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. (Second Version.)
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).
from Ojibwa Texts collected by William Jones (1919).
(1) “Mīsa´, nītci, ‘iᵉi´ᵘ kä∙i∙ci∙ō∙ci‘tōyạnk kä∙i∙ciwäbạk mini‘k kā∙a∙‘kīwạnk; ga‘kina kägō ka∙ō∙ci‘tōmin. Kayä kīnawākin käkä‘k! —kayä kin, kōkō‘ko‘∙ō∙!—nigik! kayä kīn,—kīwīyābạtci∙i∙ninim tcimidäwit aᵘ pitcīnạg wâ∙u∙ci∙a∙‘k; ạnicinābä ta∙i∙cini‘kāsu.”
“Mii sa, niijii, i’iw ge-izhi-oozhitooyang* ge-izhiwebak minik gaa-akiiwang*; gakina gegoo ga-oozhitoomin. Gaye giinawaakin gekek! —gaye giin, gookooko’oo!—nigig! gaye giin,—giwiiyaabaji-ininim ji-midewid a’aw bichiinag waa-oozhi’ak; anishinaabe da-izhinikaaso.”
“Therefore, my friend, we are now to create what shall exist as long as the world lasts; everything now do we make. And you—you, O Bird-Hawk!—and you, O Owl!—O Otter! likewise you,——— I desire the help (that you can give), to the end that they whom I shall soon create may perform the mysteries; human beings is the name they shall be called.”
mii sa (therefore), niijii (my-friend), i’iw ge-izhi-oozhitooyang* (that-which we-shall-make), ge-izhiwebak minik gaa-akiiwang* (as-long-as the-world-lasts), gakina gegoo ga-oozhitoomin (everything we-make), gaye giinawaakin (and you (esp.)), gekek (Bird-Hawk(name)), gookooko’oo (Owl(name)), nigig (Otter(name)), giwiiyaabaji-ininim (I-make-use-of-you (call-on-you)), ji-midewid (that-(he)-perform-the-mide), bichiinag waa-oozhi’ak (whom I-shall-soon-make), anishinaabe da-izhinikaaso (person he-shall-be-named.)
(2) Mīdạc kī∙ạ∙ntumāt ucīmäyạn. Cigwa dạc kā‘tạgwicininit kā∙i∙jikạnōnāt: “Mīsa cigwa tci∙ō∙ci∙ạ∙nk pa‘kān awīya kämạnitō‘kät ‘aᵉa´ᵘ mạnidō. Kīnawintidạc kīga nīgānisimin.”
Mii dash gii-andomaad oshiimeyan. Zhigwa dash gaa-dagwishininid gaa-izhi-ganoonaad: “Mii sa zhigwa ji-oozhi’ang bakaan awiya ge-manidooked a’aw manidoo. Giinawind idash giga-niigaanizimin.”
Accordingly he summoned his younger brother. And as soon as (his younger brother) had come, he then spoke to him, saying: “The time is now at hand for us to create another being who shall perform the miracles of a manitou. And you and I shall occupy leading place.”
mii dash gii-andomaad oshiimeyan (then he-summoned his-younger-brother(obv)), zhigwa dash gaa-dagwishininid (when he-arrived), gaa-izhi-ganoonaad (he-spoke-to-him), mii sa zhigwa ji-oozhi’ang (now we-shall-make), bakaan awiya (another being), ge-manidooked (who-shall-do-manitou-deeds), a’aw manidoo (the), manidoo; giinawind idash giga-niigaanizimin (and-we shall-lead.)
(3) Kā∙i∙jimādci‘tāwāt kī∙u∙ci∙ā∙wāt īni´ᵘ mạnidōn.
Gaa-izhi-maajitaawaad gii-oozhi’aawaad iniw manidoon.
After launching forth upon their work, they created the manitous.
gaa-izhi-maajitaawaad (when-they-set-to-work), gii-oozhi’aawaad iniw manidoon (they-made the manidoo(obv/pl).)
(4) “Kāwīn ‘iᵉi´ᵘ wī‘kā ogawâbạmāsin aᵉa´ᵘ pitcīnạg kä∙u∙ci∙ạ∙nk.” Cigwa dạc kīmādci‘tāwạg kī∙u∙ci∙ā∙wāt mạnidōn; ändasōntānimạk upạgidināwān īni´ᵘ mạnidōn; kayä ạnāma‘kạmig kayä kīcigunk. Mīdạc ‘iᵉi´ᵘ pitcīnạg kīmi‘kwänimāwāt īni´ᵘ ạnicinābän. Nänabucu dạc kīsāga∙ạ∙m, wâsa kī∙i∙cāt. A‘kidạc ugīmạmōn, kī∙u∙ci∙ā∙t ạnicinābän. Gägä‘t ogīkacki‘tōn ‘iᵉi´ᵘ kī∙u∙ci∙ā∙t īni´ᵘ ininiwạn. Kā∙i∙cikạnōnāt: “Mī ōmā ayān. Pāmā wâbạnk kīgapi∙ạ∙ntawâbạmigō.”
“Gaawiin i’iw wiikaa oga-waabamaasiin a’aw bichiinag ge-oozhi’ang.” Zhigwa dash gii-maajitaawag gii-oozhi’aawaad manidoon; endaso-noondinimak obagidinaawaan iniw manidoon; gaye anaamakamig gaye giizhigong. Mii dash i’iw bichiinag gii-mikwenimaawaad iniw anishinaaben. Naanabozho dash gii-zaaga’am, waasa gii-izhaad. Akii dash ogii-mamoon, gii-oozhi’aad anishinaaben. Geget ogii-gashkitoon i’iw gii-oozhi’aad iniw ininiwan. Gaa-izhi-ganoonaad: “Mii omaa ayaan. Baamaa waabang giga-bi-andawaabamigoo*.”
“Never shall they whom we are to create see these (manitous).” And soon were they started upon the work of creating manitous; in every direction from whence blows the wind they placed the manitous; likewise beneath the earth and up in the sky. And then afterwards were they mindful of the human being. Now, Nänabushu went out of doors, afar he went. And some earth he took, using it to create the human being. Truly did he accomplish the work of creating a man. Speaking to him, he said: “In this place do you remain. Not till on the morrow shall we come to seek for you.”
gaawiin i’iw wiikaa oga-waabamaasiin (never shall-they-see-(them)), a’aw bichiinag ge-oozhi’ang (the-ones we-shall-soon-make), endaso-noondinimak (in-every-direction-the-wind-blows), obagidinaawaan iniw manidoon (they-placed the-manidoo(obv)), gaye anaamakamig gaye giizhigong (both under-the-earth and in-the-sky), gii-mikwenimaawaad iniw anishinaaben (they-thought-of the-person), gii-zaaga’am (he-went-out), waasa gii-izhaad (far he-went), akii dash ogii-mamoon (and-earth he-took), gii-oozhi’aad anishinaaben (he-fashioned a-person), Mii omaa ayaan (here remain), baamaa waabang giga-bi-andawaabamigoo* (not-till tomorrow we-shall-come-seek-you.)
