67. Red-Stocking and his Fathers Sisters Son

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.

KĀ∙U∙MISKWĀCIGẠNIT KAYÄ ĪNI´ᵘ WĪ‘TĀWISẠN.

GAA-OZHI-MISKWAACHIGANID GAYE INIW WIITAAWISAN.

RED-STOCKING AND HIS FATHER’S SISTER’S SON.

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) Mīsai Kā∙u∙miskwācigạnit wī‘tāwisạn uwītigämān, mī yä‘ta nīciwāt. Mōⁿjạg nạntawäntcigäwạg; nībiwa wāwāckäciwạn unisāwān kayä utāwāgạn uni‘tōnāwa. Mīdạc iᵘ ä‘ta äjiwawānisiwāt kāwīn awīya tcibā‘kwäsīwạn, kayä käbạgitinamwāt kāwīn udāsīnāwa; ānīc kägạbägīcig inäntōwạg nạntawäntcigäwāt. Ninguting änitibi‘kạtinig, kīgitu aᵉa∙i∙nini; kāwīn wīna aⁿ Kāmiskwācigạnit, īni´ᵘ wī‘tāwisạn udigōn: “Ạmbäsa, kägu wī‘kā wītigäsītā!” Utānōntci∙ā∙n īni´ᵘ uwī‘tāwisạn aᵉaᵘ Kā∙u∙miskwācigạnit.

Miisai Gaa-ozhi-miskwaachiganid wiitaawisan owiidigemaan, mii eta niizhiwaad. Moonzhag nandawenjigewag; niibiwa waawaashkeshiwan onisaawaan gaye odaawaagan onitoonaawaa. Mii dash iw eta ezhi-wawaanisiwaad gaawiin awiya ji-jiibaakweziwan, gaye gaa-bagidinamwaad gaawiin odaasiinaawaa; aaniish gabe-giizhig inendoowag nandawenjigewaad. Ningoding eni-dibikadinig, giigido a’aw inini; gaawiin wiin an Gaa-miskwaachiganid, iniw wiitaawisan odigoon: “Ambesa, gego wiikaa wiidigesiidaa!” Odaani-noondi-zhi-aan iniw owiitaawisan a’aw Gaa-ozhi-miskwaachiganid.

And now Red-Stocking was living with his cousin (father’s sister’s son), and they were only two. At the time they hunted for game; many deer they slew, and fur-bearing animals they killed. And so the only thing they lacked was some one to cook food for them, and some one to get wood for them they did not have; for throughout the whole of every day they were away hunting for game. Once, when night was coming on, up spoke one of the men; it was not Red-Stocking himself, but it was by his cousin he was told: “Now, let us never be married!” In vain did Red-Stocking try to dissuade his cousin.

Miisai Gaa-ozhi-miskwaachiganid wiitaawisan owiidigemaan (now Red-Stocking was living with his cross-cousin — name stem flagged 67-H1; wiitaawis = father’s-sister’s-son, 67-H2), mii eta niizhiwaad (just the two of them). Moonzhag nandawenjigewag (always they hunted); niibiwa waawaashkeshiwan onisaawaan (many deer they killed) gaye odaawaagan onitoonaawaa (and fur-animals they slew). Mii dash iw eta ezhi-wawaanisiwaad (the one thing they lacked) gaawiin awiya ji-jiibaakweziwan (was anyone to cook), gaye gaa-bagidinamwaad gaawiin odaasiinaawaa (and a wood-gatherer they had not); aaniish gabe-giizhig (for all day long) inendoowag nandawenjigewaad (they were bent on hunting). Ningoding eni-dibikadinig (once as night came on), giigido a’aw inini (a man spoke); gaawiin wiin an Gaa-miskwaachiganid (not Red-Stocking himself), iniw wiitaawisan odigoon (by his cousin he was told): “Ambesa, gego wiikaa wiidigesiidaa!” (“come, let us never marry!”) Odaani-noondi-zhi-aan (in vain he tried to dissuade — stem flagged) iniw owiitaawisan a’aw Gaa-ozhi-miskwaachiganid (Red-Stocking his cousin).

(2) “Nī‘tāwis, kägu´ i‘kito‘kän.”

“Niitaawis, gego ikidoken.”

“My cousin, do not say that!”

“Niitaawis (my cousin), gego ikidoken (do not say that!).

(3) Wäyābạninig äjimādcāt aᵉa∙i∙nini. Ninguting papimusät ā‘pidci cībäyāni äni∙i∙cāt; kwaya‘k äni∙i∙cāt. I‘kwäwạn owâbạmāt tacipinā‘kwä∙u∙nit, kägä‘t mi‘kawātisiwạn. Tcigwa äcipäcwâbạmāt pī∙i∙nābiwạn äjibā‘pi∙i∙gut. Äjiwâbạmigut mīgu´ kayä wīn äjibā‘pi∙ā∙t. Ā‘pidci payäcwâbạmāt icpiming icini‘käniwạn, mīgu´ änīci∙ō∙mbickānit. Kāpickunāgusinit, wäwäni kawicimwäpạgisō änigu‘k äjimawit. Ānīc ā‘pidci inändạm. “Ạmbägic wīdigämạg!” inändạm. Ā‘pidci tayämawit intawā äcikīwät. Tägwicink pīndigät äntāt. Äjikawicimut nibāt.

Weyaabaninig ezhi-maajaad a’aw inini. Ningoding babimosed aapiji zhiibayaani eni-izhaad; gwayak eni-izhaad. Ikwewan owaabamaad dazhi-binaakwe’onid, geget mikawaadiziniwan. Zhigwa ezhi-beshwaabamaad bii-inaabiwan ezhi-baapi’igod. Ezhi-waabamigod miigo gaye wiin ezhi-baapi’aad. Aapiji bayeshwaabamaad ishpiming izhinigeniwan, miigo eni-izhi-oombishkaanid. Gaa-bishkonaagozinid, weweni gawishimwebagizo enigok ezhi-mawid. Aaniish aapiji inendam. “Ambegizh wiidigemag!” inendam. Aapiji dayemawid indawaa ezhi-giiwed. Dagwishing biindiged endaad. Ezhi-gawishimod nibaad.

On the morrow thence departed the man. By and by, while walking along, very dense was the forest of tall trees through which he was going; straight on his way he kept. A woman he saw who was combing her hair in a place there, truly pretty she was. When he came into easy view of her, he was met with a look and a smile. When seen by her, he therefore smiled at her in return. When very close to her he was come, then up she raised an arm, whereupon she ascended into the air. After she had disappeared from view, forthwith down (upon the ground) he flung himself, weeping as hard as he could. For very (deep) was his feeling (for her). “Would that I might marry her!” he wished. When he had had a surfeit of crying, he accordingly went back home. On his arrival, he then entered into where he lived. Then he lay down to go to sleep.

Weyaabaninig ezhi-maajaad a’aw inini (on the morrow the man departed). Ningoding babimosed aapiji zhiibayaani eni-izhaad (dense was the wood he went through); gwayak eni-izhaad (straight on he kept). Ikwewan owaabamaad dazhi-binaakwe’onid (a woman he saw combing her hair — binaakwe’o- flagged 67-H4), geget mikawaadiziniwan (truly pretty she was). Zhigwa ezhi-beshwaabamaad (coming near in view) bii-inaabiwan ezhi-baapi’igod (she met him with a look and smile). Ezhi-waabamigod (seen by her) miigo gaye wiin ezhi-baapi’aad (he smiled back too). Aapiji bayeshwaabamaad (when very close), miigo eni-izhi-oombishkaanid (up into the air she rose). Gaa-bishkonaagozinid (after she vanished), weweni gawishimwebagizo (gently he flung himself down) enigok ezhi-mawid (weeping with all his might). Aaniish aapiji inendam (deep was his feeling). “Ambegizh wiidigemag!” (“would I might marry her!”) inendam (he wished). Aapiji dayemawid (sated with crying) indawaa ezhi-giiwed (he went home). Dagwishing biindiged endaad (arriving he entered his lodge). Ezhi-gawishimod nibaad (he lay down to sleep).

(4) Ā‘pidci wänāgucininig, tagwicin Kā∙u∙miskwācigạnit. Ä‘tawā!, nibāwạn wī‘tāwisạn. Kā‘kīsisä‘kwät äjikạnōnāt: “Nī‘tāwis, ạmbä, wīsinin!”

Aapiji wenaagoshinig, dagwishin Gaa-ozhi-miskwaachiganid. Etawaa!, nibaawan wiitaawisan. Gaa-giizisekwed ezhi-ganoonaad: “Niitaawis, ambe, wiisinin!”

When it was late in the evening, home came Red-Stocking. Poor thing! there asleep was his cousin. After he had cooked a meal, he then spoke to him saying: “My cousin, come, eat some food!”

Aapiji wenaagoshinig (very late in the evening), dagwishin Gaa-ozhi-miskwaachiganid (Red-Stocking came home). Etawaa! (poor thing!) nibaawan wiitaawisan (his cousin was asleep). Gaa-giizisekwed (after cooking a meal) ezhi-ganoonaad (he spoke to him): “Niitaawis, ambe, wiisinin!” (“my cousin, come, eat!”)

(5) Pimayāwīwạn wī‘tāwisạn. Unisi‘tawināwān kīkitcimawinit, ā‘pidci kagībwābimowạn. Wīsiniwāt kägä‘t kāwīn ugạnōnigusīn. Intawā äjikawicimuwāt nibāwāt tibi‘kạtinig. Kigīcäp mạdwäwạnickāwạn wī‘tāwisạn, ā‘pidci kigīcäp; ugạnōnigōn: “Nī‘tāwis, ạmbä, wīsinin!” Äji∙u∙nickāt Kā∙u∙miskwācigạnit.

