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.)
- THE CREATION, ORIGIN OF DEATH, AND THE MYSTIC RITE.
Narrated by either Wāsāgunäckạnk, or Midāsugaⁿj, or both (the roster’s own wording) — Series 4 (Nos. 62–78), Bois Fort (per Jones Part II Introduction p. ix; not credited on the story page itself).
William Jones, Ojibwa Texts, Part II (1919), pp. 530–546.
(1) Cigwadac kāni‘kibig ō a‘ki Nānabucu ki‘tci ānusāgạn. Okī∙a∙yān Nānabucu kayä wīn ucīmäyạn. Ānic kä∙i∙cictcigänit ugī∙i∙nān īniyōcīmäyan: “Äyeᵉ, kīga∙ō∙ci‘tōmin ō a‘ki.”
*Zhigwa dash gaa-niikibiig o’ow aki Naanabozho gichi-anaazaagan. Ogii-ayaan Naanabozho gaye wiin oshiimeyan. Aaniish ge-izhichigenid ogii-inaan iniw oshiimeyan: “Eye’, giga-oozhitoomin o’ow aki.”**
Now, when this earth was under water, Nānabushu (had) a great raft. With Nānabushu was also his younger brother. Now, what they purposed doing he said to his younger brother: “Ay, we will create this earth.”
Zhigwa (now), dash; gaa-niikibiig (when-(it-was)-under-water), o’ow aki (this earth), Naanabozho gichi-anaazaagan (a-great-raft), ogii-ayaan (he-had-him), gaye wiin oshiimeyan (also his-younger-brother(obv)), aaniish (well/now), ge-izhichigenid* (what-they-would-do), ogii-inaan (he-said-to-him), “Eye’ (yes), giga-oozhitoomin (we-shall-make-it), o’ow aki (this earth.”)
Footnote (Jones, on “the man,” §3 / English “to the man¹”): “His younger brother, not in the form of a wolf, but as a human being.” · Title not printed in Ojibwe (English-only header) — placeholder line for M. [62-H1]. Name rendered Naanabozho (Jones Bois Fort “Nānabucu”) — spelling for M.’s eye [62-H2]. “gaa-niikibiig” (under-water) and “anaazaagan” (raft) flagged — forms to confirm. ⚑ HARD flag: Naanabozho [62-H2] — for M. ⚑ Conversion flag(s) (light, → final pass): gaa-niikibiig, gichi-anaazaagan — form(s) to confirm.
(2) Kägä‘t kā∙i∙ci∙ō∙cī‘tōwāt. A‘pī∙i∙dạc kä‘kīci‘tōwāt iᵘ a‘ki, mīnawā kī‘kanōnāt Nānabucu īniyōcīmäyan: “Mīnacigunā iᵘ kīnä‘tawint kä∙i∙cipimādiniyank? ‘Aᵘ, taga, anicinābä uci∙ā∙tā.”
Geget gaa-izhi-oozhitoowaad. Apii dash gaa-giizhitoowaad iw aki, miinawaa gii-ganoonaad Naanabozho iniw oshiimeyan: “Miina sa go iw gii-nitawind ge-izhi-bimaadiziyang? A’aw, daga, anishinaabe oozhi’aadaa.”
Verily, then they created it. And when they had finished the earth, again spoke Nānabushu to his younger brother, saying: “Now, therefore, must you and I live alone? Why, now, let us create some people.”
Geget (truly), gaa-izhi-oozhitoowaad (they-made-it), apii dash (and-when), gaa-giizhitoowaad iw aki (they-finished it earth), miinawaa gii-ganoonaad (again he-addressed-him), “miina sa go (is-it-then), iw gii-nitawind (that we-(two)-alone), ge-izhi-bimaadiziyang (we-shall-live?), a’aw daga (now come), anishinaabe oozhi’aadaa (let-us-make a-person.”)
(3) Kägä‘t a‘ki ugīmạzini‘tōnāwa, mīdạc iᵘ kī‘kīci∙ā∙wāt īni´ᵘ i´niniwạn. A‘pī∙i∙dạc kā‘kīci∙ā∙wāt mīnạngwana iᵘ cigwadạc imāⁿ kī∙ō∙ci∙ā∙wāt īni´ᵘ awäsīyạn ka‘kina wäyābamạng omā akī‘kāng. Ānint kāwin kayä ōwâbamāsī. Ka‘kina awīya ugī∙ō∙ci∙ā∙n. Mīnạngwana iᵘ ānint mạtcimanitōn kī∙ō∙ci∙ā∙t. A‘pīdạc kā‘kīci∙ā∙t, mīdạc īni´ᵘ anicinābän kī‘kanōnāt: “Tạga, pīna‘kạmigāng awi∙a∙yān,” Nānabucu udinān. Kā∙i∙cisāga∙ạ∙nk kayä īni´ᵘ ininiwạn. Mīdạc iᵘ kā∙i∙ci∙a∙sāt. “Mī∙ō∙maⁿ ayān. Wābạnk kạbinạntawâbamin.”
Geget aki ogii-mazinitoonaawaa, mii dash iw gii-giizhi’aawaad iniw ininiwan. Apii dash gaa-giizhi’aawaad miinangwana iw zhigwa dash imaa gii-oozhi’aawaad iniw awesiiyan gakina wayaabamang omaa akiikaang. Aanind gaawiin gaye owaabamaasii. Gakina awiya ogii-oozhi’aan. Miinangwana iw aanind maji-manidoon gii-oozhi’aad. Apii dash gaa-giizhi’aad, mii dash iniw anishinaaben gii-ganoonaad: “Daga, biina’akamigaang awi-ayaan,” Naanabozho odinaan. Gaa-izhi-zaaga’ang gaye iniw ininiwan. Mii dash iw gaa-izhi-asaad. “Mii omaa ayaan. Waabang ga-bi-nandawaabamin.”
Verily, out of earth they fashioned forms, whereupon then they created a man. And when they had finished making (the man), then it was that they made all the animal-kind that we see here on earth. And some are not (to be) seen (now). Every kind of creature (Nānabushu) created. Then it was that he created some evil manitous. And when he had created (all living things), this then he said to the man: “Now, to a clean spot on the earth do you go and remain,” Nānabushu said to him. After this he went out with the man. Thereupon he put him there at the place. “Therefore here do you remain, on the morrow I will come to look for you.”
aki ogii-mazinitoonaawaa (out-of-earth they-fashioned-(forms)), gii-giizhi’aawaad iniw ininiwan (they-finished-making the man), awesiiyan (animal(obv)), gakina wayaabamang omaa akiikaang (all that-we-see here on-earth), aanind gaawiin gaye owaabamaasii (some too are-not-seen), maji-manidoon gii-oozhi’aad (he-made evil-manidoo(obv)), biina’akamigaang (at-a-clean-place), awi-ayaan (go-and-be-(there)), odinaan (he-said-to-him), gaa-izhi-zaaga’ang (he-went-out-with-(him)), gaa-izhi-asaad (he-placed-him), waabang (tomorrow), ga-bi-nandawaabamin (I-will-come-look-for-you.)
(4) Cigwadạc tibi‘katini. Kāwâbaninink icāt īni´ᵘ ininiwạn, kuniginīn awänibạn! Mīsa cigwa kīki‘kändạnk Nānabucu kīkimōtimint īni´ᵘ anicinābän. Nānabucu äjikīwät, äjikanōnāt ucīmäyạn: “Mīsa´ kạnabatc kī‘kimotimigōyank ‘aᵉa´ᵘ anicinābä. Ānic kä∙i∙cicakcki‘tōyạnk i∙i∙wisa tci∙a∙nicinābä‘kāg?” Äjikīgitut Nānabucu: “Mīnawä uci∙ā∙tā. Tạga, i‘kwä ōji∙ā∙tā!”
Zhigwa dash dibikadini. Gaa-waabaninink izhaad iniw ininiwan, goniginiin awaniban! Mii sa zhigwa gii-gikendang Naanabozho gii-gimoodimind iniw anishinaaben. Naanabozho ezhi-giiwed, ezhi-ganoonaad oshiimeyan: “Mii sa ganabaj gii-gimoodimigooyang a’aw anishinaabe. Aaniish ge-izhi-gashkitooyang i’iwi sa ji-anishinaabekaag?” Ezhi-giigidod Naanabozho: “Miinawaa oozhi’aadaa. Daga, ikwe oozhi’aadaa!”
And in a while it was night. When the morrow came, then thither to where the man was he went; but, lo, he was gone! Thereupon then Nānabushu knew that the man had been stolen from him. When Nānabushu returned, he then said to his younger brother: “Therefore now perhaps we have been robbed of the man. How shall we be able to people this world?” Then spoke Nānabushu, saying: “Let us make another! Behold, a woman let us create!”
zhigwa dash dibikadini (now then it-became-night), gaa-waabaninink izhaad (when-morning-came he-went), goniginiin awaniban (lo so-they-say he-was-gone!), gii-gikendang (he-knew), gii-gimoodimind (that-(the man)-was-stolen-from-(him)), ezhi-giiwed (as-he-returned), ganabaj (perhaps), gii-gimoodimigooyang (we-have-been-robbed-of), ge-izhi-gashkitooyang (how-we-shall-be-able), ji-anishinaabekaag (to-people-(the world)), ikwe oozhi’aadaa (let-us-make a-woman.)
(5) Kägät cigwa mīnawā kā∙i∙ci∙ō∙ci∙ā∙wāt īni´ᵘ i‘kwäwạn. Mīnawā kā∙i∙ci∙a∙sāwāt pīna‘kạmigānk. Mīnawā wäyābanining äci∙i∙cā∙wāt, mīsa untcita awänibạn; mīnawā kīkimōtimintwā.
Geget zhigwa miinawaa gaa-izhi-oozhi’aawaad iniw ikwewan. Miinawaa gaa-izhi-asaawaad biina’akamigaank. Miinawaa wayaabaninig ezhi-izhaawaad, mii sa onjida awaniban; miinawaa gii-gimoodimindwaa.