(5) Cigwa dạc kītibi‘kạdini; wayâbaninik icā īni´ᵘ ininiwạn, awänibạn. Mīsa´ kīkimūtimint. Kägä‘t māma‘kātāndam. A‘kawä kīwä. “Mīsa iᵉi´ᵘ kī‘kimōtimigōyạnk ‘aᵉa´ᵘ inini.”
Zhigwa dash gii-dibikadini; wayaabaninig izhaa iniw ininiwan, awaniban. Mii sa gii-gimoodimind. Geget maamakaadendam. Akawe giiwe. “Mii sa i’iw gii-gimoodimigooyang a’aw inini.”
And now the night was coming on; on the morrow he went over to the man, (but he was) gone. It was that (the man) had been stolen from him. Truly did he marvel. First (before doing anything else) he went back home. “Therefore now have we been robbed of the man.”
zhigwa dash gii-dibikadini (now it-became-night), wayaabaninig izhaa iniw ininiwan (at-dawn he-went to-the-man), awaniban (he-was-gone), mii sa gii-gimoodimind (he-had-been-stolen), geget maamakaadendam (truly he-marvelled), akawe giiwe (first he-went-home), gii-gimoodimigooyang a’aw inini (we-have-been-robbed-of the man.)
(6) Ugạnōnigōn ucīmäyạn: “Ānīc, mīnawā tci∙ō∙ci∙ạ∙t aᵉa´ᵘ inini. Kāwīn kuca kibwā∙ā∙nawi‘tōsīn kägō wâ∙i∙cictcigäyạnin.”
Oganoonigoon oshiimeyan: “Aaniish, miinawaa ji-oozhi’ad a’aw inini. Gaawiin gosha gibwaa-aanawitoosiin gegoo waa-izhichigeyanin.”
He was addressed by his younger brother saying: “Why, you should make another man. You surely could not fail in accomplishing whatsoever you might wish to do.”
oganoonigoon oshiimeyan (he-was-addressed-by his-younger-brother), aaniish (why), miinawaa ji-oozhi’ad a’aw inini (again you-should-make the man), gaawiin gosha gibwaa-aanawitoosiin (you-surely-could-not-fail), gegoo waa-izhichigeyanin (at-whatever you-wish-to-do.)
(7) Nänabucu dạc cigwa äjimādcāt. Mīnawā äci∙ō∙ci∙ā∙t īni´ᵘ ininiwạn. Kā‘kīci∙ā∙t: “Mī∙o∙mā ạyān. Pāmā wâbạnk kabi∙ạ∙ntawâbạmigō.” Kāwâbaninig, cigwa ogạnōnān ucīmäyạn: “Ạmbäsa, awi∙ạ∙ntawâbamātā ‘aᵉa´ᵘ inini!”
Naanabozho dash zhigwa ezhi-maajaad. Miinawaa ezhi-oozhi’ad iniw ininiwan. Gaa-giizhi’ad: “Mii omaa ayaan. Baamaa waabang ga-bi-andawaabamigoo.” Gaa-waabaninig, zhigwa oganoonaan oshiimeyan: “Ambe sa, awi-andawaabamaadaa a’aw inini!”
So Nänabushu then departed. Another man did he then create. After creating him, he said to him: “In this place do you remain. Not till on the morrow shall we come to seek for you.” After the morrow was come, he then addressed his younger brother, saying: “Behold, let us go look for the man!”
Naanabozho dash zhigwa ezhi-maajaad (then he-departed), miinawaa ezhi-oozhi’ad iniw ininiwan (again he-made the man), gaa-giizhi’ad (when-he-finished-(him)), mii omaa ayaan (here remain), baamaa waabang ga-bi-andawaabamigoo (not-till tomorrow we-come-seek-you), gaa-waabaninig (when-morning-came), ambe sa, awi-andawaabamaadaa a’aw inini (come, let-us-go-look-for the man.)
(8) Äjimādcāwāt ucīmäyạn; änitäbābantạmowāt i∙i∙mā ayāni‘pạn, awäniban. Kägä‘t māma‘kāda‘kạmig inändạm. “Kägō kanabatc kiticiwani‘tcikämin. Ạmbäsanō, mī∙i∙´ᵘ icikīwätā!”
Ezhi-maajaawaad oshiimeyan; eni-debaabandamowaad iimaa ayaaniban, awaniban. Geget maamakaadakamig inendam. “Gegoo ganabaj gii-dizhi-wanichigemin. Ambe sa noo, mii i’iw izhi-giiwedaa!”
Then departed he and his younger brother; on coming in sight of the place where (the man) had been, (they saw that he was) gone. It was truly marvellous, (his younger brother) thought. “In some sort of way we may perhaps have made a mistake. Pray, therefore, let us go back home!”
ezhi-maajaawaad oshiimeyan (he-set-out (with) his-younger-brother), eni-debaabandamowaad (when-they-came-in-sight), iimaa ayaaniban (where-(he)-had-been), awaniban (he-was-gone), geget maamakaadakamig inendam (truly it-is-marvellous he-thinks), gegoo ganabaj gii-dizhi-wanichigemin (somehow perhaps we-made-a-mistake), ambe sa noo (pray, then), mii i’iw izhi-giiwedaa (let-us-go-home.)
(9) Kä‘pīndigäwāt, mīsa´ cigwa kanōnigut īni´ᵘ ucīmäyạn: “Anin kä∙i∙ci∙ạ∙nicinābä‘kāk ubanän ‘iᵉi´ᵘ tciwạnicinugwän ānu∙a∙yātcin ‘aᵉa´ᵘ ạnicinābä? Tạga, ạntumi‘twäntạn kä∙i∙cictcigäyạng ‘iᵉi´ᵘ tci∙ạ∙nicinābä‘kāg omā.” Nänabucu dạc ugīmi‘kwäntān wâ∙i∙cictcigät. “Ạmbäsa, ninga∙u∙ci∙ā∙g īgi´ᵘ kägō mämindagä tcimi‘kwändāgusiwāt. Ạmbäsa, pinäsiwạg ta∙i∙nāwạg, kayä ạnimi‘kīg ta∙i∙nāwạg.”
