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 MYSTIC RITE IS TESTED.
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. 560–580 (Ojibwe) / 561–581 (English).
(1) Mīdạc īni´ᵘ ni‘tạm kāwuci∙ā∙t Nänabucu, īni´ᵘ ininiwạn kayä ini‘kwäwạn. Mīsa cigwa kīwâbạmāwāt ạnicinābän kīwi‘kwiwisänsiwiwạn, nībiwadạc ogīwâbạmāwān. A‘pī∙i∙dạc kāwâbạmāwāt ‘iᵉi´ᵘ ạbinōtcīyaᵉ mīsa´ cigwa´ kīwawänäntạnk wī∙a∙‘tāgät. Ānīc ā‘pidci kīmạnidōwⁱ wī‘kagwätcī∙ā∙t īni´ᵘ ạnāma‘kạmig tacimanitōn. Ānīc kā∙i∙cini‘kāsut, Cōngä‘pāⁿ, wīn kījini‘kāsu. Ini´ᵘ widạc wā∙a∙tawāt Ma‘kạdäcigwạn kīcini‘kāsuwạn, mạnidōn ạnāma‘kạmig tacimanidōn. Cigwa dạc ugī∙i∙cānạn; mīsa cigwa kī∙ō∙disāt äjiwâbạmāt. “Kāwīn ạnicā kiwiwâbạmisinōn, kīga∙a∙‘tātimin?”
Mii dash iniw nitam gaa-oozhi’aad Naanabozho , iniw ininiwan gaye ikwewan. Mii sa zhigwa gii-waabamaawaad anishinaaben gii-gwiiwizensiwiwan , niibowa dash ogii-waabamaawaan. Apii-idash gaa-waabamaawaad iniw abinoojiiyan mii sa zhigwa gii-wawenendang wii-ataaged . Aaniish aapiji gii-manidoowi wii-gagwejii’aad iniw anaamakamig dazhi-manidoon. Aaniish gaa-izhi-niikaazod, Zhongepaanh , wiin gizhinikaazo. Iniw idash waa-ataawaad Makadezhigwan giizhinikaazowan, manidoon anaamakamig dazhi-manidoon. Zhigwa dash ogii-izhaanan; mii sa zhigwa gii-oodisaad ezhi-waabamaad. “Gaawiin anishaa gi-wii-waabamisinoon, giga-ataadimin?”
And now concerning them whom Nänabushu first created, the man and the woman. And so in a while they beheld some people that were boys,¹ and many of them they saw. And when they had seen the children, it was then that (the man) decided to contest for a wager. Now, he was endowed with so much mystic power, that he wished to make trial of the manitou of the underworld. Now, the name of him was Mighty-One, such was his name.² And he with whom (Mighty-One) was to contest was named Black-Tail-of-a-Fish, manitou of the underworld.³ In a while he went over to where he was; and so, when he got to where he was, he saw him. “I have come to see you for no idle purpose, let us hold a contest for a wager.”
Mii dash iniw nitam gaa-oozhi’aad Naanabozho (and these whom Naanabozho first made), iniw ininiwan gaye ikwewan (the man and the woman). Mii sa zhigwa gii-waabamaawaad anishinaaben (and so in a while they saw some people) gii-gwiiwizensiwiwan (who were boys — Jones-footnoted phrasing), niibowa dash ogii-waabamaawaan (and many of them they saw). Apii gaa-waabamaawaad iniw abinoojiiyan (when they had seen the children) mii sa zhigwa gii-wawenendang wii-ataaged (then he resolved to hold a contest for a wager). Aaniish aapiji gii-manidoowi (now, he was endowed with much manidoo-power) wii-gagwejii’aad iniw anaamakamig dazhi-manidoon (and wished to make trial of the manitou of the underworld). Aaniish gaa-izhi-nikaazod (now, as for his name), Zhongepaanh, wiin gizhinikaazo (Mighty-One, that was his name). Iniw idash waa-ataawaad (and the one he was to contest with) Makadezhigwan giizhinikaazowan (was named Black-Tail-of-a-Fish), manidoon anaamakamig dazhi-manidoon (a manitou, the manitou of the underworld). Zhigwa dash ogii-izhaanan (then he went over to him); mii sa zhigwa gii-oodisaad ezhi-waabamaad (and so when he reached him he saw him). “Gaawiin anishaa gi-wii-waabamisinoon (“not for nothing have I come to see you), giga-ataadimin?” (let us hold a contest for a wager.”)
Jones fn1 (Eng, at “boys¹”): “A way of saying they beheld some boys.” Jones fn2 (Eng, at “his name.²”): “Said to have been a Potawatomi of the Eagle clan, who was blessed when alive by an underground manitou in the fall. It is he who fetched the unạmạni mide-wiwin by the power given him by Nänabushu.” ∙ Title not printed in Ojibwe (English-only header) — placeholder for M. [64-H1]. Nänabucu → Naanabozho [64-H2], Cōngä‘pāⁿ → Mighty-One [64-H3], Ma‘kadäcigwạn/Ma‘katäcigwạn → Black-Tail-of-a-Fish [64-H4] — names carried, spellings for M. ⚡ firewall: rite/manidoo named, not explained.
(2) “Wägunän dạc wâ∙u∙ndci∙a∙‘tawiyạn? Kīcpin wī∙a∙‘tawiyạn kāwīn wīn ạnōtcigu kā‘tādisīmin. Mīwạgigu īgi´ᵘ kinītcānisinānig kä∙a∙‘tātiyạnk, kayä īgi´ᵘ kīwītigämāgạninānig. Wägunändạc ‘iᵉi´ᵘ weyābạtci‘tōyạn ‘iᵉi´ᵘ wī∙a∙‘tawiyạn?”
“Wegonen dash wenji-ataawiyan? Giishpin wii-ataawiyan gaawiin wiin anooj igo ga-ataadisiimin. Mii wagi igo igiw giniijaanisinaanig ge-ataadiyang, gaye igiw giwiidigemaaganinaanig. Wegonen dash iniw we-aabajitooyan iniw wii-ataawiyan?”
“And for what cause do you wish to contest with me? If you enter into contest with me for a wager, we shall not gamble for any sort of thing. It will be our children that we shall wager, and those wives of ours. And what is that you intend to use in your chance with me?”
“Wegonen dash wenji-ataawiyan? (“and why do you wish to contest with me?) Giishpin wii-ataawiyan (if you would contest with me) gaawiin wiin anooj igo ga-ataadisiimin (we shall not wager for just any kind of thing). Mii wagi igo igiw giniijaanisinaanig ge-ataadiyang (it is our children that we shall stake), gaye igiw giwiidigemaaganinaanig (and those wives of ours). Wegonen dash iniw we-aabajitooyan (and what is it you mean to use) iniw wii-ataawiyan?” (in your chance against me?”)
(3) “Äyeᵉ, ‘iᵉi´ᵘ unạmạnimitäwiwin, mī∙i∙´ᵘ weyābạtci‘tōyān.” Äjikikitutⁱ dạc Ma‘kadäcigwạn: “Mī gayä nīn ‘iᵉi´ᵘ tinōwa weyābạtci‘tōyạn. Ayangwāmisin kwaya‘k käwī∙i∙cictcigäyạn. Kīcpîn cacagōwisiyạn kīgapa‘kinōn. Wäwip mādci‘tātā!”
“Eye’, iniw onamani-midewiwin , mii iw we-aabajitooyaan.” Ezhi-gikidod dash Makadezhigwan: “Mii gaye niin iniw dinowa we-aabajitooyan. Ayaangwaamizin gwayak ge-wii-izhichigeyan. Giishpin zhaagoowiziyan giga-bakinoon. Wewiib maajitaadaa!”
“Ay, the mystic rite of magic paint, that is what I intend to use.” So then up spoke Black-Tail-of-a-Fish: “That is the kind of thing that I too will use. If you do not triumph over me, I shall win from you. At once let us begin!”
“Eye’, iniw onamani-midewiwin (“yes, the mystic rite of magic paint), mii iw we-aabajitooyaan.” (that is what I intend to use.”) Ezhi-gikidod dash Makadezhigwan (then Black-Tail-of-a-Fish spoke): “Mii gaye niin iniw dinowa we-aabajitooyan (“that is the kind I too will use). Ayaangwaamizin gwayak ge-wii-izhichigeyan (be careful to do it rightly). Giishpin zhaagoowiziyan (if you fall short) giga-bakinoon (I shall win from you). Wewiib maajitaadaa!” (quickly, let us begin!”)
(4) Mīsa cigwa kī‘kīwät Cōngä‘pāⁿ. Ändāt kā‘tạgwicing mīdạc ‘iᵉi´ᵘ kī∙ō∙ci‘tōd midäwigạn, unạmạniwimidäwigạn; ki‘tcikabäya∙i∙taci‘tā. Ānīc owītci∙i∙gō unītcānisaᵉ. Cigwasa´ ka‘kici‘tōwād ā‘pidcigu unicicinini ‘iᵉi´ᵘ wīgiwām wäci‘tōwād. “Ạmbäsa´, midäwitā!” udinaⁱ unītcānisaᵉ. Cigwasa´ mādci‘tāwạg. Mīsa´ cigwa ka∙i∙jicictcigäwāt ‘iᵉi´ᵘ mitäwiwāt: ānīc mīgisaᵉ ugī∙ā∙bạtci∙ā∙waᵉ, kayä īni´ᵘ mīgwạnạn, mīnawā kayä kāwayạn, kayä īni´ᵘ ma‘kugạⁿjīn, kayä cīcīgwạn, kayä īni´ᵘ pinäsiwayānạn, kayä kō‘kō‘ku∙ō∙wayānạn, mīnawā nigikwayānạn; ka‘kinawiya kaskibitāgạnaᵉ udābạtci∙ā∙waᵉ. Mīdạc cigwa Cōngä‘pāⁿ kīmādcāt, ạgwạtcing icāt, mīdạc iwiti nạntawâbạmāt īni´ᵘ ạsinīn. Mīdạc īni´ᵘ äsāt i∙i∙mā ābi‘tawint, kayä iniᵘ mi‘tigōn. Mīnawā pinäsiwạn unībawi∙ā∙n i∙i∙mā mi‘tigunk. Abā‘pic kākīcī‘tād, äjikīgitut: “Mīsa cigwa tcikutci∙ạ∙g Ma‘katäcigwạn.” Ni‘tạm īni´ᵘ mīgisạn udạsān i∙i∙mā umi‘tigwa‘kigunk. Ogạnōnān īni´ᵘ umīgisimạn: “Ma‘kadäcigwạn unītcānisạn mawadic.” Mīsa´ kägä‘t äjipa‘kitäwāt īni´ᵘ omi‘tigwa‘kī‘kōn. Äjimādcāt mīgis. A‘pidci udä∙i∙ning Ma‘kadäcigwạn unītcānisạn pạngicinōn. Ānic wīn uki∙ō∙ji‘tōn nibūwin.
Mii sa zhigwa gii-giiwed Zhongepaanh. Endaad gaa-dagwishing mii dash iniw gii-oozhitood midewigaan, onamaniwi-midewigaan ; gichi-gabe-ayi’ii dazhitaa. Aaniish owiijii’igoo oniijaanisan. Zhigwa sa gaa-giizhitoowaad aapiji go onizhishinini iniw wiigiwaam waa-izhitoowaad. “Ambe sa, midewidaa!” odinaa… oniijaanisan. Zhigwa sa maajitaawag. Mii sa zhigwa gaa-izhi-izhichigewaad iniw midewiwaad: aaniish miigisan ogii-aabaji’aawaan, gaye iniw miigwanan, miinawaa gaye gaawayan , gaye iniw makwa-ganzhiin , gaye zhiishiigwan , gaye iniw binesiwayaanan , gaye gookookoo-owayaanan , miinawaa nigigwayaanan ; gakina awiya gashkibidaagan odaabaji’aawaan. Mii dash zhigwa Zhongepaanh gii-maajaad, agwajiing izhaad, mii dash iwidi nandawaabamaad iniw asiniin. Mii dash iniw asaad imaa aabita-wiind , gaye iniw mitigoon . Miinawaa binesiwan onibawi’aan imaa mitigong. Abaapish gaa-giizhitaad, ezhi-giigidod: “Mii sa zhigwa ji-gojii’ag Makadezhigwan.” Nitam iniw miigisan odasaan imaa omitigwakikong . Oganoonaan iniw omiigisiman: “Makadezhigwan oniijaanisan mawadish.” Mii sa geget ezhi-bakitewaad iniw omitigwakikoon. Ezhi-maajaad miigis. Aapiji ode’ining Makadezhigwan oniijaanisan bangishinon. Aaniish wiin ogii-oozhitoon niboowin .
And so then back home went Mighty-One. When home he had come, he then set up a lodge of the mystic rite, a lodge of the mystic rite of magic paint; for a great length of time he was at work upon it. Now, he was helped by his children. When in time they had finished it, exceedingly beautiful was the lodge they had built. “Come, let us perform the mystic rite!” he said to his children. So presently they were performing the mystic rite. And this was what they then did when they performed the mystic rite: now, of wampum they made use, and feathers too, so also quills of the porcupine, and rattles, and bird-skins, and owl-skins, likewise otter-skins; magic pouches (of the skins) of every (kind of) creature they used. And so in a while Mighty-One departed thence, out of doors he went, it was to yonder place that he went to seek for a stone. It was that which he placed at the rear of the lodge, and a post too (he set up there). Next a bird he stood upon yonder post. When in course of time he was ready, he then spoke, saying: “It is now time for me to make trial of Black-Tail-of-a-Fish.” First a wampum bead he placed upon his kettle-drum. He spoke to his wampum bead, saying: “To the children of Black-Tail-of-a-Fish do you make a visit.” Thereupon truly he began to beat upon his kettle-drum. Then away went the wampum bead, right upon the heart of a child of Black-Tail-of-a-Fish it fell. Now, he was the one to cause death (to come into the world).¹
Mii sa zhigwa gii-giiwed Zhongepaanh (and so home went Mighty-One). Endaad gaa-dagwishing (when he reached his home) mii dash gii-oozhitood midewigaan, onamaniwi-midewigaan (he set up a mide-lodge, a mide-lodge of magic paint); gichi-gabe-ayi’ii dazhitaa (a long while he worked at it). Aaniish owiijii’igoo oniijaanisan (now, he was helped by his children). Zhigwa gaa-giizhitoowaad aapiji onizhishinini iniw wiigiwaam (when they finished it, very beautiful was the lodge). “Ambe sa, midewidaa!” odinaa oniijaanisan (“come, let us perform the rite,” he said to his children). Zhigwa maajitaawag (then they set to). Mii sa gaa-izhi-izhichigewaad iniw midewiwaad (and this is what they did in performing the rite): miigisan ogii-aabaji’aawaan (they used wampum/shell beads), gaye iniw miigwanan (and feathers), gaye gaawayan (and porcupine-quills), gaye zhiishiigwan (and a rattle), gaye iniw binesiwayaanan (and bird-skins), gaye gookookoo-owayaanan (and owl-skins), miinawaa nigigwayaanan (and otter-skins); gakina awiya gashkibidaagan odaabaji’aawaan (magic pouches of every creature they used). Mii dash zhigwa gii-maajaad (then he went off), agwajiing izhaad (out of doors he went), iwidi nandawaabamaad iniw asiniin (yonder to seek a stone). Iniw asaad imaa aabita-wiind (he placed it at the rear of the lodge), gaye iniw mitigoon (and a post too). Bineshiiwan onibawi’aan imaa mitigong (a bird he stood on the post). Abaapish gaa-giizhitaad (when he was ready) ezhi-giigidod (he spoke): “Mii sa zhigwa ji-gojii’ag Makadezhigwan.” (“it is time to make trial of Black-Tail-of-a-Fish.”) Nitam iniw miigisan odasaan imaa omitigwakikong (first he laid a wampum bead on his kettle-drum). Oganoonaan iniw omiigisiman (he spoke to his wampum bead): “Makadezhigwan oniijaanisan mawadish.” (“go visit the children of Black-Tail-of-a-Fish.”) Mii sa geget ezhi-bakitewaad iniw omitigwakikoon (then truly he beat his kettle-drum). Ezhi-maajaad miigis (off went the wampum bead). Aapiji ode’ining Makadezhigwan oniijaanisan bangishinon (right on the heart of a child of Black-Tail-of-a-Fish it fell). Aaniish wiin ogii-oozhitoon niboowin (now, he it was who brought death about).