Of a truth, the next whom they then created was the woman. And after that, they also placed her in an open clean spot on the earth. On the next day, then thither they went, whereupon in the same manner she too had disappeared; again they had been robbed.
geget zhigwa miinawaa gaa-izhi-oozhi’aawaad iniw ikwewan (truly now again they-made the woman(obv)), gaa-izhi-asaawaad biina’akamigaank (they-placed-(her) at-a-clean-place), wayaabaninig ezhi-izhaawaad (when-morning(came) they-went), mii sa onjida (just-so/indeed), awaniban (she-was-gone), miinawaa gii-gimoodimindwaa (again they-were-robbed.)
(6) Mīsa äjikīwäwāt. “Tạga, icictcigätā i∙i∙wisa pinäsiwạg tci∙ō∙ci∙ạ∙ngwa!” Nānabucu kā∙i∙jimādci‘tād uci∙ā∙t iᵉi´ᵘ pinäsiwaᵉ. Kā‘kici∙ā∙t, cigwadạc kī‘kanōnāt iᵉi´ᵘ pinäsiwạᵉ: “Icāyu‘k ändasōntānimạk.”
Mii sa ezhi-giiwewaad. “Daga, izhichigedaa i’iwi sa binesiwag ji-oozhi’angwaa!” Naanabozho gaa-izhi-maajitaad oozhi’aad i’iw binesiwag. Gaa-giizhi’aad, zhigwa dash gii-ganoonaad i’iw binesiwag: “Izhaayok endaso-noondinimak.”
Accordingly then they returned. “Behold, let us set to work to create some birds!” Nānabushu then set to work creating the birds. When he had finished creating them, he then spoke to the birds, saying: “Do you go into every direction from whence blows the wind.”
mii sa ezhi-giiwewaad (so they-returned), izhichigedaa (let-us-set-to-work), i’iwi sa binesiwag ji-oozhi’angwaa (those birds to-make-them), gaa-izhi-maajitaad (he-began), oozhi’aad (making-them), gii-ganoonaad (he-addressed-them), izhaayok (go-ye), endaso-noondinimak (to-every-place-the-wind-blows.)
(7) Nībiwa tcī∙i∙cānit iwiti nōtin wä∙u∙ntcibitäk.
Niibiwa ji-izhaanid iwidi noodin we-onjibideg.
Many then went together to the places from whence blows the wind.
niibiwa (many), ji-izhaanid (that-they-go), iwidi (yonder), noodin we-onjibideg (where-the-wind blows-from.)
(8) “Kägä‘t kitininim a‘pī kī‘kici∙ạ∙g aᵘ anicinābä, kāmạdwäkanōnininim tcigagwätcitōyäg ō a‘ki.” Nānabucu mī cigwa kīnạganigut iᵘ pinäsiwaᵉ. Kānimādcānit mīdac iᵉi´ᵘ kīmādci‘tāt ki∙ō∙ci∙ā∙t īni´ᵘ anicinābän. Kā‘kīci∙ā∙t pīna‘kamigānk kāwī∙i∙ci∙a∙sāt. Kāwi∙a∙sāt, cigwa kā∙i∙cikīwät ändāt. Kīgīkitodac Nānabucu: “Ambäsa pinäsīwitug! kutcītamu‘k iᵉi´ᵘ a‘ki.”
“Geget gidininim apii gii-giizhi’ag a’aw anishinaabe, gaa-madwe-ganoonininim ji-gagwejitooyeg o’ow aki.” Naanabozho mii zhigwa gii-naganigod iw binesiwag. Gaa-ni-maajaanid mii dash i’iw gii-maajitaad gii-oozhi’aad iniw anishinaaben. Gaa-giizhi’aad biina’akamigaank gaa-wii-izhi-asaad. Gaa-wii-asaad, zhigwa gaa-izhi-giiwed endaad. Gii-giigidod dash Naanabozho: “Ambe sa binesiwidog! gojitamook i’iw aki.”
“Of a truth, I said to you at the time when I created man, I spoke, commanding you to make trial of this earth.” Nānabushu was then left by the birds. When they were gone, he therefore began to create man. After he had created him, then in an open clean spot on the earth they placed him. After they had placed him there, then home they returned. Now, spoke Nānabushu, saying: “Come, O ye birds! do ye make trial of the earth.”
geget gidininim (truly I-told-you), apii gii-giizhi’ag a’aw anishinaabe (when I-finished-making the person), gaa-madwe-ganoonininim (I-spoke-commanding-you), ji-gagwejitooyeg o’ow aki (that-ye-try this earth), gii-naganigod iw binesiwag (he-was-left-by the birds), gaa-ni-maajaanid (when-they-departed), gii-maajitaad gii-oozhi’aad (he-began making-(him)), endaad (his-home), “ambe sa binesiwidog (come O-birds!), gojitamook i’iw aki (try-ye-it the earth.”)
(9) Kägä‘t cigwa kīmādci‘tāwạg pinäsiwạg, mīdạc iᵉi´ᵘ cigwa kī‘pimādcāwāt īgi´ᵘ pinäsiwạg pīki‘tcipāpāgināwāt īni´ᵘ asinīn. Mīdạc iᵘ kīwâbamāwāt īni´ᵘ asinīn kītāckābi‘kisänit, mīdạc kītabạsit aᵉa´ᵘ mạtcimạnitō. Kuniginīn, a‘pī kāwâbaninink icāt īni´ᵘ anicinābän; käyābi kī∙a∙yāwạn īni´ᵘ anicinābän. Kägä‘t minwändam Nānabucu. Äjikīwät Nānabucu äjikanōnāt ucīmäyạn: “Nicīmä, mī∙i∙´ᵘ kạcki∙ä∙wiziyạng. Ambädạc, minawā aᵘ i‘kwä uci∙ā∙tā!”
Geget zhigwa gii-maajitaawag binesiwag, mii dash i’iw zhigwa gii-bi-maajaawaad igiw binesiwag bi-gichi-baapaaginaawaad iniw asiniin. Mii dash iw gii-waabamaawaad iniw asiniin gii-daashkaabikisenid, mii dash gii-dabasid a’aw maji-manidoo. Gonimaa giiwenh, apii gaa-waabaninink izhaad iniw anishinaaben; geyaabi gii-ayaawan iniw anishinaaben. Geget minwendam Naanabozho. Ezhi-giiwed Naanabozho ezhi-ganoonaad oshiimeyan: “Nishiime, mii iw gashki’ewiziyang. Ambe dash, miinawaa a’aw ikwe oozhi’aadaa!”
Of a truth, then began the birds at their task, whereupon then from there departed the birds on their way hither to strike the rock with full power. And when they beheld the rock split asunder, then down below dodged the evil manitou. Behold, when the morrow was come, then (Nānabushu) went to where the man was; still yet was the man there. Verily, pleased was Nānabushu. When back Nānabushu went, then he spoke to his younger brother, saying: “My younger brother, therefore now have we accomplished our purpose. So come, let us make another woman!”
gii-maajitaawag binesiwag (the-birds-began), bi-gichi-baapaaginaawaad iniw asiniin (striking-hard the rock), gii-daashkaabikisenid (it-split-asunder), gii-dabasid a’aw maji-manidoo (the-evil-manidoo dodged-below), geyaabi gii-ayaawan iniw anishinaaben (still the-man-was-there), geget minwendam (truly he-was-pleased), “nishiime mii iw gashki’ewiziyang (my-younger-brother now we-have-succeeded), ambe dash miinawaa a’aw ikwe oozhi’aadaa (so come, again let-us-make the woman!”)
(10) Kā‘kici∙ā∙wāt īni´ᵘ i‘kwäwạn, “Mīsa´ omāⁿ kä∙i∙ciwäbak iᵘ a‘ki, tcinīciwāt īgi´ᵘ anicinābäg. Aᵉa∙i∙nini mī∙a∙wä känīgānisit i‘kwäwạn tciwītci∙a∙yāwāt. Māgicā mī∙i∙māⁿ kä∙u∙ndci∙a∙nicinābä‘kāg.” Mīnawā dạc kīgīgitō Nānabucu kagwätcimāt ucīmäyan: “Ānīc kä∙i∙citcigäyạng? Ạmbäsa, uci∙ā∙tā aᵉa´ᵘ wämi‘tigōci.”
Gaa-giizhi’aawaad iniw ikwewan, “Mii sa omaa ge-izhiwebak iw aki, ji-niizhiwaad igiw anishinaabeg. A’aw inini mii a’aw ge-niigaanizid ikwewan ji-wiiji-ayaawaad. Maagizhaa mii imaa ge-onji-anishinaabekaag.” Miinawaa dash gii-giigido Naanabozho gagwejimaad oshiimeyan: “Aaniish ge-izhichigeyang? Ambe sa, oozhi’aadaa a’aw wemitigoozhi.”
When they had created the woman, “Thus shall it be here on earth, that in pairs shall the people be. The man shall occupy leading place over the woman with whom he shall be. Perhaps from that pair shall the earth be peopled.” And again spoke Nānabushu, inquiring of his young brother: “What shall we do? Come, let us create the white people!”
gaa-giizhi’aawaad iniw ikwewan (when-they-finished-making the woman), mii sa omaa ge-izhiwebak iw aki (thus here it-shall-be (on) the earth), ji-niizhiwaad igiw anishinaabeg (that-in-pairs the-people-(shall-be)), a’aw inini mii a’aw ge-niigaanizid (the man, he the-one-to-lead), ikwewan ji-wiiji-ayaawaad (the-woman to-be-with), maagizhaa (perhaps), ge-onji-anishinaabekaag (from-(them)-it-shall-be-peopled), wemitigoozhi (white-man/Frenchman.)
(11) Kägä‘t kā∙i∙ci∙ō∙ci∙ā∙wāt ā‘pidci kägä‘t wäwäni ogi∙u∙ci∙ā∙wān īni´ᵘ umi‘tiguciwạn. “Māgicā awägwän kägitimāgisigwän atāntiyäk iᵉi´ᵘ a‘ki.”
Geget gaa-izhi-oozhi’aawaad aapiji geget weweni ogii-oozhi’aawaan iniw wemitigoozhiwan. “Maagizhaa awegwen gegidimaagizigwen adaandiyeg i’iw aki.”
