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.
ININI OGWISẠN KĪ‘KĪ∙U∙GWICIMUNIT NISING.
ININI OGWISAN GII-GII-GWIISHIMONID NISING.
THE MAN’S SON WHO FASTED THREE TIMES.
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 ạnicinābäg a∙ī∙ntāwạg, udänawi∙i∙tiwạg. A‘kiwäⁿzī udipänimā iᵉi‘u ạnicinābäᵉ. Wīwạn ayāwạn, kayä ugwisạn ayāwạn. Ningutingidạc wīwītigäwạn īni‘ᵘ ugwisạn, mīsa kägä‘t kā∙i∙ciwītigänit. Kumāku a‘pi cigwa unīdcānisiwạn īni‘ᵘ ugwisạn, kwīwisänsạn udōnīdcānisini.
Aaniish anishinaabeg ayi-ndaawag, odanawi’idiwag. Akiwenzii odibenimaa i’iw anishinaaben. Wiiwan ayaawan, gaye ogwisan ayaawan. Ningoding idash wiiwidigewan iniw ogwisan, mii sa geget gaa-izhi-wiidigenid. Gomaa apii zhigwa oniijaanisiwan iniw ogwisan, gwiiwizensan odooniijaanisini.
Now, some people were abiding (there), they were living together in a town. An old man ruled over the people. His wife was there, and his son was there. And once his son desired to marry, whereupon truly then he married. After a certain period of time his son got a child, a boy was the child he begot.
Aaniish anishinaabeg ayi-ndaawag (now, some people were dwelling there), odanawi’idiwag (they lived together in a town — stem flagged). Akiwenzii odibenimaa i’iw anishinaaben (an old man ruled over the people). Wiiwan ayaawan (his wife was there), gaye ogwisan ayaawan (and his son was there). Ningoding idash wiiwidigewan iniw ogwisan (and once his son desired to marry), mii sa geget gaa-izhi-wiidigenid (whereupon truly then he married). Gomaa apii zhigwa oniijaanisiwan iniw ogwisan (after some time his son got a child), gwiiwizensan odooniijaanisini (a little boy was the child he begot).
(2) Ningutingiku ä‘kusiwạn īni´ᵘ wīwạn ‘aᵃa´ᵘ inini, mīsagu kägä‘t wīnibunit. Käga‘pī ninguting äcinibunit, mī∙ā∙nawi pimusänit īni´ᵘ kwīwisänsạn; pō‘tcigu mī∙i∙´ᵘ a‘pī kīnibunit īni´ᵘ wīwạn. Ānīc ā‘pidci mānäntạm ‘aᵃa´ᵘ inini, kayä a∙a∙ a‘kiwäⁿzī. Ningutingidạc inändạm ‘aᵃa´ᵘ inini: “Amantcigic kī∙i∙gwicimut ‘aᵃa´ᵘ ningwisîsäns!” Kägä‘t uwawäci∙ā∙n, kayä mīgwạnan upạta‘kibinä∙ō∙nān. Kā‘kīcī‘tā∙ā∙t äjimādcīnāt. Käga‘pī ạnimawiwạn īni´ᵘ ugwisîsänsạn. Ạnigạganōnāt: “Mānū! kī∙i∙gwicimun.” Mi‘tigōndạc unạntunä∙wān, mīdạc iwiti äji∙o∙ci‘tōt ‘iᵉi´ᵘ wasiswạn. Kā‘kīci‘tōt äji∙a∙‘kwāntawa∙ā∙t īni´ᵘ ugwisîsạn; äjikạnōnāt: “Pāmā midāsagunaga‘k kabi∙ạ∙ntawâbạmin.” Ajikīwät awinini. Kā‘tagwicink ōganōnigōn ōsạn: “Kägä‘t kitinigā∙ā∙ kigisîsäns.”
Ningoding igo aakoziwan iniw wiiwan a’aw inini, mii sa go geget wii-nibonid. Gegapii ningoding ezhi-nibonid, mii aanawi bimosenid iniw gwiiwizensan; boojigo mii’iw apii gii-nibonid iniw wiiwan. Aaniish aapiji maanendam a’aw inini, gaye a’aw akiwenzii. Ningoding idash inendam a’aw inini: “Amanj igizh gii-gwiishimod a’aw ningwizhizhens!” Geget owawezhi’aan, gaye miigwanan obadakibine’oonaan. Gaa-giizhiitaad ezhi-maajiinaad. Gegapii ani-mawiwan iniw ogwizhizhensan. Ani-ganoonaad: “Maanoo! gii-gwiishimon.” Mitigoon idash onandone’waan, mii dash iwidi ezhi-oozhitood i’iw waziswan. Gaa-giizhitood ezhi-akwaandawa’aad iniw ogwizhizhensan; ezhi-ganoonaad: “Baamaa midaaso-gonagak ga-bi-andawaabamin.” Ezhi-giiwed a’aw inini. Gaa-dagwishing oganoonigoon oosan: “Geget gidinigaa’aa gigizhizhens.”
Now, once sick was the wife of the man, whereupon truly she was about to die. At last then she died, that was about when the little boy was able to walk; anyhow, that was when his wife died. Now, very sad was the man, and also the old man. And once thought the man: “I wonder if my little son had not better go into a fast!” of a truth, he painted him, and stuck a feather (on his head). When he had him fixed up, he then led him away. At last on went his little son weeping. Along the way he spoke to him, saying: “Never mind! but go you into a fast.” So for a tree he looked, whereupon over there he made a nest. When he had completed it, he then went up the tree with his son; then, speaking to him, he said: “Not till ten days are up will I come to seek for you.” Then back home went the man. After he was come, he was addressed by his father saying: “In truth, harm are you doing to your little son.”