Bimayaawiiwan wiitaawisan. Onisidawinaawaan giikijimawinid, aapiji gagiibwaabimowan. Wiisiniwaad geget gaawiin oganoonigosiin. Indawaa ezhi-gawishimowaad nibaawaad dibikadinig. Gigizheb madwewanishkaawan wiitaawisan, aapiji gigizheb; oganoonigoon: “Niitaawis, ambe, wiisinin!” Ezhi-onishkaad Gaa-ozhi-miskwaachiganid.

Forth from bed then came his cousin. (Red-Stocking) knew that he had been weeping bitterly, (for he saw that) very small were his eyes by (reason of much) weeping. While they ate, he really got no word from him. Therefore then went they to bed, to sleep when night came on. In the morning he heard the sound of his cousin rising from bed, very early in the morning. He was addressed by him saying: “My cousin, come, eat some food!” Then up from bed rose Red-Stocking.

Bimayaawiiwan wiitaawisan (out from bed came his cousin). Onisidawinaawaan giikijimawinid (he knew he had wept bitterly), aapiji gagiibwaabimowan (very small were his eyes from weeping — stem flagged). Wiisiniwaad geget gaawiin oganoonigosiin (as they ate, no word from him). Indawaa ezhi-gawishimowaad (so they lay down) nibaawaad dibikadinig (to sleep at nightfall). Gigizheb madwewanishkaawan wiitaawisan (in the morning he heard his cousin rise), aapiji gigizheb (very early); oganoonigoon (he was told): “Niitaawis, ambe, wiisinin!” (“my cousin, come, eat!”) Ezhi-onishkaad Gaa-ozhi-miskwaachiganid (thereupon up from bed rose Red-Stocking).

(6) Tcibwā∙i∙ckwāwīsinit āca mī∙i∙´ᵘ kīmādcānit. Mīsa´ mīnawā iwiti äni∙i∙cāt aᵉa∙i∙nini, iwiti kīwâbạmāt īni´ᵘ i‘kwäwạn. Kägä‘t täbābạndạnk imāⁿ kīwâbamāt īni´ᵘ i‘kwäwạn ạnī∙i∙nābit, käyābi nạmạdạpiwạn. Äni∙i∙jināsi‘kawāt; cigwa äcipäcwābạmāt ā‘pidci ubā‘pi∙i∙gōn kayä wīn ubā‘pi∙ā∙n. Mīnawā i‘pimīng icini‘käniwạn, äc∙i∙ōmbickānit; kāpickunāgusinit, mīdạc kägä‘t tci∙ä∙nigu‘k äjimawit. Ā‘pidci kā‘tämawit äjikīwät. Kā‘tagwicink, ändāwāt mōⁿcạg mawi.

Jibwaa-ishkwaa-wiisinid aazha mii iw gii-maajaanid. Mii sa miinawaa iwidi eni-izhaad a’aw inini, iwidi gii-waabamaad iniw ikwewan. Geget debaabandang imaa gii-waabamaad iniw ikwewan ani-inaabid, geyaabi namadabiwan. Eni-izhi-naazikawaad; zhigwa ezhi-beshwaabamaad aapiji obaapi’igoon gaye wiin obaapi’aan. Miinawaa ishpiming izhinigeniwan, ezhi-oombishkaanid; gaa-bishkonaagozinid, mii dash geget ji-enigok ezhi-mawid. Aapiji gaa-demawid ezhi-giiwed. Gaa-dagwishing, endaawaad moonzhag mawi.

Before (his cousin) had finished eating, even then did he depart. And so again to yonder place then went the man, to that place where he had seen the woman. Of a truth, when he came in sight of the place, he beheld the woman. As he went, he kept looking, and still there she sat. Then to where she was he went; when he drew nigh to her, a very (pleasant) smile he received from her, and he too smiled back at her. Again up she raised her arm, then into the air she ascended; after she had gone out of sight, then in truth very bitterly did he weep. After he was sated with crying, then back home he went. When he was come at where they lived, all the while did he weep.

Jibwaa-ishkwaa-wiisinid (before he had finished eating) aazha mii iw gii-maajaanid (already he set out). Mii sa miinawaa iwidi eni-izhaad a’aw inini (again the man went over there), iwidi gii-waabamaad iniw ikwewan (where he had seen the woman). Geget debaabandang imaa (truly sighting the place) gii-waabamaad iniw ikwewan (he saw the woman) ani-inaabid (as he looked on), geyaabi namadabiwan (still she sat). Eni-izhi-naazikawaad (he approached her); zhigwa ezhi-beshwaabamaad (drawing near) aapiji obaapi’igoon (a smile from her) gaye wiin obaapi’aan (and he smiled back). Miinawaa ishpiming izhinigeniwan (again she raised her arm), ezhi-oombishkaanid (rose into the air); gaa-bishkonaagozinid (after she vanished), mii dash geget ji-enigok ezhi-mawid (then truly hard he wept). Aapiji gaa-demawid ezhi-giiwed (sated, he went home). Gaa-dagwishing, endaawaad moonzhag mawi (home, he wept all the while).

(7) Wänāgusig tạgwicin aᵉa´ᵘ Kā∙u∙miskwācigạnit; unōntawān mạdwämawinit wī‘tāwisạn. Änipīndigät kīckōwäwạn. Pitcīnạg äjimạnisät; kā∙i∙ckwāmạnisät, äjikīsisä‘kwät. Cigwa ōkạnōnān wī‘tāwisạn: “Nī‘tāwis, ạmbä wīsinin!”

Wenaagozig dagwishin a’aw Gaa-ozhi-miskwaachiganid; onoondawaan madwe-mawinid wiitaawisan. Eni-biindiged giishkowewan. Bijiinag ezhi-manised; gaa-ishkwaa-manised, ezhi-giizisekwed. Zhigwa ogaanoonaan wiitaawisan: “Niitaawis, ambe wiisinin!”

In the evening home came Red-Stocking; he heard the sound of his cousin weeping. When in he went, then (his cousin) ceased crying. Presently then went he to get some fire-wood; after he had gathered the fire-wood, he then prepared a meal. In a while he spoke to his cousin, saying: “My cousin, come, eat some food!”

Wenaagozig dagwishin a’aw Gaa-ozhi-miskwaachiganid (in the evening Red-Stocking came home); onoondawaan madwe-mawinid wiitaawisan (he heard his cousin weeping). Eni-biindiged giishkowewan (when he entered, the other ceased). Bijiinag ezhi-manised (then he went for firewood); gaa-ishkwaa-manised (when he had gathered it), ezhi-giizisekwed (he cooked a meal). Zhigwa ogaanoonaan wiitaawisan (in a while he spoke to his cousin): “Niitaawis, ambe wiisinin!” (“my cousin, come, eat!”)

(8) Kägä‘t änumādci‘tāwạn wīwisininit; kāwäsa ugạckitōsinini tciwīsininit.

Geget aano-maajitaawan wii-wiisininid; gaawesa ogashkitoosinini ji-wiisininid.

In truth, (his cousin) tried to eat; but it was no use, for he was not able to eat.

Geget aano-maajitaawan wii-wiisininid (truly he tried to begin to eat); gaawesa ogashkitoosinini ji-wiisininid (but in vain — he could not eat).

(9) Intawā täbi‘katinig äjikawicimōwāt, ugạnōnān: “Nī‘tāwis, wägunän mäwīntạmạn? Kạnạbạtc mōⁿcạg kīmaᵘ.”

Indawaa debikadinig ezhi-gawishimowaad, oganoonaan: “Niitaawis, wegonen me-wiindamaan? Ganabaj moonzhag giimaw.”

Therefore in the night, when they lay down to sleep, he spoke to him, saying: “My cousin, what are you crying about? Perhaps all the while do you cry.”

Indawaa debikadinig ezhi-gawishimowaad (so at night as they lay down), oganoonaan (he spoke to him): “Niitaawis, wegonen me-wiindamaan? (“my cousin, what is it you mourn? — stem flagged) Ganabaj moonzhag giimaw.” (perhaps you weep all the while.”)

(10) “Ätawā! nī‘tāwis, i‘kwä ginīn nīwâbamā‘ku. Kägä‘t mī‘kawādisi.”

“Etawaa! niitaawis, ikwe giniin niwaabamaako. Geget mikawaadizi.”

“Alas! my cousin, it is about a woman I am always crying. Truly beautiful she is.”

“Etawaa! niitaawis (alas, my cousin), ikwe giniin niwaabamaako (it is a woman that I keep seeing/weeping over — form flagged). Geget mikawaadizi (truly beautiful she is).

(11) Äjikīgitut Kā∙u∙miskwācigạnit: “Nī‘tāwis, mī∙i∙´ᵘ kā∙u∙ndci∙u∙ndci∙i∙nān, ‘Kägu´ wī‘kā wīdigäsītā!’ kī∙i∙kitoyạn. Ānīc, nī‘tāwis, kīwīwītigāmānạc aᵉa∙i∙‘kwä wäyābamāwạtän?”

Ezhi-giigidod Gaa-ozhi-miskwaachiganid: “Niitaawis, mii iw gaa-onji-onji-inaan, ‘Gego wiikaa wiidigesiidaa!’ gii-ikidoyan. Aaniish, niitaawis, gii-wii-wiidigemaanazh a’aw ikwe waayaabamaawaden?”

Then spoke Red-Stocking, saying: “My cousin, that was the reason why I spoke forbiddingly to you when I said to you, ‘Never let us marry!’ Now, my cousin, would you like to marry the woman whom you have been seeing?”

