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.)
- MIGHTY-ONE, BLACK-TAIL-OF-A-FISH, AND THE MYSTIC RITE.
Narrated by either Wāsāgunäckạnk, or Midāsugaⁿj, or both (the roster’s own wording) — Series 4 (Nos. 62–78), Bois Fort (per Jones Part II Introduction p. ix; not credited on the story page itself).
from Ojibwa Texts collected by William Jones (1919).
(1) Ānīcnā äniwä‘k ōcisạn udaiyāwān ‘aᵉa´ᵘ Cōngä‘pāⁿ, pīnicidạc ki‘tcī‘kwäwiwạn. Ānic, mii´ᵘ cigwa a‘pidci agāwā kacki‘tōt pimusät; cigwadạc ätawisa‘ku∙ᵘ Cōngä‘pāⁿ. Ningutingidạc mādcā awi i‘kwä mạnisät. Cacingicink Cōngä‘pāⁿ mạdwä∙i∙säwạn ocisạn. “Ambäsanō ningawikackitciwi∙i∙cāyān! Ninganagatān ‘iᵉi´ᵘ nīyaᵘ, nōcisidạc ningamina.” Cigwa kāwutā‘pinạnk usa‘ka∙u∙nạn, —ānic nīⁿj ininiwạn ini´ᵘ usa‘ka∙u∙nạn,— mādcā icāt īni´ᵘ ōcisạn mạnisänit. Mägwāgu tạcimạnisät i‘kwä pīdāsạmusäwạn omicōmisạn. “Ambäsa, nōjis, pisindawicin wâ∙i∙ninān! Mīsa´ cigwa wīnạganinān, nīwīmādca. Mäckwạt kānạganinān, kīwīnạgatạmōn ‘aᵉa´ᵘ kwīwisäns.”
Aaniish ina eniwek oozhisan odayaawaan a’aw Zhaangwepaanh, biinish idash gichi-ikwewiwan. Aaniish, mii iw zhigwa aapiji agaawaa gashkitood bimosed; zhigwa idash edawisaka’oo Zhaangwepaanh. Ningoding idash maajaa awi-ikwe manised. Zhazhingishing Zhaangwepaanh madwe-isewan oozhisan. “Ambesanoo ninga-wii-gashki’ewizi-izhaayaan! Ninga-nagadaan iw niiyaw, noozhis idash ninga-miinaa.” Zhigwa gaa-odaapinang osaka’onan, —aaniish niizh ininiwan iniw osaka’onan,— maajaa izhaad iniw oozhisan manisenid. Megwaa go dazhi-manised ikwe biidaasamosewan omishoomisan. “Ambesa, noozhis, bizindawishin waa-ininaan! Mii sa zhigwa wii-naganinaan, niwii-maajaa. Meshkwad gaa-naganinaan, gi-wii-nagadamoon a’aw gwiiwizens.”
Now, several grandchildren did Mighty-One have, and some had come to be grown-up women. Well, it was then that he could scarcely even walk; and in a while with a cane on either hand walked Mighty-One. Now, once departed (one of) the women to gather fire-wood. While lying (upon his pallet), Mighty-One (heard) the sound of his grandchild chopping wood. “Would that I might be able to go over there! I am going to leave my body here, to my grandchild will I leave it.” Presently, taking up his canes, — for two were those canes of his, — he set out to go to where his grandchild was gathering fire-wood. And hither to the place, while the woman was gathering fire-wood, came her grandfather walking along. “Come, my grandchild, listen to what I shall say to you! The time has now come when I shall leave you, I intend to go away. But, notwithstanding my leaving you, I shall leave with you a boy.”
Aaniish ina (now) oozhisan odayaawaan a’aw Zhaangwe’paa (Mighty-One / Black-Tail-of-a-Fish had grandchildren — name flagged 65-H2), biinish idash gichi-ikwewiwan (and some had become grown women). Aaniish (well), mii iw zhigwa aapiji agaawaa gashkitood bimosed (it was then that he could scarcely walk); zhigwa idash edawisaka’oo (and then he walked with a cane in each hand — stem flagged). Ningoding idash maajaa awi-ikwe manised (once a woman set off to gather firewood). Zhazhingishing (as he lay) Zhaangwe’paa madwe-isewan oozhisan (Mighty-One heard the sound of his grandchild). “Ambesa ninga-gashki’ewizi-izhaayaan iwidi! (would that I could go over there!) Ninga-nagadaan iw niiyaw (I shall leave my body here), noozhis idash ninga-miinaa.” (and to my grandchild I shall give it.) Zhigwa gaa-odaapinang osaka’onan (then, taking up his canes), —aaniish niizh ininiwan iniw osaka’onan,— (for two were his canes,) maajaa izhaad iniw oozhisan manisenid (he set off to where his grandchild was gathering firewood). Megwaa go dazhi-manised ikwe (while the woman was gathering firewood) biidaasamosewan omishoomisan (her grandfather came walking toward her). “Ambesa, noozhis, bizindawishin waa-ininaan! (come, my grandchild, listen to what I shall say to you!) Mii sa zhigwa wii-naganinaan (the time has come when I shall leave you), niwii-maajaa (I intend to go away). Meshkwad gaa-naganinaan (but though I leave you), gi-wii-nagadamoon a’aw gwiiwizens.” (I shall leave you a boy.)
(2) Ānic ki‘tcinānāgatawäntạm ‘aᵉa´ᵘ i‘kwä. Kāwin wi‘kā ugi‘känimāsīn omicōmisạn kägō wi‘kā tcipimatci∙i∙nänimāt. Äjigạnōnāt: “Anin, nimicōmis, wâ∙i∙cictcigäyạn ‘iᵉi´ᵘ wīnạgatạmawiyạn kwiwisäns?”
Aaniish gichi-naanaagadawendam a’aw ikwe. Gaawiin wiikaa ogikenimaasiin omishoomisan gegoo wiikaa ji-bimaaji’inenimaad. Ezhi-ganoonaad: “Aaniin, nimishoomis, waa-izhichigeyan iw wii-nagadamawiyan gwiiwizens?”
Now, in deep meditation was the woman. Never had she known of her grandfather in an evil-minded way towards her. Then she spoke to him, saying: “My grandfather, how are you going to bring it about to leave with me a boy?”
Aaniish gichi-naanaagadawendam a’aw ikwe (now, in deep thought was the woman). Gaawiin wiikaa ogikenimaasiin omishoomisan (never had she known her grandfather) gegoo wiikaa ji-bimaaji’inenimaad (to think of her in any evil way — stem flagged). Ezhi-ganoonaad (then she spoke to him): “Aaniin, nimishoomis (“my grandfather), waa-izhichigeyan iw wii-nagadamawiyan gwiiwizens?” (how will you bring it about to leave me a boy?”)
(3) “Nōjis, kägu´ anwä‘tawici‘kän, mīguca iᵘ ickwātc kaganōninān; mīgu omā tcinibuyān. Kä∙i∙cictcigäyạn tcinibuyān: Kinibuyānidạc mō‘kumān dạc kạmạnōn kagīckicān o∙o∙wä, picicigidạc ningawạnạmạniᵘ. Miziwä kāwīn ningutci kīgawäbinisī ‘iᵉi´ᵘ nīyaᵘ. Mīdạc iᵘ käpạmi∙i∙guyäg, wạnạmạn kä∙i∙cini‘kādạnk ‘aᵉa´ᵘ ạnicinābä. Wa∙a∙widạc kwīwisäns tamanidōwi. Ayāngwāmisin, nōjis, wäwäni icictcigäyu‘k. Miziwä tanōntạm ‘aᵉa´ᵘ ạnicinābä. Ayāngwāmisin, wäwäni wīni‘tāwigi aᵘ kwīwisäns.” Mīsạgu cigwa picigwātci∙ā∙t ōcisạn, misa´ kī∙ā∙‘pitwäwäsigät.
“Noozhis, gego anwetawishiken, mii go sa iw ishkwaaj ge-ganooninaan; mii go omaa ji-niboyaan. Ge-izhichigeyan ji-niboyaan: Gi-niboyaan idash mookomaan dash ga-manoon ga-giishkizhan o’owe, bizhishig idash ninga-onaman. Miziwe gaawiin ningoji giga-webinisii iw niiyaw. Mii dash iw ge-bami’igoyeg, onaman ge-izhi-nikaadang a’aw anishinaabe. Wa’aw idash gwiiwizens da-manidoowi. Ayaangwaamizin, noozhis, weweni izhichigeyok. Miziwe da-noondam a’aw anishinaabe. Ayaangwaamizin, weweni wii-nitaawigi’a aw gwiiwizens.” Mii sa go zhigwa bizigwaaji’aad oozhisan, mii sa gii-aabita-weweziged.
“My grandchild, do not fail to heed my words, for this is the last time that I shall speak with you; it is now that I should die. (What) you shall do when I die (is this): now, when I die, do you take a knife (and) cut here, for I shall be changed wholly into magic paint. No part of my whole body shall you fling away. It is by this that you (and all) shall be sustained, magic paint is what the people shall call it. And this boy shall be a manitou being. Be heedful, my grandchild, with care do you (and the others) act upon it. Everywhere shall the people hear about it. Be zealous, in the right way do you bring up the boy.” Thereupon he then had carnal knowledge of his grandchild, and while having it he wasted his life away.
“Noozhis, gego anwetawishiken (“my grandchild, do not disregard me), mii go sa iw ishkwaaj ge-ganooninaan (for this is the last time I shall speak with you); mii go omaa ji-niboyaan (it is now that I shall die). Ge-izhichigeyan ji-niboyaan: (what you shall do when I die:) Gi-niboyaan idash mookomaan dash ga-manoon (when I die take up a knife) ga-giishkizhan o’ow (and cut here), bizhishig idash ninga-onaman (for I shall become wholly magic paint — onaman). Miziwe gaawiin ningoji giga-webinisii iw niiyaw (nowhere shall you fling away any part of my body). Mii dash iw ge-bami’igoyeg (it is by this that you shall be sustained), onaman ge-izhi-nikaadang a’aw anishinaabe (onaman / magic paint is what the people shall call it). Wa’aw idash gwiiwizens da-manidoowi (and this boy shall be a manidoo being). Ayaangwaamizin, noozhis (be careful, my grandchild), weweni izhichigeyok (act upon it rightly). Miziwe da-noondam a’aw anishinaabe (everywhere the people shall hear of it). Ayaangwaamizin, weweni wii-nitaawigi’a aw gwiiwizens.” (be zealous, raise the boy well.) Mii sa go zhigwa bizigwaaji’aad oozhisan (thereupon he had carnal knowledge of his grandchild — stem flagged), mii sa gii-aabita-weweziged (and as he did so he wasted his life away — stem flagged).
(4) Ätawā, i‘kwä mī∙i∙´ᵘ kinibunit īni´ᵘ omicōmisạn. Wägunänīwinän ubäcicwān i∙i∙mā unintcīning, mīdạc ‘iᵉi´ᵘ kumiginīn kägä‘t picicig wạnạmạnạn unintcīning. Wägunänīwinạn ugīwäwạnänạn. Mīsa cayīgwa kīmādci‘kawāt īni´ᵘ omicōmisạn. Kitạci‘kawāt mīziwä, mīgu iᵘ pijicikwạnạmạnạn. Mīdạc iᵘ äjipāsạnk ‘iᵉi´ᵘ wīyawini. Kägä‘t ki‘tcimāma‘kādäntạm iᵘ inạmạnisutawāt. Miziwä uda‘tōn umacki‘kīm macki‘ki‘kānāt īni´ᵘ omicōmisạn. Cigwadạc kā‘kīcictcigät mīsa´ iᵘ mādcāt, icāt Ma‘kadäcigwanạn. Kā‘tagwicin äjikạnōnāt: “Māma‘kāte mīsa a‘panä kī∙i∙ckwāmicōmisiyān.” Äjiganonigut: “Nōjis, kägu´ ningutci wäbinä‘kän ‘aᵉa´ᵘ kimicōmis, mīginini∙i∙´ᵘ miziwä wa‘täbisäg änigu‘kwāg a‘ki. Pitcīnạg tabā‘tinīni känạntutamōk.”