Ningoding igo aakoziwan iniw wiiwan a’aw inini (once the man’s wife became sick), mii sa go geget wii-nibonid (and so truly she was about to die). Gegapii ningoding ezhi-nibonid (at last then she died), mii aanawi bimosenid iniw gwiiwizensan (about when the little boy could walk); boojigo mii’iw apii gii-nibonid iniw wiiwan (anyhow, that was when his wife died). Aaniish aapiji maanendam a’aw inini (now, very sad was the man), gaye a’aw akiwenzii (and the old man too). Ningoding idash inendam a’aw inini (and once the man thought): “Amanj igizh gii-gwiishimod a’aw ningwizhizhens!” (“I wonder if my little son shouldn’t go into a fast!” — amanj-igizh particle flagged). Geget owawezhi’aan (truly he painted/adorned him), gaye miigwanan obadakibine’oonaan (and stuck a feather on his head — stem flagged). Gaa-giizhiitaad ezhi-maajiinaad (when he had fixed him up, then he led him away). Gegapii ani-mawiwan iniw ogwizhizhensan (at last his little son went on weeping). Ani-ganoonaad (along the way he spoke to him): “Maanoo! gii-gwiishimon.” (“Never mind! go you into a fast.” — imperative reading flagged). Mitigoon idash onandone’waan (then he looked for a tree), mii dash iwidi ezhi-oozhitood i’iw waziswan (and over there he made a nest). Gaa-giizhitood ezhi-akwaandawa’aad iniw ogwizhizhensan (when he had finished it, he climbed up with his little son); ezhi-ganoonaad (then speaking to him): “Baamaa midaaso-gonagak ga-bi-andawaabamin.” (“not till ten days are up will I come to seek for you.”) Ezhi-giiwed a’aw inini (then the man went home). Gaa-dagwishing oganoonigoon oosan (after he arrived, his father addressed him): “Geget gidinigaa’aa gigizhizhens.” (“truly you are harming your little son.”)
(3) Mīdạc iᵉi´ᵘ äjikīgitut ‘aᵃa´ᵘ inini: “Nōs, kāna kī‘ki‘kädạⁿzīn nōngum kīnibu ‘aᵃa´ᵘ wātigämạgiban? Mīdạc iᵉi´ᵘ wäntcipạgitinạg ningwisis tcigī∙u∙gwicimut. Nạckä dac, kīcpîn mīdāsugunīt kāwīn käyābi awīya tanibusi.”
Mii dash i’iw ezhi-giigidod a’aw inini: “Noos, gaa na gii-gikendanziin noongom gii-nibo a’aw waa-wiidigemagiban? Mii dash i’iw wenji-bagidinag ningwisis ji-gii-gwiishimod. Nashke dash, gishpin midaaso-goniid gaawiin geyaabi awiiya da-nibosii.”
Thereupon then spoke the man, saying: “My father, do you not know that already dead is she whom I had married? That is why I have permitted my son to go into a fast.¹ For behold, if he can (fast) for ten days, then no one will ever again die.”
Mii dash i’iw ezhi-giigidod a’aw inini (thereupon the man spoke): “Noos, gaa na gii-gikendanziin (“my father, do you not know) noongom gii-nibo a’aw waa-wiidigemagiban? (that she whom I had married is now dead? — preterite participle) Mii dash i’iw wenji-bagidinag ningwisis ji-gii-gwiishimod (that is why I let my son go into a fast). Nashke dash, gishpin midaaso-goniid (now look, if for ten days he can do it) gaawiin geyaabi awiiya da-nibosii.” (then no one will ever again die.”)
(4) Mīsa‘ iᵉi‘ᵘ cigwa wätcitcisänig midāsugun, äji∙i∙cāt; änitäbābandank käyābi umādāciwaᵉ ‘iᵉi‘ᵘ mīgwanaᵉ pata‘kibinwä∙u∙nini. Kägä‘t minwäntạm. Äji∙a∙‘kwāntawät ‘aᵃa‘ᵘ inini. Kā‘tagwicing äjikạnōnāt īni´ᵘ ugwisisäⁿsạn: “Ningwisis, ā‘pidcina kīpa‘katä?” Äjikạnōnigut: “Nōs, kāwīn nimpa‘kạtäsī, mī∙ā∙nawi ga‘kina pawānạg ‘aᵃa´ᵘ manitō. Käyābi nīwīkī∙u∙gwicim. Tayōc mī∙i∙´ᵘ ijikīwän.”
Mii sa i’iw zhigwa wechichisenig midaaso-gon, ezhi-izhaad; ani-debaabandang geyaabi omaadaashiwe i’iw miigwan badaki-binwe’onini. Geget minwendam. Ezhi-akwaandawed a’aw inini. Gaa-dagwishing ezhi-ganoonaad iniw ogwizhizhensan: “Ningwisis, aapiji na gii-bakade?” Ezhi-ganoonigod: “Noos, gaawiin nimbakadesii, mii aanawi gakina bawaanag a’aw manidoo. Geyaabi niwii-gii-gwiishim. Dayoozh mii’iw izhi-giiwen.”
Therefore, when the period of ten days was at hand, then thither he went; when on his way he came in sight of the place, still to and fro with the wind swayed the feathers that were stuck (on his son’s head). Truly pleased was he. Then up (the tree) climbed the man. When he was come (up there), he then spoke to his little son, saying: “My little son, are you very hungry?” Then was he addressed by him saying: “My father, I am not hungry, but nevertheless I have dreamed of all the manitous.¹ Still longer do I wish to fast. Therefore do you return home again.”
Mii sa i’iw zhigwa wechichisenig midaaso-gon (and so when the ten days were at hand), ezhi-izhaad (then he went there); ani-debaabandang (when on his way he caught sight of the place) geyaabi omaadaashiwe i’iw miigwan badaki-binwe’onini (still the stuck feather swayed in the wind — stem flagged). Geget minwendam (truly pleased was he). Ezhi-akwaandawed a’aw inini (then up the tree the man climbed). Gaa-dagwishing ezhi-ganoonaad iniw ogwizhizhensan (when he came up he spoke to his little son): “Ningwisis, aapiji na gii-bakade?” (“my little son, are you very hungry?”) Ezhi-ganoonigod (then he was addressed by him): “Noos, gaawiin nimbakadesii (“my father, I am not hungry), mii aanawi gakina bawaanag a’aw manidoo (but nevertheless I have dreamed of all the manitous). Geyaabi niwii-gii-gwiishim (still longer I wish to fast). Dayoozh mii’iw izhi-giiwen.” (so you may go home again.”)
Jones’s footnote ¹ (foot of p.520 Ojibwe / p.521 English): “It is customary to fast when in mourning.” — the marker ¹ stands at “go into a fast” / kī∙i∙gwicimut in the English; the note explains the mourning custom behind the father’s decision. Carried verbatim.