Jones fn (Eng, at “cause death¹” on Eng p561): “The first death after the creation of the people by Nänabushu.” ∙ midäwigạn/unạmạniwimidäwigạn → midewigaan / onamaniwi-midewigaan — named, not explained. mi‘tigwa‘kik = the kettle-drum / water-drum (mitig + akik); named. miigis = wampum/shell bead; gashkibidaagan = magic pouch; named throughout, never explained. udinaⁱ printed with raised-i, read odinaa “he said to (them).” ⚡ firewall held.
(5) Ä‘tawā Ma‘kadäcigwạn äjikīgitut: “Mīnạngwanagu gägä‘t wâ‘tōtawit a∙a∙ᵘ Cōngä‘pāⁿ.”
Ate-waa Makadezhigwan ezhi-giigidod: “Miinangwana go geget waa-doodawid a’aw Zhongepaanh.”
In sorrow then Black-Tail-of-a-Fish spoke, saying: “This is what Mighty-One really intends doing to me.”
Ate-waa Makadezhigwan ezhi-giigidod (in sorrow Black-Tail-of-a-Fish spoke): “Miinangwana go geget waa-doodawid a’aw Zhongepaanh.” (“so this is truly what Mighty-One means to do to me.”)
(6) Mīsa´ kīnibunit päcig īni´ᵘ unītcānisạn ‘a∙a∙ᵘ Ma‘kạdäcigwạn. Mīdạc ‘iᵉi´ᵘ Cōngä‘pāⁿ cigwa mīnawā kīmādci‘tād. Mīdạc ‘iᵉi´ᵘ mīnawā kīmādcā∙ā∙t īni´ᵘ mīgwạnạn. Ānīc mī gäyābi kā∙i∙cictcigät, i∙i∙mā umi‘tigwa‘ki‘kunk kīpạgidînāt īni´ᵘ mīgwạnạn; mīnawā äjimādcāt ‘a∙a∙ᵘ mīgwạn; mīsa käyābi udä∙i∙nink pạngicink. Mīsa´ minawā Ma‘kadäcigwạn kīnibunit īni´ᵘ unīdcānisạn.
Mii sa gii-nibonid bezhig iniw oniijaanisan a’aw Makadezhigwan. Mii dash iniw Zhongepaanh zhigwa miinawaa gii-maajitaad. Mii dash iniw miinawaa gii-maajaa’aad iniw miigwanan. Aaniish mii geyaabi gaa-izhichiged, imaa omitigwakikong gii-bagidinaad iniw miigwanan; miinawaa ezhi-maajaad a’aw miigwan; mii sa geyaabi ode’ining bangishing. Mii sa miinawaa Makadezhigwan gii-nibonid iniw oniijaanisan.
So thus died one of the children of Black-Tail-of-a-Fish. Thereupon Mighty-One then made ready for another trial. Accordingly the next thing he sent away was a feather. So the same thing as before he did, there upon his kettle-drum he dropped a feather; then next he sent the feather away; and then, as before, it fell upon (the child’s) heart. And so thus died another child of Black-Tail-of-a-Fish.
Mii sa gii-nibonid bezhig iniw oniijaanisan a’aw Makadezhigwan (and so one of Black-Tail-of-a-Fish’s children died). Mii dash iniw Zhongepaanh zhigwa miinawaa gii-maajitaad (then Mighty-One made ready again). Mii dash miinawaa gii-maajaa’aad iniw miigwanan (this time he sent off a feather). Aaniish mii geyaabi gaa-izhichiged (he did the same as before), imaa omitigwakikong gii-bagidinaad iniw miigwanan (he laid the feather on his kettle-drum); miinawaa ezhi-maajaad a’aw miigwan (off went the feather); mii sa geyaabi ode’ining bangishing (and as before it fell on the heart). Mii sa miinawaa Makadezhigwan gii-nibonid iniw oniijaanisan (and so another child of Black-Tail-of-a-Fish died).
(7) Ānīc, mīgu iᵘ ạnawikacki‘tawāt ‘iᵉi´ᵘ wändcinibunit; ạnawidạc Ma‘kadäcigwạn udānunạnāntawi‘ā∙n īni´ᵘ unītcānisạn. Ānīc mīsa ‘iᵉi´ᵘ kädaciwäbạk mini‘k kä∙a∙‘kīwạnk, ānīc kīpā‘tātcigä Nänabucu ‘iᵉi´ᵘ tci∙i∙jiwäba‘k mini‘k kä∙a∙‘kīwạnk; i∙i∙widạc kä∙i∙ciwäbak wīmạtcidōdạnk ‘a∙a∙ᵘ käbimādisit ōmā a‘kīng, kāwīn ugabwānawi‘tōsīn. Pāmā nībawā pạgitāsut kayä pāmā īni´ᵘ ạnimucan pạgitināt ‘a∙a∙ᵘ ạnicinābä mī∙i∙´ᵘ pitcīnạg tciminu‘tcigät. Intawādạc tamācisä awägwän ā‘pidci kämạtcīciwäbisigwän. Mīdạc kayä wīn pitcīnạg kä∙i∙ciwäbisit Cōngä‘pāⁿ.
Aaniish, mii go iw aanawi-gashkitawaad iniw wenji-nibonid; aanawi dash Makadezhigwan odaanonanaandawi’aan iniw oniijaanisan. Aaniish mii sa iw ge-dazhi-izhiwebak minik ge-akiwang, aaniish gii-bataajige Naanabozho iw ji-izhiwebak minik ge-akiwang; i’iw idash ge-izhiwebak wii-maji-doodang a’aw ge-bimaadizid omaa akiing, gaawiin oga-bwaanawitoosiin. Baamaa niibawa bagidaazod gaye baamaa iniw animoshan bagidinaad a’aw anishinaabe mii iw bijiinag ji-mino-jiged. Indawaa dash daa-maazhise awegwen aapiji ge-maji-izhiwebizigwen. Mii dash gaye wiin bijiinag ge-izhiwebizid Zhongepaanh.
Well, it was then that he tried to take from them the cause of their death, but without success; and Black-Tail-of-a-Fish tried to minister without avail to his children with magic help. So thus it shall be till the end of the world, for it was a wrong Nänabushu did, that it should be thus as long as the world lasts; and this is the way it shall be when they who are to live here on earth in after-time shall wish to do injury, they shall not fail. Not till they have made bountiful offering, and not till the people have offered up a dog, not till then shall they be in good grace. So accordingly shall they be in bad grace who live very baneful lives. And this too, in time, shall be the fate of Mighty-One.
Aaniish, mii go iw aanawi-gashkitawaad iniw wenji-nibonid (well, then he tried in vain to take from them the cause of their dying); aanawi dash Makadezhigwan odaanonanaandawi’aan iniw oniijaanisan (and in vain did Black-Tail-of-a-Fish try to heal his children with help). Aaniish mii sa iw ge-dazhi-izhiwebak minik ge-akiwang (now this is how it shall be as long as the world lasts), aaniish gii-bataajige Naanabozho (for Naanabozho did a wrong) iw ji-izhiwebak minik ge-akiwang (that it be thus as long as the world lasts); i’iw idash ge-izhiwebak (and this is how it shall be) wii-maji-doodang a’aw ge-bimaadizid omaa akiing (when one who is to live here on earth wishes to do harm), gaawiin oga-bwaanawitoosiin (he shall not fail). Baamaa niibawa bagidaazod (not until one makes bountiful offering) gaye baamaa iniw animoshan bagidinaad a’aw anishinaabe (and not until the person offers up a dog) mii iw bijiinag ji-mino-jiged (only then shall he be in good grace). Indawaa dash daa-maazhise awegwen aapiji ge-maji-izhiwebizigwen (so it shall go ill with whoever lives a very baneful life). Mii dash gaye wiin bijiinag ge-izhiwebizid Zhongepaa(nh) (and this too in time shall be Mighty-One’s fate).
(8) Cigwadạc mīnawā kīmādci‘tā Cōngä‘pāⁿ mạdcitōtawāt īni´ᵘ Ma‘katäcigwạnạn; ä‘tawa, pīnic ga‘kina nibōwaᵉ ‘iᵉi´ᵘ unīdcānisaᵉ. Mīdạc ä‘ta īni´ᵘ wīwạn äckunibunit. Abā‘pic cigwa Cōngä‘pāⁿ mīnawā wäcicimāt ‘iᵉi´ᵘ odōckạⁿjima, ‘iᵉi´ᵘ ma‘kōkạnjⁱ nicwāswi; cigwa uba‘ki‘tä∙o∙wān īni´ᵘ mi‘tigwa‘ki‘kōn, ‘pạnä mayādcānit uskạnji. Mīsa´ udisigut ‘a∙a∙ᵘ i‘kwä. Mägwāgu nạmạdạbit Ma‘kadäcigwạn wändci∙ā∙‘tawāsänit īni´ᵘ wīwạn. Mīsā‘pạn ga‘kina intawā mīnawā uwī‘kwatci∙ā∙ ‘iᵉi´ᵘ udōckạⁿjima. A‘pī kākacki∙ā∙t mīgū iᵘ äcimạguskwạgicininit.
*Zhigwa dash miinawaa gii-maajitaa Zhongepaanh maji-doodawaad iniw Makadezhigwanan; ate-waa, biinish gakina niboowan iw oniijaanisan. Mii dash eta iniw wiiwan eshkw-nibonid. Abaapish zhigwa Zhongepaanh miinawaa we-zhizhimaad iniw odoshkanzhiman, iniw makwa-ganzhii niishwaaswi; zhigwa obakite’owaan iniw mitigwakikoon, baanaa mayaajaanid oshkanzh. Mii sa odisigod a’aw ikwe. Megwaa go namadabid Makadezhigwan wenji-ataawaasenid iniw wiiwan. Mii sa-ban gakina indawaa miinawaa owiikwajitoo iniw odoshkanzhiman. Apii gaa-gashki’aad mii go iw ezhi-magoshkwagizhininid .**
And in a while did Mighty-One again make ready to do injury to Black-Tail-of-a-Fish; also (it kept up) till all of his children were dead. And so his wife was now the only one not dead. In course of time Mighty-One then next set in order his claws, the bear-claws, to the number of eight; presently he beat upon his drum, when away went his claws. And so by them was the woman visited. And while Black-Tail-of-a-Fish was seated, then over backward from where she was fell his wife. So thereupon did he try at once to take out all of the claws. When he got them out, (he then beheld that) they were clotted with blood.
Zhigwa dash miinawaa gii-maajitaa Zhongepaanh maji-doodawaad iniw Makadezhigwanan (then again Mighty-One set to, doing harm to Black-Tail-of-a-Fish); ate-waa, biinish gakina niboowan iw oniijaanisan (and so on, until all his children were dead). Mii dash eta iniw wiiwan eshkw-nibonid (and now only his wife was not dead). Abaapish zhigwa Zhongepaanh miinawaa we-zhizhimaad iniw odoshkanzhiman (in time Mighty-One set in order his claws), iniw makwa-ganzhii niishwaaswi (the bear-claws, eight in number); zhigwa obakite’owaan iniw mitigwakikoon (he beat his kettle-drum), baanaa mayaajaanid oshkanzh (away went his claws). Mii sa odisigod a’aw ikwe (and so the woman was visited by them). Megwaa go namadabid Makadezhigwan (while Black-Tail-of-a-Fish sat) wenji-ataawaasenid iniw wiiwan (over backward fell his wife). Mii sa-ban gakina indawaa miinawaa owiikwajitoo iniw odoshkanzhiman (so he tried to get all the claws out). Apii gaa-gashki’aad mii go iw ezhi-magoshkwagizhininid* (when he got them out, they were clotted with blood).
(9) Cigwadạc mīnawā kīgito: “Kāwīn nīwī∙i∙ckunạnāsī ‘a∙a∙ᵘ Ma‘kadäcigwạn. Tạga´, kīnawā mīgisitug, mawạdisi‘k Ma‘kadäcigwạn!” Nīwin idạc ‘iᵉi´ᵘ mīgisa udạsa i∙i∙mā umi‘tigwa‘ki‘kunk; upa‘ki‘täowān īni´ᵘ umi‘tigwa‘ki‘kōn, äjimādcāwāt mīgisạg. Mīsa´ udä∙ink Ma‘kadäcigwạn pạngicininit. Ugi‘känimā Ma‘kadäcigwạn ‘iᵉi´ᵘ mīgisa udisigut. Ususutam Ma‘kadäcigwạn. Äcipīdạnämāt ‘iᵘ mīgisa. Äjikīgitut: “Kikitimāgisi ‘a∙a∙ᵘ Cōngä‘pāⁿ nindānisā inäntạnk. Kāwīn ạnicā inäntạm Cōngä‘pāⁿ nindānisā inäntạnk.”
Zhigwa dash miinawaa gii-giigido: “Gaawiin ni-wii-ishkonanaasii a’aw Makadezhigwan. Daga, giinawaa miigisidog, mawadisik Makadezhigwan!” Niiwin idash iniw miigisa odasa imaa omitigwakikong; obakite’owaan iniw omitigwakikoon, ezhi-maajaawaad miigisag. Mii sa ode’ing Makadezhigwan bangishininid. Ogii-gikenimaa Makadezhigwan iniw miigisa odisigod. Ozozodam Makadezhigwan. Ezhi-biidanemaad iw miigisa. Ezhi-giigidod: “Gikitimaagizi a’aw Zhongepaanh nindaanisaa inendang. Gaawiin anishaa inendam Zhongepaanh nindaanisaa inendang.”
And in a while again (Mighty-One) spoke, saying: “I will not let Black-Tail-of-a-Fish survive. Come, you wampum beads, go visit Black-Tail-of-a-Fish!” Now, four (were) the wampum beads he laid upon his kettle-drum; he beat upon his kettle-drum, thence departed the wampum beads. And then upon the heart of Black-Tail-of-a-Fish they fell. That he was visited by the wampum beads, Black-Tail-of-a-Fish knew. Some coughing did Black-Tail-of-a-Fish. When he brought up the wampum beads from inside, he then spoke, saying: “To be pitied is Mighty-One, if he thinks that he can kill me. Nought but a foolish notion is the mind of Mighty-One, if he thinks that he can kill me.”