Edawaa, ikwe mii iw gii-nibonid iniw omishoomisan. Wegonen iniwen obeshizhwaan i’imaa oninjiining, mii dash i’iw go miinangini-nin geget bizhishig onamanan oninjiining. Wegoneniwinan ogii-wewanenan. Mii sa zhayiigwa gii-maaji-gawaad iniw omishoomisan. Gidazhi-gawaad miziwe, mii go iw bizhishig onamanan. Mii dash iw ezhi-baasang i’iw wiyawini. Geget gichi-maamakaadendam iw inaa-manisotawaad. Miziwe odatoon omashkikiim mashkikiikaanaad iniw omishoomisan. Zhigwa idash gaa-giizhichiged mii sa iw maajaad, izhaad Makadeshigwanan. Gaa-dagwishin ezhi-ganoonaad: “Maamakaadi mii sa apane gii-ishkwaa-mishoomisiyaan.” Ezhi-ganoonigod: “Noozhis, gego ningoji webinaaken a’aw gimishoomis, mii ginini’iw miziwe wa-debiseg enigokwaag aki. Bijiinag da-baatiinini ge-nandodamoog.”
Alas! now dead was the woman’s grandfather. What should she do but cut a slice off his finger, whereupon to her surprise there really was nothing but magic paint (to be seen) upon his hand. What should she then do but carry him home upon her back. It was then that she went to work upon her grandfather. After she had finished with him all over, then (she beheld) absolutely nothing but magic paint. Thereupon she then put his body in place to dry. Of a truth, greatly amazed was she to see that she had turned him into magic paint. In every place she put her medicine while engaged in drawing the remedy from her grandfather. And in a while, when she had finished, she then departed, she went to where Black-Tail-of-a-Fish was. When she got there, she spoke to him, saying: “It is strange since my grandfather is no more.” Then was she addressed by him saying: “My grandchild, do not fling away (any part of) your grandfather, for from that is there to be (magic paint) enough for the whole earth throughout its length and breadth. In time to come many shall they be that will ask it of you.”
Edawaa (alas), ikwe mii iw gii-nibonid iniw omishoomisan (now the woman’s grandfather was dead). Wegonen obeshizhwaan oninjiining (she cut a slice off his finger), mii dash geget bizhishig onamanan oninjiining (and truly there was nothing but onaman / magic paint on his hand). Ogii-wewanenan (she carried him home on her back). Mii sa zhayiigwa gii-maaji-gawaad iniw omishoomisan (then she went to work on her grandfather). Gidazhi-gawaad miziwe (after she had worked him over all over), mii go iw bizhishig onamanan (then there was nothing but onaman). Mii dash iw ezhi-baasang iw wiyawini (then she put his body to dry). Geget gichi-maamakaadendam (truly she was greatly amazed) iw inaa-manisotawaad (at what she had drawn from him — stem flagged). Miziwe odatoon omashkikiim (everywhere she put her medicine) mashkikiikaanaad iniw omishoomisan (drawing the medicine from her grandfather). Zhigwa idash gaa-giizhichiged mii sa iw maajaad (then, when she had finished, she set off), izhaad Makadeshigwanan (going to Black-Tail-of-a-Fish). Gaa-dagwishin ezhi-ganoonaad (when she got there she spoke to him): “Maamakaadi mii sa apane gii-ishkwaa-mishoomisiyaan.” (“it is strange now that my grandfather is no more.”) Ezhi-ganoonigod (then he addressed her): “Noozhis, gego ningoji webinaaken a’aw gimishoomis (“my grandchild, do not fling away any of your grandfather), mii ginini’iw miziwe wa-debiseg enigokwaag aki (for from that there is enough for the whole earth in all its breadth). Bijiinag da-baatiinini ge-nandodamoog.” (in time many will be those who ask it of you.)
(5) Mīsa´ cigwa wī‘kīwät ‘aᵉa´ᵘ i‘kwä, “Nōjis, ạmbäsạnō, ayāngwāmisin!” udigōn. Änijimādcāt, “Pitcīnạg tabā‘tạnīni ‘aᵉa´ᵘ känạntutamōk,” udigon.
Mii sa zhigwa wii-giiwed a’aw ikwe, “Noozhis, ambesanoo, ayaangwaamizin!” odigoon. Eni-izhi-maajaad, “Bijiinag da-baatiinini a’aw ge-nandodamoog,” odigon.
And so, when the woman was about to come away, “My grandchild, I beg of you, do show zeal!” she was told. Then, as she set forth upon her way, “In time to come many shall they be that will ask it of you,” she was told.
Mii sa zhigwa wii-giiwed a’aw ikwe (and so, as the woman was about to go home), “Noozhis, ambesanoo, ayaangwaamizin!” odigoon (“my grandchild, I beg of you, be zealous!” she was told). Ani-izhi-maajaad (as she set off), “Bijiinag da-baatiinini a’aw ge-nandodamoog,” odigon (“in time many will be those who ask it of you,” she was told).
(6) Mīsa´ kägä‘t cigwa mādcī‘kawint nạntutạmawint īni´ᵘ wạnamạnan. Ānawidạc päpạngī mīgiwä, mibō‘tc nōndäsänit. Ānawigu pāpạngī mīgiwä, kägätsa nībiwa udaiyān anō‘kätcigan mini‘k mānint. Aba‘pic ningō‘ki‘kinōniwin äni∙ā∙waninik mī cigwa kītäbisänik mōskinänik ‘iᵉi´ᵘ äntāwāt ano‘kātcigan. Kumāgu a‘pi cigwa kägō ici∙ā∙yāt ugi‘känimān abinotcīyạn ayāwāt. “Mimāwīni∙i∙´ᵘ nimicōmis kā∙i∙cit, cigwa äci∙ai∙yāyān,” inäntạm. Ningutingigu ạbinōtciyạn owâbạmān. A‘pidci ocawānimān kayā iᵘ wāwāni tōtawāt; ningutingsa cigwa uni‘tāwigia∙n. Mīsa cayīgwa kī‘täbwäyändạnk. Mīsa gägä‘t ä∙i∙‘kitunit kä∙i∙ciwäbatinik.
Mii sa geget zhigwa maajii-gawind nandodamawind iniw onamanan. Anawi idash bebangii migiwe, mii booch noondesenid. Anawi go bebangii migiwe, geget sa niibiwa odayaan anokaajigan minik maanind. Abaapizh ningo-gikinooniwin ani-aawaninig mii zhigwa gii-debisenig mooshkinenig i’iw endaawaad anokaajigan. Goma go apii zhigwa gegoo izhi-ayaad ogikenimaan abinoojiiyan ayaawaad. “Mii maawiin iw nimishoomis gaa-izhid, zhigwa ezhi-ayaayaan,” inendam. Ningoding go abinoojiiyan owaabamaan. Aapiji ozhaawenimaan gaye iw weweni dodawaad; ningoding sa zhigwa onitaawigi’aan. Mii sa zhayiigwa gii-debweyendang. Mii sa geget e-ikidonid gaa-izhi-webadinig.
Thereupon truly did they then begin upon her, going to her for the magic paint. Even though but little at a time she gave away, yet of necessity there was not enough to go around. Even though but little at a time she gave away, yet truly much she had in the way of goods that were given her in plenty. By the time that a cycle of the seasons came round, was when there were goods enough to fill the place where she (and others) dwelt. In due course of time, when feeling something the matter with her, she knew that she was with child. “This is no doubt according to what my grandfather had foretold of me, this state that I now am in,” she thought. So by and by she bore a child. Very affectionate was she with (the boy), and tenderly she cared for him; and in the time that went on she reared him. And so now did she believe what (her grandfather had said) when he told of what would happen.
Mii sa geget zhigwa maajii-gawind (and so truly they began upon her) nandodamawind iniw onamanan (being asked for the onaman / magic paint). Anawi idash bebangii migiwe (though she gave but a little at a time), mii booch noondesenid (yet there was not enough to go around). Anawi go bebangii migiwe (though she gave but a little at a time), geget sa niibiwa odayaan anokaajigan minik maanind (truly she had much in goods that were given her). Abaapizh ningo-gikinooniwin ani-aawaninig (when a cycle of the seasons came round) mii zhigwa gii-debisenig mooshkinenig iw endaawaad anokaajigan (there were goods enough to fill the place where she dwelt). Goma go apii zhigwa gegoo izhi-ayaad (in due time, feeling something the matter) ogikenimaan abinoojiiyan ayaawaad (she knew she was with child). “Mii maawiin iw nimishoomis gaa-izhid (“this is no doubt as my grandfather foretold of me), zhigwa ezhi-ayaayaan,” inendam (this state I am now in,” she thought). Ningoding go abinoojiiyan owaabamaan (by and by she bore a child). Aapiji ozhaawenimaan gaye iw weweni dodawaad (very affectionate was she and tenderly she cared for him); ningoding sa zhigwa onitaawigi’aan (and in time she reared him). Mii sa zhayiigwa gii-debweyendang (and so now she believed) mii sa geget e-ikidonid gaa-izhi-webadinig (truly what had been said of what would happen).
(7) Mīsa cigwa Ma‘kadäcigwạn ājiwâbạmāt. “Nōjis, ạmbäsạnō, täbwä‘tawicin kä∙i∙ninān, intawā mīcicin ‘aᵉa´ᵘ kwiwisäns.” “Ätawā! ācimādcī!” i‘kitō ‘aᵉa´ᵘ i‘kwä. “Nimicōmis, kāwīn nindākacki‘tōsin tci∙i∙ctcigäyān. Māgicā nindābātā‘tcigä. Kīcpin ä‘ta iji‘pan nimicōmis nindāgījictcigā. Indawādạc pä‘kānisit kagwätcim.” Minawā ugạnōnān ‘aᵉa´ᵘ i‘kwä: “Nimicōmis, kāwininā kitākacki‘tōsin tibickō kā∙i∙jictcigät Cōngä‘pāⁿ?” Äjigạnōnigut omicōmisạn: “Nōjis, mīginīni∙i∙´ᵘ käticiwäba‘k, ānint aⁿ ạnicinābä ogakacki‘tōn i∙i∙wä tciwīdigäsik; mī awä kāginik käbimādisit kāwīn wi‘kā tawä‘kwāyāsīwạn ini´ᵘ utcitcāgwạn. Kīcpindạc wīn awāgwān a‘pidci käbicigwātisigwän, mī aᵘ ābiding ä‘ta tayanda‘ki. Intawā dạc mānō ayāⁿ ‘aᵉa´ᵘ kigwisis mītiⁿ icikīwän.”
Mii sa zhigwa Makadeshigwan ezhi-waabamaad. “Noozhis, ambesanoo, debwetawishin ge-ininaan, indawaa miishishin a’aw gwiiwizens.” “Edawaa! aazhi-maajii!” ikido a’aw ikwe. “Nimishoomis, gaawiin nindaa-gashkitoosiin ji-izhichigeyaan. Maagizhaa nindaa-baataa-ichige. Giishpin eta izhi’iban nimishoomis nindaa-giizhichige. Indawaa idash bekaanizid gagwejim.” Miinawaa oganoonaan a’aw ikwe: “Nimishoomis, gaawiin ina gidaa-gashkitoosiin dibishkoo gaa-izhichiged Zhaangwepaanh?” Ezhi-ganoonigod omishoomisan: “Noozhis, mii ginini’iw ge-izhi-webak, aanind a’aw anishinaabe oga-gashkitoon i’iwe ji-wii-wiidigesig; mii awe gaaginig ge-bimaadizid gaawiin wiikaa da-ishkwaayaasiiwan iniw ojichaagwan. Giishpin idash wiin awegwen aapiji ge-bizhigwaadizigwen, mii a’aw aabiding eta da-ayendaki. Indawaa dash maanoo ayaan a’aw gigwisis mii dinh izhi-giiwen.”