Ezhi-giigidod Gaa-ozhi-miskwaachiganid (then Red-Stocking spoke): “Niitaawis, mii iw gaa-onji-onji-inaan (“my cousin, that is why I spoke so to you — reduplicated onji- as printed), ‘Gego wiikaa wiidigesiidaa!’ gii-ikidoyan (when I said ‘never let us marry!’). Aaniish, niitaawis (now, my cousin), gii-wii-wiidigemaanazh a’aw ikwe (would you marry that woman) waayaabamaawaden? (whom you have been seeing?”)

(12) “Ä‘tawā, nī‘tāwis, kägä‘t nintāwītigämā kīcpin päcwänimạg. Nạckä! Wäyābạmạgin äntōtạnk; cigwa päcu´ änitạgwicinōwạgin, icpiming icini‘käni, mīgu iᵘ äci∙o∙mbickāt. Înā´, kāwīn pō‘tc intāsäsigä∙ā∙sī.”

“Etawaa, niitaawis, geget nindaa-wii-wiidigemaa giishpin beshwenimag. Nashke! Waayaabamagin endodank; zhigwa besho eni-dagwishinowagin, ishpiming izhinigeni, miigo iw ezhi-oombishkaad. Inaa, gaawiin boojii indaa-zezhigeyaasii.”

“Why, my cousin, I truly would marry her if (only) I could get near (enough) to her. Now, listen! Whenever I see her, (this) is what she does; as soon as I get nigh to her, up she raises her arm, and then into the air she ascends. Therefore I simply have no chance to get near to her.”

“Etawaa, niitaawis (why, my cousin), geget nindaa-wii-wiidigemaa (truly I would marry her) giishpin beshwenimag (if I could get near her). Nashke! (look!) Waayaabamagin endodank (whenever I see her, what she does); zhigwa besho eni-dagwishinowagin (as soon as I come near), ishpiming izhinigeni (up she points her arm), miigo iw ezhi-oombishkaad (and so she rises). Inaa (see), gaawiin boojii indaa-zezhigeyaasii (I have no chance at all to reach her — stem flagged).

(13) Äjikīgitut Kā∙u∙miskwācigạnit: “Nī‘tāwis, kāwīn sạnạgisisī. Wābạnk ka∙i∙ciwītcīwin.”

Ezhi-giigidod Gaa-ozhi-miskwaachiganid: “Niitaawis, gaawiin zanagizisii. Waabang ga-izhi-wiijiiwin.”

Then spoke Red-Stocking, saying: “My cousin, she is not difficult (to get). To-morrow I will go with you.”

Ezhi-giigidod Gaa-ozhi-miskwaachiganid (then Red-Stocking spoke): “Niitaawis, gaawiin zanagizisii (“my cousin, she is not hard to get). Waabang ga-izhi-wiijiiwin (tomorrow I will go with you.”)

(14) Tä‘tiwä! kägä‘t minwäntamōn wī‘tāwisạn. Kāwīn kạnagä nibāsīwan; pitcīnạg igu wâwâbininig, āca umạdwäkạnōnigōn wī‘tāwisạn: “Nī‘tāwis, unickān wīsinin!”

Detiwe! geget minwendamon wiitaawisan. Gaawiin ganage nibaasiiwan; bijiinag igo waawaabininig, aazha omadwe-ganoonigoon wiitaawisan: “Niitaawis, onishkaan wiisinin!”

Poor fellow! truly happy was his cousin. Not even did he sleep; and as soon as the faint dawn of morning came, then could be heard the voice of his cousin saying to him: “O my cousin! get up, eat some food!”

Detiwe! (poor fellow!) geget minwendamon wiitaawisan (truly glad was his cousin). Gaawiin ganage nibaasiiwan (he did not even sleep); bijiinag igo waawaabininig (and as the faint dawn broke), aazha omadwe-ganoonigoon wiitaawisan (already his cousin’s voice was heard): “Niitaawis, onishkaan wiisinin!” (“my cousin, get up, eat!”)

(15) Kägä‘t äji∙u∙nickāt Kā∙u∙miskwācigạnit. Kägä‘t minwäntạmōn, mōⁿcạg nạnagạmōwan wī‘tāwisạn: “Nī‘tāwis, kä∙i∙citinä mādcātā.” Wäwīp ucī‘tā Kā∙u∙miskwācigạnit; tcibwākīcī‘tād dạc, mī∙i∙´ᵘ āca kī∙ạ∙nimādcānit wī‘tāwisạn. Kayä wīn äjimādcāt; ki‘tci wī‘kā udạtimān.

Geget ezhi-onishkaad Gaa-ozhi-miskwaachiganid. Geget minwendamon, moonzhag nanagamowan wiitaawisan: “Niitaawis, ge-izhi-dine maajaadaa.” Wewiib ozhitaa Gaa-ozhi-miskwaachiganid; jibwaa-giizhitaad dash, mii iw aazha gii-ani-maajaanid wiitaawisan. Gaye wiin ezhi-maajaad; gichi-wiikaa odadimaan.

In truth, up from bed rose Red-Stocking. Truly pleased was the other, all the while was his cousin singing. “My cousin, immediately let us be off!” Quick was Red-Stocking getting ready; but before he was ready, even then was his cousin on the way. And he too then set out; he was a long while overtaking him.

Geget ezhi-onishkaad Gaa-ozhi-miskwaachiganid (truly Red-Stocking rose). Geget minwendamon (truly glad was the other), moonzhag nanagamowan wiitaawisan (all the while his cousin was singing): “Niitaawis, ge-izhi-dine maajaadaa.” (“my cousin, let us at once be off.”) Wewiib ozhitaa Gaa-ozhi-miskwaachiganid (quickly Red-Stocking got ready); jibwaa-giizhitaad dash (but before he was ready), mii iw aazha gii-ani-maajaanid wiitaawisan (already his cousin had set off). Gaye wiin ezhi-maajaad (he too set out); gichi-wiikaa odadimaan (a long while he was overtaking him).

(16) “Mīsa´, nī‘tāwis! iwiti wâbạmạg a∙i∙‘kwä. Nī‘tāwis! mī∙i∙´ᵘ ạnimādcātā!”

“Mii sa, niitaawis! iwidi waabamag aw ikwe. Niitaawis! mii iw ani-maajaadaa!”

“It was, O my cousin! at yonder place where I saw the woman. O my cousin! therefore let us keep right on!”

“Mii sa, niitaawis! (“it was so, my cousin!) iwidi waabamag aw ikwe (over there I saw the woman). Niitaawis! mii iw ani-maajaadaa! (my cousin! so let us keep right on!”)

(17) Kägä‘t owâbạmāwān i‘kwäwạn tạcipinā‘kwä∙u∙nit. Nawạtc acäkīwäwạg.

Geget owaabamaawaan ikwewan dazhi-binaakwe’onid. Nawaj azhe-giiwewag.

Sure enough, they beheld a woman that was there combing her hair. A short way back upon their path they withdrew.

Geget owaabamaawaan ikwewan (sure enough they saw a woman) dazhi-binaakwe’onid (combing her hair there — 67-H4). Nawaj azhe-giiwewag (a short way back they withdrew).

(18) “Ni‘tāwis, a‘kawä! Ningawī∙i∙nāp iwiti tibickōtcaya∙ī∙ nạmạdabit.” Äjimādci‘tāt Kā∙u∙miskwācigạnit mīsạnibīwayāni‘kāzut; äji∙u∙mbācit mīdạc iwiti äcāt i‘kwäwạn nạmạdạpinit. Tibickōtcaya∙ī∙ tägwicink, kägä‘t owâbạndān pīmina‘kwānäⁿs pimāpīgamunik. Mīdạc iᵉi´ᵘ kägā äjiba‘kicạnk. Näyāp äcitạgwicink wī‘tāwisạn nạmạdạpinit uganōnān: “Nī‘tāwis, mī∙i∙´ᵘ icināsi‘kaᵘ. Mīsagu bā‘pic tciwītigämạt aᵉa´ᵘ i‘kwä.”

“Niitaawis, akawe! Ningawii-inaab iwidi dibishkoo-jayaa’ii namadabid.” Ezhi-maajitaad Gaa-ozhi-miskwaachiganid miisani-biiwayaanikaazod*; ezhi-oombaazid mii dash iwidi ezhaad ikwewan namadapinid. Dibishkoo-jayaa’ii dagwishing, geget owaabandaan biiminakwaanens bimaabiigamonik. Mii dash iw gegaa ezhi-bakishkang. Neyaab ezhi-dagwishing wiitaawisan namadapinid oganoonaan: “Niitaawis, mii iw izhi-naazika’aw. Mii sago baapizh ji-wiidigemad a’aw ikwe.”

“My cousin, tarry (here) a while! I will go view the place above where she sits.” Then did Red-Stocking set to work changing the form of himself into a downy feather; wafted by the wind, he then went to yonder place (above) where the woman was seated. When he was come directly overhead, of a truth, he beheld a slender cord that extended up into the air. Thereupon he barely cut it in two. When back he came to where his cousin was seated, he spoke to him, saying: “My cousin, therefore now go to where she is. Now is the time for you to take the woman to wife.”

“Niitaawis, akawe! (“my cousin, wait!) Ningawii-inaab iwidi dibishkoo-jayaa’ii namadabid (I will go look at the place above where she sits). Ezhi-maajitaad Gaa-ozhi-miskwaachiganid miisani-biiwayaanikaazod* (Red-Stocking set to making himself into a downy feather — 67-H5); ezhi-oombaazid (wafted up by the wind) mii dash iwidi ezhaad ikwewan namadapinid (he went over the seated woman). Dibishkoo-jayaa’ii dagwishing (coming directly overhead), geget owaabandaan biiminakwaanens (truly he saw a slender cord — 67-H6) bimaabiigamonik (stretching up). Mii dash iw gegaa ezhi-bakishkang (and he barely cut it through). Neyaab ezhi-dagwishing wiitaawisan namadapinid oganoonaan (returning to his seated cousin he said): “Niitaawis, mii iw izhi-naazika’aw (“my cousin, now go to her). Mii sago baapizh ji-wiidigemad a’aw ikwe (now is the time to take that woman to wife.”)