Zhigwa dash miinawaa gii-giigido (then again he spoke): “Gaawiin ni-wii-ishkonanaasii a’aw Makadezhigwan (“I will not let Black-Tail-of-a-Fish survive). Daga, giinawaa miigisidog, mawadisik Makadezhigwan!” (come, you wampum beads, go visit Black-Tail-of-a-Fish!”) Niiwin idash iniw miigisa odasa imaa omitigwakikong (four wampum beads he laid on his kettle-drum); obakite’owaan iniw omitigwakikoon (he beat his kettle-drum), ezhi-maajaawaad miigisag (off went the wampum beads). Mii sa ode’ing Makadezhigwan bangishininid (on Black-Tail-of-a-Fish’s heart they fell). Ogii-gikenimaa Makadezhigwan iniw miigisa odisigod (Black-Tail-of-a-Fish knew he was visited by the beads). Ozozodam Makadezhigwan (Black-Tail-of-a-Fish coughed). Ezhi-biidanemaad iw miigisa (he brought up the beads from within). Ezhi-giigidod (he spoke): “Gikitimaagizi a’aw Zhongepaanh nindaanisaa inendang (“to be pitied is Mighty-One, thinking he can kill me). Gaawiin anishaa inendam Zhongepaanh nindaanisaa inendang.” (a foolish notion is Mighty-One’s, thinking he can kill me.”)
(10) Ānīc ugi‘känimā Cōngä‘pạn Ma‘kadäcigwạnạn ānunạnāt. “A∙, māma‘kātc! Kāwīn pōtcigu tạnibu Mā‘kạdäcigwạn.” Cigwa mīnawā ujī‘tā Cōngä‘pạn ‘iᵉi´ᵘ ucicimāt uskạⁿjīᵉ, ‘iᵉi´ᵘ uma‘kugạⁿjīmaᵉ, nicwāswidạc odōcicimaᵉ. Mīdạc ‘iᵉi´ᵘ äjipa‘ki‘tä∙o∙wāt iniᵘ umi‘tigwa‘ki‘kōn, äjimādcānit ‘iᵉi´ᵘ odōckạnjīmaᵉ.
Aaniish ogii-gikenimaa Zhongepaa Makadezhigwanan anonanaad. “A∙, maamakaaj! Gaawiin booch igo da-nibo Makadezhigwan.” Zhigwa miinawaa ozhitaa Zhongepaa iniw ozhizhimaad oshkanzhiin, iniw omakwa-ganzhiimaan, niishwaaswi dash odoozhizhimaan. Mii dash iniw ezhi-bakite’owaad iniw omitigwakikoon, ezhi-maajaanid iniw odoshkanzhiimaan.
Now, Mighty-One knew that he (had) failed to kill Black-Tail-of-a-Fish. “Why, that is strange! Ay, but it is the fate of Black-Tail-of-a-Fish to die.” So again to work set Mighty-One arranging his claws in order, those bear-claws of his, and to the number of eight he arranged them in place. Accordingly, when he beat upon his kettle-drum, thence departed those claws of his.
Aaniish ogii-gikenimaa Zhongepaa Makadezhigwanan anonanaad (now Mighty-One knew he had failed against Black-Tail-of-a-Fish). “A∙, maamakaaj! (“why, how strange!) Gaawiin booch igo da-nibo Makadezhigwan.” (still, it is Black-Tail-of-a-Fish’s fate to die.”) Zhigwa miinawaa ozhitaa Zhongepaa iniw ozhizhimaad oshkanzhiin (again Mighty-One set in order his claws), iniw omakwa-ganzhiimaan (those bear-claws of his), niishwaaswi dash odoozhizhimaan (eight he arranged). Mii dash iniw ezhi-bakite’owaad iniw omitigwakikoon (then he beat his kettle-drum), ezhi-maajaanid iniw odoshkanzhiimaan (off went his claws).
(11) Mägwāgu nạmạdabit Ma‘kadäcigwạn udōdisigō uskạnjīᵉ. Mīnawā äji∙u∙susutạnk, upīdạnämā ‘iᵉi´ᵘ uskạnjīᵉ. Mī cigwa pitcīnạg niskādisi Ma‘kadäcigwạn. Äjikikitut: “Tayōc ābiding kägō ningatōtāg a∙a∙ᵘ Cōngä‘pāⁿ, kayä nīn ninga∙u∙ci‘tōn i∙i∙ midäwiwin kä∙i∙cini‘kādä.”
*Megwaa go namadabid Makadezhigwan odoodisigoo oshkanzhiin. Miinawaa ezhi-ozozodang, obiidanemaa iniw oshkanzhiin. Mii zhigwa bijiinag nishkaadizi Makadezhigwan. Ezhi-gikidod: “Dayoosh aabiding gego ninga-doodaag a’aw Zhongepaanh, gaye niin ninga-oozhitoon i’iw midewiwin ge-izhi-nikaade.”**
And while in his place was seated Black-Tail-of-a-Fish, he was visited by the claws. When again he began to cough, he fetched up from inside those claws. Then it was that to anger grew Black-Tail-of-a-Fish. Then up he spoke, saying: “Just another time shall I have something done to me by Mighty-One, and I too shall (then) create that which shall be called the mystic rite.”
Megwaa go namadabid Makadezhigwan odoodisigoo oshkanzhiin (while Black-Tail-of-a-Fish sat, the claws visited him). Miinawaa ezhi-ozozodang (again he coughed), obiidanemaa iniw oshkanzhiin (he fetched up the claws). Mii zhigwa bijiinag nishkaadizi Makadezhigwan (then at last Black-Tail-of-a-Fish grew angry). Ezhi-gikidod (he spoke): “Dayoosh* aabiding gego ninga-doodaag a’aw Zhongepaa(nh) (“just once more shall Mighty-One do something to me), gaye niin ninga-oozhitoon i’iw midewiwin ge-izhi-nikaade.” (and I too shall make what shall be called the mystic rite.”)
(12) Mīsa´ mīnawā ucī‘tā Cōngä‘pāⁿ, udōnạpi∙ā∙ kō‘kō‘ko∙ō∙wạn kayä kā‘kābicīyạn; mīnīⁿj unạbi∙ā∙t i∙i∙mā umi‘tigwa‘ki‘kunk. Cigwasa upa‘ki‘tä∙o∙wān umi‘tigwa‘ki‘kōn. Mīsa´ cigwa udisigut Ma‘kadäcigwạn pinäsiwa, kägätidạc ubigwāc kāgō; pīndcina dạc ayawa ‘iᵉi´ᵘ pinäsiwa. Mīsa iᵘ mīnawa äji∙u∙susutạnk. Mīsa untcita kaski∙ā∙t, mīgu´ iᵘ ạniyānici∙ā∙t; ānīc macki‘ki udābạtci‘tōn. “A∙, mīsa´ iᵘ kītäbisäg mini‘k äntōtawit a∙a∙ᵘ Cōngä‘pāⁿ. Ạmbäsa´ wīni‘tạm ningayaci‘tawā∙a∙. Kāwīn nīni‘tạm ningamācitōtawāsī, pīnicigu wīnigu wiyaⁿ ningagagwäpa‘kinawā.” Mīsa cigwa mādci‘tād kayä win uji‘tōd i´ᵘ unạmạnimītäwigān. Ā‘pidci ạnōtcigu udici‘tōn. Mīdạc ‘iᵉi´ᵘ kā kīcī‘tāt äjīkikitut: “Ninga∙u∙ci‘tōnạn käyābatci‘tōyān nạgạmunạn, ningawītō‘kāg Nänabucu tci∙u∙ji‘tōyān īni´ᵘ nạgạmunạn.” Cigwa kīwawänạbi Ma‘kadäcigwạn wi∙u∙ji‘tōd nạgạmunạn. Cigwadạc unạbi, anīc kayä wīn utaiyāwān mitikwa‘ki‘kōn. Mīdạc iᵘ wâwīngä ga‘kina udaiyān mīgisa, pā‘tanīwäwān migisa udaiyawa. Kayä ‘iᵉi´ᵘ kackibitāgạna äntacinit manidōwänca udaiyawa ‘iᵉi´ᵘ kackibitāgạna, kayä ‘iᵉi´ᵘ pinäsiwayānaᵉ; mīnawā mi‘tigōᵉ wâ∙u∙mitäwā‘tigomit. “Mīsa i cigwa tcigạgwätci∙ạ∙g Cōngä‘pāⁿ.”
Mii sa miinawaa ozhitaa Zhongepaanh, odonabi’aa gookookoo-owan gaye gaa-gaabizhiiyan; miin-iizh onabi’aad imaa omitigwakikong. Zhigwa sa obakite’owaan omitigwakikoon. Mii sa zhigwa odisigod Makadezhigwan binesiwa, geget idash obigwaazh gego; biinjina dash ayaawa iniw binesiwa. Mii iw miinawaa ezhi-ozozodang. Mii sa onjida gashki’aad, mii go iw ani-yaanizhi’aad; aaniish mashkiki odaabajitoon. “A∙, mii sa iw gii-debiseg minik endoodawid a’aw Zhongepaanh. Ambe sa wii-nitam ninga-ayizhitawaa. Gaawiin niin nitam ninga-maazhi-doodawaasii, biinish igo wiin igo wiya ninga-gagwe-bakinawaa.” Mii sa zhigwa maajitaad gaye wiin oozhitood iw onamani-midewigaan. Aapiji anooj igo odizhitoon. Mii dash iniw gaa-giizhitaad ezhi-giigidod: “Ninga-oozhitoonan ge-aabajitooyaan nagamonan, ninga-wiidookaag Naanabozho ji-oozhitooyaan iniw nagamonan.” Zhigwa gii-wawenabi Makadezhigwan wii-oozhitood nagamonan. Zhigwa dash onabi, aaniish gaye wiin odayaawaan mitigwakikoon. Mii dash iw waawiinge gakina odayaan miigisa, baataniwewan miigisa odayaawa. Gaye iniw gashkibidaagana endashinid manidoowensha odayaawa iniw gashkibidaagana, gaye iniw binesiwayaanan; miinawaa mitigoon waa-midewaatigomid . “Mii sa zhigwa ji-gagwejii’ag Zhongepaanh.”
Thereupon again Mighty-One made ready, he placed an owl and a pygmy-owl¹ (?) so that they sat up; these two he seated there upon his kettle-drum. Presently he beat upon his kettle-drum. Accordingly then was Black-Tail-of-a-Fish visited by the birds, and truly by them was a way made into him; and within his body were the birds. So thereupon again he coughed. And since he was determined to get them out, he then destroyed their power; now some medicine he used: “Now, therefore, far enough has gone what Mighty-One has been doing to me. Behold, in turn shall I now do something to him. I shall not at first do him any harm, but in the end I shall try to triumph over his body.” Accordingly then he too set to work building a lodge of the mystic rite of magic paint. Very careful in every kind of way was he to complete it. Accordingly, when he was quite ready, he then spoke, saying: “I shall compose the songs which I am going to use, I shall be helped by Nänabushu to compose the songs.” In a while was Black-Tail-of-a-Fish comfortably seated in order to compose the songs. So then he sat up, for he too owned a kettle-drum. And every single kind of wampum bead he had, many the wampum beads he had. And for magic pouches, [of the number of] all the small animal-folk he had for magic pouches, so too the skins of birds; besides, (there were) timbers which he intended using for posts in the mystic rite.² “The time is now at hand for me to make trial of Mighty-One.”
Mii sa miinawaa ozhitaa Zhongepaa(nh) (again Mighty-One made ready), odonabi’aa gookookoo-owan gaye gaa-gaabizhiiyan (he seated an owl and a pygmy-owl(?)); miin-iizh onabi’aad imaa omitigwakikong (these two he set on his kettle-drum). Zhigwa sa obakite’owaan omitigwakikoon (then he beat his kettle-drum). Mii sa zhigwa odisigod Makadezhigwan binesiwa (so Black-Tail-of-a-Fish was visited by the birds), geget idash obigwaazh gego (truly a way was made into him); biinjina dash ayaawa iniw binesiwa (within him were the birds). Mii iw miinawaa ezhi-ozozodang (again he coughed). Mii sa onjida gashki’aad (and being set on getting them out) mii go iw ani-yaanizhi’aad (he destroyed their power); aaniish mashkiki odaabajitoon (he used some medicine). “A∙, mii sa iw gii-debiseg minik endoodawid a’aw Zhongepaa(nh) (“now, far enough has gone what Mighty-One does to me). Ambe sa wii-nitam ninga-ayizhitawaa (now in turn I shall do something to him). Gaawiin niin nitam ninga-maazhi-doodawaasii (I will not at first harm him), biinish igo wiin igo wiya ninga-gagwe-bakinawaa.” (but in the end I shall try to overcome his body.”) Mii sa zhigwa maajitaad gaye wiin oozhitood iw onamani-midewigaan (then he too set to building a lodge of the mystic rite of magic paint). Aapiji anooj igo odizhitoon (very carefully in every way he made it). Mii dash iniw gaa-giizhitaad ezhi-giigidod (when ready he spoke): “Ninga-oozhitoonan ge-aabajitooyaan nagamonan (“I shall make the songs I am to use), ninga-wiidookaag Naanabozho ji-oozhitooyaan iniw nagamonan.” (Naanabozho will help me make the songs.”) Zhigwa gii-wawenabi Makadezhigwan wii-oozhitood nagamonan (then Black-Tail-of-a-Fish settled to compose the songs). Zhigwa dash onabi, gaye wiin odayaawaan mitigwakikoon (he sat up, for he too had a kettle-drum). Mii dash iw waawiinge gakina odayaan miigisa (every kind of wampum bead he had), baataniwewan miigisa odayaawa (many beads he had). Gaye iniw gashkibidaagana endashinid manidoowensha odayaawa iniw gashkibidaagana (and for magic pouches, of all the small animal-folk he had pouches), gaye iniw binesiwayaanan (and bird-skins too); miinawaa mitigoon waa-midewaatigomid (and timbers for the rite’s posts). “Mii sa zhigwa ji-gagwejii’ag Zhongepaanh.” (“now it is time to make trial of Mighty-One.”)
Jones fn1 (Oj p564): “Translated by the editor.” (the song-composition clause). Jones fn2 (Oj p564, at “posts²”): “Posts at the centre and ends of the ceremonial lodge.” ∙ kā‘kābicīyạn drafted “a pygmy-owl(?)” per Jones’s own (?); flagged. manidōwänca = the small animal-folk (manidoowensh); named. ⚡ firewall held.
(13) Ānīc ā‘pidci sāgi∙ā∙n īni´ᵘ ugwisîsānsạn ‘a∙a∙ᵘ Cōngä‘pāⁿ. “Tạga, mīwạniniᵘ ni‘tạm kägutci∙i∙mạg. Kāwīnigu, niwinā∙. Cīcīgwạnidạc Ma‘kadäwāni äyāt. Cigwa äjinazi‘kawāgu.” Cigwa äjinagamut:
Aaniish aapiji zaagi’aan iniw ogwizisensan a’aw Zhongepaanh. “Daga, mii waniniw nitam ge-gojii’imag. Gaawiin igo, ni-wiinaa. Zhiishiigwan idash makadewani eyaad. Zhigwa ezhi-naazikawag.” Zhigwa ezhi-nagamod:
Now, very fond of his little son was that Mighty-One. “Behold, that is the one upon whom I wish to make trial. Nay, but I myself shall go to where he is.” Now a rattle of black color was there that he used. In a while he thus began to sing:—
Aaniish aapiji zaagi’aan iniw ogwizisensan a’aw Zhongepaa(nh) (now Mighty-One loved his little son dearly). “Daga, mii waniniw nitam ge-gojii’imag (“behold, he is the one I wish to make trial on). Gaawiin igo, ni-wiinaa (nay, I myself). Zhiishiigwan idash makadewani eyaad (a rattle of black color there was that he used). Zhigwa ezhi-naazikawag.” (now I go to him.”) Zhigwa ezhi-nagamod (then he began to sing):
(14) “Wīnānātācimạg Cōngä‘pā ugwisîsạn.