Gaa-biindigewaad, mii sa zhigwa ganoonigod iniw oshiimeyan: “Aaniin ge-izhi-anishinaabekaag obanen i’iw ji-waniizhinigwen aano-ayaadin a’aw anishinaabe? Daga, andomitwendan ge-izhichigeyang i’iw ji-anishinaabekaag omaa.” Naanabozho dash ogii-mikwendaan waa-izhichiged. “Ambe sa, ninga-oozhi’aag igiw gegoo memindage ji-mikwendaagoziwaad. Ambe sa, binesiwag ta-inaawag, gaye animikiig ta-inaawag.”**
After they were within, then was he addressed by his younger brother saying: “How is it going to be in a world of people, if one be lost when the people happening by chance are here (on earth)? Search in your mind for a way by which we can bring it about that the place here may be peopled.” So Nänabushu became mindful of a plan that he would follow out. “Behold, I will create them that shall be deserving of remembrance for some special thing. Behold, Birds shall they be called, Thunderers too shall they be called.”
gaa-biindigewaad (when-they-were-inside), ganoonigod iniw oshiimeyan (he-was-addressed-by his-younger-brother), aaniin ge-izhi-anishinaabekaag (how shall-it-be-peopled), ji-waniizhinigwen* (if-(one)-be-lost), aano-ayaadin* a’aw anishinaabe (when-the-person-merely-is(here)), daga andomitwendan (so seek-in-your-mind), ge-izhichigeyang (what-we-shall-do), ji-anishinaabekaag omaa (to-people here), ogii-mikwendaan waa-izhichiged (he-thought-of what-he-would-do), ninga-oozhi’aag (I-will-make-them), gegoo memindage ji-mikwendaagoziwaad (deserving-of-special-remembrance), binesiwag ta-inaawag (Birds they-shall-be-called), animikiig ta-inaawag (Thunderers they-shall-be-called.)
(10) Mīsa´ gägä‘t Nänabucu mādci‘tād uci∙ā∙t ‘iᵉi´ᵘ pinäsiwaᵉ. Abā‘pic nībiwa kā∙u∙ci∙ā∙t, kīwätinung midāswā‘k ugīpạgidinā; kayä wâbạnung ugīpạgidînā; kayä iwiti câwạnunk ugīpạgidînā; mīnawā nīngābī∙ạ∙nung. Cigwa dạc kā∙i∙cikạnōnāt: “Ạmbäsa´, wawạtciwạnk icibābāgināyu‘k!” Gägä‘t īgi´ᵘ ạnimi‘kīg kīpāgināwạg wạtciwink. Kägä‘t kīsạgisiwạg īgi´ᵘ mạtcimạnitōg.
Mii sa geget Naanabozho maajitaad oozhi’aad i’iw binesiwan. Abaapizh niibowa gaa-oozhi’aad, giiwedinong midaaswaak ogii-bagidinaa; gaye waabanong ogii-bagidinaa; gaye iwidi zhaawanong ogii-bagidinaa; miinawaa ningaabii’anong. Zhigwa dash gaa-izhi-ganoonaad: “Ambe sa, wajiwang izhi-baabaaginayok!” Geget igiw animikiig gii-baaginawag wajiwing. Geget gii-zegiziwag igiw maji-manidoog.
Thereupon truly did Nänabushu set to work creating the birds. When he had created a multitude of them, away to the region of the north wind he let ten hundred go; and towards the dawn he let (others) go; and over towards the south he let (some more) go; and towards the west (he let the rest go). So then, speaking to them, he said: “Behold, against the mountains do you strike!” To be sure, the Thunderers struck against the mountains. Truly frightened were the evil manitous.
maajitaad oozhi’aad i’iw binesiwan (he-began making the birds), abaapizh niibowa gaa-oozhi’aad (when-he-had-made-many), giiwedinong midaaswaak ogii-bagidinaa (to-the-north he-sent ten-hundred), waabanong (to-the-east(dawn)), zhaawanong (to-the-south), ningaabii’anong (to-the-west), wajiwang izhi-baabaaginayok (strike-ye-against the-mountains), animikiig gii-baaginawag wajiwing (the-Thunderers struck the-mountains), gii-zegiziwag igiw maji-manidoog (the-evil-manidoog were-frightened.)
Footnote (Jones, p551): ² (Eng “evil manitous²”): “Serpents.” ∙ ³ : “A common Algonkin conception.” — maji-manidoog = evil/other-than-good manidoog; named, never explained. ⚑ Conversion flag(s) (light, → final pass): izhi-baabaaginayok, gii-baaginawag — forms to confirm.
(11) “Mīdạc ‘iᵉi´ᵘ kä∙i∙cikanawänimäk ‘aᵉa´ᵘ ạnicinābä. Pitcīnạg nīwī∙u∙ciā ‘aᵉa´ᵘ ạnicinābä. Pō‘tcigu ninguting tạwạningwạci aᵉ ạbinōtcī. Kīcpîn aᵘ ạnicinābä iniwäti pawānāt ạnāma‘kạmig cigwa kā∙i∙citabạsi∙i∙näk, mīsa iᵘ tcimiguskādisit kāwạnimigut īni´ᵘ mạtcimạnidōn. Intawā dac ä‘ta mạnitōwiwin tā∙a∙yā,—nīgān kä∙a∙yāg, ‘midäwiwin’ ta∙i∙cini‘kādä, kayä dạc ‘unạmạnimitäwiwin,’ mīnawā ‘tcīpä∙i∙mitäwiwin,’ mīnawā ‘sāgimāwimitäwiwin,’ mīnawā ‘uskābäwisimitäwiwin.’ Mīsa´ ‘iᵉi´ᵘ kädasing onōᵘ untci iᵘ kīpā‘tātcigäyān kīwạnitōtạmān i∙i∙wä kī∙ō∙ci∙ạ∙gwā īgi´ᵘ mạtcimanitōg. Ạmbädạc, kạnawänimi‘k ogōᵘ ạnicinābäg!” ināwạg īgi´ᵘ ạnimi‘kīg. “Kīcpin ābiding ‘iᵉi´ᵘ kä∙a∙pī‘tcinībing papāwâpamāsiwägwa mī∙i∙´ᵘ tcinibut ‘aᵉa´ᵘ ạnicinābä; ānic osām tagicā‘tä. Mīdạc ä‘ta iᵘ a‘pạnä tcipạmi∙ä∙g ‘aᵉa´ᵘ ạnicinābä. Mīdạc ‘iᵉi´ᵘ mini‘k kä∙a∙‘kīwạnk tcipimādisit ‘aᵉa´ᵘ ạnicinābä. Mīsa´ icimādcāyu‘k, ändasōntānimạk tcī∙i∙cāyäk.”