It was then that Black-Tail-of-a-Fish saw her. “My grandchild, do what I shall say to you, better [had you] give me the boy.” “Ah, me! what a thought!” said the woman. “My grandfather, I could not do such a thing. Perhaps I would be doing a misdeed. If only my grandfather had told me, I would do it. So therefore [had you] better ask some other (for her child).” Again spoke the woman to him, saying: “My grandfather, could you not do the same as Mighty-One did?” Then was she addressed by her grandfather saying: “My grandchild, this is truly the way it shall be, some of the people shall be able not to marry; these are they that shall live eternally, never shall there be any end of their souls. And if any be very guilty of sexual defilement, the same shall pass but a single existence (in another world). Accordingly, then, if you like, just you keep your boy. Therefore go you back home.”
Mii sa zhigwa Makadeshigwan ezhi-waabamaad (it was then that Black-Tail-of-a-Fish saw her). “Noozhis, ambesanoo, debwetawishin ge-ininaan (“my grandchild, I beg you, heed what I shall say), indawaa miishishin a’aw gwiiwizens.” (give me the boy, rather.) “Edawaa! aazhi-maajii!” ikido a’aw ikwe (“alas! what a thought!” said the woman). “Nimishoomis, gaawiin nindaa-gashkitoosiin ji-izhichigeyaan (my grandfather, I could not do such a thing). Maagizhaa nindaa-baataa-ichige (perhaps I would be doing a misdeed). Giishpin eta izhi’iban nimishoomis nindaa-giizhichige (if only my grandfather had told me, I would do it). Indawaa idash bekaanizid gagwejim.” (so rather ask another.) Miinawaa oganoonaan a’aw ikwe (again the woman spoke to him): “Nimishoomis, gaawiin ina gidaa-gashkitoosiin dibishkoo gaa-izhichiged Zhaangwe’paa?” (my grandfather, could you not do as Mighty-One did? — name flagged) Ezhi-ganoonigod omishoomisan (then her grandfather addressed her): “Noozhis, mii ginini’iw ge-izhi-webak (“my grandchild, this is truly how it shall be), aanind a’aw anishinaabe oga-gashkitoon i’iwe ji-wii-wiidigesig (some of the people shall be able not to marry); mii awe gaaginig ge-bimaadizid (these are they that shall live forever) gaawiin wiikaa da-ishkwaayaasiiwan iniw ojichaagwan (never shall their souls come to an end). Giishpin idash wiin awegwen aapiji ge-bizhigwaadizigwen (and if any be very guilty of sexual defilement), mii a’aw aabiding eta da-ayendaki (that one shall pass but a single existence). Indawaa dash maanoo ayaan a’aw gigwisis (so then, if you like, keep your boy). Mii dinh izhi-giiwen.” (therefore go back home.)
(8) Cigwadạc inändạm: “Anic kä∙i∙cictcigäyān ‘oᵉo´ᵘ tci∙a∙yawag ‘aᵉa´ᵘ kwīwisäns? Tạga, ningawigagwätcimā nintōgimām.” Äjimādcāt, Nänabucōwạn icāt. A‘pi pāndigawāt ō‘kumisạn owītigämāni. Cigwa äjigạnōnāt: “Nintōgimām! Kipigagwätcimin ānīn kä∙i∙cictcigäyān, mīgu iᵘ äjipäjiguyān. Kāwīnina kitakacki‘tōsin ‘iᵉi´ᵘ awīya tciwitci∙a∙yāwag?”
Zhigwa idash inendam: “Aaniish ge-izhichigeyaan o’ow ji-ayaawag a’aw gwiiwizens? Daga, ninga-wii-gagwejimaa nindoogimaam.” Ezhi-maajaad, Nenaboozhoowan izhaad. Apii baandigawaad ookomisan owiidigemaani. Zhigwa ezhi-ganoonaad: “Nindoogimaam! Gi-bi-gagwejimin aaniin ge-izhichigeyaan, mii go iw ezhi-bezhigoyaan. Gaawiin ina gidaa-gashkitoosiin i’iw awiya ji-wiiji-ayaawag?”
And in a while he thought: “How shall I bring this about that I may have a boy? Well, I will go ask my chief.” Then he departed, to where Nänabushu was he went. When he went into where (Nänabushu) was, (he saw that) he was living with his grandmother. Presently he spoke to him, saying: “O my chief! I have come to ask you what I shall do, for I am now alone. Could you not bring it about so that I might have some one to live with?”
Zhigwa idash inendam (and in a while he thought): “Aaniish ge-izhichigeyaan o’ow ji-ayaawag a’aw gwiiwizens? (“how shall I bring it about that I have a boy?) Daga, ninga-wii-gagwejimaa nindoogimaam.” (well, I will go ask my chief.) Ezhi-maajaad, Nenaboozhoowan izhaad (then he set off, going to Nänabushu — name flagged 65-H4). Apii baandigawaad ookomisan owiidigemaani (when he went in, he was living with his grandmother). Zhigwa ezhi-ganoonaad (then he spoke to him): “Nindoogimaam! (“O my chief!) Gi-bi-gagwejimin aaniin ge-izhichigeyaan (I have come to ask you what I shall do), mii go iw ezhi-bezhigoyaan (for I am now alone). Gaawiin ina gidaa-gashkitoosiin i’iw awiya ji-wiiji-ayaawag?” (could you not bring it about that I have someone to live with?)
(9) Nänabucu dạc oganōnān: “Awänän näntawänimạt tinōwa, kämā gayä i‘kwä wīwītcaiyāwạt? awägwänigu wâ∙a∙yāwat kīgamînin.” Nänabucudạc kạnōnā: “Kwiwisäns.” “Äyeᵉ, ningakacki‘tōn tcimīninān ‘aᵉa´ᵘ kwīwisäns.” Mīsa gägä‘t utōci∙a∙n Nänabucu īni´ᵘ kwīwisänsạn. Ka‘kici∙i∙mint mīdạc ‘iᵉi´ᵘ kạnōnint Ma‘katäcigwạn: “Ambäsạnō, wīndamawicin wägunän wâ∙i∙nābatci∙a∙t ‘aᵉa´ᵘ māmwä‘tc kwīwisäns wī∙a∙yawat!” Ma‘kadäcigwanidạc äjikīgitut: “Kā, anicāsa´ cigwa ningi‘kā mīdạc ‘iᵉi´ᵘ wâ∙u∙ndci∙a∙yawag ‘aᵉa´ᵘ kwīwisäns. Kīwindạmōn, Nänabucu, cigwa kägā ningawigi‘kā. Niwiwạnamaniᵘ nāsāb kā∙i∙ci∙a∙yāt Cōngä‘pāⁿ, mi∙i∙´ᵘ nāsāb kä∙i∙ci∙a∙yāyān. Mīsa iᵘ mini‘k pā∙i∙jiwindamōnān.” Äjimādcāt Ma‘kadäcigwan kīwäwināt ini´ᵘ ạbinōtciyạn. Cigwa tạgwicinōg ‘aᵉ∙i∙mā ändāwāt. Ningutingsā cigwa ugi‘kändan wīnibut; anitibi‘kạtīnik. Äjikạnōnāt īni´ᵘ kwīwisänsạn: “Ambäsạnō, nōndawicin kä∙i∙ninān!”
Nenaboozho dash oganoonaan: “Awenen nendawenimad dinowa, gemaa gaye ikwe wii-wiijayaawad? awegwen igo waa-ayaawad giga-miinin.” Nenaboozho dash ganoonaa: “Gwiiwizens.” “Eye’, ninga-gashkitoon ji-miininaan a’aw gwiiwizens.” Mii sa geget odoozhi’aan Nenaboozho iniw gwiiwizensan. Gaa-giizhi’imind mii dash i’iw ganoonind Makadeshigwan: “Ambesanoo, wiindamawishin wegonen waa-inaabaji’aad a’aw maamwaaj gwiiwizens wii-ayaawad!” Makadeshigwan idash ezhi-giigidod: “Gaa, anishaa sa zhigwa ningii-gaa mii dash i’iw waa-onji-ayaawag a’aw gwiiwizens. Gi-wiindamoon, Nenaboozho, zhigwa gega ninga-wii-gii-gaa. Niwii-onaman naasaab gaa-izhi-ayaad Zhaangwepaanh, mii iw naasaab ge-izhi-ayaayaan. Mii sa iw minik baa-izhi-wiindamoonaan.” Ezhi-maajaad Makadeshigwan gii-we-wiinaad iniw abinoojiiyan. Zhigwa dagwishinoog a’imaa endaawaad. Ningoding sa zhigwa ogikendan wii-nibod; ani-dibikadinig. Ezhi-ganoonaad iniw gwiiwizensan: “Ambesanoo, noondawishin ge-ininaan!”
And Nänabushu spoke to him, saying: “What sort of person would you prefer, or is it with a woman that you would live? for whomsoever you would have I will give you.” And Nänabushu was told: “A boy.” “Yes, I shall be able to grant you a boy.” Thereupon, in truth, Nänabushu created the boy. When (the boy) was created, then was Black-Tail-of-a-Fish told: “Pray, do tell me what you intend doing with this boy whom you have so anxiously desired!” And Black-Tail-of-a-Fish spoke, saying: “Why, only that I am now growing old, is the reason why I want to have a boy. I tell you, Nänabushu, now am I nearly come to the end of my old age. I expect to become magic paint in the same way that Mighty-One became, in that same form shall I become. That is all that I have to tell you about.” Then departed Black-Tail-of-a-Fish, home he went with the child. In a while they were come at home. By and by he then knew that he was going to die; it was at the coming-on of night. He then spoke to the boy, saying: “Pray, harken to what I shall say to you!”
Nenaboozho dash oganoonaan (and Nänabushu spoke to him): “Awenen nendawenimad dinowa (“what sort of person would you prefer), gemaa gaye ikwe wii-wiijayaawad? (or would you live with a woman?) awegwen igo waa-ayaawad giga-miinin.” (whomsoever you would have, I will give you.) Nenaboozho dash ganoonaa: “Gwiiwizens.” (and Nänabushu was told: “a boy.”) “Eye’, ninga-gashkitoon ji-miininaan a’aw gwiiwizens.” (“yes, I shall be able to give you a boy.”) Mii sa geget odoozhi’aan Nenaboozho iniw gwiiwizensan (thereupon truly Nänabushu created the boy). Gaa-giizhi’imind mii dash ganoonind Makadeshigwan (when he was created, Black-Tail-of-a-Fish was told): “Ambesanoo, wiindamawishin wegonen waa-inaabaji’aad a’aw maamwaaj gwiiwizens wii-ayaawad!” (“pray, tell me what you intend to do with this boy you so desired!”) Makadeshigwan idash ezhi-giigidod (and Black-Tail-of-a-Fish spoke): “Gaa, anishaa sa zhigwa ningii-gaa (“why, only that I am now growing old) mii dash i’iw waa-onji-ayaawag a’aw gwiiwizens (is why I want a boy). Gi-wiindamoon, Nenaboozho, zhigwa gega ninga-wii-gii-gaa (I tell you, Nänabushu, I am nearly at the end of my old age). Niwii-onaman naasaab gaa-izhi-ayaad Zhaangwe’paa (I shall become onaman / magic paint just as Mighty-One did — name flagged), mii iw naasaab ge-izhi-ayaayaan (in that same form shall I become). Mii sa iw minik baa-izhi-wiindamoonaan.” (that is all I have to tell you.) Ezhi-maajaad Makadeshigwan gii-we-wiinaad iniw abinoojiiyan (then Black-Tail-of-a-Fish set off home with the child). Zhigwa dagwishinoog a’imaa endaawaad (in a while they came home). Ningoding sa zhigwa ogikendan wii-nibod (by and by he knew he was going to die); ani-dibikadinig (it was at nightfall). Ezhi-ganoonaad iniw gwiiwizensan (he spoke to the boy): “Ambesanoo, noondawishin ge-ininaan!” (“pray, hear what I shall say to you!”)