(19) Kuniginīn, änigu‘k udōtcīmigōn īni´ᵘ wī‘tāwisạn; kayä sāsā‘kwäwạn, ä‘pītciminwäntạminit. “Nī‘tāwis, mī∙i∙´ᵘ känīcikīwäyān nīwīki∙o∙sā.”

Goniginiin, enigok odoojiimigoon iniw wiitaawisan; gaye zaasaakwewan, e-bii-jiminwendaminid. “Niitaawis, mii iw ge-ni-zhi-giiweyaan niwii-giiyose.”

Behold, with fervor was he kissed by his cousin; and (his cousin) gave a whoop, he was so happy. “My cousin, therefore now do I return, for I wish to hunt for game.”

Goniginiin, enigok odoojiimigoon iniw wiitaawisan (behold, fervently he was kissed by his cousin); gaye zaasaakwewan (and the cousin whooped), e-bii-jiminwendaminid (he was so happy). “Niitaawis, mii iw ge-ni-zhi-giiweyaan (“my cousin, now I return) niwii-giiyose.” (for I wish to hunt.”)

(20) Kuniginīn, wī‘tāwisạn tci∙ä∙nigu‘k mādcība‘tōwạn ijānit īni´ᵘ i‘kwäwạn. Cigwa äjibäcwâbạmāt äjipā‘pi∙i∙gut; ā‘pitci päcu icini‘käniwạn cigwa ạni∙ō∙mbickāwạn; kwä‘tcigu päcu´ äni∙a∙yānit äjipạngicininit. Mīdạc kägä‘t minwändạnk aᵘ inini äjikạnōnāt: “Ạmbä, kīwätā!” Ā‘pidci minwäntạmōn īni´ᵘ i‘kwäwạn.

Goniginiin, wiitaawisan ji-enigok maajiibatoowan izhaanid iniw ikwewan. Zhigwa ezhi-beshwaabamaad ezhi-baapi’igod; aapiji besho izhinigeniwan zhigwa ani-oombishkaawan; gwejigo besho eni-ayaanid ezhi-bangishininid. Mii dash geget minwendang aw inini ezhi-ganoonaad: “Ambe, giiwedaa!” Aapiji minwendamon iniw ikwewan.

Behold, then his cousin at full speed started off on a run when he went to where the woman was. Drawing nigh to where she was, he then was smiled upon by her; a very short way up she lifted her arm, when she then began rising into the air; but only a short way up she got, when down she fell. Thereupon truly happy was the man as he spoke to her, saying: “Come, let us go home!” Very pleased was the woman.

Goniginiin, wiitaawisan ji-enigok maajiibatoowan izhaanid iniw ikwewan (behold, at full speed his cousin ran off to the woman). Zhigwa ezhi-beshwaabamaad ezhi-baapi’igod (drawing near, he was smiled at by her); aapiji besho izhinigeniwan (a very little way she raised her arm) zhigwa ani-oombishkaawan (and began to rise); gwejigo besho eni-ayaanid ezhi-bangishininid (but only a short way up, then she fell). Mii dash geget minwendang aw inini ezhi-ganoonaad (truly glad, the man said to her): “Ambe, giiwedaa!” (“come, let us go home!”) Aapiji minwendamon iniw ikwewan (very pleased was the woman).

(21) Mīsa´ äjikīwäwāt; tägwicinōwāt a‘kawä wīsiniwạg. Kā∙i∙ckwāwīsiniwāt, cīgwa äjimādci‘tānit mạnisänit; nībiwa mạnisäwạn, ā‘kōsinit apī‘tcisininiwạn īni´ᵘ misạn.

Mii sa ezhi-giiwewaad; dagwishinowaad akawe wiisiniwag. Gaa-ishkwaa-wiisiniwaad, zhigwa ezhi-maajitaanid manisenid; niibiwa manisewan, aakoozinid apiichi-zininiwan iniw misan.

Thereupon then home they went; after they had arrived, the first thing they did was to eat. When they had finished eating, then (the woman) set to work gathering fire-wood; much fire-wood she gathered, as tall as she was the height of the (pile of) fire-wood.

Mii sa ezhi-giiwewaad (so they went home); dagwishinowaad akawe wiisiniwag (arriving, first they ate). Gaa-ishkwaa-wiisiniwaad (when they had eaten), zhigwa ezhi-maajitaanid manisenid (she set to gathering firewood); niibiwa manisewan (much she gathered), aakoozinid apiichi-zininiwan iniw misan (as tall as she was the firewood stood — form flagged).

(22) Ā‘pidci wänāgucininig ạnitạgwicin Kā∙u∙miskwācigạnit. Kayä‘t unōndawā mạdwäbā‘pinit. “Mīsa cigwa nī‘tāwis kīwītigät,” inändạm. Ānīc wâwâckäciwạn upimōmān; änitạgwicink upạgitōmān. Äjipīndigät Kā∙u∙miskwācigạnit, sāgitcisäwạn īni´ᵘ i‘kwäwạn; wäwīp utạcī‘kawānini īni´ᵘ wâwâckäciwạn. Mī gayä uma‘kizinini äji∙ạ∙gōtōnit pāsạminit. Kā∙i∙ckwāwīsinit, “Nī‘tāwis,

Aapiji wenaagoshinig ani-dagwishin Gaa-ozhi-miskwaachiganid. Gayet onoondawaa madwe-baapinid. “Mii sa zhigwa niitaawis gii-wiidiged,” inendam. Aaniish waawaashkeshiwan obimoomaan; ani-dagwishing obagidoomaan. Ezhi-biindiged Gaa-ozhi-miskwaachiganid, zaagijisewan iniw ikwewan; wewiib odazhiikawaanini iniw waawaashkeshiwan. Mii gaye omakizinini ezhi-agoodoonid baasaminid. Gaa-ishkwaa-wiisinid, “Niitaawis,

Late in the evening back came Red-Stocking. In truth, he heard the sound of their voices laughing. “Therefore now is my cousin married,” he thought. Now, a deer he brought home upon his back; when he was come, he laid down his burden. When within had entered Red-Stocking, then out of doors rushed the woman; speedily she dressed the deer. Thereupon she also hung up his moccasins to dry. After he had eaten, “My cousin,

Aapiji wenaagoshinig ani-dagwishin Gaa-ozhi-miskwaachiganid (very late in the evening Red-Stocking came back). Gayet onoondawaa madwe-baapinid (he heard their laughing). “Mii sa zhigwa niitaawis gii-wiidiged,” inendam (“now my cousin is married,” he thought). Aaniish waawaashkeshiwan obimoomaan (a deer he carried on his back); ani-dagwishing obagidoomaan (arriving, he set down his load). Ezhi-biindiged Gaa-ozhi-miskwaachiganid (when Red-Stocking entered), zaagijisewan iniw ikwewan (the woman rushed outside); wewiib odazhiikawaanini iniw waawaashkeshiwan (quickly she dressed the deer). Mii gaye omakizinini ezhi-agoodoonid baasaminid (and she hung his moccasins to dry). Gaa-ishkwaa-wiisinid (after he ate), “Niitaawis (“my cousin… [continues p.630])

(23) ạmbäsa ayāngwāmisin! kwaya‘k wīwītigäm a∙i∙‘kwä. Kạnạbạtc kabamī∙i∙gunān.”

ambesa ayaangwaamisin! gwayak wii-wiidigem aw ikwe. Ganabaj ga-bami-igonaan.”

have a care! in the right kind of way do you live with the woman. Perhaps by her we shall be given service.”

ambesa ayaangwaamisin! (“take heed!) gwayak wii-wiidigem aw ikwe (in the right way live with that woman). Ganabaj ga-bami-igonaan (perhaps by her we shall be cared for.”)

(24) Mīsa´ a∙ī∙ntāwāt. Kumāgu a‘pī äpītcipipōninig, ānīc, ä∙i∙cictcigät kayä äci∙u∙t cāngwäciwayānạn udōgạckipitāgạninạn kayä miskwa‘pwāgạnạn udōtō‘pwāgạninạn. Ninguting aᵉa´ᵘ i‘kwä kānimādcānit iᵉi´ᵘ udininīmaᵉ awīya pītwäwäcinōn, äjipipīndigänit. Mī nāsāb äci∙u∙nit īni´ᵘ Kā∙u∙miskwācigạninit. Kā‘pīndigänit unạckina∙ā∙wạn; ānīc cāngwäciwạyānạn wēgạckipidāgạninit kayä miskwa‘pwāgạnạn wetō‘pwāgạninit. Mīdạc anändạnk a∙i∙‘kwä: “Kạnạbạtc pa‘kānisi aᵉa∙i∙nini.

Mii sa aa-iindaawaad. Gomaa go apii e-biichi-biboonig, aaniish, e-izhichiged gaye ezhi-od zhaangweshiwayaanan odoo-gashkibidaaganinan gaye miskwa-bwaaganan odoo-doo-bwaaganinan. Ningoding a’aw ikwe gaa-ni-maajaanid iniw odininiman awiya bii-dwewenshinon, ezhi-bii-biindigenid. Mii naasaab ezhi-onid iniw Gaa-ozhi-miskwaachiganinid. Gaa-biindigenid onashkina’aawan; aaniish zhaangweshiwayaanan we-gashkibidaaganinid gaye miskwa-bwaaganan we-doo-bwaaganinid. Mii dash anendang aw ikwe: “Ganabaj bakaanizi a’aw inini.”