“Mii dash i’iw ge-izhi-ganawenimeg a’aw anishinaabe. Bichiinag niwii-oozhi’aa a’aw anishinaabe. Boochigo ningoding dawaningwazhi a’aw abinoojii. Giishpin a’aw anishinaabe iniwedi bawaanaad anaamakamig zhigwa gaa-izhi-dabasi’inek, mii sa iw ji-migoshkaadizid* gaa-wanimigod iniw maji-manidoon. Indawaa dash eta manidoowiwin daa-ayaa,—niigaan ge-ayag, ‘midewiwin’ da-izhinikaade, gaye dash ‘onamani-midewiwin,’ miinawaa ‘jiibai-midewiwin,’ miinawaa ‘zaagimaawi-midewiwin,’ miinawaa ‘oshkaabewisi-midewiwin.’ Mii sa i’iw gedasing onow onji iw gii-baataajigeyaan* gii-wanitootamaan i’iwe gii-oozhi’agwaa igiw maji-manidoog. Ambe dash, ganawenimik ogow anishinaabeg!” inaawag igiw animikiig. “Giishpin abiding i’iw ge-aabi-jinibing babaa-waabamaasiiwegwaa mii iw ji-nibod a’aw anishinaabe; aaniish osaam da-gizhaade. Mii dash eta iw apane ji-bami’eg a’aw anishinaabe. Mii dash i’iw minik ge-akiiwang ji-bimaadizid a’aw anishinaabe. Mii sa izhi-maajaayok, endaso-noondinimak ji-izhaayeg.”
“Therefore shall it be for you to watch over the people. By and by do I intend to create the people. Perforce, there shall be times when children are destined with unlucky dreams. If the people dream of the things whom you have caused to dodge underground for safety, then therefore shall they be unfortunate throughout life, in that they had been deceived by the evil manitous. So therefore the one thing for them to have is an observance of manitou rites, one that shall last into future time; ‘mystic rite’ shall the name of it be called, so also ‘mystic rite of magic paint,’ also ‘mystic rite of the ghost,’ also ‘mystic rite of the serpent,’ also ‘mystic rite of the attendants.’ Thus accordingly shall the number of these (rites) be by reason of my having erred when I made the mistake of creating the evil manitous. So come, keep watch over these people!” thus were the Thunderers told. “If but once throughout a whole summer you fail to wander forth to observe them, then shall the people die; for too hot will the weather be. And it shall always be for you to render sustenance to the people. So, therefore, as long as the world lasts, there shall be people living. And so now do you depart, to all the directions from whence blow the winds do you go.”
ge-izhi-ganawenimeg a’aw anishinaabe (you-shall-watch-over the-people), bichiinag niwii-oozhi’aa (soon I-will-make-(him)), ningoding dawaningwazhi a’aw abinoojii (at-times the-child-has-unlucky-dreams), iniwedi bawaanaad anaamakamig (if-(one)-dreams-of those-under-earth), gaa-izhi-dabasi’inek (whom-you-made-dodge-down), ji-migoshkaadizid* (he-shall-be-troubled), gaa-wanimigod iniw maji-manidoon (deceived-by the-evil-manidoo), eta manidoowiwin daa-ayaa (the-one-thing: a-manitou-observance shall-be), ‘midewiwin’ da-izhinikaade (‘midewiwin’ it-shall-be-named), ‘onamani-midewiwin’ (mide-of-the-(magic)-paint), ‘jiibai-midewiwin’ (mide-of-the-ghost), ‘zaagimaawi-midewiwin’ (mide-of-the-leader), ‘oshkaabewisi-midewiwin’ (mide-of-the-attendants), gii-baataajigeyaan* (having-erred), gii-oozhi’agwaa igiw maji-manidoog (when-I-made the-evil-manidoog), ganawenimik ogow anishinaabeg (watch-over these-people), inaawag igiw animikiig (the-Thunderers-were-told; giishpin abiding), babaa-waabamaasiiwegwaa (if-once you-fail-to-go-and-watch-them), ji-nibod a’aw anishinaabe (the-person-shall-die), osaam da-gizhaade (too-hot it-would-be), apane ji-bami’eg (always to-sustain-them), endaso-noondinimak ji-izhaayeg (to-every-wind-direction go-ye.)
Footnote (Jones, p550): ¹ (Eng marker at the rite-naming clause): “In having prayers and offerings made to them by the people.” — The five mide-rites are NAMED here: midewiwin; onamani-midewiwin (mide of magic paint); jiibai-midewiwin (mide of the ghost); zaagimaawi-midewiwin (mide of the leader/chief); oshkaabewisi-midewiwin (mide of the attendants). Named, never explained — the firewall holds; glosses give the plain word-sense only. ⚑ Conversion flag(s) (light, → final pass): dawaningwazhi, gaa-izhi-dabasi’inek, gii-baa-daadizhichigeyaan, ge-aabi-jinibing — forms to confirm.
(12) Kägä‘t pinäsiwạg äjimādcāwāt. Mīsa cigwa kī‘kabäciwāt ändasōntānimạk. “Ka‘kina gägō kīgapisintawāwa ningutạnō i‘kitut aᵘ anicinābä. Mīsa iᵘ mini‘k känōninạguk.”
Geget binesiwag ezhi-maajaawaad. Mii sa zhigwa gii-gabeshiwaad endaso-noondinimak. “Gakina gegoo giga-bizindawaawaa ningotanoo ikidod a’aw anishinaabe. Mii sa iw minik ge-noonindaagook.”**
Truly then did the birds depart. And so in time they found resting-places where to live at all the directions from whence blow the winds. “In all things shall you harken to them, whensoever the people speak. Therefore this is all that I have to say to you.”
geget binesiwag ezhi-maajaawaad (truly the-birds departed), gii-gabeshiwaad endaso-noondinimak (they-camped at-every-wind-direction), gakina gegoo giga-bizindawaawaa* (in-all-things you-shall-listen-to-them), ningotanoo ikidod a’aw anishinaabe (whenever the-person speaks), mii sa iw minik ge-noonindaagook* (that-is-all I-tell-you.)
(13) Cigwadạc Nänabucu ogạnōnān īni´ᵘ ucīmäyạn: “Ạmbäsa´, mīdạc kägä‘t tci∙ō∙ci∙ạ∙nk ‘aᵉa´ᵘ ạnicinābā.” Mīsa cigwa äjimādcāt Nänabucu. Mīdạc kī∙o∙ci∙ā∙t īni´ᵘ ininiwạn mī∙i∙´ᵘ kī‘kạnōnāt: “Ạmbādạc, ayān omā! Pāmā wâbạnk kapi∙a∙ntawâbạmin.” Weyābaninig Nänabucu icā ininiwạn. Kayābi kīnạmạdapiwạn. Äjikanōnāt: “Kipimādisna?
Zhigwa dash Naanabozho oganoonaan iniw oshiimeyan: “Ambe sa, mii dash geget ji-oozhi’ang a’aw anishinaabe.” Mii sa zhigwa ezhi-maajaad Naanabozho. Mii dash gii-oozhi’ad iniw ininiwan mii iw gii-ganoonaad: “Ambe dash, ayaan omaa! Baamaa waabang ga-bi-andawaabamin.” Weyaabaninig Naanabozho izhaa ininiwan. Geyaabi gii-namadabiwan. Ezhi-ganoonaad: “Gi-bimaadiz ina?”