(10) Ānic mii äciwäbisinit ini´ᵘ kwīwisänsạn, kāwīn wi‘kā wīsinisīwạn. “Midạc ‘iᵉi´ᵘ nōngum tibika‘k nimādcā, mīgu iᵘ kägä‘t wīnạganinān. Ạmbäsạnō, nōjis! ayāngwāmisin ‘iᵉi´ᵘ tcitäbwä‘tawiyạn! Kägu´ wäbinici‘kän! Mīgu iᵘ kīnibuyān mādcī‘kawicin. Ni‘tạm mō‘kuman ki∙u∙dā‘pinaman, päcicucin i∙i∙mā kā‘kiganāng. Kicpinidạc kägä‘t wạnạmạniwiyān, kägu ningutci pạngī wäbinici‘kän. Mīsạgu iᵘ tcibāsạmạn ‘iᵉi´ᵘ nīya´ᵘ niya´ᵘ. Ayāngwāmisin; nībiwa kägō kiga∙u∙ndci∙u∙ndisigun iᵉi´ᵘ nīya´ᵘ. Ạnicinābä nībiwa kīgapiwâbamik. I∙i∙witạc kä∙i∙näntạman pā∙u∙ntābạnk mi∙i∙witi wâ∙i∙cikiwäyān. Ningutingidạc kayä kīn kīganip, mī∙i∙witi käbīcāyạn. Kāwīn kägō kāmạnäsisīmin. Pitcīnạg taba‘tinīni ‘aᵉa´ᵘ kämidäwit. Mīdạc iwiti kä∙u∙ndci∙a∙ndutawạnk awiya wâmitäwitcin.”
Aaniish mii ezhi-webizinid iniw gwiiwizensan, gaawiin wiikaa wiisinisiiwan. “Mii dash i’iw noongom dibikak nimaajaa, mii go iw geget wii-naganinaan. Ambesanoo, noozhis! ayaangwaamizin i’iw ji-debwetawiyan! Gego webinishiken! Mii go iw gii-niboyaan maajii-gawishin. Nitam mookomaan gi-odaapinaman, beshizhoshin i’imaa gaa-gigaanaang. Giishpin idash geget onamaniwiyaan, gego ningoji bangii webinishiken. Mii sa go iw ji-baasaman i’iw niiyaw niiyaw. Ayaangwaamizin; niibiwa gegoo giga-onji-ondisigon i’iw niiyaw. Anishinaabe niibiwa giga-bi-waabamig. Iw idash ge-inendaman baa-ondaabang mii iwidi waa-izhi-giiweyaan. Ningoding idash gaye giin giga-nib, mii iwidi ge-bii-izhaayan. Gaawiin gegoo ga-manezisiimin. Bijiinag da-baatiinini a’aw ge-midewid. Mii dash iwidi ge-onji-andotawang awiya waa-midewijin.”
Now, this was the nature of the boy, never had he eaten food. “Therefore now, during this night, shall I depart, for truly do I intend leaving you behind. Come, my grandchild! do be careful in paying heed to my words! Do not throw me away! Accordingly, when I die, do you begin upon me. When first you have taken up a knife, do you slice a piece from my chest. And if I really become magic paint, do not fling a particle of me away. And so then do you put my body in place to dry. Be heedful; with many things shall you become enriched by reason of my body. By the people many in number shall you be visited and seen. And the thought that you should keep in mind is, that to yonder place from whence comes the dawn is where I hope to go home. And some time shall you too die, to yonder place is where you shall come. Of nothing shall we be in want. In after-time many shall they be that will perform the mystic rite. It is from that place that we shall wait, listening to the sound of them performing the mystic rite.”
Aaniish mii ezhi-webizinid iniw gwiiwizensan (now this was the nature of the boy), gaawiin wiikaa wiisinisiiwan (never had he eaten food). “Mii dash i’iw noongom dibikak nimaajaa (“therefore now, this night, I depart), mii go iw geget wii-naganinaan (for truly I mean to leave you). Ambesanoo, noozhis! ayaangwaamizin ji-debwetawiyan! (come, my grandchild! be careful to heed me!) Gego webinishiken! (do not throw me away!) Mii go iw gii-niboyaan maajii-gawishin (when I die, begin upon me). Nitam mookomaan gi-odaapinaman (when you first take up a knife), beshizhoshin i’imaa gaa-gigaanaang (slice a piece from my chest). Giishpin idash geget onamaniwiyaan (and if I truly become onaman / magic paint), gego ningoji bangii webinishiken (do not fling a particle of me away). Mii sa go iw ji-baasaman iw niiyaw (and so put my body to dry). Ayaangwaamizin; niibiwa gegoo giga-onji-ondisigon i’iw niiyaw (be heedful; by my body you shall be enriched with many things). Anishinaabe niibiwa giga-bi-waabamig (by the people many shall you be visited and seen). Iw idash ge-inendaman (and the thought you should keep) baa-ondaabang mii iwidi waa-izhi-giiweyaan (is that to yonder place where the dawn comes is where I hope to go home). Ningoding idash gaye giin giga-nib (and some time you too shall die), mii iwidi ge-bii-izhaayan (to that place you shall come). Gaawiin gegoo ga-manezisiimin (of nothing shall we be in want). Bijiinag da-baatiinini a’aw ge-midewid (in time many shall be those who perform the mystic rite — midewi-). Mii dash iwidi ge-onji-andotawang awiya waa-midewijin.” (it is from that place that we shall wait, listening for those who would perform the mystic rite.)
(11) Mīdạc ‘iᵉi´ᵘ cigwa ki‘tibi‘kạtīnik. Kwäskusit kwīwisäns, awäniban ānukạnōnāt. Ä‘tawa! mäwica i∙tug kānibunit omicōmisạn. Kägätsa ki‘tci∙änigu‘k inigāwagäntạm, äjimawit kwīwisäns. Intawā kīckuwä. Wayābạninik omādcī‘kawan, mīsa kägä‘t ugā‘kiganāng äjipäcicwāt; misa´ gägä‘t picicik wạnạmạnạn kāmādcī‘kawāt, kābāswāt. Kägä‘t wạnicicinini umacki‘kīm. Änitibi‘kadīnik mīgu iᵘ sāsaba‘kwä‘tōnit iᵉi´ᵘ mạnitowäncaᵉ. Kigicäp sāga∙a∙nk, mīgu iᵘ äcibicāgīnit iᵘ wä mạnidōwäncaᵉ. Kägä‘tsa māma‘kādäntạm. “Ambäsa, ninganisā ‘aᵉa´ᵘ käwi‘kutci∙a∙mwag.” Ini´widạc ma‘kwạn uwīnisān. Ānīc udaiyān kä∙u∙ndcinisāt. Mīdạc iᵘ kā∙i∙cinisāt, kāijia∙mwāt. “Mīsa´ iᵘ nāsāp ka∙i∙ciwäbak tci∙a∙ni∙a∙‘kiwạnk. Awägwän käkanawänimāgwän ini´ᵘ wạnạmạnạn kāwin wī‘kā ugā∙a∙gāwāta(ⁿ)zīn ‘iᵉi´ᵘ kämīdcit. Käyä awäsīyạn mōjạg tciwâbạmāt, wâwīcin kīyusät kigickawāt īni´ᵘ unạmạnạn, mīgu a‘panä tciwâbạmāt ini´ᵘ awäsiyạn.”
Mii dash i’iw zhigwa gii-dibikadinig. Gwekkozid gwiiwizens, aweniban anokaanoonaad. Edawa! mewizha idog gaa-nibonid omishoomisan. Geget sa gichi-enigok inigawagendam, ezhi-mawid gwiiwizens. Indawaa giishkowe. Waabaninig omaajii-gawan, mii sa geget ogaa-gigaanaang ezhi-beshizhwad; mii sa geget bizhishig onamanan gaa-maajii-gawaad, gaa-baaswaad. Geget waanizhishinini omashkikiim. Ani-dibikadinig mii go iw zaazabakwetoonid i’iw manidoowenshan. Gigizheb zaaga’ang, mii go iw ezhi-bizhagiinid iw we manidoowenshan. Geget sa maamakaadendam. “Ambesa, ninga-nisaa a’aw ge-wii-gojiamwag.” Iniwen idash makwan owii-nisaan. Aaniish odayaan ge-onji-nisaad. Mii dash iw gaa-izhi-nisaad, gaa-izhi-amwaad. “Mii sa iw naasaab ge-izhi-webak ji-ani-akiiwang. Awegwen ge-ganawenimaagwen iniw onamanan gaawiin wiikaa ogaa-agaawaadanziin i’iw ge-miijid. Gaye aweziiyan moozhag ji-waabamaad, waawiish giiyosed gigishkawaad iniw onamanan, mii go apane ji-waabamaad iniw aweziiyan.”
And so now it was night. When from sleep the boy awoke, gone was he whom he addressed in vain. Alas! long since must his grandfather have died. Truly in the depth of bitter misery of mind was he, then did the boy weep. Well, he ceased crying. On the morrow he began upon (his grandfather), and so truly off his chest he sliced a portion; whereupon truly nothing but magic medicine was he upon whom he began, he whom he put in place to dry. Truly precious was his medicine. As night was coming on, (he then heard the sound of) the little animal-folk running about over the roof of the lodge. In the morning, when out of doors he went, (he then beheld) the little animal-folk moving about the lodge. Truly did he marvel. “Behold, I shall kill the one that I shall try to eat.” And it was the bear he intended to kill. Now, he had the means with which to kill it. Thereupon he slew it, after which he ate it. “Thus shall it likewise be until the end of the world. Whosoever preserves the magic medicine shall never be in want of what he is to eat. And big animal-folk shall he always see, especially while hunting he has the magic medicine upon himself, then always will he see the big animal-folk.”
Mii dash i’iw zhigwa gii-dibikadinig (and so now it was night). Gwekkozid gwiiwizens (when the boy awoke from sleep), aweniban anokaanoonaad (gone was he whom he addressed in vain). Edawa! mewizha idog gaa-nibonid omishoomisan (alas! long since, it seems, his grandfather had died). Geget sa gichi-enigok inigawagendam (truly in deep misery of mind was he), ezhi-mawid gwiiwizens (then the boy wept). Indawaa giishkowe (well, he ceased crying). Waabaninig omaajii-gawan (on the morrow he began upon him), mii sa geget ogaa-gigaanaang ezhi-beshizhwad (truly off his chest he sliced a piece); mii sa geget bizhishig onamanan gaa-maajii-gawaad (and truly nothing but onaman / magic medicine was he upon whom he began), gaa-baaswaad (whom he put to dry). Geget waanizhishinini omashkikiim (truly precious was his medicine). Ani-dibikadinig mii go iw zaazabakwetoonid i’iw manidoowenshan(g) (as night came on, the little animal-folk ran about over the roof of the lodge — manidoo-folk). Gigizheb zaaga’ang (in the morning, when he went out), mii go iw ezhi-bizhagiinid iw we manidoowenshan(g) (the little animal-folk were moving about the lodge). Geget sa maamakaadendam (truly he marveled). “Ambesa, ninga-nisaa a’aw ge-wii-gojiamwag.” (“behold, I shall kill the one I shall try to eat.”) Iniwen idash makwan owii-nisaan (and it was the bear he meant to kill). Aaniish odayaan ge-onji-nisaad (now he had the means to kill it). Mii dash iw gaa-izhi-nisaad, gaa-izhi-amwaad (so then he killed it, and ate it). “Mii sa iw naasaab ge-izhi-webak ji-ani-akiiwang (“thus shall it be until the end of the world). Awegwen ge-ganawenimaagwen iniw onamanan (whoever keeps the onaman / magic medicine) gaawiin wiikaa ogaa-agaawaadanziin i’iw ge-miijid (shall never want for what to eat). Gaye aweziiyan moozhag ji-waabamaad (and big animal-folk shall he always see), waawiish giiyosed gigishkawaad iniw onamanan (especially while hunting he wears the onaman / magic medicine), mii go apane ji-waabamaad iniw aweziiyan.” (then always will he see the big animal-folk.)