(5) Kägä‘t äjikīwät ‘aᵃa´ᵘ inini. Kä‘tagwicink äntāwāt, mīsa´ undcita kāwīn minwäntaⁿzī aᵘ a‘kiwäⁿzī. Mīdạc kägä‘t ki‘tcikạnōnigut īni‘ᵘ ōsạn. Cigwa mīnawā udci‘tcisäni midāsugun; kāmidāsugunạgạtnig mīnawā äjimādcāt aᵘ inini. Änitäbābạndạnk ∙i∙i∙māⁿ ayānit īni‘ᵘ ugwisîsäⁿsạn, käwīnigu nisitạm udicinawāsīn īni´ᵘ ugwisîsäsạn. Äji∙a∙‘kwāntawät wäyābạmāt īni´ᵘ ugwisîsạn, ä‘tawā, kuniginīn pici‘kiwạn! Kāwīn iciminwäntaⁿzī ‘aᵃa´ᵘ īnini. Mānū kīwäwạg, īniᵘ wīdcīwāt īni´ᵘ piji‘kiwạn. Cigwa tagwicinōg äntāwāt. Äjipīndigäwāt äntāwāt. Cigwa owâbạmiguwān īniyōsạn. “Ānīnti kigwisäⁿs?” “Nōs, kāna kīwâbạmāsi? Mīgu ca waᵉa kā‘pici‘kīwit aᵘ ningwisis.”
Geget ezhi-giiwed a’aw inini. Gaa-dagwishing endaawaad, mii sa onjida gaawiin minwendanzii aw akiwenzii. Mii dash geget gichi-ganoonigod iniw oosan. Zhigwa miinawaa odaji-jiseni midaaso-gon; gaa-midaaso-gonagadinig miinawaa ezhi-maajaad aw inini. Ani-debaabandang ii’imaa ayaanid iniw ogwizhizhensan, gaawiin igo nisidam odizhinawaasiin iniw ogwizhizhensan. Ezhi-akwaandawed weyaabamaad iniw ogwizhizhensan, etawaa, goniginiin bizhikiwan! Gaawiin izhi-minwendanzii a’aw inini. Maanoo giiwewag, iniw wiijiiwaad iniw bizhikiwan. Zhigwa dagwishinoog endaawaad. Ezhi-biindigewaad endaawaad. Zhigwa owaabamigowaan iniw oosan. “Aaniindi gigwizhens?” “Noos, gaa na giwaabamaasii? Mii go zhaa wa’aw gaa-bizhikiiwid aw ningwisis.”
Truly then back home went the man. After he was come at home, thereupon with reason was the old man displeased.² Accordingly then, in truth, he was given severe scolding by his father. In due time another period of ten days came around; when the ten days were up, then again departed the man. When he was come in sight of the place where his son was, he was at a loss to make out the way his son appeared to him. When up the tree he climbed to see his son, strange to behold, there was a buffalo! Not pleased was the man (at the sight of it). Nevertheless back home they went, he went in company with the buffalo. In due time they arrived at home. Then they went into where they lived. Now was he seen by his father. “Where is your little son?” “My father, don’t you see him? This, in truth, is that son of mine who has since become a buffalo.”
Geget ezhi-giiwed a’aw inini (truly the man went home). Gaa-dagwishing endaawaad, mii sa onjida gaawiin minwendanzii aw akiwenzii (after he arrived home, with reason the old man was displeased). Mii dash geget gichi-ganoonigod iniw oosan (and so truly he was scolded hard by his father). Zhigwa miinawaa odaji-jiseni midaaso-gon (in time another ten days came round); gaa-midaaso-gonagadinig miinawaa ezhi-maajaad aw inini (when the ten days were up the man set off again). Ani-debaabandang ii’imaa ayaanid iniw ogwizhizhensan (when he sighted where his little son was), gaawiin igo nisidam odizhinawaasiin iniw ogwizhizhensan (he could not make out how his son looked to him — stem flagged). Ezhi-akwaandawed weyaabamaad iniw ogwizhizhensan (when he climbed up to see his son), etawaa, goniginiin bizhikiwan! (alas, behold, a buffalo!) Gaawiin izhi-minwendanzii a’aw inini (the man was not pleased). Maanoo giiwewag, iniw wiijiiwaad iniw bizhikiwan (nevertheless home they went, he going along with the buffalo). Zhigwa dagwishinoog endaawaad (in time they arrived home). Ezhi-biindigewaad endaawaad (then they went into where they lived). Zhigwa owaabamigowaan iniw oosan (now he was seen by his father). “Aaniindi gigwizhens?” (“where is your little son?”) “Noos, gaa na giwaabamaasii? (“my father, don’t you see him?) Mii go zhaa wa’aw gaa-bizhikiiwid aw ningwisis.” (this is that son of mine who has become a buffalo.” — bizhikii- ‘become a buffalo’ stem flagged)
(6) “Ningwisis, mīnạgu iᵘ äciki‘tciminwäntamạn ‘aᵃa´ᵘ pici‘ki tci∙u∙gwisîsiyạn?”
“Ningwisis, mii na go iw ezhi-gichi-minwendaman a’aw bizhiki ji-ogwizhisiyan?”
“My son, are you now so greatly pleased that you would have this buffalo for your son?”
“Ningwisis, mii na go iw ezhi-gichi-minwendaman (“my son, are you so greatly pleased) a’aw bizhiki ji-ogwizhisiyan?” (that you would have this buffalo for your son?”)
(7) Mīnawā kīgitu ‘aᵃa´ᵘ inini: “Nōs, kägu´ nickātisi‘kän. Māgicā näyāp tā∙a∙nicinābäwi.”
Miinawaa giigido a’aw inini: “Noos, gego nishkaadizikan. Maagizhaa neyaab da-anishinaabewi.”
Again spoke the man, saying: “My father, do not be angry. Perhaps he will be changed back into a human being.”
Miinawaa giigido a’aw inini (again the man spoke): “Noos, gego nishkaadizikan (“my father, do not be angry). Maagizhaa neyaab da-anishinaabewi.” (perhaps he will become a human being again.”)
(8) Mī wīni∙i∙´ᵘ äcictcigātänig ‘iᵉi´ᵘ äntāt aᵘ a‘kiwäⁿsī; ābi‘tawint ạbiwạn ki‘tci∙a∙sinīn; mīnawā mi‘tigōn pada‘kisōwạn imāⁿ äntāt aᵘ a‘kiwäⁿzī. Cigwa dạc udinān īni´ᵘ ugwisisạn: “Tạga kudcī‘taᵘ ‘aᵃa´ᵘ kimicōmis īni´ᵘ udasinīmạn!”