And in a while Nänabushu spoke to his younger brother, saying: “Come, therefore now shall we truly create the people.” And so then away went Nänabushu. Therefore, after creating the man, he then spoke to him, saying: “Behold, do you remain in this place! Not till on the morrow shall I come to see you.” When the morrow came, Nänabushu went over to the man, (he found) him still sitting there. Then he spoke to him, saying: “Are you alive?”
oganoonaan iniw oshiimeyan (he-spoke-to his-younger-brother), mii dash geget ji-oozhi’ang a’aw anishinaabe (now truly we-shall-make the-person), ezhi-maajaad (he-departed), gii-oozhi’ad iniw ininiwan (he-made the man), ayaan omaa (remain here), baamaa waabang ga-bi-andawaabamin (not-till tomorrow I-come-seek-you; weyaabaninig), izhaa ininiwan (at-dawn he-went to-the-man), geyaabi gii-namadabiwan (still he-was-sitting), gi-bimaadiz ina (are-you-alive?)
(14) “Äyeᵉ, kagät nimpimādis.”
“Eye’, geget nimbimaadiz.”
“Yes, truly I am alive.”
eye’ (yes), geget nimbimaadiz (truly I-am-alive.)
(15) Mīdac Nänabucu kā∙i∙jikīwāt. “Nicīmā, mī∙i∙´ᵘ kacki∙ā∙wisiyạnk ‘iᵉi´ᵘ tci∙ạ∙nicinābä‘kāg. Kāwīn sa kanabạtc tā∙i∙cimādcīkisi ‘aᵉa´ᵘ ạnicinābā. Ạmbäsa´, kayä i‘kwā ka∙u∙ci∙ā∙nān!”
Mii dash Naanabozho gaa-izhi-giiwed. “Nishiime, mii iw gashki’ewiziyang i’iw ji-anishinaabekaag. Gaawiin sa ganabaj da-izhi-maajiigizi a’aw anishinaabe. Ambe sa, gaye ikwe ga-oozhi’aanaan!”
Thereupon Nänabushu went back home. “My younger brother, now have we accomplished the creation of the people. It is not probable that of their own accord people can multiply. Come, then, a woman also let us create!”
gaa-izhi-giiwed (he-went-home), nishiime (my-younger-brother), mii iw gashki’ewiziyang (we-have-succeeded), ji-anishinaabekaag (in-peopling-(the world)), gaawiin sa ganabaj da-izhi-maajiigizi a’aw anishinaabe (people-cannot of-themselves-multiply), gaye ikwe ga-oozhi’aanaan (let-us-make also a-woman.)
(16) “Awawa, nisayäⁿ. Āyān gwāmisin.” Nänabucu äjisāga∙ạ∙nk tci∙u∙ci∙ā∙t i‘kwāwạn; kägä‘t ogīci∙ā∙n. “Mīsa´ omā tci∙a∙yāyäk; a‘kawā niwī‘kīwā.”
“Awawa, nisayenh. Ayaangwaamisin.” Naanabozho ezhi-zaaga’ang ji-oozhi’ad ikwewan; geget ogii-oozhi’aan. “Mii sa omaa ji-ayaayeg; akawe niwii-giiwe.”
“Very well, my elder brother. Do you be in good earnest about it.” Nänabushu then went out of doors to create a woman; truly he created her. “Now, this is the place for you (and he) to remain; but, first of all, I wish to go back home.”
awawa (very-well), nisayenh (my-elder-brother), ayaangwaamisin (be-in-earnest), ezhi-zaaga’ang ji-oozhi’ad ikwewan (he-went-out to-make a-woman), geget ogii-oozhi’aan (truly he-made-her), mii sa omaa ji-ayaayeg (here you-(two)-shall-stay), akawe niwii-giiwe (first I-wish-to-go-home.)
(17) Ucīmäyạn ugagwätcimān: “Ānīn?” Mīdạc ‘iᵉi´ᵘ kī‘kạnōnigut: “Kāyābi awiya kīga∙u∙ci∙ā∙.” Kägä‘t Nänabucu äjisāga∙ạ∙nk. “Intawā mīnawā pācig nīwī∙u∙ci∙ā∙.” Wâbikạnạn unantawâbạmān, māmwä‘tc wayābiskisinit īni´ᵘ wâbigạnạn. Mīdạc imā kā∙i∙jimazini∙ā∙t tibickō īni´ᵘ ạnicinābänk tci∙i∙cinägusinit kayä īni´ᵘ i‘kwāwạn kī‘tạgōci∙ā∙t kā‘kīci∙ā∙t mī cigwa kīnībawi∙ā∙t. “Kägä‘t kitinininim ‘iᵉi´ᵘ kīganisitu‘tātin kāgīgitoyäg. Mīsa iᵘ käwī∙i∙cimādcīgiyäg. ‘Aᵉa´ᵘ kä∙u∙dcictcāguyäg mī∙a∙´ᵘ kä∙u∙ndci∙ā∙bäsiyäg.”
Oshiimeyan ogagwejiman: “Aaniin?” Mii dash i’iw gii-ganoonigod: “Geyaabi awiya giga-oozhi’aa.” Geget Naanabozho ezhi-zaaga’ang. “Indawaa miinawaa bezhig niwii-oozhi’aa.” Waabiganan onandawaabamaan, memwech weyaabiskizinid iniw waabiganan. Mii dash imaa gaa-izhi-mazini’aad dibishkoo iniw anishinaabeng ji-izhinaagozinid gaye iniw ikwewan gii-dagozhi’aad gaa-giizhi’aad mii zhigwa gii-niibawi’aad. “Geget gidinininim i’iw gi-ganisidotetin gaagiigidoyeg. Mii sa iw ge-wii-izhi-maajiigiyeg. A’aw ge-ojichaagoyeg mii a’aw ge-onji-aabaziyeg.”**
Of his younger brother he asked: “What now?” Whereupon he was told by him saying: “Still another shall you create.” To be sure, Nänabushu then went outside. “Accordingly one more do I wish to create.” For some white clay he went to seek, the white clay that was extraordinarily white. And so, when there he had made an image to look like the form of a human being, he also made one of a woman to go with it. After creating them, he then stood them up. “Truly, I say to you that you shall understand each other when you speak. Therefore, in such wise will you increase in number. The being that you will have for a soul shall be the one from which you will obtain the power to live the right kind of life.”
ogagwejiman (he-asked-him), aaniin (what?), geyaabi awiya giga-oozhi’aa (still another you-shall-make), waabiganan onandawaabamaan (he-sought white-clay), memwech weyaabiskizinid* (extraordinarily-white), gaa-izhi-mazini’aad dibishkoo iniw anishinaabeng (he-formed-(an image) like the-person), ji-izhinaagozinid (to-look-like), gaye iniw ikwewan gii-dagozhi’aad (and a-woman he-made-with-(it)), gii-niibawi’aad (he-stood-them-up), gidinininim (I-tell-you), gi-ganisidotetin gaagiigidoyeg (you-shall-understand-each-other when-you-speak), ge-wii-izhi-maajiigiyeg (thus-you-shall-multiply), ge-ojichaagoyeg* (that-which-you-have-for-a-soul), mii a’aw ge-onji-aabaziyeg (is-the-source-of-your-power-to-live.)