Verily, when creating them, very careful indeed were they creating the white people. “No matter who or how poor one of them may be, they shall purchase land one from another.”
aapiji weweni (very carefully), ogii-oozhi’aawaan iniw wemitigoozhiwan (they-made the white-men(obv)), maagizhaa awegwen gegidimaagizigwen (no-matter whoever (however)-poor), adaandiyeg i’iw aki (ye-shall-buy(from-one-another) the land.)
(12) Mīdac iᵉi´ᵘ a‘pī kā∙i∙citcigäwāt, Nānabucu kīgīgitō: “Ạmbäsa, tanibu anicinābä!” Ucīmäyạn äjikanōnigut: “Nisayäⁿ, kägä‘t kitiniga∙ā∙ aᵉa´ᵘ ạnicinābä kayä aᵉa´ᵘ wämi‘tigōci tcinibogwän. Ambäsạnō, nisayäⁿ, mini‘kigu iᵘ kä∙a∙‘kiwạnk mī∙i∙´ᵘ mini‘k käbimātisit waᵉa´ᵘ kā∙o∙ci∙a∙nk.”
Mii dash i’iw apii gaa-izhichigewaad, Naanabozho gii-giigido: “Ambe sa, ta-nibo anishinaabe!” Oshiimeyan ezhi-ganoonigod: “Nisayenh, geget gidinigaa a’aw anishinaabe gaye a’aw wemitigoozhi ji-nibogwen. Ambe sa noo, Nisayenh, minik igo iw ge-akiwang mii iw minik ge-bimaadizid wa’aw gaa-oozhi’ang.”
Thereupon, when they had done these things, Nānabushu spoke, saying: “Behold, let the people die!” Then by his younger brother he was addressed, saying: “O my elder brother! of a truth, you have inflicted harm upon the Indian and the white man by the wish that they should die. Behold, my elder brother, as long as the earth shall last, for that length of time may they live whom we have created.”
apii gaa-izhichigewaad (when they-had-done-(these things)), gii-giigido (he-spoke), “ambe sa ta-nibo anishinaabe (behold, let-the-person-die!”), ezhi-ganoonigod (he-was-addressed), Nisayenh (my-elder-brother), geget gidinigaa (truly you-doom-him), ji-nibogwen (that-they-die), minik igo iw ge-akiwang (as-long-as the-earth-lasts), mii iw minik ge-bimaadizid (that-length they-shall-live), wa’aw gaa-oozhi’ang (this-one we-made.)
(13) Nānabucu äjikīgīgitut: “Kāwäsa! Kanabạtc tāmōckinā iᵘ a‘ki. Mānūⁿ tanibu aᵘ anicinābä kayä aᵉa´ᵘ wämi‘tigōci.” Mīsa iᵘ kā∙i∙cicāgōsomāt Nānabucu īni´ᵘ ucīmäyạn. Mīsa cigwa kācāgōsomāt īni´ᵘ ucīmäyạn, mīsa cigwa ki‘tcimawinit. “Mīsa´ kä∙i∙ciwäbak mini‘k kä∙a∙‘kiwạnk tcinibut aᵘ anicinabä kayä aᵉa´ᵘ wämi‘tigōci. Awiya nibut tcimawiwāt īgi´ᵘ ạnicinābäg kayä īgi´ᵘ wämi‘tigōciwạg. Mīsa iᵉi´ᵘ kä∙i∙ciwäbak mini‘k omāⁿ kä∙a∙‘kiwang.”
Naanabozho ezhi-giigidod: “Gaawesa! Ganabaj daa-mooshkine iw aki. Maanoo ta-nibo a’aw anishinaabe gaye a’aw wemitigoozhi.” Mii sa iw gaa-izhi-zhaagoozomaad Naanabozho iniw oshiimeyan. Mii sa zhigwa gaa-zhaagoozomaad iniw oshiimeyan, mii sa zhigwa gii-chi-mawinid. “Mii sa ge-izhiwebak minik ge-akiwang ji-nibod a’aw anishinaabe gaye a’aw wemitigoozhi. Awiya nibod ji-mawiwaad igiw anishinaabeg gaye igiw wemitigoozhiwag. Mii sa i’iw ge-izhiwebak minik omaa ge-akiwang.”
Nānabushu then spoke, saying: “Impossible! Perhaps full (to overflowing) the earth might become. But rather let the Indian and the white man die.” Accordingly then Nānabushu prevailed upon his younger brother. And when he had prevailed upon his younger brother, then it was that (his younger brother) wept bitterly. “Thus shall it be as long as the world may last, that the Indian and the white man shall die. Whenever any one dies, then shall the Indian and the white man weep. Thus shall it be as long as this world shall last.”
gaawesa (impossible/no), ganabaj daa-mooshkine iw aki (perhaps the-earth-would-overflow), maanoo ta-nibo (let-(them)-die), gaa-izhi-zhaagoozomaad (he-prevailed-(on him by speech)), gii-chi-mawinid (he-wept-greatly), ge-izhiwebak minik ge-akiwang (it-shall-be as-long-as-the-earth-lasts), ji-nibod (that-they-die), awiya nibod ji-mawiwaad (whenever-one-dies they-shall-weep.)
(14) Minawā Nānabucu kā∙i∙cikanōnāt ī´niᵘ ucimäyan: “Ambäsa, nibun.” Kā∙i∙cikanōnigut ucimäyan: “Ānīn wäntci∙i∙‘kitoyan o∙ō∙ tcinibuwānän?”
Miinawaa Naanabozho gaa-izhi-ganoonaad iniw oshiimeyan: “Ambe sa, nibon.” Gaa-izhi-ganoonigod oshiimeyan: “Aaniin wenji-ikidoyan o’ow ji-nibowaanen?”
Another time Nānabushu spoke to his young brother, saying: “Behold, do you now die.” After which he was addressed by his younger brother saying: “Why do you say that I should die?”
miinawaa gaa-izhi-ganoonaad (again he-addressed-him), ambe sa nibon (behold, die), gaa-izhi-ganoonigod (he-was-addressed), aaniin wenji-ikidoyan (why you-say), o’ow ji-nibowaanen (that I-should-die?)
(15) “Kā, kīnisā ka∙ō∙gimā‘kantawāg īgi´ᵘ känibutāt. Kāna mī∙i∙´ᵘ wäntcīci∙a∙ci∙a∙k aᵉa´ᵘ anicinābä kayä wämi‘tigōci tci∙o∙tcictcāgut? Mīdac īgi´ᵘ gäkanawänimạtwā ōwiti dạc ä‘pạngicimuk. Pa‘kān a‘ki mī iwiti kä∙i∙cāwāt īgi´ᵘ känibuwāt. Kīnidạc ni‘tạm iwiti kīga∙i∙cā. Mīdạc iᵉi´ᵘ kā∙u∙ndcinibayạn. Ambädac, nibun.”
“Gaa, giin isa ga-oogimaakandawaag igiw ge-nibodaad. Gaa-na mii iw wenji-izhi-asi’ag a’aw anishinaabe gaye wemitigoozhi ji-ojichaagod? Mii dash igiw ge-ganawenimadwaa owidi dash e-bangishimog. Bakaan aki mii iwidi ge-izhaawaad igiw ge-nibowaad. Giin idash nitam iwidi giga-izhaa. Mii dash i’iw gaa-onji-nibayan. Ambe dash, nibon.”
“Why, you are the one to rule over them who shall die. Why have I so created the Indian and the white man that they should have souls? Therefore they are the ones over whom you shall keep watch at yonder place where the sun goes down. In a different land over there shall go they that die. And you shall be the first to go there. And on this account you shall die. So therefore do you now die.”
giin isa ga-oogimaakandawaag (you the-one-to-rule-over-them), igiw ge-nibodaad (those who-shall-die), wenji-izhi-asi’ag (why I-so-made-them), ji-ojichaagod (that-they-have-a-soul), ge-ganawenimadwaa (you-shall-watch-over-them owidi), e-bangishimog (yonder where-(the sun)-sets), bakaan aki (a-different land), giin idash nitam (and-you first), giga-izhaa (you-shall-go), gaa-onji-nibayan (for-this-you-shall-die.)
(16) Kägä‘t Nānabucu ucīmäyan äjinibunit. Äni∙i∙jimādcāt, päcu änitạgwicing mī cigwa madwämawinit usayäyạn; änigu‘k mawiwạn īni´ᵘ usaⁿyäyạn. Intawā näyāp äjikīwät a∙i∙nini. Ä∙e∙i∙ā∙bạtcībāt, mīdạc iᵉi´ᵘ äjikạnonāt īniᵘ usayäⁿyạn: “Mī∙i∙´ᵘ ānawi∙u∙ndci∙ā∙n wä‘tawinān ‘tanibu’ i‘kitoyạn.”
*Geget Naanabozho oshiimeyan ezhi-nibonid. Ani-izhi-maajaad, besho eni-dagwishing mii zhigwa madwe-mawinid osayeyan; enigook mawiwan iniw osanyeyan. Indawaa neyaab ezhi-giiwed a’aw inini. E-aabaji’aabajiibaad, mii dash i’iw ezhi-ganoonaad iniw osayenyan: “Mii iw aanawi-onji-aan wedawinaan ‘ta-nibo’ ikidoyan.”**
Verily, the younger brother of Nānabushu then died. When on his way he departed, not far did he get, when he could hear the sound of his elder brother weeping; very bitterly was his elder brother weeping. Accordingly back came the man. When back to life he was come, he then spoke to his elder brother, saying: “Yet, for all this, I do not approve of your saying, ‘Let (the people) die.’”
oshiimeyan ezhi-nibonid (his-younger-brother died), Ani-izhi-maajaad (as-he-departed), besho eni-dagwishing (near as-he-came), madwe-mawinid osayeyan (he-heard his-elder-brother weeping (= Naanabozho)), enigook mawiwan (hard he-wept), indawaa neyaab ezhi-giiwed (so back he-returned), E-aabaji’aabajiibaad (when-he-came-back-to-life), ‘ta-nibo’ ikidoyan (‘let-(them)-die’ you-say.)
(17) Cigwa mīnawā Nānabucu kīgito: “Nicīmā, mānōgu intawā nibun.”
Zhigwa miinawaa Naanabozho gii-giigido: “Nishiime, maanoo go indawaa nibon.”