Mii wenii’iw ezhi-izhichigaadenig i’iw endaad aw akiwenzii; aabita-ayi’iing abiwan gichi-asiniin; miinawaa mitigoon badaki-zoowan imaa endaad aw akiwenzii. Zhigwa dash odinaan iniw ogwisan: “Daga gojitoo a’aw gimishoomis iniw odasiniiman!”
Now, this was the way the place was made where dwelt the old man; at the rear of the lodge was a great stone; furthermore, there was a post standing there where lived the old man. And now (the father) said to his son: “Come, make trial of your grandfather’s stone!”
Mii wenii’iw ezhi-izhichigaadenig i’iw endaad aw akiwenzii (now this is how the place where the old man dwelt was made); aabita-ayi’iing abiwan gichi-asiniin (at the rear of the lodge there was a great stone — aabita-ayi’iing ‘at the rear’ flagged); miinawaa mitigoon badaki-zoowan imaa endaad aw akiwenzii (and a post stood there where the old man lived). Zhigwa dash odinaan iniw ogwisan (and now he said to his son): “Daga gojitoo a’aw gimishoomis iniw odasiniiman!” (“come, make trial of your grandfather’s stone!” — odasiniiman ‘his stone’ obviative)
(9) Kägä‘t pimipạsigwī aᵘ pici‘kī; pimināsi‘kawāt īni´ᵘ asinīn äci∙ō∙mbiwäba∙ᵉwāt; ki‘tciwâsa icpîming. I‘pisowạn īni´ᵘ ạsinīn, näyāp pangicinōn. Kayä īni´ᵘ mi‘tigōn; mīsa iᵉi´ᵘ äjipạkwā‘kusänit īni´ᵘ mi‘tigōn.
Geget bimibazigwii aw bizhiki; biminaazikawaad iniw asiniin ezhi-ombiwebawaad; gichi-waasa ishpiming. Ipisowan iniw asiniin, neyaab bangishinoon. Gaye iniw mitigoon; mii sa i’iw ezhi-bakwaakozenid iniw mitigoon.
Truly up rose the Buffalo; on coming to where the stone was, he tossed it into the air; a great way up in the air it went, then back again it fell. The same (thing happened) to the post, whereupon then it was knocked to the ground.
Geget bimibazigwii aw bizhiki (truly up rose the Buffalo); biminaazikawaad iniw asiniin (coming up to the stone) ezhi-ombiwebawaad (he tossed it up into the air — stem flagged); gichi-waasa ishpiming (a great way up in the air). Ipisowan iniw asiniin (the stone flew up — stem flagged), neyaab bangishinoon (then back it fell). Gaye iniw mitigoon (and the post too); mii sa i’iw ezhi-bakwaakozenid iniw mitigoon (and so the post was knocked to the ground — stem flagged).
(10) Mīsa‘ i‘ᵘ änäntạnk ‘aᵃa´ᵘ a‘kiwäⁿzī: “Kägä‘t kạnạbạtc mạnito wītug ‘aᵃa´ᵘ nōjis.” Mīsa cigwa nōntamowāt īgi´ᵘ mämäntitōwāt, īgi´ᵘ mạnitōwipiji‘kiwạg ki‘tciwạdciwink ändana‘kīwāt, äjikīgitowāt: “Ạmbäsa, kutcigagwätibänimātā ‘aᵃa´ᵘ kākī∙i∙gucinut! Mīgu iᵘ wâbạnk tcimādcāyạnk tcimawinäwank.” Kägä‘t wäyābạninig äjimādcāwāt.
Mii sa iw enendang a’aw akiwenzii: “Geget ganabaj manidoo widog a’aw noozhis.” Mii sa zhigwa noondamowaad igiw memaandidowaad, igiw manidoo-bizhikiwag gichi-wajiwing endanakiiwaad, ezhi-giigidowaad: “Ambesa, goj-gagwe-dibenimaadaa a’aw gaa-gii-gwiishimonid! Mii go iw waabang ji-maajaayang ji-mawinewang.” Geget weyaabaninig ezhi-maajaawaad.
Therefore then thought the old man: “In truth, perhaps my grandson may be a manitou.” Thereupon when (the Buffaloes) heard about it, the ones that were large, the manitou Buffaloes that dwell on a great mountain, they said: “Behold, let us try to prevail over him that has fasted! Therefore to-morrow will we set forth to attack him.” Truly, when the morrow was come, they then departed hence.
Mii sa iw enendang a’aw akiwenzii (and so the old man thought): “Geget ganabaj manidoo widog a’aw noozhis.” (“truly perhaps my grandson may be a manitou.” — ganabaj…widog dubitative) Mii sa zhigwa noondamowaad igiw memaandidowaad (and so then the great big ones heard of it), igiw manidoo-bizhikiwag gichi-wajiwing endanakiiwaad (the manitou Buffaloes that dwell on a great mountain), ezhi-giigidowaad (they said): “Ambesa, goj-gagwe-dibenimaadaa a’aw gaa-gii-gwiishimonid! (“come, let us try to overmaster him who has fasted! — gagwe-dibenim- stem flagged) Mii go iw waabang ji-maajaayang ji-mawinewang.” (so tomorrow let us set out to attack him.”) Geget weyaabaninig ezhi-maajaawaad (truly, when morning came, they set off).
Jones’s footnote ² (foot of p.523 English): “For his grandson to fast after having been blessed to his full capacity.” — the marker ² attaches in the English text to the old man’s hope/expectation regarding the manitou grandson. Carried verbatim. (Distinct from footnote ¹ on the facing Ojibwe p.522, “He had been blessed by manitou power in general,” which attaches to the boy’s dreaming of all the manitous in §4.)
(11) Ānīc nōndạm ‘aᵃaᵘ a‘kiwäⁿzī, ā‘pidci sägisi; kayä ‘aᵃa´ᵘ īnini sägisi. Mīdạc aᵘ nīcing kāmidāsugunīt ugạnōnān ōsạn: “Nōs, nawạtc kīnibōc īgi´ᵘ intäckanạg.”
Aaniish noondam a’aw akiwenzii, aapiji zegizi; gaye a’aw inini zegizi. Mii dash aw niizhing gaa-midaaso-goniid oganoonaan oosan: “Noos, nawaj giinibozh igiw nindeshkanag.”
Now, the old man heard about it, very much afraid was he; and the man was afraid. Thereupon he that had fasted twice ten days spoke to his father, saying: “My father, sharper do you file these horns of mine.”