And so they continued there. Some time afterwards, when it was getting well into the winter, why, as was his custom and his dress, Red-Stocking had the skin of a mink for a tobacco-pouch, and also a red (stone) pipe he had for a pipe. Once on a time the woman, after her men had gone away, (heard) the sound of some one approaching, then (beheld a person) entering in. Now, he was clad in the same attire as Red-Stocking. After he had come within, he filled his pipe; now, the skin of a mink he had for a tobacco-pouch, and a red (stone) pipe he had for a pipe. And thus thought the woman: “Perhaps a stranger the man may be.”

Mii sa aa-iindaawaad (and so they kept living there). Gomaa go apii e-biichi-biboonig (some time on, well into winter), aaniish, e-izhichiged gaye ezhi-od (as was his custom and dress) zhaangweshiwayaanan odoo-gashkibidaaganinan (a mink-skin he had for a tobacco-pouch) gaye miskwa-bwaaganan odoo-doo-bwaaganinan (and a red-stone pipe for a pipe). Ningoding a’aw ikwe gaa-ni-maajaanid iniw odininiman (once, after her men had gone) awiya bii-dwewenshinon (someone came with the sound of steps), ezhi-bii-biindigenid (and entered in). Mii naasaab ezhi-onid iniw Gaa-ozhi-miskwaachiganinid (he was dressed just like Red-Stocking). Gaa-biindigenid onashkina’aawan (entering, he filled his pipe); aaniish zhaangweshiwayaanan we-gashkibidaaganinid (a mink-skin pouch) gaye miskwa-bwaaganan we-doo-bwaaganinid (and a red-stone pipe). Mii dash anendang aw ikwe (so the woman thought): “Ganabaj bakaanizi a’aw inini.” (“perhaps a stranger this man is.”)

(25) Kā∙i∙ckwāsạgaswānit ugạnōnigōn: “Kibināsi‘kōn.”

Gaa-ishkwaa-zagaswaanid oganoonigoon: “Gibinaazika’on.”

When he had finished smoking, she was addressed by him saying: “I have come to take you away.”

Gaa-ishkwaa-zagaswaanid (when he had finished smoking) oganoonigoon (she was addressed): “Gibinaazika’on.” (“I have come to take you away.”)

(26) Mīdạc änäntank a∙i∙‘kwä: “Kägä‘t inạngwạna pa‘kānisi.” Cigwa pạsigwīwạn pī∙ā∙cawagāmäwan; äjisạgini‘känigut äjikạnōnigut: “Ạmbä, ändāyānk icātā!”

Mii dash enendang aw ikwe: “Geget inangwana bakaanizi.” Zhigwa bazigwiiwan bii-aazhawagaamewan; ezhi-zaginikenigod ezhi-ganoonigod: “Ambe, endaayaank izhaadaa!”

Thus thought the woman: “Verily, without doubt he is a stranger.” (Then she beheld the man) rise to his feet (and) come round the fire (over to where she was); when she was taken by the hand, she was then addressed by him saying: “Come, to where we live let us go!”

Mii dash enendang aw ikwe (so the woman thought): “Geget inangwana bakaanizi.” (“truly, doubtless he is a stranger.”) Zhigwa bazigwiiwan bii-aazhawagaamewan (then he rose and came round the fire); ezhi-zaginikenigod (when she was taken by the hand) ezhi-ganoonigod (she was told): “Ambe, endaayaank izhaadaa!” (“come, let us go to where we live!”)

(27) Ānugi‘tci‘kāsu, mīgu awạndcic sāgitciwī‘kubinigut. Ānugitā‘kwī i∙i∙mā ạbạcing, mīgu iᵘ änīcinīgubitōt. Kāwīn kạnagä upisubitōsīni. Mīnawā mi‘tigōnsig ānō∙ạ∙nimintcimā‘kwī. Kägä‘t nībiwa uba‘kwa‘kīpitōnạn īni´ᵘ mi‘tigōnsạn. Ningutingiku pạpīmiwīnigut onōntān kägō. “Tcweⁿ!” ini‘tạm a∙i∙‘kwä; inābit pạnägu miskwāni, panägu nībiwa nībawiwaᵉ ạnicinābäᵉ pō‘kwāwigạnäwaᵉ. Ka‘kina āntägwananīn pa‘ta‘kibinä∙o∙wạg, kayä īni´ᵘ ma‘kwayānicạn pasi‘kwäbisōwạg. Mīdạc i∙i∙mā ändạcipō‘tāgäwāt mīdạc imāⁿ äni∙i∙ciwinint. Äniwä‘k kibi‘tạganäwa iᵉi´ᵘ bwā‘tāgänit kanawâbạmigut. “Äᵉ ē! mīsa´ Kā∙u∙miskwācigạnit! Cigwa pīdcigāsunit wīnimōn!”

Aano-gichikaazo, miigo awanjish zaagiji-wii-gobinigod. Aano-gidaakwii imaa abaaching, miigo iw eni-zhi-niigobidood. Gaawiin ganage obizobidoosiini. Miinawaa mitigoonsig aanoo-animinjimaakwii. Geget niibiwa oba-gwakiibidoonan iniw mitigoonsan. Ningoding igo ba-bimiwiinigod onoondaan gegoo. “Jwe-n!” iniitam aw ikwe; inaabid bane go miskwaani, bane go niibiwa niibawiwag anishinaabeg bookwaawiganewag. Gakina aandegwananiin ba-dakibine’owag, gaye iniw makwayaanishan basikwebizowag. Mii dash imaa endazhi-bootaagewaad mii dash imaa eni-izhi-wiinind. Eniwek gibi-daganewa iw bwaataagenid ganawaabamigod. “Ee! mii sa Gaa-ozhi-miskwaachiganid! Zhigwa bii-jiigaazonid* wiinimoon!”**

In vain she tried to refuse, but in spite of that she was pulled out of doors. In vain she tried clinging to the lodge-pole, but out of the ground she pulled it. Not even that was a hindrance (to him). Next, as she went along, she tried in vain to cling to the shrubs. In truth, many of the shrubs she pulled up. And by and by, while she was borne along, she heard something. “Tcwe!” was the sound the woman heard; as she looked, everything was red, and there stood a vast number of people hunchbacked. All had crow-feathers standing (upon their heads), and miserable bear-skins were bound about (their brows). And thither, where they were at work with mortar and pestle, was where she was taken. For a moment ceased they that were at work with mortar and pestle when by them she was observed. “Aha! yonder is Red-Stocking! Now, home is borne his sister-in-law!”

Aano-gichikaazo (in vain she refused), miigo awanjish zaagiji-wii-gobinigod (yet she was dragged outdoors). Aano-gidaakwii* imaa abaaching (in vain she clung to the lodge-pole), miigo iw eni-zhi-niigobidood (yet she pulled it from the ground). Gaawiin ganage obizobidoosiini (not even that hindered him). Miinawaa mitigoonsig aanoo-animinjimaakwii (again she vainly clung to the shrubs). Geget niibiwa oba-gwakiibidoonan iniw mitigoonsan (truly many shrubs she pulled up). Ningoding igo ba-bimiwiinigod onoondaan gegoo (as she was borne along she heard something). “Jwe-n!” iniitam aw ikwe (“Tcwe!” the woman heard — vocable, carried verbatim, merge-excluded); inaabid bane go miskwaani (she looked: all was red), bane go niibiwa niibawiwag anishinaabeg bookwaawiganewag (and many hunchbacked people stood). Gakina aandegwananiin ba-dakibine’owag* (all had crow-feathers stuck up), gaye iniw makwayaanishan basikwebizowag (and miserable bear-skins bound on). Mii dash imaa endazhi-bootaagewaad (and there where they pounded with mortar) mii dash imaa eni-izhi-wiinind (she was taken). Eniwek gibi-daganewa iw bwaataagenid ganawaabamigod (a moment they stopped pounding as they watched her). “Ee! mii sa Gaa-ozhi-miskwaachiganid! (“aha! yonder is Red-Stocking!) Zhigwa bii-jiigaazonid* wiinimoon!” (now his sister-in-law is borne home!”)

¹ This sentence is given brokenly, as in the text. — attaches to the abductor’s broken speech overleaf (p.632). ² While clinging to it when the visitor was trying to carry her off. ³ The name also of the abductor (i.e. the abductor is likewise called ‘Red-Stocking’). “Tcwe ⁿ!” carried verbatim, merge-excluded.

(28) Äjikīgitōnit īni´ᵘ pämiwīnigut: “Kīwâbamāgina bwā‘tāgäwāt? Mīwagigu päpō‘kwawäⁿyạg, mīwạgi´gu mini‘k mä‘kạmạgwā wīwiwāᵉ.” Mīdạc cigwa änicimādcānit. Inābit kwaya‘k äcānit owâbạndān ki‘tcicāpuntawān. A‘pī pāndigạnit mōckinäwaᵉ i‘kwäwaᵉ. Mīdạc imāⁿ nāwaya∙ī∙ äji∙a∙sint a∙i∙‘kwä. “Mī∙o∙māⁿ kayä kīn kä∙o∙ntạpiyạn.”

Ezhi-giigidonid iniw bemiwinigod: “Giwaabamaagina bwaataagewaad? Miiwagigo bebookwawenyag, miiwagigo minik me-gamagwaa wiiwiwaan.” Mii dash zhigwa ani-izhi-maajaanid. Inaabid gwayak ezhaanid owaabandaan gichi-zhaaboondawaan. Apii baandiganid mooshkinewag ikwewag. Mii dash imaa naawayi’ii ezhi-asind aw ikwe. “Mii omaa gaye giin ge-onadabiyan.”