(12) Cigwa dạc kwīwisäns udōdisigōn ạnicinābä. Kīcpinigu wätisint, wäwīp nībiwa udaiyān ano‘kätcigan. Cigwasa mōckinäni ändāt. Ningutingigu ayāt mīnawā pa‘kan undciwaᵉ ạnicinābäᵉ. Mīdạc imā nạntutạmawint īni´ᵘ nạgạmunạn. Ānic kāwīn ugīwīntạmāgusīn ini´ᵘ omicōmisạn. “Anic kä∙i∙cictcigäyān?” inändạm. “Kāwin ta∙i∙ciwäbasinōn oᵉō´ᵘ a‘ki pijijik wi‘kā maski‘ki tciminitink. Mīgu iᵘ kayä nạgạmunạn tcitạgumīnitink. Intawā a‘kawä ningawigagwätcimā ‘aᵉa´ᵘ nimicōmis.” Cigwadạc äjimādcāt, cigwa äji∙o∙disāt omicōmisạn. “Nimicōmis, kipigagwätcimin iᵉi´ᵘ kädicictcigäyän.”
Zhigwa dash gwiiwizens odoodisigoon anishinaaben. Giishpin igo wedisind, wewiib niibiwa odayaan anokaajigan. Zhigwa sa mooshkineni endaad. Ningoding igo ayaad miinawaa bakaan onjiiwan anishinaaben. Mii dash imaa nandodamawind iniw nagamonan. Aaniish gaawiin ogii-wiindamaagosiin iniw omishoomisan. “Aaniish ge-izhichigeyaan?” inendam. “Gaawiin daa-izhi-webasinoon o’ow aki bizhishig wiikaa mashkiki ji-miinindig. Mii go iw gaye nagamonan ji-dagomiinindig. Indawaa akawe ninga-wii-gagwejimaa a’aw nimishoomis.” Zhigwa idash ezhi-maajaad, zhigwa ezhi-odisaad omishoomisan. “Nimishoomis, gi-bi-gagwejimin i’iw ge-izhichigeyaan.”
And in time the boy was visited by some people. Now, when first he was visited, immediately much in goods did he obtain. So in a while full was the place where he lived. And once, while at the place, there came some people from a different region. Thereupon was he then asked for the songs. Now, he had not been given knowledge in this by his grandfather. “What shall I do?” he thought. “It is never destined for this world that simply medicine, and nothing else, be given one to another. Therefore songs shall also be given one to another, together (with the medicine). Accordingly wait till I go inquire of my grandfather.” And in a while he departed hence, and in time he came to where (his grandfather) was. “My grandfather, I have come to ask you what I shall do.”
Zhigwa dash gwiiwizens odoodisigoon anishinaaben (and in time the boy was visited by some people). Giishpin igo wedisind (when first he was visited), wewiib niibiwa odayaan anokaajigan (at once he obtained much in goods). Zhigwa sa mooshkineni endaad (so in a while full was the place where he lived). Ningoding igo ayaad miinawaa bakaan onjiiwan anishinaaben(g) (and once, while there, came people from a different region). Mii dash imaa nandodamawind iniw nagamonan (thereupon he was asked for the songs). Aaniish gaawiin ogii-wiindamaagosiin iniw omishoomisan (now, he had not been given knowledge of this by his grandfather). “Aaniish ge-izhichigeyaan?” inendam (“what shall I do?” he thought). “Gaawiin daa-izhi-webasinoon o’ow aki bizhishig wiikaa mashkiki ji-miinindig (“it is never destined for this world that medicine alone be given one to another). Mii go iw gaye nagamonan ji-dagomiinindig (therefore songs too shall be given along with it). Indawaa akawe ninga-wii-gagwejimaa a’aw nimishoomis.” (so first let me go ask my grandfather.) Zhigwa idash ezhi-maajaad, zhigwa ezhi-odisaad omishoomisan (and in a while he set off, and came to his grandfather). “Nimishoomis, gi-bi-gagwejimin i’iw ge-izhichigeyaan.” (“my grandfather, I have come to ask you what I shall do.”)
(13) “Nōjis, pisānigu nagamu∙i∙gi´ᵘ anicinābäg.” Mīsa kägät wintạmāgut ini´ᵘ nạgạmunạn.
“Noozhis, bizaanigo nagamo’i igiw anishinaabeg.” Mii sa geget wiindamaagod iniw nagamonan.
“My grandson, in a quiet way do you sing to the people.” Whereupon truly (the boy) was given knowledge of these songs.¹
“Noozhis, bizaanigo nagamo’i igiw anishinaabeg.” (“my grandson, in a quiet way sing to the people.”) Mii sa geget wiindamaagod iniw nagamonan (and so truly he was given knowledge of these songs).
Jones’s footnote ¹ (foot of English p589): “The birch-bark record on which these songs were sung is in the American Museum of Natural History (Cat. No. 50:6366. See plate II). All the songs have myths concerning them.” — The 59 songs that follow are carried VERBATIM in both layers; their birch-bark song-symbols are described in metadata, never interpreted.
THE MIDE-SONGS (I.–59). Carried VERBATIM in both the Jones and Fiero layers (NOT converted — songs are merge-excluded and never normalized). Gloss = Jones’s own printed English ONLY; vocables (wahiya, yowaha, hoho, ahi, etc.) are carried, never converted, never interpreted. Each song is printed beside a birch-bark mide pictograph in the left margin (described in the per-song ’symbol’ field, never interpreted). Jones’s footnotes to the songs are listed under ’songFootnotes’. FIREWALL ABSOLUTE: no song is interpreted; the wondering stays with the listener.
(I.) “Pāgāmōwạg inäniwạg,
Pāgāmōwạg inäniwạg,
Pāgāmōwạg inäniwạg, wahīya wahīya.”
“Pāgāmōwạg inäniwạg,
Pāgāmōwạg inäniwạg,
Pāgāmōwạg inäniwạg, wahīya wahīya.”
“Upon the drum do the men beat,
Upon the drum do the men beat,
Upon the drum do the men beat.”
birch-bark pictograph: small flower/sunburst rosette
(2.) “Wīngwạni mäⁿjwāᵉwawī,
Wīngwạni mäⁿjwāᵉwawī.”
“Wīngwạni mäⁿjwāᵉwawī,
Wīngwạni mäⁿjwāᵉwawī.”
“By all the animal-folk of costly fur am I sought,
By all the animal-folk of costly fur am I sought.”
birch-bark pictograph: crescent with a short stem
(3.) “Wāgucinä nimayāwicimā,
Wāgucinä nimayāwicimā.”
“Wāgucinä nimayāwicimā,
Wāgucinä nimayāwicimā.”
“A fox do I place standing upright,
A fox do I place standing upright.”
birch-bark pictograph: four-legged animal figure (fox)
(4.) “Kikinowātci bī∙i∙gātä.”
“Kikinowātci bī∙i∙gātä.”
“Marked by being written.”
birch-bark pictograph: single vertical bar
(5.) “ ‘Animāminōbī‘wägä äwägä, nimāminōbīwāgä äwa‘iyä,
Onamạn ntawā.”
“ ‘Animāminōbī‘wägä äwägä, nimāminōbīwāgä äwa‘iyä,
Onamạn ntawā.”
“I write the symbols clear, I write the symbols clear,
For magic medicine do I use.”
birch-bark pictograph: barbell / dumbbell shape (two knobs joined by a line)
(6.) “Sänginā‘wī wī‘ī,
Sänginā‘wī wī‘ī,
Sänginā‘wī wī‘ī wī‘ī.”
“Sänginā‘wī wī‘ī,
Sänginā‘wī wī‘ī,
Sänginā‘wī wī‘ī wī‘ī.”
“It is an ill omen,
It is an ill omen,
It is an ill omen.”
birch-bark pictograph: sinuous / wavy figure (snake-like)
(7.) “Wâpi‘kunāyä‘kwä wäntcimạnä‘towiyān,
Unạbī unābiwi‘iyä.”
“Wâpi‘kunāyä‘kwä wäntcimạnä‘towiyān,
Unạbī unābiwi‘iyä.”
“Because of a woman clothed in white am I endowed with manitou power,
One that sits, one that sits (ready to give me help).”
birch-bark pictograph: small hook/comma figure
(8.) “Kida‘kīminängä kida‘kīminangä,
Tcibwā maci nāwa‘kwäg sạgäwäckawạg.”
“Kida‘kīminängä kida‘kīminangä,
Tcibwā maci nāwa‘kwäg sạgäwäckawạg.”
“Round our earth, round our earth (I go),
Before it is yet noon am I coming round (to where he is).”
birch-bark pictograph: solid filled disc
(9.) “Wänābämi‘inäne! wâhiyä, u‘pwāgạn ningatawa,
Wänābämi‘inäne! wâhiyä, u‘pwāgạn ningatawa.”
“Wänābämi‘inäne! wâhiyä, u‘pwāgạn ningatawa,
Wänābämi‘inäne! wâhiyä, u‘pwāgạn ningatawa.”
“O my husband! a pipe do I want to use,
O my husband! a pipe do I want to use.”
birch-bark pictograph: round-headed figure over a hatched body
(10.) “Kagīwikabi‘kanä, kagiwikabi‘kanä, kagiwikabi‘kanä;
Kitīckwändäming wawicigābawiyan.”
“Kagīwikabi‘kanä, kagiwikabi‘kanä, kagiwikabi‘kanä;
Kitīckwändäming wawicigābawiyan.”
“I am standing, I am standing, I am standing;
At your door I come to stand.”
birch-bark pictograph: spiral-headed standing figure
(II.) “Wägimawit, wägimawit,
Ningwätcitä‘äswā, ningwätcitä‘äswā,
Taga taga kätōgwän wīhiyä.”
“Wägimawit, wägimawit,
Ningwätcitä‘äswā, ningwätcitä‘äswā,
Taga taga kätōgwän wīhiyä.”
“Him that is chief, him that is chief,
Do I test in the heart, do I test in the heart,
That I may see what will happen to him.”
birch-bark pictograph: standing human figure
(12.) “Wäwanasitāt ninantumā,
Wäwanasitāt ninantumā wahiyä.”
“Wäwanasitāt ninantumā,
Wäwanasitāt ninantumā wahiyä.”
“Upon the one that is hoofed do I call for help,
Upon the one that is hoofed do I call for help.”
birch-bark pictograph: two-pronged / forked figure (hoof)
(13.) “Kīwōsä‘kanāwī niwâwâbantāni,
Kīwōsä‘kanāwi niwâwâbantāni
Wā‘käbinän.”