At another time Nānabushu spoke, saying: “My younger brother, but, despite that, do you now die.”
zhigwa miinawaa gii-giigido (now again he-spoke), nishiime (my-younger-brother), maanoo go indawaa nibon (never-mind, then, die.)
(18) Mīdạc iᵘ kīkīgitut aᵘ inini: “Mī∙i∙´ᵘ kā∙i∙ciwäbak ninguting tci∙ā∙batcibāt aᵉa´ᵘ anicinābä kayä aᵉa´ᵘ wämi‘tigōci.”
Mii dash iw gii-giigidod a’aw inini: “Mii iw ge-izhiwebak ningoding ji-aabajiibaad a’aw anishinaabe gaye a’aw wemitigoozhi.”
Thereupon then spoke the man, saying: “Such is the way it shall be, that in future time back to life shall come the Indian and the white man.”
gii-giigidod a’aw inini (the man spoke), mii iw ge-izhiwebak ningoding (this is-how it-shall-be sometime), ji-aabajiibaad (that-(they)-come-back-to-life), a’aw anishinaabe gaye a’aw wemitigoozhi (the person and the white-man.)
(19) Kägä‘t äcinibut aᵉa´ᵘ inini. Äjimādcāt mīdac ōwiti ä‘pangicimug äcimādcāt. Kägä‘t ạnōtcigu kī∙a∙ni∙i∙citcigä iᵉi´ᵘ umī‘kana; mạtcimanitōn ugī∙a∙nipagitinān. Äjikīkạnōnāt: “Waᵉa´ᵘ käpima∙ạ∙tōt o∙ō∙´ᵘ mī‘kana ogō´ᵘ känibuwāt; mī omāⁿ käpimī∙i∙cāwāt. Aᵉa´widạc awägwän käkacki‘tōgwän tciminopimādisit, mī awidạc piwītciwi‘k. A‘kawä icāyu‘k ōwiti äcāyān, akawäku tcipīciwītamawiyäk.”
Geget e-zhi-nibod a’aw inini. Ezhi-maajaad mii dash owidi e-bangishimog ezhi-maajaad. Geget aanod igo gii-ani-izhichige i’iw omiikana; maji-manidoon ogii-ani-bagidinaan. Ezhi-gii-ganoonaad: “Wa’aw ge-bima’adood o’ow miikana ogow ge-nibowaad; mii omaa ge-bimi-izhaawaad. A’aw idash awegwen ge-gashkitoogwen ji-mino-bimaadizid, mii a’aw idash bi-wiijiiwik. Akawe izhaayok owidi ezhaayaan, akawe go ji-bi-izhi-wiindamawiyeg.”
Of a truth, the man then died. When he departed, it was over this way, toward the going-down (of the sun), that he went. In truth, several things he did along the road; an evil manitou he set down by the way. Then he spoke to him, saying: “He that shall follow along this road shall be of these that die; by this way shall they pass. And whosoever shall succeed living a well-ordered life, with him do you come along. First do you go to that place whither I am bound, and first do you come and tell me.”
e-zhi-nibod a’aw inini (the man died), owidi e-bangishimog (toward the-west), ezhi-maajaad (he-went), aanod igo gii-ani-izhichige i’iw omiikana (several-things he-did-along the road), maji-manidoon ogii-ani-bagidinaan (an-evil-manidoo he-set-down(by the way)), ge-bima’adood o’ow miikana (he-who-follows this road), ge-nibowaad (those-who-die), ji-mino-bimaadizid (who-lives-well), bi-wiijiiwik (come-along-with-(him)), akawe (first), ji-bi-izhi-wiindamawiyeg (come-and-tell-me.)
(20) Mīdac aᵉa´wä kä∙u∙gimāwit. Cigwadạc odōdi‘tān pa‘kān a‘ki, mīdạc iwiti kī∙ō∙ci‘tōt wīgiwām; ā‘pidci unicicinini cōniyāwạn wīgiwām; mīgu iᵉi´ᵘ äcinạningā‘kunäg wīgiwām.
Mii dash a’aw we ge-oogimaawid. Zhigwa dash odooditaan bakaan aki, mii dash iwidi gii-oozhitood wiigiwaam; aapiji onizhishinini zhooniyaawan wiigiwaam; mii go i’iw e-naaningaakwaneg wiigiwaam.
Therefore he was the one to be chief. And when he reached the other land, then at that place he made a wigwam; very beautiful was the wigwam of silver; indeed, it was a wigwam that was radiant with light.
a’aw we ge-oogimaawid (he the-one-to-be-chief), odooditaan bakaan aki (he-reached a-different land), gii-oozhitood wiigiwaam (he-made a-wigwam), aapiji onizhishinini (very beautiful), zhooniyaawan wiigiwaam (a-wigwam of-silver), e-naaningaakwaneg (it-glitters/is-radiant-with-light.)
Footnote (Jones ¹, marker at English “radiant with light¹”, end of this section): “From this point to the end of the narrative is taken up with a long account of various kinds of men who had died and had gone to the spirit-world, and it shows that the career there depends much on the life on earth. The object is to show the merit of being a member of the mystic rite.” [The structural turn — the spirit-world account begins next section.] ⚑ Conversion flag(s) (light, → final pass): e-naaningaakwaneg — form(s) to confirm.
(21) A‘pīdạc aᵉa´ᵘ anicinābä cigwa nibut, mīsa cigwa mādcāt; ānīc ā‘pidci kīminu∙i∙ciwäbisi aᵉa´ᵘ anicinābä. Cigwa mādcā mī‘kạna owâbandān, mīdạc iᵘ mayāta∙ạ∙tōt. Päcugu awīya owâbamān nībawinit anicinābän ōdäckaniwạn, päcwâbamāt. Ā‘pidci kipigāpawiwạn imāⁿ mī‘kạnāng. Cigwa odōtisān, kuniginīn nīngitōmoni. Imāⁿ mī∙i∙´ᵘ äjikanōnigut: “Mīsa´ kīniciwanātci∙i∙tisuyạn, mīdac iᵉi´ᵘ intawā kīwän, kāwin dạc ningutcitibändāgusisi. Mīgu iᵉi´ᵘ käga‘pī miziwä ānu∙i∙cāt kāwin ninkutci umi‘kạnzin, a‘pīdạc ā‘pitci kagwātagisi´t käga‘pī udinänimān Nānabucu tcimạnidōsiwit. Mīsa iᵉi´ᵘ wä∙i∙ciwäba‘k. Cigwadạc kī‘kanōnigut īni´ᵘ wätäckaninit īni´ᵘ ininiwạn: “Nojis, kīga∙i∙ciwidcīwin.”
*Apii dash a’aw anishinaabe zhigwa nibod, mii sa zhigwa maajaad; aaniish aapiji gii-mino-izhiwebizi a’aw anishinaabe. Zhigwa maajaa miikana owaabandaan, mii dash iw mayaada’adood. Besho go awiya owaabamaan niibawinid anishinaaben odeshkaniwan, beshwaabamaad. Aapiji gibi-gaabawiwan imaa miikanaang. Zhigwa odoodisaan, goniginiin niingidoomoni. Imaa mii iw ezhi-ganoonigod: “Mii sa gii-nishiwanaaji’idizoyan, mii dash i’iw indawaa giiwen, gaawiin dash ningoji-dibendaagozisii. Mii go i’iw gaagapii miziwe aanawi-izhaad gaawiin ningoji omikanziin, apii dash aapiji gagwaadagizid gegapii odinenimaan Naanabozho ji-manidoosiwid. Mii sa i’iw waa-izhiwebak. Zhigwa dash gii-ganoonigod iniw wedeshkaninid iniw ininiwan: “Noozhis, giga-izhi-wiijiiwin.”**
When in time there was a man that died, he then set out; now, very good had been the behavior of the man. When he departed, a road he saw, whereupon that was the one he followed. And not far away he saw a certain person standing that had horns, near by he saw him. In his very way the other stood, there in the road. When (the man) got up to where he was, behold, the road forked off from there. So at that place he then was addressed: “Now, if you have done wrong to yourself, therefore then do you go back, for such a one does not belong anywhere. So when at last he has gone everywhere, but in vain, yet does not find anywhere what he seeks, and when he has undergone much suffering, then finally Nānabushu wills him to become a little insect. Such is what shall come to pass.” And presently he was then addressed by the man with horns saying: “My grandchild, I will show you the way.”
aapiji gii-mino-izhiwebizi (very-well he-had-behaved), mayaada’adood (that-(road)-he-followed; awiya niibawinid), odeshkaniwan (someone standing having-horns), gibi-gaabawiwan imaa miikanaang (he-stood-blocking there in-the-road), goniginiin niingidoomoni (lo, the-road-forks), gii-nishiwanaaji’idizoyan (you-have-brought-ruin-on-yourself), ningoji-dibendaagozisii (he-belongs-nowhere), gagwaadagizid (he-suffers), ji-manidoosiwid (that-he-become-a-little-insect/manidoo), wedeshkaninid (the-one-with-horns), noozhis (my-grandchild), giga-izhi-wiijiiwin (I-will-go-with-you.)
(22) Mīsa mādcāwāt. Komāgu a‘pī tägwicinowāt, owâbạmān tci∙ä∙nimucạn namadapinit. Aniganōnānit umicōmisạn: “Kägu ningutạnō tōtawā‘kän. Kīminu∙i∙ciwäbisi waᵉa´ᵘ pämiwītciwạg.” Mīsa gägä‘t iᵉi´ᵘ äcicacōwacki‘täninit. Päcugu tägwicinuwāt sībi pimi‘tigwayāni; päjik päjigwā‘kwicinōn īni´ᵘ mi‘tigōn. “Āᵘ, nōjis, ayāngwāmisin kīga picigwāntawä. Kīcpin picigwāntāwäyạn, mīdạc iᵘ tci∙ā∙‘pidci nibuyạn.”
Mii sa maajaawaad. Gomaa go apii dagwishinowaad, owaabamaan gichi-animoshan namadabinid. Ani-ganoonaanid omishoomisan: “Gego ningoji ano dodawaaken. Gii-mino-izhiwebizi wa’aw bemi-wiijiiwag.” Mii sa geget i’iw e-zhazhaagwakitenanid. Besho go dagwishinowaad ziibi bimitigwayaani; bezhig bezhigwaakoshinon iniw mitigoon. “Aaw, noozhis, ayaangwaamizin giga-bishigwaandawe. Giishpin bishigwaandaweyan, mii dash iw ji-aapiji-niboyan.”