Wīnānātācimạg Cōngä‘pā ugwisîsạn.”
“Wīnānātācimạg Cōngä‘pā ugwisîsạn.
Wīnānātācimạg Cōngä‘pā ugwisîsạn.”
“I wish to be wafted by the wind to where the little son of Mighty-One is, I wish to be wafted by the wind to where the little son of Mighty-One is.”
[MIDE-SONG — carried verbatim from the page; not converted, not parsed; Jones’s English given as he printed it: “I wish to be wafted by the wind to where the little son of Mighty-One is” (sung twice).]
(15) Mīcigwa äjimādcāt, mīsa´ kī∙a∙wikimōtit kwīwisänsạn. Kā‘pīnāt äntāt kā∙i∙jipa‘kunāt. “Mīsa wa∙a∙ᵘ kä∙u∙kackibitāgạniyān.” Cigwadạc kā kīci∙ā∙t mīnawā kā∙i∙ci∙ō∙ci‘tōd pīndcigwasān. A‘pīdạc kā kīci‘tōd, “Kāyābi kägō niwiicimadcītcigä.”
Mii zhigwa ezhi-maajaad, mii sa gii-awi-gimoodid gwiiwizensan. Gaa-biinaad endaad gaa-izhi-bakonaad. “Mii sa wa’aw ge-o-gashkibidaaganiyaan.” Zhigwa dash gaa-giizhi’aad miinawaa gaa-izhi-oozhitood biinjigwasaan . Apii dash gaa-giizhitood, “Geyaabi gego ni-wii-izhi-maajiijige.”
It was then that thence he departed, whereupon he stole away the little boy. On fetching him back to where he lived, he stripped him of his skin. “This is the one that I shall use for a magic pouch.” And when he had finished (the magic pouch), he next made a medicine-bag. And when he had finished it, “With something else (in my possession) do I now mean to go forth (from where Mighty-One is).”
Mii zhigwa ezhi-maajaad (then off he went), mii sa gii-awi-gimoodid gwiiwizensan (and he stole away the little boy). Gaa-biinaad endaad gaa-izhi-bakonaad (bringing him home, he stripped him of his skin). “Mii sa wa’aw ge-o-gashkibidaaganiyaan.” (“this is the one I shall use for a magic pouch.”) Zhigwa dash gaa-giizhi’aad miinawaa gaa-izhi-oozhitood biinjigwasaan (when finished, he next made a medicine-bag). Apii dash gaa-giizhitood (when he had finished it): “Geyaabi gego ni-wii-izhi-maajiijige.” (“with something else now I mean to go forth.”)
(16) Mīnawā päcig kā∙i∙cināⁿzi‘kawāt Cōngä‘pāⁿ unītcānisini. Kā‘pīnāt, cigwa kā∙i∙cimamawāt ‘iᵉi´ᵘ udänạnīwini wīū∙gackipitāgạnit; pīnic kīnicwā‘tcininiwan mī īni´ᵘ udänạniwạn. Mīsa´ ga‘kina kīni‘tamawāt īni´ᵘ unīdcānisini. Mīdạc cigwa ki‘kīkitut Ma‘kadäcigwạn: “Mīsa i´ᵘ ninguting kä∙i∙ciwäbisit ‘iᵉi´ᵘ ạnicinābä mini‘k kä∙a∙‘kīwạnk, kä∙i∙cikanawändāsut päcig ‘a∙a∙ᵘ ạnicinābā. Mīsa dạc i cigwa tcikutci∙i∙māg Cōngä‘pāⁿ wīwạn. Kāwäsāsa kanabạtc ningakacki∙ā∙sī. Taga, ạsīnig nīwin ningamādcā∙ā∙g.” Äjipạgitināt i∙i∙mā omi‘tigwa‘ki‘kunk, mīsa´ mādcībisōwāt asinīg; kīpitā‘kuskāgut a∙a∙ᵘ i‘kwä, mīsa´ kīnibut Cōngä‘pāⁿ wīwạn. Minawā äjikīgitut Ma‘kadäcigwạn: “Mīsa´ kä∙i∙ciwäba‘k i´ᵘ midäwiwin.”
Miinawaa bezhig gaa-izhi-naazikawaad Zhongepaanh oniijaanisini. Gaa-biinaad, zhigwa gaa-izhi-mamawaad iniw odenaniiwini wii-o-gashkibidaaganid; biinish gii-niishwaaj-ininiwan mii iniw odenaniwan . Mii sa gakina gii-nitamawaad iniw oniijaanisini. Mii dash zhigwa gii-giigidod Makadezhigwan: “Mii sa iw ningoding ge-izhiwebizid iw anishinaabe minik ge-akiwang, ge-izhi-ganawendaasod bezhig a’aw anishinaabe. Mii sa dash i zhigwa ji-gojii’imag Zhongepaanh wiiwan. Gaawesa sa ganabaj ninga-gashki’aasii. Daga, asiinig niiwin ninga-maajaa’aag.” Ezhi-bagidinaad imaa omitigwakikong, mii sa maajiibisoowaad asiinig; gii-bidaakoshkaagod a’aw ikwe, mii sa gii-nibod Zhongepaanh wiiwan. Miinawaa ezhi-giigidod Makadezhigwan: “Mii sa ge-izhiwebak iw midewiwin.”
Over to where another child of Mighty-One was he went. After fetching it home, he then took out its tongue, that he might make a magic pouch of it; up to as many as eight tongues he got. And now all the children of him he slew. Thereupon then spoke Black-Tail-of-a-Fish, saying: “Thus in after-time shall it be to the people as long as the world lasts, is a thing which the people shall take upon themselves to keep in mind. It is now time for me to make trial of the wife of Mighty-One. Not at all perhaps shall I succeed with her. Now, stones (to the number of) four will I send forth.” As he laid them down upon his kettle-drum, forthwith thence started the stones flying through space; when by them the woman was hit, then accordingly was the wife of Mighty-One dead. Again up spoke Black-Tail-of-a-Fish, saying: “Thus shall it be with the mystic rite.”
Miinawaa bezhig gaa-izhi-naazikawaad Zhongepaanh oniijaanisini (he went to another child of Mighty-One). Gaa-biinaad (bringing it home), zhigwa gaa-izhi-mamawaad iniw odenaniiwini wii-o-gashkibidaaganid (he took out its tongue, to make a pouch); biinish gii-niishwaaj-ininiwan mii iniw odenaniwan (up to eight tongues he got). Mii sa gakina gii-nitamawaad iniw oniijaanisini (and so all his children he slew). Mii dash zhigwa gii-giigidod Makadezhigwan (then Black-Tail-of-a-Fish spoke): “Mii sa iw ningoding ge-izhiwebizid iw anishinaabe minik ge-akiwang (“thus in time to come shall it be to the people as long as the world lasts), ge-izhi-ganawendaasod bezhig a’aw anishinaabe (a thing the people shall keep in mind). Mii sa dash i zhigwa ji-gojii’imag Zhongepaanh wiiwan (now it is time to make trial of Mighty-One’s wife). Gaawesa sa ganabaj ninga-gashki’aasii (perhaps I shall not succeed with her). Daga, asiinig niiwin ninga-maajaa’aag.” (now, four stones I shall send forth.”) Ezhi-bagidinaad imaa omitigwakikong (as he laid them on his kettle-drum), mii sa maajiibisoowaad asiinig (the stones flew off through space); gii-bidaakoshkaagod a’aw ikwe (the woman was struck by them), mii sa gii-nibod Zhongepaanh wiiwan (and so Mighty-One’s wife died). Miinawaa ezhi-giigidod Makadezhigwan (again Black-Tail-of-a-Fish spoke): “Mii sa ge-izhiwebak iw midewiwin.” (“thus shall it be with the mystic rite.”)
(17) O∙o∙witi dạc ānint kībạgitināwạg īgi´ᵘ ạnicinābäg, cāwanūng inaka‘käyā. Mīdạc nōndạmuwāt kī∙ạ∙‘tātinit, mīdac nayäc kī‘pwāwinạnitinit. Kägä‘tidạc kīmāma‘kādändạmōg ‘iᵉi´ᵘ kī∙i∙ciwäbạtinik. Mīsa ‘iᵉi´ᵘ kā∙i∙ciwunā‘kunigäwāt wi‘kạgwäwâbamāwāt īni´ᵘ Ma‘kadäcigwạnan. Ạnō‘kātcigạn äjimāwạndci‘tōwāt; a‘pīdạc nībiwa kā∙a∙yāwāt, cigwa kī‘piningo‘twā‘tciwạg. Mīdạc ‘iᵉi´ᵘ a‘pī wädisāwāt, mī cigwa kīmīnāwāt ‘iᵉi´ᵘ ạno‘kātcigạn kayä ạsämān. Mīsa cigwa kīpạgitinạmāwāt ‘iᵉiwä ạno‘kātcigạn kayä īni´ᵘ asämān, cigwadạc ugạnōnāwān: “Ạmbäsa, mīcicinām ‘iᵉi´ᵘ macki‘ki kayä nạgạmunạn, tciwīndạmawiyāng ki‘kinạgu kägo kipạgusänimigō.”
O’o-widi dash aanind gii-bagidinaawag igiw anishinaabeg, zhaawanong inakakeyaa. Mii dash noondamowaad gii-ataadinid, mii dash nayezh gii-bwaawi-nisidinid. Geget idash gii-maamakaadendamoog iw gii-izhiwebadinig. Mii sa iw gaa-izhi-onaakonigewaad wii-gagwe-waabamaawaad iniw Makadezhigwanan. Anokaajigan ezhi-maawanjitoowaad; apii dash niibiwa gaa-ayaawaad, zhigwa gii-bi-ningodwaachiwag . Mii dash iw apii waadisaawaad, mii zhigwa gii-miinaawaad iniw anokaajigan gaye asemaan. Mii sa zhigwa gii-bagidinamaawaad iniw anokaajigan gaye iniw asemaan, zhigwa dash oganoonaawaan: “Ambe sa, miizhishinaam iniw mashkiki gaye nagamonan, ji-wiindamawiyaang gikina go gego gi-bagosenimigoo.”
Now, off this way were part of the people¹ turned adrift, away towards the south. Accordingly they heard of (the rumor of) them that were in a contest together, and of them being unable to kill each other. And truly were they amazed at what had happened. Thereupon then did they declare in assembly that they would make an effort to see that Black-Tail-of-a-Fish. Some goods then gathered they together; and when much they had, then came six¹ of them to where he was. So thereupon, when they got to where he was, they then gave him the goods and the tobacco. And so, when they laid before him the goods and the tobacco, they then spoke to him, saying: “Pray, do you give us of your medicine and songs, that you may impart to us knowledge of everything we desire of you.”
O’o-widi dash aanind gii-bagidinaawag igiw anishinaabeg (off this way some of the people were turned adrift), zhaawanong inakakeyaa (toward the south). Mii dash noondamowaad gii-ataadinid (then they heard of the two contesting), mii dash nayezh gii-bwaawi-nisidinid (and of their being unable to kill each other). Geget idash gii-maamakaadendamoog iw gii-izhiwebadinig (truly they were amazed at what had happened). Mii sa iw gaa-izhi-onaakonigewaad wii-gagwe-waabamaawaad iniw Makadezhigwanan (so they decided in council to try to see Black-Tail-of-a-Fish). Anokaajigan ezhi-maawanjitoowaad (goods they gathered); apii dash niibiwa gaa-ayaawaad (when they had much), zhigwa gii-bi-ningodwaachiwag (six of them came). Mii dash iw apii waadisaawaad (when they reached him), mii zhigwa gii-miinaawaad iniw anokaajigan gaye asemaan (they gave him the goods and the tobacco). Mii sa zhigwa gii-bagidinamaawaad iniw anokaajigan gaye iniw asemaan (laying before him goods and tobacco), zhigwa dash oganoonaawaan (they spoke to him): “Ambe sa, miizhishinaam iniw mashkiki gaye nagamonan (“pray, give us of your medicine and songs), ji-wiindamawiyaang gikina go gego gi-bagosenimigoo.” (that you teach us all we ask of you.”)
Jones fn (Eng p567, at “part of the people¹”): “People of the creation are frequently referred to as the people turned loose, let go, set adrift, by the manitou. By the manitou is meant Nänabushu.” ∙ asemaa = tobacco; anokaajigan = goods (offering). Named, plain.
(18) Ānīc i‘kito Ma‘kadäcigwạn: “Mī i´ᵘ kä∙i∙ciwäbak minik kä∙a∙‘kīwạnk, wawāsa´ ta∙u∙ndcinatutạmāt ‘iᵉi´ᵘ macki‘ki kayä nạgạmunạn, o∙ō∙widạc piningotwā‘tciyäg.” Ānīc, mī cigwa kägā kīcī‘tād Nänabucu oci‘tōd kädạswäwānạga‘k ‘iᵉi´ᵘ midäwiwin. Ma‘kadäcigwạn idạc ugi‘kạnōmā ‘iᵉi´ᵘ ininiwaᵉ: “Kamīnininim ‘iᵉi´ᵘ macki‘ki kayä nạgạmunạn kayä ga‘kina gägō kä∙i∙nābạta‘k midäwiwining. Mīdạc ‘iᵉi´ᵘ miziwä käwuntciki‘kändạnk pitcīnạg kä∙ạ∙nipimādisit, ā‘pidci dạc ogasāgi‘tōn ạnicinābä midäwiwin.” Mīdạc ‘iᵉi´ᵘ kīmādci‘tād Ma‘kadäcigwạn mīgiwät i´ᵘ macki‘ki; cigwadạc kayä mi‘tigwa‘ki‘kōn kayä i´ᵘ pīndāgạn kīmīnāt ‘iᵉi´ᵘ ininiwaᵉ; ga‘kina gägō kāmīnāt mīdạc a‘pī kīmādci‘tād ‘iᵉi´ᵘ kīnạgamu∙ā∙t. A‘pīdạc kā‘ki‘kändạminit, kā∙i∙cikạnōnāt: “Kāwīn ka∙i∙cikīwäsīm. Kīnawā kāmādci‘tām tätatcīpān tci∙i∙ciwitōyäg midäwiwin. Miziwädạc tatäpisätci∙a∙yāg ‘iᵉi´ᵘ midäwiwin. Kumāgu a‘pī wayābickīwät tā∙a∙yā; pa‘kān ta∙i∙cictcigä, ānīc mạnitōn uga∙i∙gōn tci∙i∙cictcigät. ‘O∙ō∙widạc midäwiwin kāwī‘kā tawäkwāskāsinōn. ‘A∙a∙ᵘ weyāpickīwät kīcpîn wīmạdcītạnk ạnimi‘kī tānickādisi. Ugapīgwa∙ā∙n ‘i∙i∙ᵘ odäna, misawā kiᵉtcimiᵉtcāg ‘iᵉi´ᵘ ōdäna pōt‘c uganīgwa∙ā∙n ‘a∙a∙ᵘ ạnimi‘kī. Kīcpin kuta ā‘pidci wī‘pā‘pinänạntank ‘a∙a∙ᵘ weyābickīwät, mī∙i∙´ᵘ kä∙i∙cictcigät ‘a∙a∙ᵘ wägimāwit pinäsi; ā‘pidci mạnidōwⁱ, kāwīn kägō ugabwānawi‘tōsīn; pōckä kiᵉtci∙a∙sînin mīgu iᵘ tcinīgwawāt. Mīdạc ‘iᵉi´ᵘ kä∙u∙ndcimạnidōwäntạnk ‘iᵉi´ᵘ midäwiwin. Mīⁱ icimādcāg. Pāmādạc kīgi‘kāyān mītiⁱ mīnawā tci∙u∙disigūyäk. Misawā ga‘kina kinibuyäk, pō‘tc īgi´ᵘ kinītcānisiwāg tanipimādisiwạg. Māgicā kayä kōcisiwāg ạnipimādisiwāt ‘iᵉi´ᵘ a‘pī nibuyān. Miziwä niwiwanamani∙. Mīdạc i´ᵘ pitcīnạg tcimacki‘kiwiyān,” i‘kito Ma‘kadäcigwạn. “Pitcīnagidạc ningapīndigawā ‘a∙a∙ᵘ Cōngä‘pāⁿ, niwīgagwäwāngawi‘ā. Kāwīn nīn käyābi ninicki∙i∙gusi wa∙a∙ᵘ Cōngä‘pāⁿ. Kīcpin a‘tänawa∙a∙g‘it‘ kī∙a∙‘tā‘tiyānk īgi´ᵘ nītcānisinānig kayä īgi´ᵘ niwītigämāgạninānig, mīsa´ ‘iᵉi´ᵘ tcimino∙i∙ciwäbạk o∙a∙‘ki´. Kayä kīnawādạc kīga‘kanōniguwā wa∙a∙ᵘ ạnicinābä ändasōndānimạk, nīwin kīga∙i∙cām; kīnawādạc kīga‘kạnōniguwā ‘a∙a∙ᵘ ạnicinābä. Kīcpin wâmidäwidcin, mīni‘k pimādisiwin, kīcpin ā‘pidci kwaya‘k icictcigät ‘a∙a∙ᵘ ạnicinābä; kīcpinidạc mạmācīt ‘a∙a∙ᵘ ạnicinābä kägu´ mīnā‘kägun ‘iᵉi´ᵘ pimādisiwin. Kitigunān Nänabucu tcī∙i∙cictcigäyạng, mī a´ᵘ kitōgimāminān.”