“Kīwōsä‘kanāwī niwâwâbantāni,
Kīwōsä‘kanāwi niwâwâbantāni
Wā‘käbinän.”
“Upon the hunting-path do I fix my gaze,
Upon the hunting-path do I fix my gaze,
While here I sit (conjuring for power).”
birch-bark pictograph: leg / bent-line figure
(14.) “Mạnākanōnitiwāgwän,
Manākanōnitiwägwän,
Niniwig manākanōnitīwāgwän wahiyä nänīcōnitīwāgä.”
“Mạnākanōnitiwāgwän,
Manākanōnitiwägwän,
Niniwig manākanōnitīwāgwän wahiyä nänīcōnitīwāgä.”
“Unwilling to speak to each other,
Unwilling to speak to each other,
Are the two men that go together.”
birch-bark pictograph: two standing figures side by side, one on a shaft
(15.) “Onāmanā nintawā,
Onamanā nintawā yōwāhä.”
“Onāmanā nintawā,
Onamanā nintawā yōwāhä.”
“Magic medicine do I use,
Magic medicine do I use.”
birch-bark pictograph: two-knobbed Y / forked figure
(16.) “Awänän pātwäwitạnk wanahänänīwā?
Ningīwa‘k ningīwanimā.”
“Awänän pātwäwitạnk wanahänänīwā?
Ningīwa‘k ningīwanimā.”
“Who makes known his approach by the sound of his voice?
He whom I have deceived.”
birch-bark pictograph: winged/armed figure (bird-man) above a small turtle-like mark
(17.) “Nābinā kīwäⁿzā, wägimā‘kwäwiyạn,
Kiwäⁿzā!”
“Nābinā kīwäⁿzā, wägimā‘kwäwiyạn,
Kiwäⁿzā!”
“Come you hither, chieftainess that you are,
Come you hither!”
birch-bark pictograph: round-headed figure over a hatched body
(18.) “Yāha‘ onābi, onābi wi‘iyänā.”
“Yāha‘ onābi, onābi wi‘iyänā.”
“One that sits, one that sits
(Ready to aid whomsoever calls for help).”
birch-bark pictograph: three short parallel lines beside a knobbed figure
(19.) “Kitāwatā‘kwä kitähī,
Kitäwata‘kwä kitähī,
Wâsawä‘kạmig kiticiwinig.”
“Kitāwatā‘kwä kitähī,
Kitäwata‘kwä kitähī,
Wâsawä‘kạmig kiticiwinig.”
“You are striving to strike her in the heart,
You are striving to strike her in the heart.
Far away on land are you led away by her.”
birch-bark pictograph: tree-like figure with branching top and roots
(20.) “Nā‘kwänāwā‘kạn kī‘kānīmāni,
Nā‘kwänāwā‘kạn kī‘kānīnāni.”
“Nā‘kwänāwā‘kạn kī‘kānīmāni,
Nā‘kwänāwā‘kạn kī‘kānīnāni.”
“Shoot our comrade with magic as he runs along,
Shoot our comrade with magic as he runs along.”
birch-bark pictograph: thunderbird figure beside a small leaf/diamond mark
(21.) “Pōskä kinäbikwī,
Pōskä kinäbikwī,
Pōskä kinäbikwī yawihiyä.”
“Pōskä kinäbikwī,
Pōskä kinäbikwī,
Pōskä kinäbikwī yawihiyä.”
“Behold the serpent I use,
Behold the serpent I use,
Behold the serpent I use!”
birch-bark pictograph: long sinuous figure (serpent)
(22.) “Anwi häyāyāni,
Anwi häyānāni wihiyä.”
“Anwi häyāyāni,
Anwi häyānāni wihiyä.”
“Bullets I use,
Bullets I use.”
birch-bark pictograph: vertical column of dots
(23.) “Ugīcigōmināni ninạtutāni,
Äntanābiyan.”
“Ugīcigōmināni ninạtutāni,
Äntanābiyan.”
“That upon our sky am I calling,
Is why here I sit.”
birch-bark pictograph: human figure beneath an arched line (sky)
(24.) “Pinäsiwi‘kanāwä nimäcutāni wīhī,
Pinäsiwi‘kanāwä∙nimäcutāni wīhī.”
“Pinäsiwi‘kanāwä nimäcutāni wīhī,
Pinäsiwi‘kanāwä∙nimäcutāni wīhī.”
“The paths of birds do I hit, shooting with magic,
The paths of birds do I hit, shooting with magic.”
birch-bark pictograph: small bird figure
(25.) “Wīhayạtcimägōsibä,
Wīhayạtcimägōsihä katawābitä,
Na‘kutamān.”
“Wīhayạtcimägōsibä,
Wīhayạtcimägōsihä katawābitä,
Na‘kutamān.”
“That I may be spoken of,
That I may be spoken of by one with a broken tooth,
Do I accept the gift.”
birch-bark pictograph: four-legged animal with curled tail
(26.) “Nībawītāha, kīnībawitāwā,
Ōtcä owâbicäcî kīnībawi.”
“Nībawītāha, kīnībawitāwā,
Ōtcä owâbicäcî kīnībawi.”
“He stands beside it, he stands beside it,
Beside the marten he stands (ready to kill it).”
birch-bark pictograph: four-legged animal (marten)
(27.) “Kīcigunkä a∙i∙ⁿtakwäwäsinkähä nbā‘ka∙i∙ganan,
Kīcigunkä a∙i∙ⁿtakwäwäsinkähä nbā‘ka∙i∙ganan.”
“Kīcigunkä a∙i∙ⁿtakwäwäsinkähä nbā‘ka∙i∙ganan,
Kīcigunkä a∙i∙ⁿtakwäwäsinkähä nbā‘ka∙i∙ganan.”
“Up to the sky shall reach the sound of my drum-sticks,
Up to the sky shall reach the sound of my drum-sticks.”
birch-bark pictograph: knobbed staff / drumstick figure
(28.) “Wīnigwisạgwi,
Wīnigwisạgwi,
Wīnigwisagā āhī.”
“Wīnigwisạgwi,
Wīnigwisạgwi,
Wīnigwisagā āhī.”
“I desire the place where you dwell,
I desire the place where you dwell,
I desire the place where you dwell.”
birch-bark pictograph: hatched standing figure
(29.) “Kīnanā‘kwänamōnä,
Kinanā‘kwänamōnä,
Kīnanā‘kwänamōnä.”
“Kīnanā‘kwänamōnä,
Kinanā‘kwänamōnä,
Kīnanā‘kwänamōnä.”
“I receive your offering,
I receive your offering,
I receive your offering.”
birch-bark pictograph: forked / Y-shaped figure
(30.) “Utcībayān nintāwā,
Utcībayan nintāwā,
Utcībayan nintāwā yōwāhänīnā.”
“Utcībayān nintāwā,
Utcībayan nintāwā,
Utcībayan nintāwā yōwāhänīnā.”
“A ghost I use,
A ghost I use,
A ghost I use.”
birch-bark pictograph: round-headed figure on a stem
(31.) “Cōcawäᵍᵉ‘wä, cōcawäᵍᵉ‘wä,
Cōcawäᵍᵉ‘wä, āmwạg.”
“Cōcawäᵍᵉ‘wä, cōcawäᵍᵉ‘wä,
Cōcawäᵍᵉ‘wä, āmwạg.”
“It was a swan, it was a swan,
It was a swan that I ate.”
birch-bark pictograph: winged figure over a small disc; superscript ᵍᵉ flagged 65-G2
(32.) “Ni‘kānā hahā nimācatä∙ạ∙māwā,
Ni‘kānā hahā nimācatä∙ạ∙māwā,
Ni‘kānā hahā nimācatä∙ạ∙māwā;
Wämīgisagō nimācatä∙ạ∙māwā.”
“Ni‘kānā hahā nimācatä∙ạ∙māwā,
Ni‘kānā hahā nimācatä∙ạ∙māwā,
Ni‘kānā hahā nimācatä∙ạ∙māwā;
Wämīgisagō nimācatä∙ạ∙māwā.”
“O my comrade! I am disposed to do him harm,
O my comrade! I am disposed to do him harm,
O my comrade! I am disposed to do him harm;
With my mystic wampum am I disposed to do him harm.”
birch-bark pictograph: hatched standing figure
(33.) “Wīnānātācimäg Ma‘kadäcigwạn.
Mīsa‘ cigwa wī‘kwutci∙ạ∙g.”
“Wīnānātācimäg Ma‘kadäcigwạn.
Mīsa‘ cigwa wī‘kwutci∙ạ∙g.”
“I desire Black-Tail-of-a-Fish by the help of the wind.
Now is the time that I am trying to get him.”
birch-bark pictograph: curved hooked figure
(34.) “Wayāwiyägamīgä,
Nibīwä ayābitākiᵉtcīgạmīwä,
Päpākīwa∙o∙gomuyān.”
“Wayāwiyägamīgä,
Nibīwä ayābitākiᵉtcīgạmīwä,
Päpākīwa∙o∙gomuyān.”
“Upon water with a round shore-line,
Upon water halfway over the sea,
Do I drift aimlessly about.”
birch-bark pictograph: vertical line beside a round coiled disc; superscript ᵉ in line 2 flagged 65-G1
(35.) “Tạnwäwītamän wäwītamän wīhiyānā,
Unänabucō udabaⁿjïngä.”
“Tạnwäwītamän wäwītamän wīhiyānā,
Unänabucō udabaⁿjïngä.”
“Where I am sounding, (where) I am sounding,
Is upon Nänabushu’s lodge-poles.”
birch-bark pictograph: conical lodge (poles) over a small mark
(36.) “Yāhā yäkāwāyān ōnōtcihigōn yawiyä yawiya wīhi‘.”
“Yāhā yäkāwāyān ōnōtcihigōn yawiyä yawiya wīhi‘.”
“By porcupine-quills is he tormented.”
birch-bark pictograph: narrow vertical pod/quill figure
(37.) “Mänwägī kägạnōtamigä,
Mänwägī kagạnōtamigä,
Nānawa‘kamigāk kaganōtạmig.”
“Mänwägī kägạnōtamigä,
Mänwägī kagạnōtamigä,
Nānawa‘kamigāk kaganōtạmig.”
“To fragrant medicine am I speaking,
To fragrant medicine am I speaking,
At the centre of the earth am I speaking to it.”
birch-bark pictograph: small hatched disc
(38.) “Wâbanōsätä, wīhī,
Wâbanōsätä,
Wâbanōsätä,
Wâbanōsätä,
Wâbanōsätä.”
“Wâbanōsätä, wīhī,
Wâbanōsätä,
Wâbanōsätä,
Wâbanōsätä,
Wâbanōsätä.”
“Towards the dawn am I journeying,
Towards the dawn am I journeying,
Towards the dawn am I journeying,
Towards the dawn am I journeying,
Towards the dawn am I journeying.”
birch-bark pictograph: round-headed standing figure
(39.) “Wīhī wâbanōgā∙i∙nā‘kämōyān winā‘kämoyān.
Wīhī wâbanōgā∙i∙nā‘kämoyan.”
“Wīhī wâbanōgā∙i∙nā‘kämōyān winā‘kämoyān.
Wīhī wâbanōgā∙i∙nā‘kämoyan.”
“Towards the dawn do I turn my head, do I turn my head,
Towards the dawn do I turn my head, do I turn my head.”
birch-bark pictograph: crescent / half-disc figure
(40.) “Ma‘kwäwānïntāyānā,
Ma‘kwäwänîntâyänä,
Ma‘kwäwänintāyānā.”
“Ma‘kwäwānïntāyānā,
Ma‘kwäwänîntâyänä,
Ma‘kwäwänintāyānā.”