Accordingly then they departed hence. When a certain distance on their way they were come, he saw a huge dog that was seated there. As they went, his grandfather spoke to it, saying: “Do nothing whatever to him. A correct life has lived the one with whom I am going along.” Whereupon, in truth, did (the dog) lay down his ears in submission. In a little while they came to a river that flowed across their path; there was a log that extended across. “Now, my grandson, be careful lest you lose your footing. If you should lose your footing, then you would be dead forever.”
owaabamaan gichi-animoshan namadabinid (he-saw a-huge-dog seated), omishoomisan (his-grandfather), gego ningoji ano dodawaaken (do-nothing-whatever-to-him), bemi-wiijiiwag (the-one-going-with-me), e-zhazhaagwakitenanid (it-laid-down-its-ears(in submission)), ziibi (river), bimitigwayaani (a-log-lying-across), bezhig bezhigwaakoshinon iniw mitigoon (one log lay-across), noozhis ayaangwaamizin (grandchild be-careful), giga-bishigwaandawe (you-shall-climb-across), ji-aapiji-niboyan (you-would-be-dead-forever.)
(23) Kägä‘t kānikabäyāntawänit īni´ᵘ umicōmisạn, mī cigwa kayä wīn ani∙ā∙cogät iᵉi´ᵘ sībi. Kāwīn kanagä wīpicigwāntawäsī.
Geget gaa-nikabeyaandawenid iniw omishoomisan, mii zhigwa gaye wiin ani-aazhoged i’iw ziibi. Gaawiin ganage wii-bishigwaandawaasii.
Verily, when his grandfather had walked across on the log, then it was that he too started across the river. By no means did he wish to make a misstep in crossing over on the log.
gaa-nikabeyaandawenid iniw omishoomisan (when-his-grandfather walked-across), gaye wiin ani-aazhoged i’iw ziibi (he-too crossed the river), gaawiin ganage wii-bishigwaandawaasii (by-no-means did-he-wish-to-misstep.)
(24) “Mīsa iᵉi´ᵘ, nōjis, kä∙i∙ciwäba‘k awīya näbutcin. Kīcpîn mino∙i∙ciwäbisit kāwin tabicigwāntawäsī.”
“Mii sa i’iw, noozhis, ge-izhiwebak awiya nebojin. Giishpin mino-izhiwebizid gaawiin da-bishigwaandawaasii.”
“Such is the way, my grandson, it shall be whenever any one dies. If one lives an upright life, one will not make a misstep when crossing over on the log.”
mii sa i’iw noozhis ge-izhiwebak (such my-grandchild it-shall-be), awiya nebojin (whenever-one-dies), giishpin mino-izhiwebizid (if one-lives-well), gaawiin da-bishigwaandawaasii (one-will-not-misstep.)
(25) Mīdạc iᵉi´ᵘ äjimādcāwāt. Päcu tägwucinuwāt mī∙i∙māⁿ wâbandamuwāt ki‘tciwā‘kā∙i∙gạn. Äjikạnōnigut umicōmisạn: “Nocis, nōcis, mī∙i∙māⁿ kä∙i∙cāwāt īgi´ᵘ ạbinōtcīyạg kīcpin nibut aᵉa´ᵘ ạbinōtcī.” Mīdạc iᵘ kānicimādcāwāt. Nayāgigu utäbi‘tawāwān mädwänagamunit, mi‘tigwa‘ki‘kōn mädwäwānit. Kägä‘t minwändạm täbāntamuwāt ändānit. Ā‘pidci unicicinini, mīgu iᵘ äcinaningâ‘kunänig iᵉi´ᵘ ändānit. Cigwa ta‘pābi; owâbamigōn.
Mii dash i’iw ezhi-maajaawaad. Besho dagwishinowaad mii imaa waabandamowaad gichi-waakaa’igan. Ezhi-ganoonigod omishoomisan: “Noozhis, noozhis, mii imaa ge-izhaawaad igiw abinoojiiyag giishpin nibod a’aw abinoojii.” Mii dash iw gaa-nizhi-maajaawaad. Nayaaj igo odebitawaawaan madwe-nagamonid, mitigwakikoon madwewenid. Geget minwendam debaandamowaad endaanid. Aapiji onizhishinini, mii go iw e-naaningaakwaneg i’iw endaanid. Zhigwa da-baabi; owaabamigoon.
Thereupon then they continued on. When a little way they had come, then there they beheld a great house. Then he was addressed by his grandfather saying: “My grandson, it is there that the children shall go if one dies while yet in early infancy.” Thereupon then they continued on their way. But before they arrived they caught the sound of some one singing, of some one beating upon a drum. Truly pleased were they when they came in sight of where these others lived. Very beautiful was (their home), for radiant with light was the place where they dwelt. Presently he peeped in; he was seen.
waabandamowaad gichi-waakaa’igan (they-beheld a-great-lodge), ge-izhaawaad igiw abinoojiiyag (where-the-children-go), giishpin nibod a’aw abinoojii (if-a-child-dies), odebitawaawaan madwe-nagamonid (they-heard someone-singing), mitigwakikoon madwewenid (a-water-drum(obv) sounding), debaandamowaad endaanid (they-owning a-home), e-naaningaakwaneg (it-is-radiant-with-light), da-baabi (he-peeps-in), owaabamigoon (he-is-seen.)
(26) “Nōcis, pīndigän.”
“Noozhis, biindigen.”
“My grandson, do you enter in.”
noozhis (my-grandchild), biindigen (enter.)
(27) Kā∙u∙nạbit, “Mīsa iᵉi´ᵘ kä∙i∙ciwäba‘k, mī∙o∙mā wī∙a∙sạg awägwän käkacki‘tōgwän tciminu∙i∙ciwäbisit.”
Gaa-onabid, “Mii sa i’iw ge-izhiwebak, mii omaa wii-asag awegwen ge-gashkitoogwen ji-mino-izhiwebizid.”
After he was seated, “This is the way it shall be, in this place will I place whomsoever shall succeed in living an upright life.”
gaa-onabid (when-he-sat-down), mii sa i’iw ge-izhiwebak (this is-how it-shall-be), mii omaa wii-asag (here I-will-place), awegwen ge-gashkitoogwen (whoever-is-able), ji-mino-izhiwebizid (to-live-well.)
(28) Mīdạc iᵉi´ᵘ cigwa kīwawäci∙i∙gut, ka‘kina wänicicininig upīsi‘kamūnigōn. “Nōjis, mīsa iᵘ ki‘tciminwâbamināgusiyạn. Kāwīn wī‘kā tạgätäckāsînōn īni´ᵘ kidai∙ī∙mạn. Kayä iᵉi´ᵘ kibimâtisiwin, mīgwa‘panä kāginig tcipimādisiyạn. Ānīc kigīminu∙i∙ciwäbis. Mīsa iᵘ käticiwäba‘k kīcpîn awägwän kwaya‘k kämitäwigwän.”
Mii dash i’iw zhigwa gii-wawezhi’igod, gakina wenizhishininig obiizikamoonigoon. “Noozhis, mii sa iw gichi-minwaabaminaagoziyan. Gaawiin wiikaa da-geteshkaasinoon iniw gidayi’iman. Gaye i’iw gibimaadiziwin, miigwaaj bane gaaginig ji-bimaadiziyan. Aaniish gigii-mino-izhiwebiz. Mii sa iw ge-izhiwebak giishpin awegwen gwayak ge-midewigwen.”
Thereupon then he was painted, with every kind of raiment that was nice he was clothed. “My grandson, therefore now do you appear exceedingly handsome. Never will those garments of yours look untidy because of age. And that life of yours, forever on into eternity shall it continue. Now, you have lived a correct life. Thus shall it be if one is careful to follow the rules of the mystic rite.”
gii-wawezhi’igod (he-was-adorned), gakina wenizhishininig obiizikamoonigoon (all beautiful-things they-clothed-him), gichi-minwaabaminaagoziyan (you-appear-very-handsome), gaawiin wiikaa da-geteshkaasinoon iniw gidayi’iman (never will-they-wear-out your-garments), miigwaaj bane gaaginig ji-bimaadiziyan (forever you-shall-live), gigii-mino-izhiwebiz (you-lived-well), giishpin awegwen gwayak ge-midewigwen (if-one rightly performs-the-mide-rite.)
(29) Mīdac iᵘ kā∙i∙cikanōnimint umicōmisạn. “Kīwän näyāp tcikạnawäntạmạn iᵘ mī‘kana.”
Mii dash iw ge-izhi-ganoonimind omishoomisan. “Giiwen neyaab ji-ganawendaman iw miikana.”
Thereupon then his grandfather was addressed: “Do you go back, that you may keep watch of the road.”
ge-izhi-ganoonimind omishoomisan (his-grandfather was-addressed), giiwen neyaab (go-back), ji-ganawendaman iw miikana (that-you-watch the road.)
(30) Mīsa cigwa aᵉa´ᵘ päjik ạnicinābä cigwa mīnawā nibut. Ānīc ā‘pidci kīmạtcī∙i∙ciwäpisi. Cigwa animādcā. Mīsa käyābi wâbạmāt mī‘kanāng nībawinit utäckaniwạn. Ạnikanōnāt: “Nimicō, āninti kä∙a∙ni∙i∙cāyān iᵉi´ᵘ kīnīngitōmug īni´ᵘ mī‘kana?”
Mii sa zhigwa a’aw bezhig anishinaabe zhigwa miinawaa nibod. Aaniish aapiji gii-maji-izhiwebizi. Zhigwa ani-maajaa. Mii sa geyaabi waabamaad miikanaang niibawinid wedeshkaniwan. Ani-ganoonaad: “Nimishoo, aaniindi ge-ani-izhaayaan i’iw gaa-niingidoomog iniw miikana?”