Then spoke he that was carrying her past: “Do you see them that are at work with mortar and pestle? They are the hunchbacks, and they all are (the men) whose wives I have taken away.” And then on his way he continued. As she looked straight ahead whither he was bound, she beheld a large long-lodge. When taken in, (she beheld) the place full of women. Accordingly there in the centre the woman was put. “Here shall you also have a place where to sit.”

Ezhi-giigidonid iniw bemiwinigod (then he who carried her spoke): “Giwaabamaagina bwaataagewaad? (“do you see those pounding with mortar?) Miiwagigo bebookwawenyag (they are the hunchbacks), miiwagigo minik me-gamagwaa wiiwiwaan.” (and all of them are those whose wives I have taken.”) Mii dash zhigwa ani-izhi-maajaanid (and on he went). Inaabid gwayak ezhaanid owaabandaan gichi-zhaaboondawaan (looking ahead she saw a great long-lodge). Apii baandiganid mooshkinewag ikwewag (when brought in, the place was full of women). Mii dash imaa naawayi’ii ezhi-asind aw ikwe (there in the centre the woman was set). “Mii omaa gaye giin ge-onadabiyan.” (“here too shall you have a seat.”)

¹ A long bark lodge with a door at each end. — attaches to ki‘tcicāpuntawān / gichi-zhaaboondawaan “great long-lodge.” The abductor’s speech is the ‘broken sentence’ of p.630 footnote ¹. mä‘kạmạgwā “whose (wives) I have taken,” stem flagged.

(29) Inābit, ā‘pitci mōckinäwaᵉ i‘kwäwaᵉ. Ānīc päcig īni´ᵘ witci‘kwäwạn ā‘pidci ucāwänimigōn. Mīdạc icināgusiwaᵉ i‘kwäwaᵉ, kāwīn kägō wīnisisiwān, mīgu´∙i∙´ᵘ äjimi‘tạckāntibänit. Ā‘pidci dạc aᵉa´ᵘ i‘kwä kạgānwāni‘kwä. Änitibi‘kạdinig udigōn īni´ᵘ cäwänimigut: “Kägä‘t sạnạgisi a∙i∙nini kānāsi‘kōk, mīgu iᵘ nōngum, ạnitibikạ‘k tcimạnōt īni´ᵘ kīnisisạn!”

*Inaabid, aapiji mooshkinewag ikwewag. Aaniish bezhig iniw wiiji-ikwewan aapiji ozhaawenimigoon. Mii dash izhinaagoziwag ikwewag, gaawiin gegoo wiinisisiwan, miigo i’iw ezhi-mitashkwaandibenid. Aapiji dash a’aw ikwe gaganwaanikwe. Eni-dibikadinig odigoon iniw zhaawenimigod: “Geget zanagizi a’aw inini gaa-naazika’ook, miigo iw noongom, eni-dibikak ji-maanood iniw giinisisan!”**

As she looked, ever so full of women was the place. Now, by one of her companions was she much liked. Now, this was the appearance of the women: no hair at all did they have, so therefore they were bald-headed. Now, extremely long was the hair of this woman. As the night was drawing on, she was told by her that was friendly to her: “Truly severe is the man who went to fetch you away, for in this same night he will remove your hair.”

Inaabid, aapiji mooshkinewag ikwewag (she looked: the place was crammed with women). Aaniish bezhig iniw wiiji-ikwewan aapiji ozhaawenimigoon (by one companion-woman she was much liked). Mii dash izhinaagoziwag ikwewag (this was the women’s look), gaawiin gegoo wiinisisiwan (no hair at all they had), miigo i’iw ezhi-mitashkwaandibenid* (so they were bald-headed). Aapiji dash a’aw ikwe gaganwaanikwe (but this woman had very long hair). Eni-dibikadinig odigoon iniw zhaawenimigod (as night came on, the friendly one told her): “Geget zanagizi a’aw inini gaa-naazika’ook (“truly harsh is the man who fetched you), miigo iw noongom (for this very night), eni-dibikak ji-maanood iniw giinisisan!” (tonight he will strip off your hair!”)

(30) Kägä‘t ā‘pidci kạgwānisạgändạm aᵉa´ᵘ i‘kwä, mīdạc iᵉi´ᵘ äjiwī‘kwạtci‘tōd tcinibāsig. Tcīkaya∙ī∙ tciwâbạninig ā‘pidci pạngī nibā. Kwäckusit äjinạntōtcīnigät uctigwāning, awänibạn wīnisisạn. Kägä‘t kạgwānisạgäntạm; intawā äjisāga∙ạ∙nk, ki‘tciwâsa icāt. Ā‘pidci ki‘tciwâsa kā‘tạgwicink äji∙u∙kī‘kiwicink mawit. “Mīgu∙i∙´ᵘ pīnic tcinibuyān intawā wīmawiyān.”

Geget aapiji gagwaanisagendam a’aw ikwe, mii dash iw ezhi-wiikwajitood ji-nibaasig. Jiigayi’ii ji-waabaninig aapiji bangii nibaa. Gweshkozid ezhi-nandojiiniged oshtigwaaning, awaniban wiinisisan. Geget gagwaanisagendam; indawaa ezhi-zaaga’ang, gichi-waasa izhaad. Aapiji gichi-waasa gaa-dagwishing ezhi-okiikiwishing mawid. “Miigo iw biinish ji-niboyaan indawaa wii-mawiyaan.”

To be sure, much did the woman abhor the thought of it, and so she tried to keep from falling asleep. Along towards morning she fell asleep for a very little while. On waking up she then felt of her head, and gone was her hair. In truth, she was in a wretched state of mind; therefore then out of doors she went, a great distance away she went. When she was come an exceedingly long way off, she went down upon her knees weeping. “From now on till I am dead will I therefore continue crying.”

Geget aapiji gagwaanisagendam a’aw ikwe (truly the woman dreaded it), mii dash iw ezhi-wiikwajitood ji-nibaasig (so she tried not to sleep). Jiigayi’ii ji-waabaninig aapiji bangii nibaa (toward dawn she slept just a little). Gweshkozid ezhi-nandojiiniged oshtigwaaning (waking, she felt her head), awaniban wiinisisan (her hair was gone). Geget gagwaanisagendam (truly wretched she felt); indawaa ezhi-zaaga’ang (so she went out), gichi-waasa izhaad (a great distance she went). Aapiji gichi-waasa gaa-dagwishing (come very far off) ezhi-okiikiwishing mawid (she knelt down weeping). “Miigo iw biinish ji-niboyaan indawaa wii-mawiyaan.” (“from now until I die I will keep weeping.”)

(31) Ninguting äjipapimusāt aᵉa´ᵘ Kīsis owâbạmān i‘kwäwạn cingicininit. “Ạmbäsa, ninganāsi‘kawā,” inäntạm, “ạsām ā‘pidci kạgwātạgi‘tō.” Kägä‘t äjināⁿcakīt aⁿ Gīsis äji∙u∙ci‘kābawit i∙i∙mā cingicininit īni´ᵘ i‘kwäwạn.

Ningoding ezhi-babimosed a’aw Giizis owaabamaan ikwewan zhingishininid. “Ambesa, ninganaazikawaa,” inendam, “azaam aapiji gagwaadagito.” Geget ezhi-naazhakiid aw Giizis ezhi-o-jiigaabawid imaa zhingishininid iniw ikwewan.

By and by, when the Sun was passing along, he beheld a woman lying down. “Behold, I will go to where she is,” he thought, “for she is in exceedingly sore distress.” Verily, when down came the Sun, he stood nigh to where the woman lay.

Ningoding ezhi-babimosed a’aw Giizis (once as the Sun was passing) owaabamaan ikwewan zhingishininid (he saw a woman lying). “Ambesa, ninganaazikawaa,” inendam (“come, I will go to her,” he thought), “azaam aapiji gagwaadagito.” (“for she is in great distress.”) Geget ezhi-naazhakiid aw Giizis (truly the Sun came down) ezhi-o-jiigaabawid imaa zhingishininid iniw ikwewan (and stood near where the woman lay).

(32) Mägwāmawit a∙i∙‘kwä awīya ugi‘känimān nibawi‘tāgut. Cigwa ugạnōnigōn: “Tạga kīckuwän!” udigōn awīya a∙i∙‘kwä. Kägä‘t äji∙u∙nickāt a∙i∙‘kwä tā‘tạganābit ininiwạn owâbạmān.

Megwaa-mawid aw ikwe awiya ogii-genimaan nibawitaagod. Zhigwa oganoonigoon: “Daga giishkowen!” odigoon awiya aw ikwe. Geget ezhi-onishkaad aw ikwe da-daganaabid ininiwan owaabamaan.

While the woman was weeping, she was conscious of some one standing beside her. Presently (by some one) she was addressed. “Come, cease from your crying!” by some one the woman was told. In truth, when the woman, on rising from where she lay, cast an upward look, she beheld a man.

Megwaa-mawid aw ikwe (while the woman wept) awiya ogii-genimaan nibawitaagod (she sensed someone standing by her). Zhigwa oganoonigoon (then she was addressed): “Daga giishkowen!” (“come, cease crying!”) odigoon awiya aw ikwe (someone told the woman). Geget ezhi-onishkaad aw ikwe (truly, rising up) da-daganaabid (casting a look upward) ininiwan owaabamaan (she saw a man).

(33) Äjikīgitut aᵉa´ᵘ Kīsis: “Ānīn äntiyạn kīmawiyạn?”

Ezhi-giigidod a’aw Giizis: “Aaniin endiyan gii-mawiyan?”

Then spoke the Sun, saying: “What ailed you that you should have been crying?”

Ezhi-giigidod a’aw Giizis (then the Sun spoke): “Aaniin endiyan gii-mawiyan?” (“what ailed you that you were crying?”)