“A mystic bear-skin pouch will I use,
A mystic bear-skin pouch will I use,
A mystic bear-skin pouch will I use.”
birch-bark pictograph: bag / pouch figure
(41.) “Äyitawa‘kwạg nimāmwä‘kiyānä‘.
Omā‘kwä ạmwạgīyä yawa‘hiyä.”
“Äyitawa‘kwạg nimāmwä‘kiyānä‘.
Omā‘kwä ạmwạgīyä yawa‘hiyä.”
“A he-and-a-she-bear do I make come forth from their lair.
A bear I eat, a bear I eat.”
birch-bark pictograph: two facing four-legged animals (bears)
(42.) “Wīhī‘ pinäsimi‘kanāwä nimäcutānā wīhī‘,
Wīhī‘ pinäsimï‘kanāwä nimäcutānā wīhī‘.”
“Wīhī‘ pinäsimi‘kanāwä nimäcutānā wīhī‘,
Wīhī‘ pinäsimï‘kanāwä nimäcutānā wīhī‘.”
“The path of birds do I hit, shooting with magic,
The path of birds do I hit, shooting with magic.”
birch-bark pictograph: bird (thunderbird) figure
(43.) “Ntäyāgạtcī∙ā∙ ā i‘kwäwä, ntāyāgạtci∙ā∙ āi‘kwäwä
Ningutạnō äcigwän.”
“Ntäyāgạtcī∙ā∙ ā i‘kwäwä, ntāyāgạtci∙ā∙ āi‘kwäwä
Ningutạnō äcigwän.”
“I shamed the woman, I shamed the woman,
Of something she had said about me.”
birch-bark pictograph: knobbed figure over a pendant shape
(44.) “Unāmạnä äyōˣinän,
Unāmạnä äyōˣän.”
“Unāmạnä äyōˣinän,
Unāmạnä äyōˣän.”
“The magic medicine that I used on you,
The magic medicine that I used on you.”
birch-bark pictograph: round-headed figure on a stem; superscript ˣ (= Jones x) flagged 65-G3
(45.) “Nāmạtabiwä kō‘kuminän mīnawāniguskāg,
Nāmạtabiwä kō‘kuminän mīnawāniguskāg.”
“Nāmạtabiwä kō‘kuminän mīnawāniguskāg,
Nāmạtabiwä kō‘kuminän mīnawāniguskāg.”
“Our grandmother that sits in the springtime,
Our grandmother that sits in the springtime.”
birch-bark pictograph: flowering-plant figure on a stem
(46.) “Wayāwi‘kanä wayāwihikanähä äcawimanitōhoho
wāyāwi‘kanä.”
“Wayāwi‘kanä wayāwihikanähä äcawimanitōhoho
wāyāwi‘kanä.”
“You shall be, you shall be a manitou now.”
birch-bark pictograph: thick vertical bar
(47.) “Pimā‘kunä wihihi nīyāwä,
Pimā‘kunä wihihi nīyāwä,
Pimā‘kunä wihihi nīyāwä,
Niwāsā‘kunähwī.”
“Pimā‘kunä wihihi nīyāwä,
Pimā‘kunä wihihi nīyāwä,
Pimā‘kunä wihihi nīyāwä,
Niwāsā‘kunähwī.”
“There is a flame upon my body,
There is a flame upon my body,
There is a flame upon my body,
I give light with my flame.”
birch-bark pictograph: hatched bundle/torch figure
(48.) “Wīhāhayōwi‘ wīhāhayōhoho wa‘hīyä kīcīgwiwä!”
“Wīhāhayōwi‘ wīhāhayōhoho wa‘hīyä kīcīgwiwä!”
“O sky! may I be blessed with a clear day!”
birch-bark pictograph: round figure with a loop (sun)
(49.) “Nīwinōn, nīhiwinōn kwāntīgōhoho, nīhiwinōn ōntinōn,
nīwinōn.”
“Nīwinōn, nīhiwinōn kwāntīgōhoho, nīhiwinōn ōntinōn,
nīwinōn.”
“Four, four it seems, four are the places from whence blow the winds, four.”
birch-bark pictograph: turtle figure
(50.) “Wäsāwana‘kīg hihīhinä käwīnäcimāgī,
Wäsāwana‘kīg hihīhina käwīnäcimāgī.”
“Wäsāwana‘kīg hihīhinä käwīnäcimāgī,
Wäsāwana‘kīg hihīhina käwīnäcimāgī.”
“With the power of flowering plants will I lay him low,
With the power of flowering plants will I lay him low.”
birch-bark pictograph: branching plant figure
(50 a.) “Pa‘ki‘tä∙a∙‘ku‘kwānạn.”
“Pa‘ki‘tä∙a∙‘ku‘kwānạn.”
“Follow.”
birch-bark pictograph: long vertical line (drumstick)
(51.) “Yānawä‘kamigä untciwīmō‘kīyanä,
Yānawä‘kamigä untciwīmō‘kīyanä,
Yānawä‘kamigä untciwīmō‘kīyanä,
Yānawi kimạnitōwīhi untcimō‘kiyānī.”
“Yānawä‘kamigä untciwīmō‘kīyanä,
Yānawä‘kamigä untciwīmō‘kīyanä,
Yānawä‘kamigä untciwīmō‘kīyanä,
Yānawi kimạnitōwīhi untcimō‘kiyānī.”
“From your hiding in a distant solitude do you come forth,
From your hiding in a distant solitude do you come forth,
From your hiding in a distant solitude do you come forth,
Even though you are a manitou, yet you come forth.”
birch-bark pictograph: round-headed figure with hatched shoulders
(52.) “Wīyamōwahitiingä,
Wīyamōwahitiingä,
Wīyamōwahitiingä,
Wīyamōwahitiingä.”
“Wīyamōwahitiingä,
Wīyamōwahitiingä,
Wīyamōwahitiingä,
Wīyamōwahitiingä.”
“There will be much game to eat,
There will be much game to eat,
There will be much game to eat,
There will be much game to eat.”
birch-bark pictograph: oval with two short horns/antennae
(53.) “Yạntumā hä āyāpäwä ạntomä,
Yạntumā hä āyāpäwä ạntomä,
Yạntumā hä āyāpäwä ạntomä,
Yạntumā hä āyāpäwä ạntomä.”
“Yạntumā hä āyāpäwä ạntomä,
Yạntumā hä āyāpäwä ạntomä,
Yạntumā hä āyāpäwä ạntomä,
Yạntumā hä āyāpäwä ạntomä.”
“I call for the male to come,
I call for the male to come,
I call for the male to come,
I call for the male to come.”
birch-bark pictograph: four-legged animal (deer)
(54.) “Wäbäbiwigātät näntumagä,
Wäbäbiwigātät näntumagä wahiyäna‘.”
“Wäbäbiwigātät näntumagä,
Wäbäbiwigātät näntumagä wahiyäna‘.”
“To the spindle-legged one I call to come,
To the spindle-legged one I call to come.”
birch-bark pictograph: two-knobbed V / forked figure
(55.) “Hō mahinganīyāwä,
Ho mahinganīyāwīnā,
Wāgucāntawīnā,
Wāgucāntawīnā.”
“Hō mahinganīyāwä,
Ho mahinganīyāwīnā,
Wāgucāntawīnā,
Wāgucāntawīnā.”
“A magic wolf-skin do I use,
A magic wolf-skin do I use,
A magic fox-skin do I use,
A magic fox-skin do I use.”
birch-bark pictograph: four-legged animal (wolf)
(56.) “Wanā‘täwī gīyāwä,
Wanā‘täwī gīyāwä,
Wanā‘täwī gīyāwä,
Wanā‘täwī gīyāwä,
Kō‘kuminānī nintābīnäckawā.”
“Wanā‘täwī gīyāwä,
Wanā‘täwī gīyāwä,
Wanā‘täwī gīyāwä,
Wanā‘täwī gīyāwä,
Kō‘kuminānī nintābīnäckawā.”
“There is a shining light upon your body,
There is a shining light upon your body,
There is a shining light upon your body,
There is a shining light upon your body,
Our grandmother do I wake to obtain power.”
birch-bark pictograph: conical lodge of poles
(57.) “Ō nī‘kān! ningīwä‘tämwī,
Ō nī‘kān! ningīwä‘tämwī,
Ō nī‘kān! ningīwä‘tämwī,
Ō nī‘kän! ningīwä‘tämwī,
Kō‘kō‘kohō, ningīwä‘tämwī,
Kīwusäyāni ningīwä‘tämwī.”
“Ō nī‘kān! ningīwä‘tämwī,
Ō nī‘kān! ningīwä‘tämwī,
Ō nī‘kān! ningīwä‘tämwī,
Ō nī‘kän! ningīwä‘tämwī,
Kō‘kō‘kohō, ningīwä‘tämwī,
Kīwusäyāni ningīwä‘tämwī.”
“O my comrade! I was weeping,
O my comrade! I was weeping,
O my comrade! I was weeping,
O my comrade! I was weeping,
O horned owl! I was weeping,
While on a hunt I was weeping.”
birch-bark pictograph: long-necked bird figure (owl)
(58.) “Aniwīnīnā, niyāwīninā, aniyāwīninā,
Aniwīnīnā, niyāwīninā, aniyāwīninā,
Wâbīmā‘kwäwä aniyāwīninā aniyāwīninā.”
“Aniwīnīnā, niyāwīninā, aniyāwīninā,
Aniwīnīnā, niyāwīninā, aniyāwīninā,
Wâbīmā‘kwäwä aniyāwīninā aniyāwīninā.”
“My body, my body, my body,
My body, my body, my body,
Like the manitou of a white bear is my body.”
birch-bark pictograph: small crouching animal/figure
(59.) “Nīyawä nīyäwä, nīyawä nīyawä
Mä‘katäma‘kwäwac.
Kāwucäntamugwän wäntabigwän?”
“Nīyawä nīyäwä, nīyawä nīyawä
Mä‘katäma‘kwäwac.
Kāwucäntamugwän wäntabigwän?”
“The power of my body, the power of my body,
Is like the power of the mystic pouch of the black bear.
How secure can one feel at the place where one is?”
birch-bark pictograph: round-headed hatched standing figure
(Eng. p589, ¹ at song-knowledge) — “The birch-bark record on which these songs were sung is in the American Museum of Natural History (Cat. No. 50:6366. See plate II). All the songs have myths concerning them.”
(Eng. p591) ¹ (song I) “The sacred wooden kettle-drum used in all manitou work.” ² (song 2) “Because they are drawn as by magic power.” (song 3) “The magic pouch of a fox used in the mystic rite, the object of the singer being to get a fox.” (song 4) “Symbols on birch-bark. They are regarded as having manitou power.” (song 6, ⁵) “It is an ill omen … Referring to the hoot of the owl that comes by the door of the lodge.” (song 7, ⁶) “Meaning a female of the animal-folk by whom one was blest. A she-lynx is meant, the water-monster lynx.” (song 8) “The game-being one is seeking.”
(Eng. p593) (song 9) “Sung to make another comply with one’s wishes, and for getting the best of game.” (song 10) “At your door I come to stand.” (song 12, ⁴) “Sung to get moose, caribou, deer, buffalo.” (song 13, ⁵) “Hunting-song.” (song 14) “Sung to win the love of a woman.” (song 15) “Sung to obtain something by magic.” (foot, song 13’s long note) “¹ Said to have been sung by Nänabushu to a man who once came to him for power; and, while visiting, he fell in love with his daughter. Nänabushu gave him his daughter on this condition; namely, that he should refrain from her four days and four nights, during which time she would teach him many songs. The man restrained himself two days, when his desire overcame him, whereupon she suddenly disappeared, and his visit came to nought.” ² (song 15) “Sung to obtain a bear.”