Accordingly then another person died. Now, a very incorrect life he had led. In a while on his way he went. Accordingly, as the other, he saw some one with horns standing in the road. As he went, he spoke to him, saying: “My grandfather, by which of the two roads that fork shall I go?”
bezhig anishinaabe miinawaa nibod (another person died), aapiji gii-maji-izhiwebizi (very-badly he-had-lived), waabamaad miikanaang niibawinid wedeshkaniwan (he-saw standing-in-the-road the-horned-one), nimishoo (my-grandfather), aaniindi ge-ani-izhaayaan (which-way shall-I-go), gaa-niingidoomog iniw miikana (where-the-road-forks.)
(31) “Nōjis, owäti mī∙i∙witi icān.”
“Noozhis, owidi mii iwidi izhaan.”
“My grandson, (take) this (road, and) thither do you go.”
noozhis (grandchild), owidi mii iwidi izhaan (this-way, thither go.)
(32) Äjimādcāt. Kumāgu a‘pī tägwicink, ki‘tci∙a∙nimucạn owâbạmān. Nāyāgigu unī‘timu‘tāgōn. Ā‘pidci ugusān. Intawā wạckipagisō mādcīpa‘tōt. Tābābạmāt īni´ᵘ wä∙u∙täckạninit, utạnikanōnān: “Nimicō! kāwäsā. Mī∙i∙´ᵘ wīta‘kwamit aᵘ animuc!” Äjinạwạtinigut. “Nōjis, āninguta kīn kīmạtcīciwäbisiyạn? Kāwīn ninkutci pa‘kānkitā∙i∙cāsi. Mīgu pō‘tc i∙i∙witi kä∙i∙cāyạn, nōjis. Ā‘pidci wäwäni kitōtāgōk īgi´ᵘ kinīgi∙i∙gōk iᵉi´ᵘ kī∙i∙ckwāpimādisiyạn.”
Ezhi-maajaad. Gomaa go apii dagwishing, gichi-animoshan owaabamaan. Nayaaj igo oniitamotaagoon. Aapiji ogosaan. Indawaa waashkibagizo maajiibatood. Daabaabamaad iniw we-odeshkaninid, odani-ganoonaan: “Nimishoo! gaawesa. Mii iw wii-dakwamid a’aw animosh!” Ezhi-nawadinigod. “Noozhis, aaniingota giin gii-maji-izhiwebiziyan? Gaawiin ningoji bakaan gida-izhaasii. Mii go booch iwidi ge-izhaayan, noozhis. Aapiji weweni gidoodaagook igiw geniigi’igook i’iw gii-ishkwaa-bimaadiziyan.”
Then he departed. When some distance he was come, a huge dog he beheld. Even while yet afar, he was growled at (by the dog). He was in very much fear of it. Therefore he wheeled about, setting out on the run. When he came in sight of him with horns, he spoke to him, saying: “O my grandfather! (it is) impossible. Why, the dog wished to bite me!” Then he was seized by the other. “My grandchild, pray, why did you live an incorrect life? By no other way can you go thither. It is necessary that you go by that way, my grandchild. With very good care were you treated by your parents after your life was at an end.”
gichi-animoshan owaabamaan (a-huge-dog he-saw), oniitamotaagoon (it-growled-at-him), aapiji ogosaan (he-feared-it-greatly), waashkibagizo maajiibatood (he-wheeled fleeing), we-odeshkaninid (the-one-with-horns), wii-dakwamid a’aw animosh (the-dog wished-to-bite-me), ezhi-nawadinigod (he-was-seized), gii-maji-izhiwebiziyan (you-lived-badly), gaawiin ningoji bakaan gida-izhaasii (nowhere-else can-you-go), booch iwidi ge-izhaayan (you-must go-that-way), geniigi’igook (your-parents(those-who-bore-you)), gii-ishkwaa-bimaadiziyan (after-your-life-ended.)
Footnote (Jones ¹, Eng “after your life was at an end¹”): “Proper rites had been given him at burial.” geniigi’igook = parents; gii-ishkwaa-bimaadizi- = when life ended.
(33) Kägä‘t animādcāwạg. Cigwa mīnawā owâbamāwān īni´ᵘ ki‘tcanimucạn, mīdạc iᵉi´ᵘ ạniganōnānit: “Wäwäni kītōtawā a‘pī wā‘pimādcāt, mēdạc iᵉi´ᵘ pa∙u∙ndciwīdcīwạg.”
Geget ani-maajaawag. Zhigwa miinawaa owaabamaawaan iniw gichi-animoshan, mii dash i’iw ani-ganoonaanid: “Weweni gidoodawaa apii waa-bi-maajaad, mii dash i’iw ba-onji-wiijiiwag.”
Of a truth, on their way they went. In a while again they beheld the huge dog, whereupon the other spoke to it as they passed along, saying: “Proper rites were given him when he started forth, and that is why I have come along with him.”
ani-maajaawag (they-set-out), owaabamaawaan iniw gichi-animoshan (they-saw the-huge-dog), ani-ganoonaanid (he-spoke-to-it), weweni gidoodawaa apii waa-bi-maajaad (properly he-was-treated when he-set-forth), ba-onji-wiijiiwag (that-is-why I-come-with-him.)
(34) Kägä‘t mīgu iᵉi´ᵘ äcicacōwackitäninit, mīdạc iᵉi´ᵘ kī∙a∙nigabi‘kawāwāt. Kumāgu a‘pī tägwicinuwāt sībi owâbantānāwa. Cigwa ạnī∙a∙cawāntawäwạn umicōmisạn; kayä wīn pitcīnạgigu tägu‘kānāt īni´ᵘ mi‘tigōn mādcipisuwạn. Agāwā ugạcki‘tōn micagāmäyāntawät. “Mīsa iᵘ käki∙u∙ndciminu∙i∙ciwäbisiyạmbạn. Mīdạc iᵘ kä∙i∙ciwäba‘k iᵘ mini‘k kä∙a∙‘kiwạnk.”
Geget mii go i’iw e-zhazhaagwakitenanid, mii dash i’iw gii-ani-gabikawaawaad. Gomaa go apii dagwishinowaad ziibi owaabandaanaawaa. Zhigwa ani-aazhawaandawewan omishoomisan; gaye wiin bichiinag igo dekokaanaad iniw mitigoon maajibizowan. Agaawaa ogashkitoon michagaameyaandawed. “Mii iw ge-gii-onji-mino-izhiwebiziyaamban. Mii dash iw ge-izhiwebak iw minik ge-akiwang.”
Of a truth, then (the dog) laid down his ears in happy submission, whereupon then continued they past (the dog). When a certain distance they were come, they saw a river. Then across on the log went his grandfather; and then later he stepped upon the log, which commenced to roll. Barely was he able to cross over to the other shore. “That was because you should have lived a correct life. And thus shall it be as long as the world shall last.”
e-zhazhaagwakitenanid (it-laid-its-ears(in submission)), gii-ani-gabikawaawaad (they-passed-(it)), ani-aazhawaandawewan omishoomisan (his-grandfather crossed-over), bichiinag igo dekokaanaad iniw mitigoon (just-then stepping-on the-log), maajibizowan (it-began-to-roll), agaawaa ogashkitoon michagaameyaandawed (barely he-was-able to-cross-to-the-other-shore), ge-gii-onji-mino-izhiwebiziyaamban (because-you-should-have-lived-well.)
(35) Cigwadạc ạnimādcāwạg, päcu utạniwâbandānāwa ki‘tciwâ‘kā∙i∙gạn. Äjikạnōnigut. “Nōjis, mī∙o∙māⁿ kä∙i∙cāwāt īgi´ᵘ abinōtciyạg känibuwāt. Mī umäⁿ tcipīndiganagwā īgi´ᵘ uskabinōtciyạg. Ānīc kāwīn wī‘ka tamāⁿcitōtaⁿzī aᵉa´ᵘ abinōtcī mēdạc omā tci∙a∙sintwā. Ogạganawänimān Nānabucu ucīmäyạn.”
Zhigwa dash ani-maajaawag, besho odani-waabandaanaawaa gichi-waakaa’igan. Ezhi-ganoonigod. “Noozhis, mii omaa ge-izhaawaad igiw abinoojiiyag ge-nibowaad. Mii omaa ji-biindiganagwaa igiw oshki-abinoojiiyag. Aaniish gaawiin wiikaa da-maanjitootaanziig a’aw abinoojii mii dash omaa ji-asindwaa. Oganawenimaan Naanabozho oshiimeyan.”
And when they continued their way, a short distance on they beheld a great house. Then he was addressed by the other saying: “My grandson, it is thither that shall go the children who in the future shall die. It is here that I shall take in the young babes. Now, the child that has never done wrong, this is the place where it shall be placed. Of his younger brothers will Nānabushu keep watch.”
ani-maajaawag (they-set-out), odani-waabandaanaawaa gichi-waakaa’igan (they-beheld a-great-lodge), ge-izhaawaad igiw abinoojiiyag ge-nibowaad (where-the-children-go who-shall-die), ji-biindiganagwaa igiw oshki-abinoojiiyag (here-they-bring-in the-infant-children), gaawiin wiikaa da-maanjitootaanziig a’aw abinoojii (the-child-that-never-did-wrong), ji-asindwaa (here-they-are-placed), oganawenimaan Naanabozho oshiimeyan (Naanabozho watches-over his-younger-brother(s).)
(36) Änicimādcāwāt owâbandânāwa tciwīgiwām wändagu kägä‘t kānạningā‘kunänig. Äni∙i∙jipīndigäwāt äjikanōnint: “Nōjis, intawā ningutci kīkayap. Osām kīmạtci∙i∙ciwäbis.”
E-ani-maajaawaad owaabandaanaawaa ji-wiigiwaam wendagoo geget kaa-naaningaakwaneg. Ani-izhi-biindigewaad ezhi-ganoonind: “Noozhis, indawaa ningoji giga-ayaa. Osaam gii-maji-izhiwebiz.”
When on their way they departed, they beheld a great wigwam that truly gleamed as bright as could be in the light. When they entered in, then he was addressed: “My grandson, therefore in another place you shall stay. Too incorrect was the life you led.”
owaabandaanaawaa ji-wiigiwaam (they-beheld a-wigwam), wendagoo geget kaa-naaningaakwaneg (that-truly gleamed-bright), ani-izhi-biindigewaad (as-they-entered), noozhis indawaa ningoji giga-ayaa (grandchild, elsewhere you-shall-stay), osaam gii-maji-izhiwebiz (too-badly you-lived.)