(34) “Ayeᵉ, wäntcimawiyānsa nīnisisạn kīmạmigātämaga‘k!”

“Aye, wenji-mawiyaansa niinisisan gii-mamigaademagak*!”

“Oh, the reason why I cried was that my hair was taken away (from me)!”

“Aye, wenji-mawiyaansa (“the reason I weep) niinisisan gii-mamigaademagak*!” (is that my hair was taken from me!”)

(35) “Awänäc kā‘tō‘tawi‘k?” “Mī∙a∙´ᵘ Ininiwinintibigägạn, mī∙i∙´ᵘ äcini‘kāsut aᵉa´ᵘ mä‘kạndwät iᵉi´ᵘ i‘kwäwaᵉ.” “Tạga, kīwätā! äntāyān icātā!” “Kāwäsa,” i‘kitu a∙i∙‘kwä, “Intagạtc owīnisisisiwān.”

“Awenesh gaa-doodawik?” “Mii a’aw Ininiwinintibigegan, mii iw ezhinikaazod a’aw me-gandwed iniw ikwewag.” “Daga, giiwedaa! endaayaan izhaadaa!” “Gaawesa,” ikido aw ikwe, “Indagaj owiinisisisiiwaan.”

“By whom were you treated thus?” “It was by that Man-with-a-Skull-for-a-Head, for such is the name of him who carries off the women.” “Pray, let us go back! to where I dwell let us go!” “(It is) impossible (for me),” said the woman, “for I am ashamed to be without my hair.”

“Awenesh gaa-doodawik?” (“who did this to you?”) “Mii a’aw Ininiwinintibigegan (“it was the Man-with-a-Skull-for-a-Head — 67-H3), mii iw ezhinikaazod a’aw me-gandwed iniw ikwewag.” (that is the name of him who carries off the women.”) “Daga, giiwedaa! endaayaan izhaadaa!” (“come, let us go back, to my home let us go!”) “Gaawesa,” ikido aw ikwe (“impossible,” said the woman), “Indagaj owiinisisisiiwaan.” (“I am ashamed to have no hair.”)

(36) Äjikīgitot aⁿ Gīsis: “Kāwīn, ninga∙u∙ci‘tōnan īni´ᵘ kīnisisạn mī∙i∙´ᵘ icimādcātā.”

Ezhi-giigidod an Giizis: “Gaawiin, ninga-ozhitoonan iniw giinisisan mii iw izhi-maajaadaa.”

Then spoke the Sun, saying: “Nay, I will restore your hair for you, therefore let us depart from hence.”

Ezhi-giigidod an Giizis (then the Sun spoke): “Gaawiin, ninga-ozhitoonan iniw giinisisan (“no, I will make your hair again) mii iw izhi-maajaadaa.” (so let us depart.”)

(37) Kägä‘t äjimādcāwāt; kumāgu a‘pī tägwicinuwāt ạninạntawâbạntcigäwạn kägō owâbandānāwa mämwätc imāⁿ ina∙i∙gu‘kānig; kuniginīn, täntäminicwāca. Mīdạc iᵘ äjimayāwạntci∙ā∙nit; nībiwa kā∙a∙sānit ki‘tcipiskitänāganing mī∙i∙māⁿ äjipāskibinānit. Nibi a‘täni. Mwāskinäbīnik iᵉi´ᵘ tcibicki‘tänāgạn, pimitä kayä äji∙a∙‘tōnit. Mīdạc iᵘ äjikạnōnigut: “ ‘A‘a´u, mī∙i∙māⁿ icikōgīn.”

*Geget ezhi-maajaawaad; gomaa go apii dagwishinowaad ani-nandawaabanjigewan gegoo owaabandaanaawaa memwech imaa inaa-igokaanig; goniginiin, dendeminizhwaazha. Mii dash iw ezhi-mayaawanji-aanid; niibiwa gaa-asaanid gichi-biskitenaaganing mii imaa ezhi-baaskibinaanid. Nibi atenig. Mwaashkinebiinig iw ji-biskitenaagan, bimide gaye ezhi-atoonid. Mii dash iw ezhi-ganoonigod: “ ‘A’aw, mii imaa izhi-googiin.”**

In truth, they then set out; when some distance on their way they were come, while he was on the lookout, they saw something in the depth of a forest of balsams; lo, (it was) balsam-drops. Thereupon he proceeded to gather them up; after gathering a heap of them into a large bark vessel, then there he broke them up. Some water was there. When the big bark vessel was full, then some grease he also put in. Thereupon she was addressed: “Now, then, into that do you dive.”

Geget ezhi-maajaawaad (truly they set out); gomaa go apii dagwishinowaad (when they had come some way) ani-nandawaabanjigewan gegoo owaabandaanaawaa (as he looked about they saw something) memwech imaa inaa-igokaanig (deep in a balsam-forest); goniginiin, dendeminizhwaazha (behold, balsam-drops). Mii dash iw ezhi-mayaawanji-aanid (then he gathered them up); niibiwa gaa-asaanid gichi-biskitenaaganing (heaping many into a big bark vessel) mii imaa ezhi-baaskibinaanid (there he broke them open). Nibi atenig (water was there). Mwaashkinebiinig* iw ji-biskitenaagan (when the big bark vessel was full), bimide gaye ezhi-atoonid (he also put in grease). Mii dash iw ezhi-ganoonigod (then she was told): “ ‘A’aw, mii imaa izhi-googiin.” (“now, dive into that.”)

¹ Implying that the vessel was big. — attaches to ki‘tcipiskitänāgạn “big bark vessel.” Derivation walk 2026-09-02 (re-crop audit pass) per M.’s ruling (Jones over the inherited hand): gomaa apii → gomaa go apii; SYLLABLE; Jones kumāgu; same witness.

¹ Implying that the vessel was big. — attaches to ki‘tcipiskitänāgạn “big bark vessel.”

(38) Kägä‘t aᵉaⁿ i‘kwä mwāckạmut wīnisisạn ayāniwạn. “Ānīn äyā‘kwābika‘kibạn īni´ᵘ kīnisisạn?” “Ā‘pidcigu kagānwābēgigatōbanīn,” i‘kito aⁿ i‘kwä. “Mīnawā kōgīn.” Kägä‘t äcigōgīt a∙i∙‘kwä. Mwāckạmut, mī nāsāb äcināgwạtinigibạn iyuctigwān. Kägä‘t minwäntạm waᵉa´ᵘ i‘kwä. Äjikīgitot aᵉa∙i∙‘kwä: “Mīsa´ ạmạntcigu käwī∙i∙ciyạn ninga∙i∙ciwäbis.”

*Geget a’an ikwe mwaashkamod wiinisisan ayaaniwan. “Aaniin eyaakwaabikakiban iniw giinisisan?” “Aapijigo gaganwaabegigadobanin,” ikido an ikwe. “Miinawaa googiin.” Geget ezhi-googiid aw ikwe. Mwaashkamod, mii naasaab ezhinaagwadinigiban iw oshtigwaan. Geget minwendam wa’aw ikwe. Ezhi-giigidod a’aw ikwe: “Mii sa amanjigo ge-wii-iziyan ninga-izhiwebiz.”**

Verily, when the woman came to the surface, she had her hair. “What used to be the length of your hair?” “Very long was my hair at the time,” said the woman. “Again dive in.” Truly then in dived the woman. When she came up to the surface, the same as it used to be was the look of her head. Truly pleased was the woman. Then spoke the woman, saying: “Therefore whatsoever you may say to me, the same will I do.”

Geget a’an ikwe mwaashkamod wiinisisan ayaaniwan (truly when she surfaced she had hair). “Aaniin eyaakwaabikakiban iniw giinisisan?” (“how long was your hair?”) “Aapijigo gaganwaabegigadobanin,” ikido an ikwe (“very long it was,” said the woman). “Miinawaa googiin.” (“dive again.”) Geget ezhi-googiid aw ikwe (truly she dived). Mwaashkamod, mii naasaab ezhinaagwadinigiban iw oshtigwaan (surfacing, her head looked as before). Geget minwendam wa’aw ikwe (truly pleased was the woman). Ezhi-giigidod a’aw ikwe (then she spoke): “Mii sa amanjigo ge-wii-iziyan* ninga-izhiwebiz.” (“so whatever you tell me, that I will do.”)

² A way of saying that her hair was long, as it used to be. — attaches to the restored-hair line.

² A way of saying that her hair was long, as it used to be. — attaches to the restored-hair line.

(39) Mīdạc aᵉa´ᵘ Kīsis äjikīgitut: “Ạmbäsa, kīwätā! Kägä‘t kāwīn picicig nintayāsī wäntcīyān, i‘kwä nintagāwā. Kägä‘t mạdcīciwäbisi, kạnạbạtc wība kīganisik. Nīn kāwīn wī‘kā pisān nintayāsī, mīgwa‘pạnä pimusäyān. Kayä wīn aᵉa´ᵘ nimidimo∙i∙mic kāwīn wī‘ka pisān ayāsī, kayä wīn mōⁿcạg pîmusä. Kigi‘känimina ayāwiyān?”

*Mii dash a’aw Giizis ezhi-giigidod: “Ambesa, giiwedaa! Geget gaawiin bizhishig nindayaasii wenjiiyaan, ikwe nindagaawaa. Geget madchi-izhiwebizi, ganabaj wiiba giiganisig. Niin gaawiin wiikaa bizaan nindayaasii, miigwa-bane bimoseyaan. Gaye wiin a’aw nimindimo-imish gaawiin wiikaa bizaan ayaasii, gaye wiin moonzhag bimose. Gigii-genimina ayaawiyaan?”**

Accordingly then the Sun spoke, saying: “Come, let us go back! Verily not alone am I at the place from whence I came, for a wife do I have. Truly wicked is she, perhaps in a little while you will be slain by her. I myself am never at rest, for I am ever travelling. And that old woman of mine is also never at rest, for she too is always travelling. Do you know who I am?”