Aaniish noondam a’aw akiwenzii (now the old man heard of it), aapiji zegizi (very much afraid was he); gaye a’aw inini zegizi (and the man was afraid). Mii dash aw niizhing gaa-midaaso-goniid oganoonaan oosan (then he who had fasted twice ten days spoke to his father): “Noos, nawaj giinibozh igiw nindeshkanag.” (“my father, file these horns of mine sharper.” — giinibozh ‘file sharp’ stem flagged)
(12) Kägä‘t nawạtc ugīnibōnōni ‘iᵉi´ᵘ udäckạnini īni´ᵘ ugwisisan. Mīgu∙i∙ᵘ kīcī‘tānit cigwa pipīndigäwaᵉ. Ā‘tā, kägä‘t mamāntitōwaᵉ. Cigwa kạnōnimāwạn ugwisisạn: “Mīsa cigwa tci∙a∙‘tātiyank awägwän nawatc wâsa kä∙i∙ciwäbawāgwän īni‘ᵘ ạsinīn kayä īni´ᵘ mi‘tigōn.”
Geget nawaj ogii-niiboonooni i’iw odeshkanini iniw ogwisan. Mii go iw gaa-giizhiitaanid zhigwa bi-biindigewan. Aataa, geget memaandidowan. Zhigwa ganoonimaawan ogwisan: “Mii sa zhigwa ji-aataadiyang awegwen nawaj waasa ge-izhiwebawaagwen iniw asiniin gaye iniw mitigoon.”
To be sure, sharper filed he the horns of his son. And as they were finishing, then in came (the Buffaloes). Oh, truly big were they all. Then was his son spoken to. “Therefore now shall we have a contest together to see which one can the farther fling the stone and the post.”
Geget nawaj ogii-niiboonooni i’iw odeshkanini iniw ogwisan (truly he filed his son’s horns sharper). Mii go iw gaa-giizhiitaanid zhigwa bi-biindigewan (just as they finished, in came the Buffaloes). Aataa, geget memaandidowan (oh, truly big were they all). Zhigwa ganoonimaawan ogwisan (then his son was spoken to): “Mii sa zhigwa ji-aataadiyang (“now then let us have a contest — aataadi- ‘contend’ stem flagged) awegwen nawaj waasa ge-izhiwebawaagwen iniw asiniin gaye iniw mitigoon.” (to see whoever can fling the stone and the post the farther.”)
(13) Pimipạsigwīwạn īni´ᵘ päcig pimināsi‘kawānit īni´ᵘ asinīn. Ātaiyā, kägä‘t wâsa uticiwäbawān! Mīnawā päjik pimipasigwīwạn, mēdạc kägä‘t wâsa iciwäbawānit. Kạnōnimāwan ugwisisạn: “ ‘A‘ā´ᵘ, kīni‘tạm!”
Bimibazigwiiwan iniw bezhig biminaazikawaanid iniw asiniin. Aataayaa, geget waasa odizhiwebawaan! Miinawaa bezhig bimibazigwiiwan, mii dash geget waasa izhiwebawaanid. Ganoonimaawan ogwisan: “A’aw, gi-niitam!”
Up then rose one of them (and) came up to the stone. Ah, but truly a long way off he tossed it! Another one arose, whereupon truly a long distance away he flung it. Then was his son spoken to: “Now, then, it is your turn!”
Bimibazigwiiwan iniw bezhig biminaazikawaanid iniw asiniin (up rose one of them, coming to the stone). Aataayaa, geget waasa odizhiwebawaan! (ah, truly far off he flung it!) Miinawaa bezhig bimibazigwiiwan (another rose up), mii dash geget waasa izhiwebawaanid (and truly far away he flung it). Ganoonimaawan ogwisan (then his son was spoken to): “A’aw, gi-niitam!” (“now then, it is your turn!”)
(14) Äjimādci‘tāt ‘aᵃa‘ᵘ, mi‘a∙‘ᵘ nīcing kāmidāsugunīt. Kägä‘t wâsa udiciwäba‘wān īniᵘ ạsinīn. “Ānīc, kāwīn nisitạm,” udinān. “Pisānigu migāciciyu‘k.”
*Ezhi-maajiitaad a’aw, mii a’aw niizhing gaa-midaaso-goniid. Geget waasa odizhiwebawaan iniw asiniin. “Aaniish, gaawiin nisidam,” odinaan. “Bizaanigo migaazhizhiyok.”**
Then he started, he that had fasted twice ten days. Truly afar he flung the stone. “Why, it is not fair,” he said to them. “In a proper way do you fight me.”
Ezhi-maajiitaad a’aw, mii a’aw niizhing gaa-midaaso-goniid (then he began, he who had fasted twice ten days). Geget waasa odizhiwebawaan iniw asiniin (truly far he flung the stone). “Aaniish, gaawiin nisidam*,” odinaan (“why, it is not fair,” he said to them). “Bizaanigo migaazhizhiyok.” (“fight me in a proper way.”)
(15) Ạgwatcing äci∙i∙cāwāt, mīdạc imāⁿ mạmäckwat umbiwäba∙u∙tiwāt; payä‘tōc päcigu ‘aᵃa´ᵘ nīcing kāmidāsugunīt. Intawā a‘pī äyä‘kusit ‘aᵃa´ᵘ ogạnōnān ōsan: “Nōs, mī∙i∙´ᵘ cigwa kägā nisigōyān.”
Agwajiing ezhi-izhaawaad, mii dash imaa mameshkwad ombiwebawi’idiwaad; bayetoozh bezhigo a’aw niizhing gaa-midaaso-goniid. Indawaa apii eyekozid a’aw oganoonaan oosan: “Noos, mii i’iw zhigwa gegaa nisigooyaan.”
Out of doors then they went, whereupon they there took turns tossing each other about; alone on one side was he that had fasted twice ten days. Accordingly, when he grew tired, he spoke to his father, saying: “My father, therefore now am I about to be killed.”
Agwajiing ezhi-izhaawaad (out of doors they went), mii dash imaa mameshkwad ombiwebawi’idiwaad (whereupon there they took turns tossing one another about — stem flagged); bayetoozh bezhigo a’aw niizhing gaa-midaaso-goniid (alone on one side was he who had fasted twice ten days — baye’toozh flagged). Indawaa apii eyekozid a’aw (so when he grew tired) oganoonaan oosan (he spoke to his father): “Noos, mii i’iw zhigwa gegaa nisigooyaan.” (“my father, now I am about to be killed.”)