(37) Mīsa kägä‘t ninkutci kī∙a∙sigut. Mīdac iᵘ sāga∙ạ∙minit wīgiwām udinō∙ạ∙māgōn. “Mī∙o∙māⁿ tci∙ạ∙biyạn.” Kägä‘t äcipīndigät. Mīdạc iᵘ kanōnimint īni´ᵘ kā‘piwīdciwādcin mīdạc mādcānit īni´ᵘ omicōmisạn.
Mii sa geget ningoji gii-asigod. Mii dash iw zaaga’aminid wiigiwaam odinoo’amaagoon. “Mii omaa ji-abiyan.” Geget e-zhi-biindiged. Mii dash iw ganoonimind iniw gaa-bi-wiijiiwaajin mii dash maajaanid iniw omishoomisan.
Accordingly then, in truth, at another place he was put. And so, when he went outside, a lodge was pointed out to him. “It is here that you shall be.” Of a truth, then he entered in. Thereupon then was the one with whom he came addressed, and then away went his grandfather.
ningoji gii-asigod (he-was-put-elsewhere), zaaga’aminid wiigiwaam odinoo’amaagoon (a-lodge-was-pointed-out(as he went out)), mii omaa ji-abiyan (here you-shall-be), e-zhi-biindiged (he-entered), ganoonimind iniw gaa-bi-wiijiiwaajin (the-one-who-came-with-him was-addressed), maajaanid iniw omishoomisan (his-grandfather departed.)
(38) Cigwa mīnawā päjik mīnawā äjinibut anicinābä. Ā‘pidci kīmạdciciwäbisi, kīniciwäcki. Cayīgwa mādcā kānibut. “Nimicō, ānti kä∙i∙cāyān?” Ki‘tci∙ä∙nigu‘k ugạnōnigōn: “O∙o∙witi icān. Kāwīn kitā∙i∙ciwinisinōn. Kwạntigu kigīniciwäck.”
Zhigwa miinawaa bezhig miinawaa e-zhi-nibod anishinaabe. Aapiji gii-maji-izhiwebizi, gii-nishiwe. Zhayiigwa maajaa gaa-nibod. “Nimishoo, aandi ge-izhaayaan?” Gichi-enigook oganoonigoon: “O’owidi izhaan. Gaawiin gida-izhiwinisinoon. Gwanda go gigii-nishiwe.”
At another time another person died. A very incorrect life he had led, he had done murder. In a while after he died he departed. “My grandfather, whither shall I go?” Very severely he was addressed by him saying: “In this direction do you go. I would not convey you thither. It seems (that) you have committed murder.”
bezhig e-zhi-nibod anishinaabe (another person died), gii-maji-izhiwebizi gii-nishiwe (he-lived-badly, he-murdered), nimishoo aandi ge-izhaayaan (grandfather, where shall-I-go), gichi-enigook oganoonigoon (severely he-was-addressed), o’owidi izhaan (that-way go), gaawiin gida-izhiwinisinoon (I-will-not-take-you), gwanda go gigii-nishiwe (evidently you-murdered.)
(39) Kägä‘t änicimādcāt. Nwāmagäckāt owâbamān tcinimucan. Cigwa owâbạmigōn ki‘tci∙ä∙nigu‘k pimādcīpa‘tōwan. Känagwänipīt, tcibābigä unawatạmigōn. Mīsa kī∙ā∙‘pidcinạnigut. Mīsā‘pạn kī∙ā∙‘pidcinanigut.
Geget eni-izhi-maajaad. Nwaamagaashkaad owaabamaan gichi-animoshan. Zhigwa owaabamigoon gichi-enigook bimaajiibatoowan. Genagwenibiid, ji-baabige onawadamigoon. Mii sa gii-aapiji-niigod. Mii sa ban gii-aapiji-niigod.
Of a truth, then on his way he went. When some distance he was come, he beheld a huge dog. When he was seen by it, at full speed started (the dog), coming on the run. As he turned about to flee, very speedily was he seized (by the dog holding to him) with his mouth. Thereupon then was he killed in good earnest; and so then he was gone, dead forever.
eni-izhi-maajaad (he-set-out), owaabamaan gichi-animoshan (he-saw a-huge-dog), gichi-enigook bimaajiibatoowan (at-full-speed it-came-running), ji-baabige onawadamigoon (quickly it-seized-him(with its mouth)), gii-aapiji-niigod (he-was-utterly-killed), ban (forever(preterite) he-was-killed-for-good.)
(40) Cigwa mīnawā päjik nibu aᵘ anicinābä. Mīsa nāsāb kīniciwäckit, cigwa mīnawā mādcā. Awīya owâbạmān utäckaninit. “Nimicō, ānti kä∙i∙cāyān wo∙o∙ ningitōmuk umī‘kana?” Mī wīni∙i∙´ᵘ kā∙i∙ci∙i∙gut, īni´ᵘ ōsạn īni´ᵘ cīcīgwạn kayä īni´ᵘ sāmān kīmīnigōn.
Zhigwa miinawaa bezhig nibo a’aw anishinaabe. Mii naasaab gii-nishiwed, zhigwa miinawaa maajaa. Awiya owaabamaan wedeshkaninid. “Nimishoo, aandi ge-izhaayaan o’ow niingidoomog omiikana?” Mii wiin iw gaa-izhi-iigod, iniw oosan iniw zhiishiigwan gaye iniw asemaan gii-miinigoon.
In a while another person died. He was one that also had committed murder. In time he too departed. Some one he saw with horns. “My grandfather, by which road that forks shall I go?” Now, when this one was dressed for burial, by his father he was given a rattle and some tobacco.
bezhig nibo a’aw anishinaabe (another person died), mii naasaab gii-nishiwed (he-likewise had-murdered), awiya owaabamaan wedeshkaninid (he-saw the-horned-one), aandi ge-izhaayaan o’ow niingidoomog omiikana (which-way shall-I-go where-the-road-forks), iniw oosan (his-father), iniw zhiishiigwan gaye iniw asemaan gii-miinigoon (a-rattle and tobacco he-was-given.)
(41) “Kāwīn kīwīmādcinisinōn.”
“Gaawiin giga-wii-maajinisinoon.”
“I do not wish to take you.”
gaawiin giga-wii-maajinisinoon (I-do-not-wish-to-take-you.)
Footnote (Jones ¹, on this clause): “Said by the being with horns.” p542 recovered inbound — see §35 note.
(42) “Nimicō, kawunackina‘tamōn.”
“Nimishoo, ga-onashkinatamoon.”
“My grandfather, let me fill your pipe for you.”
nimishoo (grandfather), ga-onashkinatamoon (let-me-fill-(the pipe)-for-you.)
(43) Kägä‘t ubīnināni īni´ᵘ utō‘pwāganini. Sạgaswānit. “Nōjic, ạnimadwäsitōn iᵉi´ᵘ cīcīgwan, kayä tcinagamoyạn owidạc:— / “Animadcā a-a-a-, / Animādcā a-a-a. / Nōsäwi i-i-i, / Nōsäwi i-i-i, / Nāyōtä āna ā-ā-ā, / Nīntijä â-a-a, / Nayōtä-ānā ā-ā-ā, / Wa-he-he-he, wa-he-he-he, wa-ho-ho-ho-ho.”
Geget obiininaani iniw odoopwaaganini. Zagaswaanid. “Noozhish, ani-madwesidoon i’iw zhiishiigwan, gaye ji-nagamoyan owidash:— / “Animadcā a-a-a-, / Animādcā a-a-a. / Nōsäwi i-i-i, / Nōsäwi i-i-i, / Nāyōtä āna ā-ā-ā, / Nīntijä â-a-a, / Nayōtä-ānā ā-ā-ā, / Wa-he-he-he, wa-he-he-he, wa-ho-ho-ho-ho.”
Of a truth, the other handed over his pipe. Then he took a smoke. “My grandson, as you go along, do you sound this rattle; and this song do you sing:— / “On my way do I go, go, go, / On my way do I go, go, go. / O my father, father, father! / O my father, father, father! / Through the middle of the town, town, town, / Do I go, go, go. / Through the middle of the town, town, town, / Wa-he-he-he, wa-he-he-he-he, wa-ho-ho-ho!”
obiininaani iniw odoopwaaganini (he-handed-over his-pipe), zagaswaanid (he-smoked), ani-madwesidoon i’iw zhiishiigwan (sound this rattle), ji-nagamoyan (that-you-sing. SONG: vocables carried verbatim (Animadcaa / Noosaewi / Naayootae… with a-a-a / i-i-i / aa-aa-aa extensions) — NEVER converted.)
Footnotes (Jones, per-spread): p544 ¹ (marks the song): “The repetition of ‘go,’ ‘father,’ and ‘town,’ is hardly the correct translation. It would perhaps be a better rendering to use a broken form in the translation, because the original is broken. Thus: ‘O, o, o’ (for ‘go, go, go’); ‘ather, ather, ather’ (for ‘father, father, father’); ‘own, own, own’ (for ‘town, town, town’).” · p545 ¹ (also the song): “This is what a member of the mystic rite utters when he paces round the path of the lodge of the mystic rite during the ceremony with a mystic pouch in his hand. (It is not certain that this footnote is inserted correctly in the text. —T. M.)” — Song vocables carried verbatim; the mide-song named, never explained.
(44) Cigwa inini äjimādcāt mīdac aninạgamut. Cigwa owâbạmān ki‘tcanimucạn; mīgu iᵘ äcipasigwīnit cacōwackitätāgut, ā‘pidci minwäntamōn. Cigwa mīnawā owâbandān sībi mi‘tigōn ācawā‘kwakundcininit. Kägä‘t mạngatäsiwạn īni´ᵘ mi‘tigōn. Kāwīn kanagä wīpicigwāntawäsi kayägu äcimạmīntcimusänig īni´ᵘ uma‘kisinạn. Kāwīn kanagä wīpicigwāntawäsi. Äni∙i∙jimādcāt mīgu iᵘ kawīn kanagä ugīpa‘twäwäsitōsīn iᵉi´ᵘ ucīcīgwạn kayä iᵉi´ᵘ nạgamōn. Cigwa udäbābandān iᵉi´ᵘ wīgiwām wänicicininig. Nayāgiku pīsāga∙a∙mōn īni´ᵘ wāgimāwinit; upitäbibinigōn, äcikacki‘tōnit udōtcimigōn.