Aaniish ikido Makadezhigwan: “Mii iw ge-izhiwebak minik ge-akiwang, wawasa da-onji-nandotamaad iniw mashkiki gaye nagamonan, o’oo-widash piningodwaajiyeg . Aaniish, mii zhigwa gegaa giizhitaad Naanabozho oozhitood ge-daso-wewaanagak iw midewiwin. Makadezhigwan idash ogii-ganoomaa iniw ininiwan: “Gi-miininim iniw mashkiki gaye nagamonan gaye gakina gego ge-inaabadak midewiwining. Mii dash iw miziwe ge-onji-gikendang bijiinag ge-ani-bimaadizid, aapiji dash o-ga-zaagitoon anishinaabe midewiwin.” Mii dash iw gii-maajitaad Makadezhigwan miigiwed iw mashkiki; zhigwa dash gaye mitigwakikoon gaye iw biindaagan gii-miinaad iniw ininiwan; gakina gego gaa-miinaad mii dash apii gii-maajitaad iniw gii-nagamo’aad. Apii dash gaa-gikendaminid, gaa-izhi-ganoonaad: “Gaawiin ga-izhi-giiwesiim. Giinawaa gaa-maajitaam da-dajiibaan ji-izhi-wiitooyeg midewiwin. Miziwe dash da-debise ji-ayaag iw midewiwin. Gomaa go apii wayaabishkiiwed daa-ayaa; bakaan da-izhichige, aaniish manidoon oga-igoon ji-izhichiged. O’oo-widash midewiwin gaawiikaa da-wekwaaskesinoon. A’aw wayaabishkiiwed giishpin wii-maajitang animikii da-nishkaadizi. Oga-biigwa’aan i’iw odena, misawaa gichi-michaag iw odena booch oga-niigwa’aan a’aw animikii. Giishpin goda aapiji wii-baapinendang a’aw wayaabishkiiwed, mii iw ge-izhichiged a’aw wegimaawid binesi; aapiji manidoowi, gaawiin gego oga-bwaanawitoosiin; booshke gichi-asiniin mii go iw ji-niigwaad. Mii dash iw ge-onji-manidoowendang iw midewiwin. Mii iw izhi-maajaag. Baamaa dash giigikaayaan mii dii miinawaa ji-o-disigooyeg. Misawaa gakina giniboyeg, booch igiw giniijaanisiwag da-ni-bimaadiziwag. Maagizhaa gaye goozhisiwag ani-bimaadiziwad i’ apii niboyaan. Miziwe ni-wii-wanamani. Mii dash iw bijiinag ji-mashkikiwiyaan,” ikido Makadezhigwan. “Bijiinag idash ninga-biindigawa a’aw Zhongepaanh, ni-wii-gagwe-waangawi’aa. Gaawiin niin geyaabi nin-ishki’igosii wa’aw Zhongepaanh. Giishpin atenawa’agid gii-ataadiyaank igiw niniijaanisinaanig gaye igiw niwiidigemaaganinaanig, mii sa iw ji-mino-izhiwebak o-akiing. Gaye giinawaa dash giga-ganoonigowaa wa’aw anishinaabe endaso-noondinimag, niiwin giga-izhaam; giinawaa dash giga-ganoonigowaa* a’aw anishinaabe. Giishpin waa-midewid, minik bimaadisiwin, giishpin aapiji gwayak izhichiged a’aw anishinaabe; giishpin idash maazhi’id a’aw anishinaabe gego miinaa-kegon iw bimaadisiwin. Gidigonan Naanabozho ji-izhichigeyang, mii a’aw gidoogimaaminaan.”**
Now said Black-Tail-of-a-Fish: “Thus shall it be as long as the world lasts, from a great distance shall (the people) go to ask for medicine and songs, in just this way as you six have come.” Now, therefore, was Nänabushu nearly ready to complete the various forms of the mystic rite that were to be. So Black-Tail-of-a-Fish spoke to the men, saying: “I give you the medicine and songs and every kind of thing that shall be used in the mystic rite. Therefore on this account shall they who are to live in after-time know of it everywhere, and exceedingly fond of the mystic rite shall the people be.” Thereupon did Black-Tail-of-a-Fish set to work giving away the medicine; and in a while the kettle-drum and the (bear-hide) case (for the drum) did he give to the men; when he had given them everything, it was then that he began singing to them. And when they had learned (the songs), he then spoke to them, saying: “You shall not go back home. You (are the ones who) shall go forth to carry the mystic rite into different places. And everywhere that the mystic rite is to be, it shall suffice. And in course of time a white race shall exist; a different way shall they do, for by manitous shall they be told what to do. Now, this mystic rite shall never come to an end. Should the white race ever desire to speak ill of it, the Thunderers would become angry. They would destroy the towns, even if the towns be of great size, yet in good earnest would the Thunderers lay them in ruins. If in truth the white race should make so much fun of it as this, then such is what that bird would do that is chief; very much of a manitou is he, in nothing could he fail; even though it be a great rock, yet that would he smash to pieces. Therefore on that account would they regard the mystic rite as manitou. Therefore go you hence. Not till I have reached old age shall you then be visited again. Even if you all be dead, yet of necessity shall your children be living on. And perhaps your grandchildren may still be alive when I die. All over (my body) shall I be painted red with magic paint. And then later I shall become medicine,” said Black-Tail-of-a-Fish. “And by and by I shall go into where Mighty-One is, I wish to see if I can prevail over him to be gentle. No longer am I angered by Mighty-One. If I can make him cease from his anger, (which he got) when we were in a contest over those children and wives of ours, then accordingly shall it be well with this earth. And you too, you shall be called upon by the people (coming) from every direction from whence blow the winds, into four (directions) shall you go hence; and you too shall be called upon by the people. Should they ever wish the mystic rite, then give them life,¹ if exceedingly careful the people be to perform it aright; but if the people fail to conform to it, (then) do not grant them life. (Thus) were we told by Nänabushu to do, for he is our chief.”
Aaniish ikido Makadezhigwan (now Black-Tail-of-a-Fish said): “Mii iw ge-izhiwebak minik ge-akiwang (“thus shall it be as long as the world lasts), wawasa da-onji-nandotamaad iniw mashkiki gaye nagamonan (from afar shall the people come to ask for medicine and songs), o’oo-widash piningodwaajiyeg.” (just as you six have come.”) Aaniish, mii zhigwa gegaa giizhitaad Naanabozho oozhitood ge-daso-wewaanagak iw midewiwin (now Naanabozho was nearly done making the forms/degrees of the mystic rite). Makadezhigwan idash ogii-ganoomaa iniw ininiwan (Black-Tail-of-a-Fish addressed the men): “Gi-miininim iniw mashkiki gaye nagamonan gaye gakina gego ge-inaabadak midewiwining (“I give you the medicine and songs and all that is used in the rite). Mii dash iw miziwe ge-onji-gikendang bijiinag ge-ani-bimaadizid (so everywhere shall they who are to live know of it), aapiji dash o-ga-zaagitoon anishinaabe midewiwin.” (and the people shall love the mystic rite dearly.”) Mii dash iw gii-maajitaad Makadezhigwan miigiwed iw mashkiki (then he set to giving away the medicine); zhigwa dash gaye mitigwakikoon gaye iw biindaagan gii-miinaad iniw ininiwan (and he gave the men the kettle-drum and the drum-case); gakina gego gaa-miinaad mii dash apii gii-maajitaad iniw gii-nagamo’aad (when he had given all, he began to sing to them). Apii dash gaa-gikendaminid (when they had learned), gaa-izhi-ganoonaad (he spoke to them): “Gaawiin ga-izhi-giiwesiim (“you shall not go home). Giinawaa gaa-maajitaam da-dajiibaan ji-izhi-wiitooyeg midewiwin (you shall go forth to carry the rite to different places). Miziwe dash da-debise ji-ayaag iw midewiwin (and everywhere it shall suffice). Gomaa go apii wayaabishkiiwed daa-ayaa (in time a white race shall exist); bakaan da-izhichige (a different way shall they do), aaniish manidoon oga-igoon ji-izhichiged (for by manitous shall they be told what to do). O’oo-widash midewiwin gaawiikaa da-wekwaaskesinoon (this rite shall never end). A’aw wayaabishkiiwed giishpin wii-maajitang animikii da-nishkaadizi (should the white race wish to speak ill of it, the Thunderer(s) would be angry). Oga-biigwa’aan i’iw odena, misawaa gichi-michaag iw odena booch oga-niigwa’aan a’aw animikii (they would wreck the towns, however great, the Thunderer would smash them). Giishpin goda aapiji wii-baapinendang a’aw wayaabishkiiwed (if the white race much ridicule it), mii iw ge-izhichiged a’aw wegimaawid binesi (then so would that chief bird do); aapiji manidoowi, gaawiin gego oga-bwaanawitoosiin (much a manitou is he, in nothing could he fail); booshke gichi-asiniin mii go iw ji-niigwaad (even a great rock he would smash). Mii dash iw ge-onji-manidoowendang iw midewiwin (so they would hold the rite as manitou). Mii iw izhi-maajaag (so go hence). Baamaa dash giigikaayaan mii dii miinawaa ji-o-disigooyeg (not till I am old shall you be visited again). Misawaa gakina giniboyeg*, booch igiw giniijaanisiwag da-ni-bimaadiziwag (even if you all die, your children shall live on). Maagizhaa gaye goozhisiwag ani-bimaadiziwad i’ apii niboyaan (perhaps your grandchildren may live when I die). Miziwe ni-wii-wanamani (all over shall I be painted red with magic paint). Mii dash iw bijiinag ji-mashkikiwiyaan,” ikido Makadezhigwan (and then I shall become medicine, said Black-Tail-of-a-Fish). “Bijiinag idash ninga-biindigawa a’aw Zhongepaanh, ni-wii-gagwe-waangawi’aa (by and by I shall go in to Mighty-One, to try to make him gentle). Gaawiin niin geyaabi nin-ishki’igosii wa’aw Zhongepaa(nh) (no longer am I angered by him). Giishpin atenawa’agid gii-ataadiyaank igiw niniijaanisinaanig gaye igiw niwiidigemaaganinaanig (if I can make him drop the anger from when we wagered our children and wives), mii sa iw ji-mino-izhiwebak o-akiing (then it shall be well with this earth). Gaye giinawaa dash giga-ganoonigowaa* wa’aw anishinaabe endaso-noondinimag (and you too shall be called on by the people from every wind), niiwin giga-izhaam (into four directions shall you go); giinawaa dash giga-ganoonigowaa* a’aw anishinaabe (the people shall call on you). Giishpin waa-midewid, minik bimaadisiwin, giishpin aapiji gwayak izhichiged a’aw anishinaabe (if one wishes the rite, give life, if the person does it rightly); giishpin idash maazhi’id a’aw anishinaabe gego miinaa-kegon iw bimaadisiwin (but if the person fails it, do not grant life). Gidigonan Naanabozho ji-izhichigeyang, mii a’aw gidoogimaaminaan.” (Naanabozho told us to do so, for he is our chief.”)
Jones fn (Oj p568, at “piningotwā‘tciyäg¹”): “The ceremonial six, — north, south, east, west, above, below.” ∙ Jones fn (Oj p570, at the “forms of the mystic rite”, kädạswäwānaga‘k): “‘Mystic rite’ and ‘life’ are synonymous. In a great myth which is wanting in this collection — the myth of the Otter bringing life to the people — is narrated the bringing of the mystic rite from the east; and everywhere the Otter [Eng p573:] stopped was a lodge put up, and there life was left; they that entered in obtained life. The path of the Otter is the path of life.” ∙ animikii = the Thunderer(s); wayaabishkiiwed = a white person/race; biindaagan = drum-case. wanamani’ / mashkikiwi- (“be painted red with magic paint / become medicine”) — named exactly as Jones records, NOT explained. Several forms light-flagged for M. (ge-daso-wewaanagak, piningodwaajiyeg, atenawa’agid). ⚡ firewall held — the rite, the Thunderers, the bird-chief, and the becoming-medicine are named and described as on the page; not interpreted.
(19) Ānīc ningutwā‘tciwa ininiwaᵉ kāwudisigut. I∙i∙widac ogạnōnaᵉ: “Cigwadạc īgi´ᵘ ninᵉj owäti ki‘tci∙a∙‘kiwunk, päjik ta∙i∙cā tcimādcitōt pimādisiwin, kayä omā icpiming ta∙i∙cā, kayä wīⁿ pimādisiwin ugagīkạpin. Mini‘kidạc kägīcigōwạnk mī∙i∙´ᵘ mini‘k tcitäbisäg mini‘k māninạguk ‘iᵉi´ᵘ pimādisiwin. Ạmbäsạnō, mī∙i∙´ᵘ icimādcāyu‘k tci∙a∙wigabäciyäk. Kīnawāsa´ kīgabāwāniguwā ‘a∙a∙ᵘ ạnicinābä. Mī∙i∙mā kä∙u∙ndciki‘kändạnk misawā agāwā pimādisit ‘a∙a∙ᵘ ạnicinābä. Kīcpin cawänimäk wī‘kwatci∙i∙‘k tci∙i∙nābandạnk ‘iᵉi´ᵘ tcimidäwit ‘a∙a∙ᵘ ạnicinābä mī∙i∙´ᵘ tcipimādisit. Kayā nīnawintigu pitcīnạg ingutci niwī∙i∙ci∙ā∙nta‘kīmin Cōngä‘pāⁿ nibuyāng. Kāwīn iwiti kä∙i∙cāwāt īgi´ᵘ kānibowāt ninga∙i∙cāsīmin, ingutcigu kayä nīnawint ninga∙u∙ntcinānāgạtawānimānān ‘a∙a∙ᵘ ạnicinābä. Mīsa´ iᵘ mādcāg.” Kägä‘t nīwin kī∙i∙cāwāt ändasōntānimạk, kayā tibickō‘kạmig, kayä iwiti kīcigunk.