Footnote (Jones, p552): ¹ (the long obscurity note, marker at this section): “Here, as in numerous places throughout the translation on the mystic rite, the sense is obscure; it is done purposely. The real sense of the passage is this: a child to be born of woman is preceded by its soul sent by the manitous; it enters its mother’s womb. Without this, conception and birth are impossible; while the child is growing up, it undergoes fasting; at critical moments it may have visitations, and through its soul it communicates with manitous, generally in the form of some natural object. From these manitous it obtains particular powers; to have these powers efficacious in times of need, the child shall be careful to conform to observances that will keep him en rapport with the beings who transmitted the powers. To do this is to ‘live the right kind of life.’ To live rightly is to conform to observances, and the moral code is not necessarily connected with ethical ideas.” — ojichaag = soul/shadow-spirit; aabazi- = to draw power/use. Named, never explained; the gloss stays plain (firewall). ⚑ Conversion flag(s) (light, → final pass): gi-ganisidotetin, ge-ojichaaguyeg, ge-onji-aabaziyeg — forms to confirm.
(18) Mīdạc cigwa kī‘kīwät Nänabucu. Cigwa ugạnōnān ucīmäyạn: “Ānīc kä∙i∙ciwäbạk? Intawā tanibu ‘aᵉa´ᵘ ạnicinābä.”
Mii dash zhigwa gii-giiwed Naanabozho. Zhigwa oganoonaan oshiimeyan: “Aaniish ge-izhiwebak? Indawaa ta-nibo a’aw anishinaabe.”
Thereupon back home then went Nänabushu. Presently he spoke to his younger brother, saying: “What is going to happen? for eventually shall the people die.”
mii dash zhigwa gii-giiwed (then he-went-home), oganoonaan oshiimeyan (he-spoke-to his-younger-brother), aaniish ge-izhiwebak (what shall-happen?), indawaa ta-nibo a’aw anishinaabe (so the-person-shall-die.)
(19) Cigwa ugạnōnigōn ucīmäyạn: “A‘tawā, nisayäⁿ, kībā‘tātcigä. I∙i∙wä wäntcī∙i∙ninān tcinibugwän ‘aᵉa´ᵘ ạnicinābä. Nisayäⁿ, kīgạnōnin. Ạmbäsạno, täbwä‘tawicin ‘iᵉi´ᵘ kä∙i∙ninān. Ạmbäsạnō, tagāgikäpimādisiwạg ogō´ᵘ kā∙ō∙ci∙ạ∙twā.”
Zhigwa oganoonigoon oshiimeyan: “Atawaa, nisayenh, gibaataachige. I’iwe wenji-ininaan ji-nibogwen a’aw anishinaabe. Nisayenh, gii-ganoonin. Ambe sa noo, debwetawishin i’iw ge-ininaan. Ambe sa noo, daga-gige-bimaadiziwag ogow gaa-oozhi’adwaa.”
In a while he was addressed by his younger brother saying: “Also, my elder brother, you have done a wrong. The reason why I say this to you (has to do with the uncertainty as to) whether the people should die. My elder brother, I now speak to you. Behold, do you believe the truth of what I now say to you. Behold, for all time shall live these whom you have created.”
oganoonigoon oshiimeyan (he-was-addressed-by his-younger-brother), atawaa nisayenh (ah, my-elder-brother), gibaataachige (you-have-done-wrong), i’iwe wenji-ininaan (this-is-why I-say-(it)-to-you), ji-nibogwen a’aw anishinaabe (whether the-person-should-die), debwetawishin i’iw ge-ininaan (believe what I-tell-you), daga-gige-bimaadiziwag ogow gaa-oozhi’adwaa (for-all-time let-them-live, these-whom-you-made.)
(20) Nänabucu ki‘tcikuskwāwātạpi kabäya∙ī∙ kuskwāwātạbi. “Aⁿᵉ,” inwäwạn usayäyạn äjigạnōnigut: “A‘tawā, nicīmä! ānawisa kägä‘t kīsāgi∙i∙n, kāwäsā: oⁿsām wība tāmōskinä ‘oᵉo´ᵘ a‘ki. Mānōgu tạnibu ‘aᵉa´ᵘ pämādisit.” “Mīnawā, Nänabucu, kibā‘tātcigä; kitinigā∙ā∙ aᵘ ạnicinābä. Kạnạgägō iᵉi´ᵘ mini‘k kä∙a∙‘kīwạnk ‘iᵉi´ᵘ mini‘k tcibimātisit ‘aᵉa´ᵘ ạnicinābä.” “Kāwīn kuca! tāmockinäkuca ‘aᵉa´ᵘ ạnicinābä. Ạmbäsạnō, ‘oᵉo´ᵘ ta∙i∙ciwäbạt. Ningutwā‘k tasubibōn ‘iᵉi´ᵘ wī‘ki‘kāt mī∙i∙´ᵘ mini‘k käbimātisit aᵘ ạnicinābä.” Ä‘tawā! Nänabucu ucīmäyạn pasingutcisäwạn, äjikaski‘tōnit änigu‘k mawinit. “Mīsa ‘iᵉi´ᵘ, nisayäⁿ! pātā‘tcigäyạn.” Cigwadạc ugạnōnān ucīmäyạn: “Nicīmä, kägu´ ningutinō inändankän. Mäskwat ‘iᵉi´ᵘ kānibutcin ‘aᵉa´ᵘ ạnicinābä ta∙u∙ndci∙ā∙ni‘kōpimādisi, pa‘kān tana‘kīwin ta∙i∙cā awiya kānibutcin; īni´ᵘ udcictcāgwạn tci∙i∙cānit pa‘kān tana‘kīwin. Nicīmä, kinisa kī∙u∙gimā‘kạntawā i∙i∙wäsa´ udcictcāgwạn tcikanawänimạt. Ä‘pạngicimuk kayä câwanung nānāwaya∙ī∙ mī∙i∙witi kä∙i∙cāyạn ‘iᵉi´wisa tcikanawänimạt mini‘k känibut, ‘aᵉa´ᵘ kägīpimātisi‘pạn ‘o‘omā a‘kīng. Nicīmä, ạmbäsa´ täbwä‘tawicin wâ∙i∙ninān. Mīsa iᵘ äninān, kägu´ ānwä‘tawici‘kän. Mī∙i∙wä cigwa tcimādcāyạn tci∙i∙cāyạn tci∙u∙nābandamạn kädana‘kīyạn kayägu īgi´ᵘ mini‘k kä∙ạ∙ninibowāt. Kāwīn wī‘kā kamạnäsisīnạn ‘aᵉa´ᵘ ạsämā kayä ‘iᵉi´ᵘ wīsiniwin, mīgwā‘pạnä tcimīni‘kwā īgi´ᵘ kä∙ạ∙ninibuwāt. Pitcīnạg ta∙a∙nibā‘tạnīni ‘aᵉa´ᵘ ạnicinābä, mīdạc īgi´ᵘ kämīni‘kwā ‘iᵉi´ᵘ wīsiniwin kayä aᵘ ạsämā.”