(16) ‘Aᵃa´ᵘ inini udōdā‘pinān umi‘tigwābīn. Äjimawinạnāt māgānānit īniyōgwisîsạn, äjipimwāt ‘iᵉi´ᵘ pici‘kiwaᵉ, käwäsa ubigwānawāsīn. “Ānīc kä∙i∙nā‘pinanạngwā?” änwät.
A’aw inini odoodaapinaan omitigwaabiin. Ezhi-mawinanaad maaganaanid iniw ogwizhizhensan, ezhi-bimwaad i’iw bizhikiwan, gaawesa obigwanawaasiin. “Aaniish ge-inaabinanangwaa?” enwed.
The man picked up his bow (and arrow). Then, attacking the Buffaloes that were fighting his son, he shot at them, but it was impossible for him to pierce them. “What shall we do to overcome them?” he exclaimed.
A’aw inini odoodaapinaan omitigwaabiin (the man took up his bow). Ezhi-mawinanaad maaganaanid iniw ogwizhizhensan (attacking the ones fighting his little son — maagan- ‘fight’ stem flagged), ezhi-bimwaad i’iw bizhikiwan (he shot at the buffaloes), gaawesa obigwanawaasiin (but he could not pierce them — stem flagged). “Aaniish ge-inaabinanangwaa?” enwed (“what shall we do to overcome them?” he exclaimed — stem flagged).
(17) Ningutingiku ayā‘kusinit ogwisạn. Cigwa mīnawā äjikīgitunit: “Nōs, mī guca iᵘ cigwa känisigōyạng!” Tayā´, a‘kiwäⁿzī sāgitcikwāckuni! Nawatinạnk upạgamāgạn äjimawinạnāt pici‘kiwaᵉ äjipaki‘tä∙o∙wāt uctigwānining; mīyä‘tagu iᵘ ābidink ‘iᵉi´ᵘ pakitä∙o∙wāt, äjinisāt. Mīdạc ‘iᵉi‘ᵘ äji∙u∙cimunit īni‘ᵘ päcik. Ki‘tci änigu‘k äjimādcāt a‘kiwäⁿzī nō‘pinạnāt. Kāwīn ā‘pidci wâsa udicinici∙a∙wāsīn äji∙ạ∙dimāt. Mīnawā upa‘kitä∙o∙wān uctigwānining; mīsạgu ‘iᵉi´ᵘ ābiding ä‘ta kīpa‘kitä∙o∙wāt. Mīsa´ mindcinäc kānisāt äji∙ā∙naci‘tạmowāt, kīwäwāt äntāwāt.
Ningoding igo ayekozinid ogwisan. Zhigwa miinawaa ezhi-giigidonid: “Noos, mii gosha iw zhigwa ge-nisigooyang!” Dayaa, akiwenzii zaagijikwaashkoni! Nawadinang obagamaagan ezhi-mawinanaad bizhikiwan ezhi-bakite’owaad oshtigwaaning; mii eta go iw aabiding i’iw bakite’owaad, ezhi-nisaad. Mii dash i’iw ezhi-oozhimonid iniw bezhig. Gichi-enigok ezhi-maajaad akiwenzii noopinanaad. Gaawiin aapiji waasa odizhinizhi’aawaasiin ezhi-adimaad. Miinawaa obakite’owaan oshtigwaaning; mii sa go i’iw aabiding eta gii-bakite’owaad. Mii sa minjinezh gaa-nisaad ezhi-aanazhitamowaad, giiwewad endaawaad.
And by and by weary became his son. In a while again he then said: “My father, now really is the time that we shall be slain!” Ah, the old man leaped out of doors! Grabbing up his war-club, he then attacked the Buffaloes, (and) struck them upon the head; it was only once that he struck them, then he slew them. And now one of them fled. With full speed then started the old man after it. Not so very far did he have to follow it before he then overtook it. As before, he struck it upon the head; whereupon but once he struck it. And after he had slain it, then both he (and his son) ceased, back to their home they returned.
Ningoding igo ayekozinid ogwisan (by and by his son grew weary). Zhigwa miinawaa ezhi-giigidonid (in a while he spoke again): “Noos, mii gosha iw zhigwa ge-nisigooyang!” (“my father, now really is the time we shall be slain!”) Dayaa, akiwenzii zaagijikwaashkoni! (ah, the old man leaped out of doors!) Nawadinang obagamaagan (grabbing his war-club) ezhi-mawinanaad bizhikiwan ezhi-bakite’owaad oshtigwaaning (he attacked the buffaloes, striking them on the head); mii eta go iw aabiding i’iw bakite’owaad, ezhi-nisaad (only once he struck them, and he slew them). Mii dash i’iw ezhi-oozhimonid iniw bezhig (and then one of them fled). Gichi-enigok ezhi-maajaad akiwenzii noopinanaad (with all speed the old man set off after it). Gaawiin aapiji waasa odizhinizhi’aawaasiin ezhi-adimaad (not very far did he chase it before he overtook it — stems flagged). Miinawaa obakite’owaan oshtigwaaning (again he struck it on the head); mii sa go i’iw aabiding eta gii-bakite’owaad (just once he struck it). Mii sa minjinezh gaa-nisaad ezhi-aanazhitamowaad (and so after he killed it they both ceased — minjinezh / aanazhi’tam- flagged), giiwewad endaawaad (they returned home).
(18) Wäyābạnk äjikạnōnāt ugwisîsạn, ināt: “Ningwisis, icān i∙i∙witi kā‘tacikī∙u∙gwicimoyạn.”
Weyaabang ezhi-ganoonaad ogwizhizhensan, inaad: “Ningwisis, izhaan iwidi gaa-dazhi-gii-gwiishimoyan.”
On the morrow he then spoke to his son, saying to him: “My son, go thither to the place where you had fasted.”
Weyaabang ezhi-ganoonaad ogwizhizhensan, inaad (on the morrow he spoke to his little son, saying): “Ningwisis, izhaan iwidi gaa-dazhi-gii-gwiishimoyan.” (“my son, go over there where you had fasted.”)
(19) Kägä‘t äjimādcāt äji∙a∙‘kwāndawät. Ōwâbạndān owasiswạn kī∙u∙gwicimut.
Geget ezhi-maajaad ezhi-akwaandawed. Owaabandaan owazis-wan gii-gwiishimod.
Truly then, departing hence, he climbed (the tree). He saw the nest (where) he had fasted.
Geget ezhi-maajaad ezhi-akwaandawed (truly, setting off, he climbed up). Owaabandaan owazis-wan gii-gwiishimod (he saw the nest where he had fasted — wazis ‘nest’ + possessive).