*Aaniish ningodwaachiwa ininiwan gaa-odisigod. I’iw idash oganoonaan: “Zhigwa dash igiw niizh owidi gichi-akiwang, bezhig da-izhaa ji-maajitood bimaadiziwin, gaye omaa ishpiming da-izhaa, gaye wiin bimaadiziwin oga-giikabin. Minik idash ge-giizhigowang mii iw minik ji-debiseg minik maaninagok iniw bimaadiziwin. Ambe sa noo, mii iw izhi-maajaayok ji-awi-gabeshiyeg. Giinawaa sa giga-baawaanigowaa a’aw anishinaabe. Mii imaa ge-onji-gikendang misawaa agaawaa bimaadizid a’aw anishinaabe. Giishpin zhawenimeg wii-gwajii’ik ji-inaabandang iw ji-midewid a’aw anishinaabe mii iw ji-bimaadizid. Gaye niinawind igo bijiinag ingoji ni-wii-izhi-andakiimin Zhongepaanh niboyaang. Gaawiin iwidi ge-izhaawaad igiw ge-niboowaad ninga-izhaasiimin, ingoji go gaye niinawind ninga-onji-naanaagadawenimaanaan a’aw anishinaabe. Mii sa iw maajaag.” Geget niiwin gii-izhaawaad endaso-noondinimag, gaye dibishkookamig, gaye iwidi giizhigong.**
Now, six was the number of men by whom he was visited. And to them he spoke, saying: “And now those two (shall go) to yonder great world, one shall go to take life, and one shall go up here above, he too shall have life with him. And as long as the sky shall last is how long that life shall last which I have given you. Behold, therefore, do you proceed to the places where you are to abide. You (are they who) shall be dreamed of by the people. By such means shall the people know how near the end of life they are. When you take pity upon them, do try to have the people dream of being in the mystic rite, so that then they may live. And as for us ourselves, in time to another place do Mighty-One and I intend to go when we die. Not shall we go to that place where will go they who are to die, for from a certain place shall we too keep watch over the people. Therefore now do you depart.” Truly went they into the four directions from whence blow the winds, and to the other side of the underworld, and yonder into the sky.
Aaniish ningodwaachiwa ininiwan gaa-odisigod (now, six men there were who had visited him). I’iw idash oganoonaan (and to them he spoke): “Zhigwa dash igiw niizh owidi gichi-akiwang (“now those two to yonder great world), bezhig da-izhaa ji-maajitood bimaadiziwin (one shall go to take life), gaye omaa ishpiming da-izhaa (and one shall go up above), gaye wiin bimaadiziwin oga-giikabin (he too shall carry life). Minik idash ge-giizhigowang mii iw minik ji-debiseg minik maaninagok iniw bimaadiziwin (as long as the sky lasts shall that life last which I gave you). Ambe sa noo, mii iw izhi-maajaayok ji-awi-gabeshiyeg (so go to the places where you shall abide). Giinawaa sa giga-baawaanigowaa* a’aw anishinaabe (you shall be dreamed of by the people). Mii imaa ge-onji-gikendang misawaa agaawaa bimaadizid a’aw anishinaabe (by this the people shall know how near life’s end they are). Giishpin zhawenimeg wii-gwajii’ik ji-inaabandang iw ji-midewid a’aw anishinaabe mii iw ji-bimaadizid (when you pity them, try to make the people dream of being in the rite, that they may live). Gaye niinawind igo bijiinag ingoji ni-wii-izhi-andakiimin Zhongepaanh niboyaang (and we ourselves, Mighty-One and I, in time mean to go elsewhere when we die). Gaawiin iwidi ge-izhaawaad igiw ge-niboowaad ninga-izhaasiimin (not where they who die shall go will we go), ingoji go gaye niinawind ninga-onji-naanaagadawenimaanaan a’aw anishinaabe (from a certain place we too shall watch over the people). Mii sa iw maajaag.” (so now depart.”) Geget niiwin gii-izhaawaad endaso-noondinimag (truly they went into the four directions of the winds), gaye dibishkookamig (and to the other side of the underworld), gaye iwidi giizhigong (and yonder into the sky).
Jones fn (Oj p572, at o∙ō∙ a‘ki’): “The idea here is that something is to be done for the people who are to come in the future, and for the people who have lived in the world which Nänabushu had made.” ∙ dibishkookamig = “the other/farther side of the underworld”; named, plain. endaso-noondinimag = “every direction whence the wind blows” (the four directions). NOTE: the printed paragraphing here interleaves the Eng “six men” speech (p571) with the “four directions” departure (p573); rendered per the printed sequence.
(20) Mīsa´ cigwa kīmādcāt Ma‘kadäcigwạn icāt īni´ᵘ Cōngä‘pān. Cigwa ōpīndigawān. Kunigīn, upā‘pi∙i∙gōn. Ma‘katäcigwạ udigōn: “Kāwīn käyābi kinicki∙i∙sī. Ācwin kī∙ā∙‘pidcinanatwā īgi´ᵘ ninītcānisạg kidānicki? Ạnicādạc wīn kīyānda‘kiwạg. Pāmā ninga∙u∙disāg īgi´ᵘ ninītcānisạg. Kayā kīn mī tibickō kä∙i∙ci∙a∙yāyạn a‘pī nagạtamank o∙ō∙ a‘ki´. Pitcīnạg ta∙i∙ciwäbạt ‘a∙a∙ᵘ ạnicinābä tci∙ạ∙ni∙a∙‘kīwạnk ninguting tci∙a∙‘tātit ‘iᵉi´ᵘ unidcānisaᵉ.”
Mii sa zhigwa gii-maajaad Makadezhigwan izhaad iniw Zhongepaa. Zhigwa obiindigawaan. Gonigin, obaapi’igoon. Makadezhigwa odigoon: “Gaawiin geyaabi gi-nishki’isii. Aazhawiin gii-aapiji-nanaadawaa igiw niniijaanisag gidaanishki? Anishaa dash wiin giyaandakiwag. Baamaa ninga-odisaag igiw niniijaanisag. Gaye giin mii dibishkoo ge-izhi-ayaayan apii nagadamang o’oo aki. Bijiinag da-izhiwebad a’aw anishinaabe ji-ani-akiwang ningoding ji-ataadid iniw oniijaanisan.”
It was then that thence departed Black-Tail-of-a-Fish to go to where Mighty-One was. In a while he went into where he was. Lo, he was smiled upon by him. Black-Tail-of-a-Fish was told by him: “No longer do you anger me. How could you anger me, when you really did not kill those children of mine? Simply to another land have they gone. After a while I shall go to where those children of mine are. And the same thing shall happen with you as with me when we leave this world. In after-time it shall so come to pass that till the end of the world the people will sometimes strive against one another, with their children up for a wager.”
Mii sa zhigwa gii-maajaad Makadezhigwan izhaad iniw Zhongepaa(nh) (then Black-Tail-of-a-Fish set off to go to Mighty-One). Zhigwa obiindigawaan (in a while he went in to him). Gonigin, obaapi’igoon (lo, he was smiled upon by him). Makadezhigwa odigoon (Black-Tail-of-a-Fish was told by him): “Gaawiin geyaabi gi-nishki’isii (“no longer do you anger me). Aazhawiin gii-aapiji-nanaadawaa igiw niniijaanisag gidaanishki? (how could you anger me, when you did not really kill my children?) Anishaa dash wiin giyaandakiwag (they have simply gone to another land). Baamaa ninga-odisaag igiw niniijaanisag (after a while I shall reach those children of mine). Gaye giin mii dibishkoo ge-izhi-ayaayan apii nagadamang o’oo aki (and you the same when we leave this world). Bijiinag da-izhiwebad a’aw anishinaabe ji-ani-akiwang ningoding ji-ataadid iniw oniijaanisan.” (in time to come, until the world’s end, the people shall sometimes wager their children one against another.”)
(21) Cayīgwadạc kīgīkitō mīnawā Cōngä‘pāⁿ: “Tayōc kägō ka∙i∙cictcigämin, kitigunān Nänabucu; mīnawā pa‘kān, kaya‘t papimādisinit, kāwīn woᵉō kā∙u∙ci‘tōt Nänabucu ‘iᵉi´ᵘ a‘ki, kaya‘t iwiti papimādisinit ạnicinābä. Kīcigunkidạc tacanicinābā.” Ma‘kadäcigwạnidac kạnōnā: “Nāⁿzi‘kaᵘ īgi´ᵘ ạnicinābäg.”
*Zhayigwa dash gii-giigido miinawaa Zhongepaanh: “Dayoosh gego ga-izhichigemin, gidigonaan Naanabozho; miinawaa bakaan, gayad ba-bimaadizinid, gaawiin wo’ow gaa-oozhitood Naanabozho iw aki, gayad iwidi ba-bimaadizinid anishinaabe. Giizhigong idash da-zhi-anishinaabe.” Makadezhigwan idash ganoonaa: “Naazikaw igiw anishinaabeg.”**
And in a while up spoke Mighty-One again, saying: “There is still something else for us to do, we have been told so by Nänabushu; (it is) something different, (it is) for them who of yore have been living, not of this world which Nänabushu has created, but for the people that have been living since the far distant past.¹ People of the sky shall they be.” And Black-Tail-of-a-Fish was told (in these words): “Do you fetch those people.”
Zhayigwa dash gii-giigido miinawaa Zhongepaa(nh) (in a while Mighty-One spoke again): “Dayoosh* gego ga-izhichigemin, gidigonaan Naanabozho (“there is still something for us to do, Naanabozho told us); miinawaa bakaan, gayad ba-bimaadizinid (something different, for those who lived of old), gaawiin wo’ow gaa-oozhitood Naanabozho iw aki, gayad iwidi ba-bimaadizinid anishinaabe (not of this world Naanabozho made, but for the people living since the far past). Giizhigong idash da-zhi-anishinaabe.” (people of the sky shall they be.”) Makadezhigwan idash ganoonaa (and Black-Tail-of-a-Fish was addressed): “Naazikaw igiw anishinaabeg.” (“go fetch those people.”)
Jones fn (Oj p572, at this clause): see §19 footnote (“The idea here is that something is to be done for the people who are to come…”). wo‘ō / wo‘ow demonstrative print [64-G4]. Naazikaw drafted; flagged.
(22) Kägä‘t äjimādcāt Ma‘kadäcigwạn, kīkacki∙o∙ kī∙i∙cāt icpiming. Owâbạmāᵉ ‘iᵉi´ᵘ ạnicinābäᵉ, äjikanōnāt: “Ä‘kawä kīwīwâbạmigowā Cōngä‘pāⁿ ändaswäwānạgisiyäg päba‘kān äcimạnitōwiyäg, mī i´ᵘ käbitạciyäg tcipīcaiyäg.” Mīsa´ gägä‘t äjimādcāwāt. Cigwadạc udōtisāwān īni´ᵘ Cōngä‘pān.
Geget ezhi-maajaad Makadezhigwan, gii-gashki’o gii-izhaad ishpiming. Owaabamaan iniw anishinaaben, ezhi-ganoonaad: “Akawe giga-wii-waabamigowaa Zhongepaanh endaso-wewaanagisiyeg baba-bakaan ezhi-manidoowiyeg, mii iw ge-bidashiyeg ji-bi-izhaayeg.” Mii sa geget ezhi-maajaawaad. Zhigwa dash odoodisaawaan iniw Zhongepaanh.
Truly thence departed Black-Tail-of-a-Fish, he was able to go to (the region) on high. On seeing the people, he then spoke to them, saying: “For a little while is it desired of you to be seen by Mighty-One in as full number as there are of you, and according as you differ one from another as manitous, thus of all there are of you shall you come.” Thereupon truly departed they thence. And in a while were they come to where Mighty-One was.
Geget ezhi-maajaad Makadezhigwan (truly off went Black-Tail-of-a-Fish), gii-gashki’o gii-izhaad ishpiming (he was able to go up on high). Owaabamaan iniw anishinaaben (he saw the people), ezhi-ganoonaad (and spoke to them): “Akawe giga-wii-waabamigowaa Zhongepaanh endaso-wewaanagisiyeg (“for a little while Mighty-One wishes to see you in your full number), baba-bakaan ezhi-manidoowiyeg (each differing as manitous as you are), mii iw ge-bidashiyeg ji-bi-izhaayeg.” (so all of you as you are shall come.”) Mii sa geget ezhi-maajaawaad (so truly they departed). Zhigwa dash odoodisaawaan iniw Zhongepaanh (and in a while they reached Mighty-One).
(23) Cigwa kīgito Cōngä‘pāⁿ: “Mīsa´ cigwa wīkanōninạguk mānō kayä kīnawā tciwīcawänimäk ạnicinābä. Cigwa´ kiki‘kino∙a∙mātim ‘iᵉi´ᵘ midäwiwin kätasing. Kīni‘tạmiwādạc kīganōni: ninim tciwīgagwä∙i∙ciwäpisiyäg ‘iᵉiwä tciwīcawänimäg ạnicinābä. Ạmbäsạnō ki‘kino∙ạ∙mawi ‘a∙a∙ᵘ ạnicinābä mī∙i∙´ᵘ kā∙u∙ndci∙i∙ci∙i∙nt ạnicinābä tci∙u∙tci‘tcagut. Mīdạc ‘iᵉi´ᵘ kägi‘kino∙ạ∙mawäk ‘iᵉi´ᵘ tcinibāt; mī∙i∙mā tciki‘kino∙ạ∙mawäk ‘iᵉiwä, päpäcig. Gägä‘t wīn kāwīn ga‘kina kāwīndạmawāsiwāwā ‘a∙a∙ᵘ ạnicinābä, pāmāgu kạgwātạgi‘tōt ‘a∙a∙ᵘ ạbinōtcī kī∙i∙gwicimut mī pitcīnạg tcicawänimäg. Wīndạmawi‘k kä∙i∙cictcigät ‘iᵉi´ᵘ tcitcīsa‘kīt kayä ‘iᵉi´ᵘ tcinạnātawi∙i∙tit.”
Zhigwa giigido Zhongepaanh: “Mii sa zhigwa wii-ganooninagok maanoo gaye giinawaa ji-wii-zhawenimeg anishinaabe. Zhigwa giki-gikinoo’amaadim iw midewiwin ge-dasing. Ginitamiwaa dash giga-ganooni: ininim ji-wii-gagwe-izhiwebiziyeg iniw ji-wii-zhawenimeg anishinaabe. Ambe sa noo gikinoo’amaw a’aw anishinaabe mii iw gaa-onji-izhi-ind anishinaabe ji-ojichaagod. Mii dash iw ge-gikinoo’amaweg iw ji-nibaad; mii imaa ji-gikinoo’amaweg iniw, bebezhig. Geget wiin gaawiin gakina gaa-wiindamawaasiwaawa a’aw anishinaabe, baamaa go gagwaadagitood a’aw abinoojii gii-igwishimod mii bijiinag ji-zhawenimeg. Wiindamawik ge-izhichiged iw ji-jiisakiid gaye iw ji-nanaandawi’idid.”