Naanabozho gichi-goshkwaawaadabi, gabe-aya’ii goshkwaawaadabi. “Aⁿᵉ,” inwewan osayeyan ezhi-ganoonigod: “Atawaa, nishiime! aanawi sa geget gii-zaagi’in, gaawesaa: onzaam wiiba daa-mooshkine o’ow aki. Maanoo go ta-nibo a’aw bemaadizid.” “Miinawaa, Naanabozho, gibaataajige; gidinigaa’aa a’aw anishinaabe. Ganage gegoo i’iw minik ge-akiiwang i’iw minik ji-bimaadizid a’aw anishinaabe.” “Gaawiin gosha! daa-mooshkine gosha a’aw anishinaabe. Ambe sa noo, ‘o’ow ta-izhiwebad. Ningodwaak dasoo-biboon i’iw wii-gikaad mii iw minik ge-bimaadizid a’aw anishinaabe.” Etawaa! Naanabozho oshiimeyan basingotisewan, ezhi-gashkitonid enigook mawinid. “Mii sa i’iw, nisayenh! baataajigeyan.” Zhigwa dash oganoonaan oshiimeyan: “Nishiime, gego ningoji noo inendanken. Meshkwad i’iw ge-nibojin a’aw anishinaabe ta-onji-ani-gobimaadizi, bakaan danakiwin ta-izhaa awiya ge-nibojin; iniw ojichaagwan ji-izhaanid bakaan danakiwin. Nishiime, gininisa gi-oogimaakandawaa i’iwe sa ojichaagwan ji-ganawenimad. E-bangishimog gaye zhaawanong naanaawaya’ii mii iwidi ge-izhaayan i’iwi sa ji-ganawenimad minik ge-nibod, a’aw gaa-gii-bimaadiziban o’owi maa akiing. Nishiime, ambe sa debwetawishin waa-ininaan. Mii sa iw eninaan, gego anwetawishi-ken. Mii we zhigwa ji-maajaayan ji-izhaayan ji-onaabandaman ge-danakiiyan gaye go igiw minik ge-aaniko-nibowaad*. Gaawiin wiikaa ga-manezisinan a’aw asemaa gaye i’iw wiisiniwin, miigwaaj bane ji-minikwaa igiw ge-ani-nibowaad. Bichiinag ta-ani-nibaataninii* a’aw anishinaabe, mii dash igiw ge-miinikwaa i’iw wiisiniwin gaye a’aw asemaa.”**
Nänabushu very silently sat erect in his seat, for a long while was he seated erect there. “Yes,” was the sound (the younger brother heard) his elder brother say when he was addressed by him: “O my younger brother! though I have loved you, it cannot be: too soon would this earth fill up. So be fain to let the living die.” “Again, Nänabushu, do you commit a wrong; you inflict an injury upon the people. Just as long as the world lasts, just so long will the people live.” “No, indeed! too full of people would it really be. Behold, this is the way it shall be. If to the number of one hundred winters they would wish to age, then that shall be the length of life the people shall live.” Ah! then the younger brother of Nänabushu rose to his feet, as hard as he could did he weep. “It is in this, O my elder brother! that you commit a wrong.” And in a while he spoke to his younger brother, saying: “My younger brother, pay no heed whatsoever to that. Instead, when the people die, then shall they continue to live on again, to another abiding-place shall they go when any of them die; their souls it is that shall go to another dwelling-place. My younger brother, you shall be ruler over them, that you may keep watch over their souls. At the going-down of the sun and at the south, at the centre of each, (are) the places where you shall go, that you may keep watch over as many of them as shall die, over them who in future time shall live here upon earth. My little brother, behold, believe the truth of what I say to you. This is what I have to tell you, do not doubt (what I say). The time is now at hand for me to depart upon my way to select a place where you shall dwell, and all those who hereafter from time to time are to die. Never shall you be in need of tobacco and of food, for all the while shall it be given you by them who in after time ever and anon shall die. Eventually shall the number of the people increase, and so by them shall you be given food and tobacco.”
gichi-goshkwaawaadabi (he-sat-very-still), gabe-aya’ii (for-a-long-while), aⁿᵉ ((the sound he uttered)), aanawi sa geget gii-zaagi’in (though I-have-loved-you), gaawesaa (it-cannot-be), onzaam* wiiba daa-mooshkine o’ow aki (too-soon this-earth-would-fill), maanoo go ta-nibo a’aw bemaadizid (let-the-living-die), gibaataajige (you-do-wrong), gidinigaa’aa a’aw anishinaabe (you-injure the-people), ningodwaak dasoo-biboon (one-hundred winters), iniw ojichaagwan ji-izhaanid bakaan danakiwin (their-souls shall-go-to another-dwelling-place), gininisa gi-oogimaakandawaa (you-shall-rule-over-them), ji-ganawenimad (that-you-watch), ojichaagwan ((their)-souls), e-bangishimog gaye zhaawanong naanaawaya’ii (at-the-west and-the-south, at-the-centre), gaawiin wiikaa ga-manezisinan a’aw asemaa (never shall-you-lack tobacco), gaye i’iw wiisiniwin (and food), ge-miinikwaa i’iw wiisiniwin gaye a’aw asemaa (they-shall-give-you food and tobacco.)
(21) Mīsa cigwa kī‘kạnōnāt ucīmäyạn: “Nicīmä, kitinin tci∙ā∙nwä‘tawisiwạn ‘iᵉi´ᵘ wâ∙i∙ninān. Ạmbäsa, nibun!” Ogi‘tcikanawâbamigōn. “Nisayäⁿ, ānīn wäntci∙i∙ciyạn?”
Mii sa zhigwa gii-ganoonaad oshiimeyan: “Nishiime, gidinin ji-anwetawisiwan i’iw waa-ininaan. Ambe sa, nibon!” Ogichi-ganawaabamigoon. “Nisayenh, aaniin wenji-iziyan?”
And this, in a while, he said, speaking to his younger brother: “My younger brother, I say to you that you should not refuse to heed what I am going to tell you. Behold, do you now die!” He was gazed upon by him in great amazement. “My elder brother, for what cause do you say that to me?”
gii-ganoonaad oshiimeyan (he-spoke-to his-younger-brother), gidinin ji-anwetawisiwan (I-tell-you not-to-refuse-to-heed), i’iw waa-ininaan (what I-shall-say), ambe sa, nibon (behold, die), ogichi-ganawaabamigoon (he-was-gazed-at-in-amazement), Nisayenh aaniin wenji-iziyan (my-elder-brother, why do-you-say-(that)-to-me?)