(20) Cigwa wätcitcisänig midāsugun, äjinạntawâbạmāt ugwisisạn; tayäbābạndank ‘iᵉi´ᵘ uwasiswạnini owâbạmān, uctigwāninig owâbạndạmạwān upạda‘kibinwä∙u∙nini kā∙i∙nācinit. Äji∙a∙‘kwāndawät ‘aᵃa´ᵘ inini, kuniginīn anicinābän! “Ningwisis, mī∙i∙´ᵘ kā∙u∙ndcī∙i∙ninān mīnawā tcigī∙u∙gwicimoyạn.”
Zhigwa wechichisenig midaaso-gon, ezhi-nandawaabamaad ogwisan; deyaabaabandang i’iw owazis-wanini owaabamaan, oshtigwaaninig owaabandamawaan obadaki-binwe’onini gaa-inaashinid. Ezhi-akwaandawed a’aw inini, goniginiin anishinaaben! “Ningwisis, mii i’iw gaa-onji-ininaan miinawaa ji-gii-gwiishimoyan.”
In due time, when the period of ten days was at hand, then (the man) went to seek for his son; when he came in sight of his (son’s) nest, he saw him, he saw what was standing upon (his son’s head) sway to and fro in the wind. When up (the tree) climbed the man, behold, there was a human being! “My son, this is why I told you to fast again.”
Zhigwa wechichisenig midaaso-gon (in due time when the ten days were at hand), ezhi-nandawaabamaad ogwisan (he went seeking his son); deyaabaabandang i’iw owazis-wanini owaabamaan (when he sighted the nest he saw him), oshtigwaaninig owaabandamawaan obadaki-binwe’onini gaa-inaashinid (he saw what stood upon his head swaying in the wind — inaashin- ‘sway in the wind’ stem flagged). Ezhi-akwaandawed a’aw inini, goniginiin anishinaaben! (when the man climbed up, behold, a human being!) “Ningwisis, mii i’iw gaa-onji-ininaan miinawaa ji-gii-gwiishimoyan.” (“my son, this is why I told you to fast again.”)
(21) Mīsa ‘iᵉi´ᵘ äjikīwäwāt. Wädisāwān īni´ᵘ a‘kiwäⁿzīyạn ā‘pidci minwäntạmōn näyāp kī∙ạ∙nicinābäwinit īni‘ᵘ ojisạn. Mīsa cäyīgwa äjitibātcimut aᵘ īnini: “Wâbạnk niwīmādcā.” “Ānīc wācictcigäyạn ‘iᵉi´ᵘ wīmādcāyạn?”
Mii sa i’iw ezhi-giiwewaad. Wedisaawaan iniw akiwenziiyan aapiji minwendamoon neyaab gii-ani-anishinaabewinid iniw ojisan. Mii sa zhayiigwa ezhi-dibaajimod aw inini: “Waabang niwii-maajaa.” “Aaniish waa-izhichigeyan i’iw wii-maajaayan?”
Thereupon then home they returned. When they were come at where the old man was, very pleased was he (to see) that back into a human being had his grandson changed. Thereupon then some news did the man tell: “To-morrow I intend to go away.” “What are you going to do, that you should go away?”
Mii sa i’iw ezhi-giiwewaad (and so they returned home). Wedisaawaan iniw akiwenziiyan (when they reached the old man) aapiji minwendamoon neyaab gii-ani-anishinaabewinid iniw ojisan (very pleased was he that his grandson had become a human being again). Mii sa zhayiigwa ezhi-dibaajimod aw inini (and so now the man told some news): “Waabang niwii-maajaa.” (“tomorrow I intend to go away.”) “Aaniish waa-izhichigeyan i’iw wii-maajaayan?” (“what will you do, that you would go away?”)
(22) “Nīwi‘kī∙o∙sä.”
“Niwii-giiyose.”
“I am going on a hunt for game.”
“Niwii-giiyose.” (“I am going to hunt.”)
(23) “Pōckä gīn.”
“Booshke giin.”
“Then do as you please.”
“Booshke giin.” (“(it is) up to you / do as you please.”)
(24) Kägä‘t äjimādcāt ‘aᵘ inini.
Geget ezhi-maajaad a’aw inini.
Truly then departed the man.
Geget ezhi-maajaad a’aw inini (truly the man set off).
(25) Nwāmạgäckāt owâbạndān mī‘kana, mīnangwạna iᵘ ma‘kumī‘kạna. Ā‘pitci inäntạm wīwâbamāt īni´ᵘ ma‘kwạn. “Intawātc kāwīn nintākīwäsī,” inändạm. Ninguting papimusät owâbạmān ma‘kwạn; äcimawinä∙o∙wāt mīsa imāⁿ äntạcī‘kawāt, kāwīn ugạckitōsīn tcinisāt. Käga‘pīgu unicki∙ā∙n, kāwīn ugạckitōsīn tcinisāt. Käga‘pī∙i∙gu ayä‘kusi, ā‘pidci cigwa ayä‘kusi, intawā kīwäpa∙i∙wä. Tayäpābạndank äntāwāt anipipāgi; cigwa nōntawā. Mīsa ininiwạg äjinagāckawāwāt, kāwäsa; mī∙i∙‘ᵘ äjinisiguwāt īni´ᵘ ma‘kwạn. Kägä‘t nībiwa unisiguwān. Käga‘pī a‘kiwäⁿzī kạnōnā: “Nimicō! mi gucagu kägä‘t känisigōyäng!”
Nwaamagaashkaad owaabandaan miikana, miinangwana iw mako-miikana. Aapiji inendam wii-waabamaad iniw makwan. “Indawaaj gaawiin nindaa-giiwesii,” inendam. Ningoding babimosed owaabamaan makwan; ezhi-mawine’owaad mii sa imaa endaji-kawaad, gaawiin ogashkitoosiin ji-nisaad. Gegapii go onishki’aan, gaawiin ogashkitoosiin ji-nisaad. Gegapii igo ayekozi, aapiji zhigwa ayekozi, indawaa giiwebaa’iwe. Deyaabaabandang endaawaad anibibaagi; zhigwa noondawaa. Mii sa ininiwag ezhi-nagaashkawaawaad, gaawesa; mii i’iw ezhi-nisigowaad iniw makwan. Geget niibiwa onisigowaan. Gegapii akiwenzii ganoonaa: “Nimishoo! mii gosha go geget ge-nisigooyaang!”