Zhigwa inini ezhi-maajaad mii dash ani-nagamod. Zhigwa owaabamaan gichi-animoshan; mii go iw e-zhi-bazigwiinid zhazhaagwakitetegod, aapiji minwendamon. Zhigwa miinawaa owaabandaan ziibi mitigoon aazhawaakwakwandeninid. Geget mangadesiwan iniw mitigoon. Gaawiin ganage wii-bishigwaandawesii gaye go e-zhi-mamiinjimosenig iniw omakizinan. Gaawiin ganage wii-bishigwaandawesii. Ani-izhi-maajaad mii go iw gaawiin ganage ogii-bwaa-twewesitoosiin i’iw ozhiishiigwan gaye i’iw nagamon. Zhigwa odebaabandaan i’iw wiigiwaam wenizhishininig. Nayaaj igo bii-zaaga’amon iniw waagimaawinid; obidebibinigoon, e-zhi-gashkitonid odoojimigoon.
Then the man started, he then went along singing the song. Presently he beheld the huge dog; whereupon (the dog) rose to his feet, laying down his ears in glad submission, he was so happy. In a while he then saw the river where the log stretched across. Of a truth, long was the log. Not at all was he anxious to lose his footing, and so then his moccasins were placed firmly (upon the log). Not at all did he wish to make a misstep. When he went along, he never once ceased sounding the rattle and singing the song. Presently he came in sight of the wigwam that was (so) beautiful. Before his arrival, out from the place came the one who was chief there; by him was he seized, by him with all the fervor within him was he kissed.
ezhi-maajaad mii dash ani-nagamod (he-set-out and-sang), e-zhi-bazigwiinid ((the dog)-rose-up), zhazhaagwakitetegod (laying-its-ears-down), aazhawaakwakwandeninid (the-log-lying-across), mangadesiwan (it-was-long), e-zhi-mamiinjimosenig iniw omakizinan (his-moccasins gripped-firmly), ogii-bwaa-twewesitoosiin i’iw ozhiishiigwan (he-never-ceased-sounding his-rattle), odebaabandaan i’iw wiigiwaam (he-came-in-sight-of the-wigwam), waagimaawinid (the-one-who-was-chief), obidebibinigoon (he-was-seized), odoojimigoon (he-was-kissed.)
(45) “Mīsa iᵘ kätạciwäba‘k tci∙a∙ni∙a∙‘kiwank, awägwän nibiwa kämitäwigwän mī∙ō∙ma kätạna‘kit. Mī∙i∙´ᵘ icipīndigän i∙i∙ᵘ äntāyān.”
“Mii sa iw ge-dazhiwebak ji-ani-akiwang, awegwen niibowa ge-midewigwen mii omaa ge-danakid. Mii iw izhi-biindigen i’iw endaayaan.”
“Thus shall it be till the end of the world, he that takes many degrees in the mystic rite, this is the place where he shall dwell. Therefore do you enter into where I live.”
mii sa iw ge-dazhiwebak ji-ani-akiwang (thus it-shall-be till-the-end-of-the-world), awegwen niibowa ge-midewigwen (whoever takes-many-degrees(in the mide)), mii omaa ge-danakid (here he-shall-dwell), izhi-biindigen i’iw endaayaan (enter into my-home.)
Footnote (Jones ², Eng “where I live²”): “Nānabushu is here addressing his younger brother.” ge-midewigwen = the one who performs many mide-degrees; named, never explained. | Footnote attachment corrected 2026-09-19 (English gate): the marker at “where I live” on p.545 carries Jones’s own note, printed verbatim: “This is what a member of the mystic rite utters when he paces round the path of the lodge of the mystic rite during the ceremony with a mystic pouch in his hand. [It is not certain that this footnote is inserted correctly in the text. —T. M.]” The note previously entered here — “Nānabushu is here addressing his younger brother.” — is Jones’s next footnote and belongs at §47’s “Of a truth”; it is left standing here too so that nothing printed is lost.
(46) Mīdạc kägä‘t sasägāya∙ī∙ mīnigut tcipisi‘kạnk.
Mii dash geget zasegaya’ii miinigod ji-biizikang.
Thereupon truly very fine were the garments that he was given to wear.
mii dash geget zasegaya’ii (truly very-fine), miinigod ji-biizikang (he-was-given to-wear.)
(47) “Kägä‘t mīdac aᵉa´ᵘ pa‘kān kayä kīn kīga∙i∙ci∙ō∙kimā‘kandān awīya nibut, kayä kīn kīgatipänimā aᵘ känibut. Kīcpin awīya kīmạtciciwäbisit wäwäni icictcigät ōwiti a‘king mī∙i∙´ᵘ nībiwa kä∙u∙ndcimidäwit aᵉa´ᵘ anicinābä. Mīsa wā niciwäckit kīcpin nīpiwa midäwit kīn kīgawutā‘pinā. Wäwäni tcigạnawänimạt. Mīsa iᵉi´ᵘ kä∙i∙ciwäba‘k tci∙a∙‘kīwạnk. Kīcpin awīya midäwisik kwaya‘kidac iciwäbisit, nibutidac mī nāsāp äcicawäntāgusit kīcpin kwaya‘k iciwäbisit. Mīdạc iᵘ kä∙i∙nint aᵉa´ᵘ wäckipimādisit.”
“Geget mii dash a’aw bakaan gaye giin giga-izhi-oogimaakandaan awiya nibod, gaye giin gigad-dibenimaa a’aw ge-nibod. Giishpin awiya gii-maji-izhiwebizid weweni izhichiged owidi akiing mii iw niibiwa ge-onji-midewid a’aw anishinaabe. Mii waa-nishiwed giishpin niibiwa midewid giin giga-odaapinaa. Weweni ji-ganawenimad. Mii sa i’iw ge-izhiwebak ji-ani-akiwang. Giishpin awiya midewisig gwayak idash izhiwebizid, nibod idash mii naasaab e-zhi-zhawendaagozid giishpin gwayak izhiwebizid. Mii dash iw ge-inind a’aw weshki-bimaadizid.”
“Of a truth, then in a different way shall you be chief if any one should die, and you shall be chief of them that shall die. If any one has lived an evil life, (but) has been careful to observe the rules (of the mystic rite), then many degrees in the mystic rite should the people take. No matter if a person has done murder, yet if he has taken many degrees in the mystic rite, you shall take him in. With good care shall you watch over him. Thus shall it be till the end of the world. If any one should not do the mystic rite, but should live a straightforward life, then, when one dies, one will be blessed with happiness. Therefore this shall the generations to come be told.”
bakaan gaye giin giga-izhi-oogimaakandaan awiya nibod (differently you-shall-be-chief-over whoever-dies), gigad-dibenimaa a’aw ge-nibod (you-shall-own/rule the-one-who-dies), gii-maji-izhiwebizid weweni izhichiged (lived-badly but careful(in the rite)), niibiwa ge-onji-midewid (many-(take)-the-mide-rite), mii waa-nishiwed giishpin niibiwa midewid (even-the-murderer if he-takes-many-degrees), giga-odaapinaa (you-shall-take-him-in), weweni ji-ganawenimad (carefully watch-over-him), midewisig gwayak idash izhiwebizid (does-not-mide-but lives-rightly), e-zhi-zhawendaagozid (is-blessed), weshki-bimaadizid (the-one-beginning-life(newborn).)
Footnote (Jones, p.545, marker at English “Of a truth”), carried verbatim: “Nānabushu is here addressing his younger brother.”
(48) Nōngum idạc käyābi inā aᵘ ạbinōtcī kwayā‘k tciwī∙i∙ciwäbisit. Ānint ogacki‘tōn kwaya‘k iciwäbisit. Nackä kuta a wanācinābä nōngum ki‘tciwī‘kā‘ku ugacki‘tōn kwaya‘k wī∙i∙ciwäbisit! Kāwīn māmwätc tāmidäwisi inändam aᵉa´ᵘ wänītcânisit īni´ᵘ kwaya‘k äciwäbisinit. Nāmā mīgu iᵘ.
*Noongom idash geyaabi inaa a’aw abinoojii gwayak ji-wii-izhiwebizid. Aanind ogashkitoon gwayak izhiwebizid. Nashke goda a’aw wanaanishinaabe noongom gichi-wiikaa go ogashkitoon gwayak wii-izhiwebizid! Gaawiin maamwaj da-midewisii inendam a’aw weniijaanisid iniw gwayak e-zhiwebizinid. Naama mii go iw.**
And even to this day are the children told to live a well-ordered life. Some succeed in living an upright life. But behold the people to-day who seldom live a straightforward life! One should not do the mystic rite if the parent feels that his child is living correctly. That is all.
noongom idash geyaabi inaa a’aw abinoojii (and even-to-this-day the-child is-told), gwayak ji-wii-izhiwebizid (to-live-rightly), aanind ogashkitoon (some succeed), nashke goda a’aw wanaanishinaabe* (but-behold the-heedless-person), gichi-wiikaa go (very-seldom), ogashkitoon gwayak wii-izhiwebizid (succeeds-living-rightly), gaawiin maamwaj da-midewisii (one-need-not do-the-mide-rite), inendam a’aw weniijaanisid (thinks the-parent), iniw gwayak e-zhiwebizinid ((whose child)-lives-rightly), naama mii go iw (that is all.)
Footnote (Jones ¹, marks this closing reflection; Eng marker at “And¹”): “The narrator closes with his own words.” This is the TOLD-ABOUT / narrator’s-own-words close (kin to 38) — NOT a carrier closing (no binewi-jiid). wanaanishinaabe = “a heedless/foolish person”; weshki/weniijaanisid plainly glossed; the rite named, never explained. [#62 ENDS here; #63 “Second Version” follows in the source — out of scope.]
- THE CREATION, ORIGIN OF DEATH, AND THE MYSTIC RITE.