Presently up spoke Mighty-One, saying: “Therefore now do I wish to speak to you, in order that you too may willingly take pity upon the people. Already has it been taught how many degrees there shall be of the mystic rite. And to you now in turn do I speak, in the hope that you will try to be so disposed that you will bless the people. Therefore do you instruct the people, for they have been so created as to be possessed of a soul. And so it shall be for you to show them how to sleep; for it is there that you shall teach them these things, each one by himself. Yet truly not to all the people shall you communicate tidings, not till they as children have suffered hardship while fasting shall you then grant them blessing. Do you impart to them the way they should do, that they may soothsay and heal by sorcery.”
Zhigwa giigido Zhongepaa(nh) (presently Mighty-One spoke): “Mii sa zhigwa wii-ganooninagok maanoo gaye giinawaa ji-wii-zhawenimeg anishinaabe (“now I wish to speak to you, that you too may willingly pity the people). Zhigwa giki-gikinoo’amaadim iw midewiwin ge-dasing (already it has been taught how many degrees the rite shall have). Ginitamiwaa dash giga-ganooni (and to you in turn I speak): ininim ji-wii-gagwe-izhiwebiziyeg iniw ji-wii-zhawenimeg anishinaabe (I bid you try to be so disposed as to bless the people). Ambe sa noo gikinoo’amaw a’aw anishinaabe (so instruct the people) mii iw gaa-onji-izhi-ind anishinaabe ji-ojichaagod (for the person was made to have a soul). Mii dash iw ge-gikinoo’amaweg iw ji-nibaad (and you shall teach them how to sleep); mii imaa ji-gikinoo’amaweg iniw, bebezhig (there shall you teach them, each one alone). Geget wiin gaawiin gakina gaa-wiindamawaasiwaawa a’aw anishinaabe (not to all the people shall you give tidings), baamaa go gagwaadagitood a’aw abinoojii gii-igwishimod mii bijiinag ji-zhawenimeg (not till the child has suffered hardship in fasting shall you then bless them). Wiindamawik ge-izhichiged iw ji-jiisakiid gaye iw ji-nanaandawi’idid.” (teach them the way, that they may soothsay and heal by sorcery.”)
(24) Cigwadạc kī‘kāgīgitōwạg ātisō‘kānạg. Kī∙i∙‘kitōwạgidạc: “Kāwīn kägō kitā∙i∙kitosīmin, intawā mīnawā ānint tanạntumāwạg īgi´ᵘ mạnitōg. Nawạtc kạbā‘tạnīnimin, kāwīn tātäbisäsinōn ‘iᵉi´ᵘ tcicawänimạnk ‘a∙a∙ᵘ ạnicinābä.” Kägä‘t äjimādcāt sägaswä∙i∙wät. Mīdạc tibickō‘kạmig äyāt kiᵉtcimạnidō mī awäti nänīsānänimint tciwạningwacimāt īni´ᵘ ạnicinābän. Kayä wīn mi‘tig sạgaswä∙ā∙; kayä dạc mici‘kän sạgaswä∙ā∙; ändaswäwānạgisinit mạnitōwäicaᵉ kayä ka‘kina pinäcīyaᵉ. Ā‘pidcisa´ pā‘tạnīnōwag sägaswä∙i∙ntwā. A‘pīdạc kā‘kīcạbiwāt cigwa kīgito Ma‘kadäcigwạn: “Mīsa cigwa tciwuna‘kunigayank kä∙i∙ciwäbak. Cigwa kī‘kīcictcigātä ‘iᵉi´ᵘ midäwiwin. Mīdạc ä‘ta i´ᵘ māgicā tagwinawi∙i∙ciwäbisi ‘a∙a∙ᵘ ạnicinābä. Kīnạntawänimigōmidạc tciki‘kino∙ạ∙mawag ‘a∙a∙ᵘ ạbinōtcī pāmāgu kä∙i∙gwicimutcin. Kāwin wīn ickwātc kagi‘kino∙ạ∙mawāsiwāwa ‘a∙a∙ᵘ ạbinōtcī, pānimāgu kagwātagi‘tōt mī∙i∙´ᵘ tcicawänimäg kawīntạmawāwā kä∙i∙nātisit—kämā gayä wīki‘kāt kayä dạc tcini‘tātcīsa‘kit kayä dạc tcini‘tānanāntawi∙i∙wät.”
Zhigwa dash gii-gaagiigidoowag aadizookaanag . Gii-ikidoowag idash: “Gaawiin gego gidaa-ikidosiimin, indawaa miinawaa aanind da-nandomaawag igiw manidoog. Nawaj gabataaniinimin, gaawiin da-debisesinoon iw ji-zhawenimang a’aw anishinaabe.” Geget ezhi-maajaad zagaswe’iwed . Mii dash dibishkookamig eyaad gichi-manidoo mii awedi nenizaanenimind ji-waningwashimaad iniw anishinaaben. Gaye wiin mitig zagaswe’aa; gaye dash mishiikenh zagaswe’aa; endaso-wewaanagisinid manidoowenshan gaye gakina bineshiiyan. Aapiji sa baataniinowag zagaswe’indwaa. Apii dash gaa-gizhabiwaad zhigwa giigido Makadezhigwan: “Mii sa zhigwa ji-onaakonigeyang ge-izhiwebak. Zhigwa gii-giizhichigaade iw midewiwin. Mii dash eta iw maagizhaa dagwinawi-izhiwebizi a’aw anishinaabe. Gi-nandawenimigoo miidash ji-gikinoo’amawag a’aw abinoojii baamaa go ge-igwishimojin. Gaawiin wiin ishkwaaj ga-gikinoo’amawaasiwaawa a’aw abinoojii, baanimaa go gagwaadagitood mii iw ji-zhawenimeg gaawiindamawaawaa ge-inaadizid—gemaa gaye wii-gikaad gaye dash ji-nitaa-jiisakiid gaye dash ji-nitaa-nanaandawi’iwed.”
And for a while did the mythical beings¹ hold forth in talk. And they said: “Nothing should we say now, but rather let still more of the manitous be asked to come. Let there be more of us, lest there be not enough to bless the people.” Truly then departed one, carrying the message to come and smoke. It was the great manitou that abides on the farther side of the underworld, it was of him that rose the fear that he might cause the people to dream in a wrong kind of way. Now, the Tree was also asked to come to smoke; so too was the Snapping-Turtle; every one of the small animal-folk, and all the little birds. Very numerous were they that were asked to come to smoke. And when they were all seated, then up spoke Black-Tail-of-a-Fish, saying: “The time is now at hand for us to decree in assembly how it shall be in the future. Already now is the mystic rite created. The one thing yet remaining (is that) perhaps the people may not know how to go through life. It is desired of you to teach the children who in times to come shall fast. Not at the very last shall you teach the children, not till they have been in distress shall you then show them how it will be with them in after-life—if they wish to live till old age, or if they wish to know how to be good soothsayers, or if they wish to be good at healing with sorcery.”
Zhigwa dash gii-gaagiigidoowag aadizookaanag (in a while the mythical beings held talk). Gii-ikidoowag idash (and they said): “Gaawiin gego gidaa-ikidosiimin, indawaa miinawaa aanind da-nandomaawag igiw manidoog (“let us say nothing now, but let still more manitous be called). Nawaj gabataaniinimin, gaawiin da-debisesinoon iw ji-zhawenimang a’aw anishinaabe.” (let there be more of us, lest there be too few to bless the people.”) Geget ezhi-maajaad zagaswe’iwed (truly one went off to summon them to smoke). Mii dash dibishkookamig eyaad gichi-manidoo (it was the great manitou abiding on the farther side of the underworld) mii awedi nenizaanenimind ji-waningwashimaad iniw anishinaaben (he it was who was feared lest he make the people dream amiss). Gaye wiin mitig zagaswe’aa (the Tree too was bidden to smoke); gaye dash mishiikenh zagaswe’aa (and the Snapping-Turtle too); endaso-wewaanagisinid manidoowenshan gaye gakina bineshiiyan (every one of the small animal-folk and all the little birds). Aapiji sa baataniinowag zagaswe’indwaa (very many were bidden to smoke). Apii dash gaa-gizhabiwaad zhigwa giigido Makadezhigwan (when all were seated, Black-Tail-of-a-Fish spoke): “Mii sa zhigwa ji-onaakonigeyang ge-izhiwebak (“now it is time to decree how it shall be in future). Zhigwa gii-giizhichigaade iw midewiwin (already the rite is made). Mii dash eta iw maagizhaa dagwinawi-izhiwebizi a’aw anishinaabe (the one thing left: perhaps the people may not know how to live). Gi-nandawenimigoo miidash ji-gikinoo’amawag a’aw abinoojii baamaa go ge-igwishimojin (it is asked of you to teach the children who shall fast). Gaawiin wiin ishkwaaj ga-gikinoo’amawaasiwaawa a’aw abinoojii (not at the very last shall you teach them), baanimaa go gagwaadagitood mii iw ji-zhawenimeg (not till they have suffered shall you bless them) gaawiindamawaawaa ge-inaadizid (showing them how their after-life will be)—gemaa gaye wii-gikaad gaye dash ji-nitaa-jiisakiid gaye dash ji-nitaa-nanaandawi’iwed.” (whether to live to old age, or to be good soothsayers, or good healers by sorcery.”)
Jones fn (Oj p574, at “the mythical beings¹”, ātisō‘kānạg): “Myths are thought of as conscious beings, with powers of thought and action. The Thunderers, the six ceremonial directions, trees, rocks, fire, wind, and the manitou by whom one is blessed in fasting and vigil, and all the rest told of in myths, — these are the mythical beings.” ∙ ātisō‘kānạg = aadizookaanag (the mythical beings) — carried as a plain noun, never explained (note: shares the root of the project genre word aatisokaan; the firewall keeps it un-interpreted here). mishiikenh = the Snapping-Turtle (mi‘kinā‘k in the print, lexicon mikinaak); mitig = the Tree; gichi-manidoo dibishkookamig = the great manitou of the farther side of the underworld. All named, none explained.
(25) Cigwadạc inōwā mī‘kinā‘k. “Kīnisa kanīgānis i∙i∙´ᵘ tciwīntạmawạt ạnicinābä wāni‘tātcīsa‘kīt.” Mi‘kinā‘kidạc äjikīgitut: “Mīsa´ i´ᵘ kä∙i∙ciwī‘kwatci‘tōyān tci∙i∙nātisiyān.” “Kayä kīn, mi‘tig! kīgawīntạmawā ‘a∙a∙ᵘ ạnicinābä wägutugwän wā∙u∙ntcitcīsa‘kīt.”
Zhigwa dash inowaa mishiikenh. “Giin isa ga-niigaanizi i’iw ji-wiindamawad anishinaabe waa-nitaa-jiisakiid.” Mishiikenh idash ezhi-giigidod: “Mii sa iw ge-izhi-wiikwajitooyaan ji-inaadiziyaan.” “Gaye giin, mitig! giga-wiindamawaa a’aw anishinaabe wegodogwen waa-onji-jiisakiid.”
And in a while Snapping-Turtle was pointed to with the finger. “You shall play leading part in giving knowledge to them who wish to be skilled in soothsaying.” So then up spoke Snapping-Turtle: “This is the way I shall try to be.”¹ “And you, O Tree! you shall communicate to the people whatsoever they may divine.”
Zhigwa dash inowaa mishiikenh (in a while Snapping-Turtle was pointed at). “Giin isa ga-niigaanizi i’iw ji-wiindamawad anishinaabe waa-nitaa-jiisakiid (“you shall lead in giving knowledge to them who would be skilled soothsayers). Mishiikenh idash ezhi-giigidod (then Snapping-Turtle spoke): “Mii sa iw ge-izhi-wiikwajitooyaan ji-inaadiziyaan.” (“this is how I shall try to be.”) “Gaye giin, mitig! giga-wiindamawaa a’aw anishinaabe wegodogwen waa-onji-jiisakiid.” (“and you, O Tree! you shall tell the people whatever they divine.”)
(26) Mīnawā kạnōnā tibickō‘kạmig äbit kiᵉtcimạnidō: “Ānic kīnidạc mī∙o∙witi ni‘tạm kä∙i∙cikạnōni‘k ạnicinābä ‘iᵉi´ᵘ wâmitäwitcin ‘iᵉiwä kayä wâtcīsa‘kitcin kayä igi wīnanāntawi∙i∙wät.” Mīnawā kīgitō tibickō‘kạmig kiᵉtcimạnito: “Äyeᵉ, gägät ningi‘tcimạtcī∙i∙ciwäbis, pāmāgu ā‘pidci mino∙i∙ciwäbisit a´ᵘ ạnicinābä ningawītō‘kawā. Kāwīnidạc wīn ningawītō‘kạwāsī awägwän käbā‘pinäntạmogwän ‘iᵉi´ᵘ midäwiwin kayä dạcigu ändạsininig kämạnidō‘kät ‘a∙a∙ᵘ ạnicinābā.”
Miinawaa ganoonaa dibishkookamig ebid gichi-manidoo: “Aaniish giin idash mii owidi nitam ge-izhi-ganoonik anishinaabe iniw waa-midewijin iniw gaye waa-jiisakiijin gaye igiw wii-nanaandawi’iwed.” Miinawaa giigido dibishkookamig gichi-manidoo: “Eye’, geget ningichi-maji-izhiwebis, baamaa go aapiji mino-izhiwebizid a’aw anishinaabe ninga-wiidookawaa. Gaawiin idash wiin ninga-wiidookawaasii awegwen ge-baapinendamogwen iw midewiwin gaye dashigo endasininig ge-manidooked a’aw anishinaabe.”
Next the great manitou that abides on the farther side of the underworld was addressed (in these words): “And now you too, in turn, shall be called upon by the people hereabouts, whenever they desire to perform the mystic rite, and whenever they wish to divine, and whenever they hope to heal with sorcery.” Next spoke the great manitou of the other side of the underworld: “Yea, truly am I prone to an exceedingly baneful nature, and not till the people live upright lives will I be of help to them. And I surely will give no aid to any one whatever that would hold up the mystic rite to ridicule, or any other thing which the people do to get into rapport with the manitou.”
Miinawaa ganoonaa dibishkookamig ebid gichi-manidoo (next the great manitou of the farther underworld was addressed): “Aaniish giin idash mii owidi nitam ge-izhi-ganoonik anishinaabe iniw waa-midewijin (“and you too shall be called on by the people here who would perform the rite), iniw gaye waa-jiisakiijin gaye igiw wii-nanaandawi’iwed.” (and who would divine, and who would heal by sorcery.”) Miinawaa giigido dibishkookamig gichi-manidoo (then the great manitou of the other side of the underworld spoke): “Eye’, geget ningichi-maji-izhiwebis (“yea, truly I am of an exceedingly baneful nature), baamaa go aapiji mino-izhiwebizid a’aw anishinaabe ninga-wiidookawaa (not till the people live upright will I help them). Gaawiin idash wiin ninga-wiidookawaasii awegwen ge-baapinendamogwen iw midewiwin (and I will aid no one who ridicules the mystic rite) gaye dashigo endasininig ge-manidooked a’aw anishinaabe.” (nor anything the people do to get into rapport with the manitou.”)