(22) Nänabucu äjigạnōnāt: “Nōngum kitinin tci∙ā∙nwä‘tawisiwạn. Kāwīn kuca wīn kägä‘t tcinibuyạn, ạnicā kuca tcikạnawänimạt ‘aᵉa´ᵘ mini‘k kä∙ạ∙ninibut.”
Naanabozho ezhi-ganoonaad: “Noongom gidinin ji-anwetawisiwan. Gaawiin gosha wiin geget ji-niboyan, anishaa gosha ji-ganawenimad a’aw minik ge-ani-nibod.”
Nänabushu then spoke to him, saying: “Just now have I told you that you should not refuse to believe my word. Why, not in good earnest are you going to die, it is only to the end that you may keep watch over all them who shall die.”
ezhi-ganoonaad (he-said-to-him), noongom gidinin (just-now I-told-you), ji-anwetawisiwan (not-to-refuse-to-heed), gaawiin gosha wiin geget ji-niboyan (you-will-not-truly-die), anishaa gosha (it-is-only), ji-ganawenimad a’aw minik ge-ani-nibod (that-you-watch-over all-who-shall-die.)
(23) Cigwadạc ōganōnigōn Nänabucu ucīmäyạn: “Ä‘tawā, nisayäⁿ! mīnagu iᵘ kägä‘t kädiciwäbisiyān?” “Äyeᵉ, mīgu gägä‘t iᵉiᵘ kä∙i∙ciwäbisiyạn.” “‘Āᵘ, katäbwä‘tōn.” Mīsa´ gägä‘t äcinibut ‘aᵉa´ᵘ Nänabucu ucīmäyạn; ạtcinạgu cībāyäntạm ‘aᵉa´ᵘ näbut. Ạnimādcā, päcugu änitạgwicing ōnōntawān usayäyạn mạdwäki‘tcimawinit mō‘kawānigut. Intawā, näyāp kīwä, näyāpidạc ābitcībā. Äjigạnōnāt usayäⁿyạn Nänabucōwan: “Ānīn kīmawiyạn?” “Mīsa iᵘ kä∙i∙ciwäba‘k mini‘k kä∙a∙‘kīwạnk tcimō‘kawānitit känibut. Mīdạc kägä‘t iᵉi´ᵘ ạnicimādcān. Kāwīn käyābi kamō‘kawānisinōn.”
Zhigwa dash oganoonigoon Naanabozho oshiimeyan: “Etawaa, nisayenh! mii na go iw geget ge-diziwebiziyaan?” “Eye’, mii go geget i’iw ge-izhiwebiziyan.” “‘Āᵘ, ga-debwetoon.” Mii sa geget e-zhi-nibod a’aw Naanabozho oshiimeyan; achinaa go zhiibaayendam a’aw nebod. Ani-maajaa, besho go eni-dagwishing onoondawan osayeyan madwe-gichi-mawinid mookawaanigod. Indawaa, neyaab giiwe, neyaab idash aabichiibaa. Ezhi-ganoonaad osayenyan Naanabozhoowan: “Aaniin gi-mawiyan?” “Mii sa iw ge-izhiwebak minik ge-akiiwang ji-mookawaanind ge-nibod. Mii dash geget i’iw ani-izhi-maajaan. Gaawiin geyaabi ga-mookawaanisinoon.”**
And presently Nänabushu was addressed by his younger brother saying: “Ah, my elder brother! is that the way that I truly shall be?” “Yes, that is truly the way you shall be.” “Very well, I believe you.” So then truly died the younger brother of Nänabushu; but for only a little while out of consciousness was he who had died. On his way he went; and when near by he was approaching, he heard the voice of his elder brother weeping grievously in lamentation for him. In consequence, back he turned, and back to life he came. Then he spoke to his elder brother Nänabushu, saying: “Why did you weep?” (He was addressed by his elder brother saying:) “Such is the way it shall be as long as the world lasts, that there shall be mourning among the living for one that dies. Therefore now, in truth, do you set forth upon your way. No more will I mourn for you.”
etawaa nisayenh (ah my-elder-brother), mii na go iw geget ge-diziwebiziyaan* (is-that truly how I-shall-be?), eye’ (yes), mii go geget i’iw ge-izhiwebiziyan (that-is truly how-you-shall-be), ‘āᵘ, ga-debwetoon ((sound); I-believe it), e-zhi-nibod a’aw Naanabozho oshiimeyan (Naanabozho’s-younger-brother died), achinaa go zhiibaayendam (for-a-little-while he-was-unconscious), onoondawan osayeyan madwe-gichi-mawinid (he-heard his-elder-brother weeping-greatly), mookawaanigod (being-mourned-for), neyaab giiwe (back he-turned), neyaab idash aabichiibaa (and-back-to-life he-came), aaniin gi-mawiyan (why did-you-weep?), ge-izhiwebak minik ge-akiiwang (it-shall-be as-long-as-the-world-lasts), ji-mookawaanind* ge-nibod (that-(one)-is-mourned who-dies), gaawiin geyaabi ga-mookawaanisinoon (no-more will-I-mourn-for-you.)
Footnote (Jones, p556): ¹ (Eng “On his way he went¹”): “It is common to speak of one who has died as going away.” — aabichiibaa = comes back to life; mooka’waan- = to mourn/weep-for. Named, never explained. ⚑ Glyph flag: “Äyeᵉ” superscript & “Aⁿ” raised-n preserved — see [63-G1]/[63-G2]. ⚑ Conversion flag(s) (light, → final pass): mooka’waanigod, achinaa, osayenyan — forms to confirm.
(24) Kägä‘t ạnimādcā Nänabucu ucīmäyạn. Mīsa´ nạntawâbandạnk pa‘kān ‘oᵉ∙ō∙´witi cāwạnung inaka‘käyā. Mīdạc kī∙o∙ci‘tōd pa‘kān a‘ki.
Geget ani-maajaa Naanabozho oshiimeyan. Mii sa nandawaabandang bakaan o’owidi zhaawanong inakakeyaa. Mii dash gii-oozhitood bakaan aki.
Truly upon his way started the younger brother of Nänabushu. Thereupon he sought for another place off this way, toward the south, and so (there) he created another world.
geget ani-maajaa Naanabozho oshiimeyan (truly Naanabozho’s-younger-brother set-out), mii sa nandawaabandang bakaan (he-sought another (place)), o’owidi zhaawanong inakakeyaa (off-this-way toward the-south), mii dash gii-oozhitood bakaan aki (and he-made another world.)
- THE CREATION, ORIGIN OF DEATH, AND THE MYSTIC RITE. (Second Version.)