(Eng. p595) ¹ (song 17) “Sung to the leading female of the animal-folk in order to lead her on.” ² (song 18) “No song is recorded with the symbol consisting of three parallel lines.—T. M.” (song 19) “Sung by a man whose wife is forsaking him for another.” (song 20) “Referring to the game that is coming.” (the long mystic-rite note, song 22) “Inside the lodge. The situation is in the terms of the ceremony of the mystic rite. A man sits in his lodge at night, singing this song. Beside the fire lie two snake-skins with power to overcome the soul of the game. The soul of the game enters the lodge, being drawn by the power of the song. As one in the ceremony trots round in the path in the ceremonial lodge, and is shot by magic, so is the soul shot by the two serpent-skins when trotting round the path about the fire in the lodge. The power of the mystic snake-pouches holds on to the soul till in the morning, when the man gets the possessor of the soul. The soul is then released, and, according to the Ojibwa mind, the game returns to its former self. Though he has killed the moose and eaten its flesh, yet the moose still lives and moves and continues its life, as before. Căngäpa’s song. Song to get game that has to be shot at.”
(Eng. p597) ¹ (song 23) “The hunter sings this song on the night before the day on which he wishes to hunt. The song is a prayer for power to get game; and if the morrow begins with a brilliant sunrise, then the prayer is answered.” ² (song 25) “Refers either to a person with such a name or to an animal sought by the singer.”
(Eng. p599) (song 27) “Sung when conjuring for a miracle.” (song 28, ⁵) “Sung to get the bear.” / foot: (song 27) “This song is sometimes sung to get game, but it is really a song sacred to Mighty-One.” (song 29) “The manitou.” (song 32, ²) “Sung to obtain power to injure another. This and the preceding song belong to the fourth degree.” (song 34, ³) “No song has been recorded with the first of the two symbols to the right. Belongs to the fourth degree. Used banefully.—T. M.” (song 34, ⁴) “Sung to obtain fish when magic is put on nets.”
(Eng. p601) (song 35, ⁵) “Where I am sounding … Is upon Nänabushu’s lodge-poles.” (song 36) “By porcupine-quills is he tormented … The power in magic quills. The game-animal one is hunting.”
(Eng. p603) ¹ (song 37) “To fragrant medicine am I speaking … To face the source whence power is to be derived.” (song 43, ⁴) “Sung to win a woman by power.” / Ojibwe-foot p602: ¹ “Game-animal.” ² “The toad, to whom the song is sung for power.” ³ “He that is to get game will have the power of a manitou.”
(Eng. p605) ¹ (song 44) “The magic medicine that I used on you.” ² (song 45) “Our grandmother … The toad.” ³ (song 46) “You shall be … a manitou now.” ⁴ (song 47) “There is a flame upon my body … Prayer to the manitou for life. Song of the fourth degree.” ⁵ (song 48) “Prayer to the sky for a good day, fair weather.” (song 49) “Prayer for life.” (song 50, ⁷) “Game-animal.” / Ojibwe-foot p604: ¹ “Sung to get a bear.” ² “Deer.”
*(Eng. p607) ¹ (song 55) “Sung by one group of people or another to weaken their power of getting game, and so reduce them to hunger.” (foot, song 56) “This song is also sung for the purpose of reducing some one to hunger. The grandmother mentioned is the toad, and the power from the toad makes the body of one like a flame of fire. This flame going to where the victims are takes away the soul or souls of their food, and there appears to the unfortunate the soul of hunger.” ² (song 58) “Song of the tciba’i’midewiwin. Sung on the death of a member of the mystic rite. Sung also when a ceremony is held for the clothing of the departed. These are rolled into a bundle, and are given the same consideration as if it were the person alive. These clothes are disposed of in a ceremony of the mystic rite especially for the purpose.” (song 58, ) “Sung to get game.” (song 59, ⁴) “Game-kind.”
(14) “Nōjis, mīsa iᵘ kä∙i∙jimādci‘taiyạn.”
“Noozhis, mii sa iw ge-izhi-maajiitaayan.”
“My grandson, such is the way you shall start with (your singing).”
“Noozhis, mii sa iw ge-izhi-maajiitaayan.” (“my grandson, such is the way you shall make your start.”)
(15) Kwīwisänsidạc mī∙i∙ᵘ cigwa kīnạgạmu∙i∙wät, pīnicidạc kīgi‘kä mini‘k kānạgạmu∙i∙wät. Mīdạc iᵉi´ᵘ kīki‘kāt, kī‘kikā∙i∙gut ‘iᵉi´ᵘ unạgamu∙i∙wäwin. Mīdạc iᵘ kīmādci‘tāt kägābi tayōc kīwīntạmawāt ạnicinābän iᵉi´ᵘ mini‘k sayāga‘kīnit mi‘tigōn, kayä ga‘kina gägō. Ogīkạnōnā idạc ‘iᵉi´ᵘ anicinābä: “Mīi∙i∙´ᵘ kä∙a∙‘pi‘tcāg ‘iᵉi´ᵘ mini‘k kä∙a∙‘kīwạnk. Ạnicinābätug! Kayä nīn niwīmādca wība. ‘Oᵉowiti wäntābạnk ninga∙u∙ndcipisintawa aⁿ ạnicinābä. Pāmā dạc mi‘tigunk agwa‘pisut ‘aᵉa´ᵘ abinōtcī ‘iᵉi´ᵘ a‘pī wāmidäwitcin nin ni‘tam ningamạdwäkạnonik. Kayädạc awiya nibinut unītcānisạn nīn ningamạdwäkạnōniik. Mīsa iᵘ mini‘k äninạguk, ạnicinābätug! Nīn Mäskōnāgusi nidicini‘kānigō. Mīsa iᵘ cigwa tcikīwäyäg. Mīmāwīni iᵘ tcitäbisät ‘aᵉa´ᵘ ạnicinābä mini‘k kä∙a∙‘kīwạnk. Kāwīn wî‘kā mīnawā pa‘kān ta∙ō∙ntcīsi asaⁿ ōnaman.”
Gwiiwizens idash mii iw zhigwa gii-nagamo’iwed, biinish idash gii-gigaa minik gaa-nagamo’iwed. Mii dash i’iw gii-gikaad, gii-gikaa’igod i’iw onagamo’iwewin. Mii dash iw gii-maajiitaad gegaabi dayozh gii-wiindamawaad anishinaaben i’iw minik sayaagakiinid mitigoon, gaye gakina gegoo. Ogii-ganoonaa idash i’iw anishinaabe: “Mii iw ge-apiichaag i’iw minik ge-akiiwang. Anishinaabedog! Gaye niin niwii-maajaa wiiba. O’owidi wendaabang ninga-onji-bizindawaa a’aw anishinaabe. Baamaa dash mitigong agwapizod a’aw abinooji i’iw apii waa-midewijin niin nitam ninga-madwe-ganoonig. Gaye dash awiya nibonid onijaanisan niin ninga-madwe-ganooniig. Mii sa iw minik eninagok, anishinaabedog! Niin Meskonaagozi nidizhinikaanigoo. Mii sa iw zhigwa ji-giiweyeg. Mii maawiin iw ji-debiset a’aw anishinaabe minik ge-akiiwang. Gaawiin wiikaa miinawaa bakaan da-onjiisii a’aw onaman.”
So the boy then began the singing of songs, and he grew aged while singing the songs. Thus accordingly old grew the boy, he was made old by the singing of the songs. Whereupon he began to impart to the people further knowledge about the trees that were growing out of the ground, and about every kind of thing. And he spoke to the people, saying: “Such is the length of time that the world shall last. O ye people! I too shall soon depart hence. Off over this way from whence comes the morning shall I (go to) harken to the people. And in future time, while the babe is yet bound to the cradle-board, is when I shall be the first to be called upon by them that wish to perform the mystic rite. And by them whose child has died shall I be called upon. This is all that I have to say to you, O ye people! I am the Red-looking-One, according to the name that I have been given. It is now for you to go back home. This, no doubt, shall suffice the people as long as the world shall last. From no other place shall magic medicine ever be derived.”
Gwiiwizens idash mii iw zhigwa gii-nagamo’iwed (and so the boy then began the singing), biinish idash gii-gigaa minik gaa-nagamo’iwed (and he grew old as he sang the songs). Mii dash gii-gikaad, gii-gikaa’igod i’iw onagamo’iwewin (he was made old by the singing of the songs). Mii dash iw gii-maajiitaad (then he began) gegaabi dayozh gii-wiindamawaad anishinaaben (almost while still teaching the people) i’iw minik sayaagakiinid mitigoon, gaye gakina gegoo (about the trees that grow from the ground, and about every kind of thing). Ogii-ganoonaa idash i’iw anishinaabe (and he spoke to the people): “Mii iw ge-apiichaag i’iw minik ge-akiiwang (“such is the length of time the world shall last). Anishinaabedog! Gaye niin niwii-maajaa wiiba (O ye people! I too shall soon depart). O’owidi wendaabang ninga-onji-bizindawaa a’aw anishinaabe (off this way where the dawn comes, from there I shall listen to the people). Baamaa dash mitigong agwapizod a’aw abinooji i’iw apii waa-midewijin (and while the babe is yet bound to the cradle-board, when they would perform the mystic rite — midewi-) niin nitam ninga-madwe-ganoonig (I shall be the first they call upon). Gaye dash awiya nibonid onijaanisan niin ninga-madwe-ganooniig (and by those whose child has died I shall be called upon). Mii sa iw minik eninagok, anishinaabedog! (this is all I have to say to you, O ye people!) Niin Meskonaagozi nidizhinikaanigoo (I am the Red-looking-One, by the name I have been given). Mii sa iw zhigwa ji-giiweyeg (it is now for you to go home). Mii maawiin iw ji-debiset a’aw anishinaabe minik ge-akiiwang (this, no doubt, shall suffice the people as long as the world lasts). Gaawiin wiikaa miinawaa bakaan da-onjiisii a’aw onaman.” (from no other place shall the onaman / magic medicine ever come.)
(16) Mīsa´ ‘iᵉi´ᵘ kīwänit ‘iᵉi´ᵘ ạnicinābäᵉ.
Mii sa i’iw gii-giiwenid i’iw anishinaaben.
Thereupon back home went the people.
Mii sa i’iw gii-giiwenid i’iw anishinaaben (and so back home went the people).
(17) Ningutingigu cigwa kayä wīn ki‘kā. Mīsa iᵘ cigwa kīnibut, icat omicānisạn. Cigwadạc kī∙u∙disāt omicōmisạn, äjikanonigut: “Mīsa´ omā kä∙u∙nsi‘tawạnk, nōjis, mitäwit ạnicinābä.”
Ningoding igo zhigwa gaye wiin gii-gaa. Mii sa iw zhigwa gii-nibod, izhaad omishoomisan. Zhigwa idash gii-odisaad omishoomisan, ezhi-ganoonigod: “Mii sa omaa gaa-onji-debisetawang, noozhis, midewid anishinaabe.”
And in the course of time he too reached old age. Accordingly, when he died, he went to his grandfather. And when he got to where his grandfather was, he was addressed by him saying: “It is from this place, my grandson, that we shall harken to the sound of the people as they perform the mystic rite.”
Ningoding igo zhigwa gaye wiin gii-gaa (and in time he too reached old age). Mii sa iw zhigwa gii-nibod, izhaad omishoomisan (then, when he died, he went to his grandfather). Zhigwa idash gii-odisaad omishoomisan, ezhi-ganoonigod (and when he came to his grandfather, he was addressed by him): “Mii sa omaa gaa-onji-debisetawang, noozhis, midewid anishinaabe.” (“it is from this place, my grandson, that we shall harken to the people as they perform the mystic rite.”)
- MIGHTY-ONE, BLACK-TAIL-OF-A-FISH, AND THE MYSTIC RITE.