When he was come a certain distance away, he saw a road, and it turned out to be the path of a bear. Very anxious was he to see the bear. “Accordingly I will not return home,” he thought. Once, while walking about, he saw a bear; making an attack upon it, he then tried to kill it, but was not able to slay it. At last he angered it, for he was not able to kill it. In the end he accordingly became tired, exceedingly tired then was he, back home he fled. When coming in sight of home, he called aloud as he went; presently the sound of his voice was heard. Thereupon some men went to meet him, but (it was) no use; for then were they killed by the bear. Truly many were killed. At last the old man was spoken to: “O my grandfather! now surely are we going to be slain!”
Nwaamagaashkaad owaabandaan miikana (going a certain distance, he saw a path — nwaamagaashkaa- flagged), miinangwana iw mako-miikana (it turned out to be a bear’s path). Aapiji inendam wii-waabamaad iniw makwan (very anxious was he to see the bear). “Indawaaj gaawiin nindaa-giiwesii,” inendam (“so I will not go home,” he thought). Ningoding babimosed owaabamaan makwan (once, while walking about, he saw a bear); ezhi-mawine’owaad mii sa imaa endaji-kawaad (attacking it, there he set upon it), gaawiin ogashkitoosiin ji-nisaad (he could not kill it). Gegapii go onishki’aan (at last he angered it), gaawiin ogashkitoosiin ji-nisaad (he could not kill it). Gegapii igo ayekozi, aapiji zhigwa ayekozi (at last he tired, very tired now was he), indawaa giiwebaa’iwe (so he fled home — stem flagged). Deyaabaabandang endaawaad anibibaagi (sighting home he called aloud as he went); zhigwa noondawaa (presently his voice was heard). Mii sa ininiwag ezhi-nagaashkawaawaad, gaawesa (so men went to meet him, but no use — nagaashkaw- flagged); mii i’iw ezhi-nisigowaad iniw makwan (then they were killed by the bear). Geget niibiwa onisigowaan (truly many were killed). Gegapii akiwenzii ganoonaa (at last the old man was spoken to): “Nimishoo! mii gosha go geget ge-nisigooyaang!” (“O my grandfather! now surely we shall be slain!”)
(26) Taiyā, a‘kiwäⁿzī upạgamāgạn äjimạmōt! äjisāgitcikwāckunit; mi∙i∙‘ᵘ sāsā‘kwät, kayä äninanāwạtcimut a‘kiwäⁿzī. Cayīgwa tạgwicin ändạcimīgātiwint. Mīyä‘tagu imāⁿ tcibwā∙u∙di‘tamāgät kīnisimint ‘iᵉi‘ᵘ īniniwaᵉ. Mīyä‘tagu∙i∙ ābiding ạnipa‘kitä∙o∙wāt ‘iᵉi‘ᵘ ma‘kwaᵉ, ka‘kina äcinīwana‘wāt. Ạmbä, mīdạc kägä‘t ki‘tci∙i∙nänimint. Äjikiwäwāt; kā‘kīwäwāt äjitạgwicinowāt äntāwāt. Mī cigwa tci∙ä∙nigu‘k äjipā‘pi∙ā∙t ojisạn kā‘ki∙u∙gwicimunit. “Nōjis, wägunän kā∙u∙ndcikī∙u∙gwicimuyạn. Ạnicā kägä‘t kigī‘tōtạm ‘iᵉi‘ᵘ kikī∙u∙gwicimoyạn.”
Dayaa, akiwenzii obagamaagan ezhi-mamood! ezhi-zaagijikwaashkonid; mii i’iw saasaakwed, gaye ani-nanaawajimod akiwenzii. Zhayiigwa dagwishin endaji-miigaadiwind. Mii eta go imaa jibwaa-oditamaaged gii-nisimind i’iw ininiwan. Mii eta go i’iw aabiding ani-bakite’owaad i’iw makwan, gakina ezhi-niiwanawaad. Ambe, mii dash geget gichi-inenimind. Ezhi-giiwewaad; gaa-giiwewaad ezhi-dagwishinowaad endaawaad. Mii zhigwa ji-enigok ezhi-baapi’aad ojisan gaa-gii-gwiishimonid. “Noozhis, wegonen gaa-onji-gii-gwiishimoyan. Anishaa geget gigii-doodam i’iw gigii-gwiishimoyan.”
Ah, as the old man picked up his war-club, he then rushed out and then he whooped; and as he went, the old man kept on whooping. Presently he came to where the fighting was going on. And even before he was there, the men were slain. And only once he struck each of the bears, when all of them he then slew. Behold, he then, in truth, was held in high esteem. Then they turned about; after turning back, they then (came till they) arrived at home. Then it was that with great glee he made fun of his grandson for having fasted. “My grandson, why did you fast? Nothing truly did you gain for having fasted.”
Dayaa, akiwenzii obagamaagan ezhi-mamood! (ah, the old man took up his war-club!) ezhi-zaagijikwaashkonid (then he leaped out of doors); mii i’iw saasaakwed (and he whooped), gaye ani-nanaawajimod akiwenzii (and as he went the old man kept on whooping — nanaawajim- flagged). Zhayiigwa dagwishin endaji-miigaadiwind (presently he reached where the fighting was). Mii eta go imaa jibwaa-oditamaaged gii-nisimind i’iw ininiwan (even before he got there the men had been slain). Mii eta go i’iw aabiding ani-bakite’owaad i’iw makwan, gakina ezhi-niiwanawaad (just once he struck each bear, and slew them all). Ambe, mii dash geget gichi-inenimind (behold, then truly he was held in high esteem). Ezhi-giiwewaad (then they turned home); gaa-giiwewaad ezhi-dagwishinowaad endaawaad (after turning back they arrived home). Mii zhigwa ji-enigok ezhi-baapi’aad ojisan gaa-gii-gwiishimonid (then with great glee he made fun of his grandson for having fasted). “Noozhis, wegonen gaa-onji-gii-gwiishimoyan. (“my grandson, why did you fast?) Anishaa geget gigii-doodam i’iw gigii-gwiishimoyan.” (truly for nothing you did it, your fasting.”)
(27) Mīsa ‘iᵉi‘ᵘ pinäwītcīt …
Mii sa i’iw binewi-jiid …
And so the buttocks of the ruffed grouse …
Mii sa i’iw (and so it is) binewi-jiid (the ruffed grouse’s rump) … the closing that leaves the story to the listener’s own wondering.