(27) Mīnawā kīgitō ‘a∙a∙ᵘ Cōngä‘pān, udinān: “Kitigosa kīni‘tạm tcibạbāmimi‘k ‘a∙a∙ᵘ ạnicinābä. Mīsagu nīn wīn kä∙i∙ciwäbisiyān.” Ga‘kina dạc unạkwätāgā wītcimạnidō. “Mīgu i´ᵘ ga‘kina kä∙i∙ciwäbisiyạnk kanạntu‘tāgō kämạdwä∙i∙‘kitoyan. Kīcpin tạpimādisi inạt ‘a∙a∙ᵘ kä∙ā∙‘kusit, mīgu i´ᵘ kä∙i∙ciwäbak; kayä tạnibu inạt a´ᵘ ạnicinābä, mīgu i´ᵘ käticiwäbak.”
Miinawaa giigido a’aw Zhongepaa, odinaan: “Gidigoosa ginitam ji-babaamimik a’aw anishinaabe. Mii sa go niin wiin ge-izhiwebisiyaan.” Gakina dash onakwetaagaa wiijimanidoo. “Mii go iw gakina ge-izhiwebisiyang ganandotaagoo ge-madwe-ikidoyan. Giishpin da-bimaadizi inad a’aw ge-aakozid, mii go iw ge-izhiwebak; gaye da-nibo inad a’aw anishinaabe, mii go iw ge-izhiwebak.”
Next spoke Mighty-One, he said to him: “It is told of you that you shall be the first to be mentioned by the people. Now, that is the way I myself shall be.” And by all his fellow-manitous was he met with approval. “Thus accordingly shall we all do, we shall give ear to what you may say. If you say of them who shall be sick (that) they will live, then such shall come to pass; and if you say of the people (that) they will die, then that is what shall happen.”
Miinawaa giigido a’aw Zhongepaa, odinaan (next Mighty-One spoke, saying to him): “Gidigoosa ginitam ji-babaamimik a’aw anishinaabe (“it is said you shall be first mentioned by the people). Mii sa go niin wiin ge-izhiwebisiyaan.” (and that is how I myself shall be.”) Gakina dash onakwetaagaa wiijimanidoo (and all his fellow-manitous gave assent). “Mii go iw gakina ge-izhiwebisiyang ganandotaagoo ge-madwe-ikidoyan (“so shall we all do, we shall heed what you say). Giishpin da-bimaadizi inad a’aw ge-aakozid, mii go iw ge-izhiwebak (if you say one who is sick shall live, so shall it be); gaye da-nibo inad a’aw anishinaabe, mii go iw ge-izhiwebak.” (and if you say the person shall die, so shall it be.”)
⚑ EDITORIAL note (T. M., HARD-adjacent): Jones fn (Eng p577/579): “[…] which in the Ojibwa original preceded the speech of the great manitou of the other side of the underworld,— an obviously wrong position.—T. M.” Truman Michelson moved this great-manitou material from its 1919-Ojibwe position to the printed position. Jones fn (Oj p576): “Translated by me on the basis of Jones’s notes. No connected translation was given by Jones. I have taken the responsibility of shifting this paragraph, [continued at the T. M. note].” The Layer-1/3 sequence follows the printed (rearranged) order; original Jones order not recoverable.
(28) Mīnawādạc kīgitō tibickō‘kạmig tacimạnidō: “Ānīc kitininininim, pāmāgu ā‘pidci minusäg nạntupimādisiwinäwin mī pitcīnạg tcikạnōninạguk tcipimādisit ‘a∙a∙ᵘ ạnicinābä. Kägä‘tidạc niminwäntạm äcīyäg. Aᵘ ạnicinābä kayä nīnisa´ ningawītō‘tawā, pạngī kacki∙ä∙iwisiwin nindaiyān. Mīsa´ i´ᵘ mini‘k kayä nīn äjina‘kwä‘tamān i∙i∙mā wäntcisagaswäitiyäg. Kayä nīnidạc kīwindạmōninim, ozām pạngī kidiciwindạmawawa ‘a∙a∙ᵘ ạnicinābä tcipimādisit. Kāwīn wīn ningut ningutwā‘k tasubibōn ‘iᵉi´ᵘ kidiciwīndamawāsiwāwa misawā ānawiki‘kātcin ‘a∙a∙ᵘ pämādisit omā a‘king. Nōngum kidicim tcinīgānī‘tạmān iciwäbạt. Kitininininim ā‘pidci kwaya‘k kä∙i∙ciwäbisit ‘a∙a∙ᵘ ạnicinābä pīnicigu nīcwā‘k tatasubibōnạgisī mī pitcīnạg kä∙i∙cikawi∙‘ke‘kāt. Mīsa i´ᵘ käticiwäbạk wändcī‘kitoyān kayä wäntcīnäntạmān. Kīnawā, mạnitōtug! ningō‘ki‘kinōnowin mī gīnawā i´ᵘ ābiding kīcigat kä∙i∙tạmäg kayä kä∙i∙näntạmäg. Ānīc mīsa´ i´ᵘ cigwa ickwāsạgaswä∙i∙tiyạnk, mīsa cigwa tcigākīwäyạnk.” Mīsa gägä‘t kīkīwäwāt.
Miinawaa dash giigido dibishkookamig dazhi-manidoo: “Aaniish gidininininim, baamaa go aapiji minoseg nandobimaadisiwinewin mii bijiinag ji-ganooninagok ji-bimaadizid a’aw anishinaabe. Geget idash niminwendam ezhiyeg. A’aw anishinaabe gaye niin isa ninga-wiidootawaa, bangii gashki’ewizi-win nindayaan. Mii sa iw minik gaye niin ezhi-nakwetamaan imaa wenji-zagaswe’itiyeg. Gaye niin idash giwiindamooninim, onzaam bangii gidizhi-wiindamawaawa a’aw anishinaabe ji-bimaadizit. Gaawiin wiin ningod ningodwaak dasoo-biboon i’iw gidizhi-wiindamawasiwaawa misawaa aanawi-gikaajin a’aw bemaadizid omaa akiing. Noongom gidizhim ji-niigaanitaaman izhiwebad. Gidininininim aapiji gwayak ge-izhiwebizid a’aw anishinaabe biinish igo niizhwaak da-dasoo-biboonagizi mii bijiinag ge-izhi-gawi-gikaad. Mii sa iw ge-izhiwebak wenji-ikidoyaan gaye wenji-nendamaan. Giinawaa, manidoodog! ningo-gikinoonowin mii giinawaa iw aabiding giizhigad ge-itameg gaye ge-inendameg. Aaniish mii sa iw zhigwa ishkwaa-zagaswe’itiyang, mii sa zhigwa ji-gaagiiweyang.” Mii sa geget gii-giiwewaad.
And again spoke the manitou of the other side of the underworld: “Now I say to you, not till the seeking after life has been very carefully done according to the rules¹ will I then tell you that the people shall live. And truly am I pleased with what you have said to me. The people do I also intend to help, for a little power do I have. And now this is all that I have to give in reply concerning those things for which we have come together to smoke. And I also say to you, too brief is the life you have told the people that they would live. Not even so many as one hundred winters have you promised them, despite the truth that till old age would the living be here on earth. Just now have you told me that I should have leading place in what is to be. Now I declare to you that the people who hereafter live very straightforward lives shall reach the age of as many as two hundred winters. That therefore it thus shall be, is reason why I say and why I will. You, O manitous! one revolving cycle of the seasons is what you shall call and regard as but a single day. So therefore is it now for us to bring the smoking in assembly to an end, it is now time for us all to return home.” Thereupon truly back home they went.
Miinawaa dash giigido dibishkookamig dazhi-manidoo (again the manitou of the other side of the underworld spoke): “Aaniish gidininininim, baamaa go aapiji minoseg nandobimaadisiwinewin mii bijiinag ji-ganooninagok ji-bimaadizid a’aw anishinaabe (“not till the seeking-after-life is carefully done shall I tell you the people will live). Geget idash niminwendam ezhiyeg (truly I am pleased with what you said). A’aw anishinaabe gaye niin isa ninga-wiidootawaa, bangii gashki’ewizi-win nindayaan (the people too I shall help, for a little power I have). Mii sa iw minik gaye niin ezhi-nakwetamaan imaa wenji-zagaswe’itiyeg (this is my reply concerning why we have gathered to smoke). Gaye niin idash giwiindamooninim, onzaam bangii gidizhi-wiindamawaawa a’aw anishinaabe ji-bimaadizit (and I say, too brief is the life you told the people they would live). Gaawiin wiin ningod ningodwaak dasoo-biboon i’iw gidizhi-wiindamawasiwaawa (not even a hundred winters have you promised them) misawaa aanawi-gikaajin a’aw bemaadizid omaa akiing (though one might live to old age here). Noongom gidizhim ji-niigaanitaaman izhiwebad (just now you said I should have leading place). Gidininininim aapiji gwayak ge-izhiwebizid a’aw anishinaabe biinish igo niizhwaak da-dasoo-biboonagizi (I declare: the people who live very straight shall reach two hundred winters) mii bijiinag ge-izhi-gawi-gikaad (then at last shall they grow old). Mii sa iw ge-izhiwebak wenji-ikidoyaan gaye wenji-nendamaan (so it shall be, is why I say and will it). Giinawaa, manidoodog! ningo-gikinoonowin mii giinawaa iw aabiding giizhigad ge-itameg gaye ge-inendameg (you, O manitous! one cycle of seasons you shall call but a single day). Aaniish mii sa iw zhigwa ishkwaa-zagaswe’itiyang (now we end the smoking-council), mii sa zhigwa ji-gaagiiweyang.” (now it is time for us all to go home.”) Mii sa geget gii-giiwewaad (and truly home they went).
(29) Cigwadạc kī‘kạnōnitiwạg, Ma‘katäcigwạn ugi‘kanōnān Cōngä‘pāⁿ: “Kāwīn kägō kimisābanta∙ā∙siwānān ‘a∙a∙ᵘ ạnicinābä ‘iᵉiwä änigu‘kwāg o∙ō∙ᵘ a‘ki tcitäbisäg kämạnitō‘kät ‘a∙a∙ᵘ ạnicinābä. Cōngä‘pāⁿ, kimạnidōwⁱ. Kānagägō kitā∙i∙cikaski∙ä∙wisisī i∙i∙wä kä∙i∙cictcigäyạmbạn?” Äjikīkitutidạc Cōngä‘pāⁿ: “Ma‘katäcigwạn, kāwīn kuta kitāpa‘kinawisī kägō wī∙i∙cictcigäyạn.”
Zhigwa dash gii-ganoonitiwag, Makadezhigwan ogii-ganoonaan Zhongepaanh: “Gaawiin gego gimisaabandaa’asiwaanaan a’aw anishinaabe iniw enigokwag o’oo aki ji-debiseg ge-manidooked a’aw anishinaabe. Zhongepaanh, gimanidoowi. Gaa-nage gego gidaa-izhi-gashki’ewizisii i’iwe ge-izhichigeyamban?” Ezhi-giigidod idash Zhongepaanh: “Makadezhigwan, gaawiin gota gidaa-bakinawisii gego wii-izhichigeyan.”
In a while they conversed together. Black-Tail-of-a-Fish spoke to Mighty-One, saying: “Nothing have we plainly shown to the people of what in all the length and breadth of this world is of sufficient store for the people to use when doing things manitou. Mighty-One, you are a manitou. Have you no other power that you can do?” So then up spoke Mighty-One, saying: “Black-Tail-of-a-Fish, you really could not prevail over me in anything that you would want to do.”
Zhigwa dash gii-ganoonitiwag (in a while they spoke together), Makadezhigwan ogii-ganoonaan Zhongepaa(nh) (Black-Tail-of-a-Fish spoke to Mighty-One): “Gaawiin gego gimisaabandaa’asiwaanaan a’aw anishinaabe (“nothing have we plainly shown the people) iniw enigokwag o’oo aki ji-debiseg ge-manidooked a’aw anishinaabe (of all this world’s store for the people to use in doing things manitou). Zhongepaanh, gimanidoowi (Mighty-One, you are a manitou). Gaa-nage gego gidaa-izhi-gashki’ewizisii i’iwe ge-izhichigeyamban?” (have you no other power you can do?”) Ezhi-giigidod idash Zhongepaa(nh) (then Mighty-One spoke): “Makadezhigwan, gaawiin gota gidaa-bakinawisii gego wii-izhichigeyan.” (“Black-Tail-of-a-Fish, you could not prevail over me in anything you would do.”)
Jones fn (Oj p576, on the editor-translated paragraph): “Translated by me on the basis of Jones’s notes. No connected translation was given by Jones. I have taken the responsibility of shifting this paragraph, [→ T. M. note, §27].” kimanidōwⁱ raised-i [64-G3], read gimanidoowi “you are a manitou.”
(30) Mīnawādạc äjikīgikitut Ma‘katäcigwạn: “Kīwindạmōn ạmạntc a‘pī känibuwânän niwi∙u∙namani∙.”
Miinawaa dash ezhi-giigidod Makadezhigwan: “Giwiindamoon amanj apii ge-niboowaanen ni-wii-onamani.”
Now, again spoke Black-Tail-of-a-Fish, saying: “I tell you (this), that whenever comes the time for me to die, I shall then become magic paint.”
Miinawaa dash ezhi-giigidod Makadezhigwan (again Black-Tail-of-a-Fish spoke): “Giwiindamoon amanj apii ge-niboowaanen ni-wii-onamani.” (“I tell you: whenever the time comes for me to die, I shall become magic paint.”)
(31) Cigwadạc äjikīgīgitut Cōngä‘pāⁿ: “O∙, migwetc kitinin. Wâ∙i∙ci∙ạ∙t ‘a∙a∙ᵘ ạnicinābä mīgu i´ᵘ kayä nīn kä∙i∙cikacki‘tōyan.” Mīdạc ‘iᵉi´ᵘ cigwa kīkīgitut Ma‘katäcigwạn: “Mīsa i´ᵘ nạgạninān.” Mīdạc kīmādcāt, kī‘kīwät äntāt icāt Ma‘kadäcigwạn.
Zhigwa dash ezhi-giigidod Zhongepaanh: “O∙, miigwech gidinin. Waa-izhi-aad a’aw anishinaabe mii go iw gaye niin ge-izhi-gashkitooyan.” Mii dash iniw zhigwa gii-giigidod Makadezhigwan: “Mii sa iw naganinaan.” Mii dash gii-maajaad, gii-giiwed endaad izhaad Makadezhigwan.
And in a while then spoke Mighty-One, saying: “Oh, (my) thanks I give to you. In whatever way you intend to act upon the people, in that same way shall I also be able to do.” Thereupon spoke Black-Tail-of-a-Fish, saying: “Accordingly then do I now leave you.” And so hence he departed, back on his homeward way went Black-Tail-of-a-Fish.
Zhigwa dash ezhi-giigidod Zhongepaa(nh) (in a while Mighty-One spoke): “O∙, miigwech gidinin (“oh, my thanks to you). Waa-izhi-aad a’aw anishinaabe mii go iw gaye niin ge-izhi-gashkitooyan.” (however you mean to act on the people, so shall I too be able to do.”) Mii dash iniw zhigwa gii-giigidod Makadezhigwan (then Black-Tail-of-a-Fish spoke): “Mii sa iw naganinaan.” (“and so I now leave you.”) Mii dash gii-maajaad, gii-giiwed endaad izhaad Makadezhigwan (then off he started, back home went Black-Tail-of-a-Fish).
- THE MYSTIC RITE IS TESTED.