaakaawaad (those who are wise), “Mii eta aw gego ge-gashkitoopan,” izhiwaad (“he is the only one who could accomplish anything,” they say). Midaaswi dazhiwag waa-wiidookawiwaad (ten in number are those who would help me), gaawiin gaye ogimaawisiiwag (and they are not chiefs); gaye niin gaawiin nindogimaawisii omaa ayaayaan (and I too am no chief here where I am).
(15) Mādcīwäwäskạnk ijini‘kāsu wâdō‘kawit. Wâsigunäckạnk, Ạna‘kạmiginank, Nibitäkīcigu‘kä, Mädwäyāntạgāc, Ugabägījik, Pä‘kitạtciwäskạnk, Mi‘tigōwimakạ‘kīns, Nīcōtäⁿ, Äniwäwäyāc, Mīca‘kwanibinäs, Nạbạnägīcigwäp, Pācitāna‘kwạt, — mīsa ändaciwāt wâdō‘kawiwāt.
Maajiwewenizhkang izhinikaazo waa-wiidookawid. Waasigoneshkang, Anakamiginang, Nibidegiizhigokwe, Medweyaandagaazh, Ogabegiizhig, Bekidachiweshkang, Mitigoowimakakiins, Niizhodenh, Eniweweyaazh, Mishaakwanibinesh, Nabane-giizhigwep, Baashitaanakwad, — mii sa endashiwaad waa-wiidookawiwaad.
He-begins-to-make-heard-the-Sound-of-his-Walk is the name of one who helps me. One-who-walks-with-a-Shining-(White)-Feather, One-who-leaves-the-Imprint-of-his-Foot-on-the-Ground, He-who-makes-One-Day-follow-Another, Murmur-of-the-Wind-through-the-Pine-Boughs, Everlasting-Sky, He-who-goes-over-the-Mountains, Little-Tree-Toad, Twin, Wind-with-a-Loud-Wail, Bird-of-the-Clear-Sky, He-who-sits-occupying-Half-the-Sky, One-on-the-Other-Side-of-the-Cloud, — such, therefore, is the number of them who are of help to me.
Maajiwewenizhkang izhinikaazo waa-wiidookawid (He-begins-to-make-heard-the-Sound-of-his-Walk is named the one who helps me). [The remainder is the roll of the twelve helpers’ personal names — Jones glosses each in the English; the Fiero forms are tentative restorations of the proper names and are ALL flagged for M., proper names being beyond rule-grade conversion.] Waasigoneshkang (One-who-walks-with-a-Shining-White-Feather), Anakamiginang (One-who-leaves-the-Imprint-of-his-Foot-on-the-Ground), Nibidegiizhigokwe (He-who-makes-One-Day-follow-Another), Medweyaandagaazh (Murmur-of-the-Wind-through-the-Pine-Boughs), Ogabegiizhig (Everlasting-Sky), Bekidachiweshkang (He-who-goes-over-the-Mountains), Mitigoowimakakiins (Little-Tree-Toad), Niizhodenh (Twin), Eniweweyaazh (Wind-with-a-Loud-Wail), Mishaakwanibinesh (Bird-of-the-Clear-Sky), Nabane-giizhigwep (He-who-sits-occupying-Half-the-Sky), Baashitaanakwad (One-on-the-Other-Side-of-the-Cloud), — mii sa endashiwaad waa-wiidookawiwaad (such, then, is the number of those who help me).