Mii dash a’aw Giizis ezhi-giigidod (then the Sun spoke): “Ambesa, giiwedaa! (“come, let us go back!) Geget gaawiin bizhishig nindayaasii wenjiiyaan (not alone am I where I come from), ikwe nindagaawaa (a wife I have). Geget madchi-izhiwebizi (truly wicked is she), ganabaj wiiba giiganisig (perhaps soon you will be slain by her — 67-H, ‘slain’ stem flagged). Niin gaawiin wiikaa bizaan nindayaasii (I am never at rest), miigwa-bane* bimoseyaan (for I am ever travelling). Gaye wiin a’aw nimindimo-imish gaawiin wiikaa bizaan ayaasii (and that old woman of mine is never at rest), gaye wiin moonzhag bimose (she too is always travelling). Gigii-genimina ayaawiyaan?” (do you know who I am?”)

³ Unless you have power to overcome hers. — attaches to ‘perhaps you will be slain by her.’ nimidimo∙i∙mic “my old woman” (the Sun’s wife = the Moon/Sun-by-Night).

(40) Äjikīgitut aᵉa´ᵘ i‘kwä: “Kāwīn kigikänimisinōn.” “Nīn Kīsis, kayä aᵉa´ᵘ nimindimō∙i∙mic Kīsis Tibi‘kạtinig, mī∙a∙wä kāwâbạmint tibi‘kạtinig. Mī∙i∙´ᵘ ạnicimādcātā!”

Ezhi-giigidod a’aw ikwe: “Gaawiin gigikenimisinoon.” “Niin Giizis, gaye a’aw nimindimo-imish Giizis Dibikadinig, mii a’aw gaa-waabamind dibikadinig. Mii iw ani-zhi-maajaadaa!”

Then spoke the woman, saying: “I do not know you.” “I (am the) Sun, and that old woman of mine is the Sun-by-Night, for she is the one seen at night. Therefore let us go forth on our way!”

Ezhi-giigidod a’aw ikwe (then the woman spoke): “Gaawiin gigikenimisinoon.” (“I do not know you.”) “Niin Giizis (“I am the Sun), gaye a’aw nimindimo-imish Giizis Dibikadinig (and my old woman is the Sun-by-Night), mii a’aw gaa-waabamind dibikadinig (the one seen at night). Mii iw ani-zhi-maajaadaa!” (so let us set out!”)

(41) Kägä‘t äjimādcāwāt, mīgu imāⁿ wäntci∙u∙mbickāwāt. Tăgwicinuwāt äntānit owâbạndān äni∙i∙cipīndigänit; owâbạmāwān i‘kwäwạn nạmạdapinit. “Mīsa´ waᵉaᵘ nimindimō∙i∙mic,” udigōn.

Geget ezhi-maajaawaad, miigo imaa wenji-oombishkaawaad. Dagwishinowaad endaanid owaabandaan eni-izhi-biindigenid; owaabamaawaan ikwewan namadapinid. “Mii sa wa’aw nimindimo-imish,” odigoon.

Truly then they departed hence, from that very place was where they ascended into the air. When they were come at where he lived, she saw where he went on in; she saw a woman seated (there). “That is my old woman,” she was told.

Geget ezhi-maajaawaad (truly they departed), miigo imaa wenji-oombishkaawaad (from that place they rose into the air). Dagwishinowaad endaanid owaabandaan eni-izhi-biindigenid (coming where he lived she saw him go in); owaabamaawaan ikwewan namadapinid (she saw a woman seated). “Mii sa wa’aw nimindimo-imish,” odigoon (“that is my old woman,” she was told).

(42) Kägä‘t cigwa änitibi‘kạtinig, ucī‘tāwạn īni´ᵘ i‘kwäwạn wīpimusänit. Äjimādcāt aᵉa∙i∙‘kwä, umī‘kana upīma∙ạ∙dōn. Ninguting pạpīma∙a∙tōd iᵉi´ᵘ umī‘kạna mīwīni iᵘ skigạmisigäwāt īgi´ᵘ i‘kwäwạg ō∙o∙māⁿ a‘kīng äbī‘tạmạnk, ā‘pidci udcānạmisi päcig a∙i∙‘kwä; ā‘pidci wīcīcīgi mägwā sīgābōwänāt iᵉi´ᵘ a‘ki‘kwa. Mīdạc iᵘ äcisāga∙ạ∙nk. Ānīc nātōbāgạn pä‘kic uda‘kunān iᵉi´ᵘ cīcīgit. Änigu‘k ugạnawâbạmān īni´ᵘ Gīsisōn, Tibi‘kigīsisōn.

Geget zhigwa eni-dibikadinig, ozhitaawan iniw ikwewan wii-bimosenid. Ezhi-maajaad a’aw ikwe, omiikana obima’adoon. Ningoding babima’adood iw omiikana miiwiin iw zhiigamisigewaad igiw ikwewag o’omaa akiing ebiitamank, aapiji ojaanamizi bezhig aw ikwe; aapiji wii-zhiizhiigi megwaa ziigaaboowenaad iw akikwa. Mii dash iw ezhi-zaaga’ang. Aaniish naadoobaagan bekizh odakoonaan iw zhiizhiigid. Enigok oganawaabamaan iniw Giizison, Dibiki-giizison.

Verily, it was then beginning to grow dark; ready was the woman making to set out upon her journey. When forth the woman went, along a road she followed. Once, while going along the road at a time when the women were making sugar here on the earth where we are, very busy at work was a certain woman; she felt desire to make water while pouring syrup from one kettle into another. Accordingly then out of doors she went. Now, a sap-pail had she in her hand, while at the same time she was making water. Steadily she gazed up at the Sun, the Sun-by-Night.

Geget zhigwa eni-dibikadinig (truly it grew dark), ozhitaawan iniw ikwewan wii-bimosenid (the woman made ready to travel). Ezhi-maajaad a’aw ikwe (when she set out), omiikana obima’adoon (along a road she went). Ningoding babima’adood iw omiikana (once as she went along the road) miiwiin iw zhiigamisigewaad igiw ikwewag o’omaa akiing ebiitamank (just when the women were boiling sap here on this earth where we dwell), aapiji ojaanamizi bezhig aw ikwe (a certain woman was very busy); aapiji wii-zhiizhiigi megwaa ziigaaboowenaad iw akikwa (she wanted to make water while pouring syrup from a kettle). Mii dash iw ezhi-zaaga’ang (so she went outside). Aaniish naadoobaagan bekizh odakoonaan iw zhiizhiigid (a sap-pail she held while she made water). Enigok oganawaabamaan iniw Giizison, Dibiki-giizison (steadily she gazed up at the Sun, the Sun-by-Night).

¹ At the end of winter, when the sap begins to run. — attaches to skigạmisigäwāt ‘making sugar.’ ² The long ‘sun/moon’ naming footnote attaches here (gazing at the Sun-by-Night). Restored verbatim 2026-09-02 (English gate; the note sets at the foot of p.636 and runs on to the foot of p.637): “The word for “sun” is also used for “moon;” but, to avoid ambiguity, there is a descriptive term expressing “night,” which is used with the word to denote “moon.” When, however, the sun and moon are taken together or with other heavenly bodies, then the plural of the common term is used. “Suns” is about the nearest English equivalent.” Layer 1 re-typed at the page 2026-09-13 (character-level pass, grayscale JP2 at 12× and the PDF at 8×, printed pp.636): Äjimādcät → Äjimādcāt; a‘king → a‘kīng; Gisisōn, → Gīsisōn,; 6 apostrophe-position marks typed ‘ restored to the spacing acute ´ U+00B4 (Orthography Key 2026-08-28; measured ink density 0.51–0.59, top-heavy and ball-less, against 0.63–0.83 for every ball form on the same line — the triple control is p.634 l.4 and the four-sort control p.650 l.15).

(43) Mīdạc iᵉi´ᵘ ā‘pidci unickī∙i∙gōn kạnawâbạmigut pä‘kic iᵉi´ᵘ cīcīginit, mī∙i∙wä ā‘pidci wändcinawä∙i∙gut; kägwānisạgäntạnk. Intawā äci∙ō∙tā‘pināt īni´ᵘ i‘kwäwạn; mīsa´ ubimiwạnāning ayānit kiginātōbāgạn. Mīdạc iᵉi´ᵘ änīcimādcāt. Cigwa tạgwicin ändāt. Änipīndigät a∙i∙nini kaya a∙i∙‘kwä inābiwạg pipīndigänit. Ambä, kä∙i∙cinamawāt upimiwạnānīning ạnicinābän agwa‘pisōwạn!

*Mii dash iw aapiji onishki’igoon ganawaabamigod bekizh iw zhiizhiiginid, mii iwe aapiji wenji-nawe’igod; gagwaanisagendang. Indawaa ezhi-ootaapinaad iniw ikwewan; mii sa obimiwanaaning ayaanid gii-naadoobaagan. Mii dash iw ani-izhi-maajaad. Zhigwa dagwishin endaad. Eni-biindiged a’aw inini gaye aw ikwe inaabiwag bi-biindigenid. Ambe, ge-izhinamawaad obimiwanaaning anishinaaben agwabizowan!**

Thereupon was (the Sun-by-Night) much angered to be gazed at (by the woman) while at the same time she was making water, therefore on that account she was angered; she loathed the thought of it. Therefore then she picked the woman up; and so, putting her into her pack together with her sap-pail, she thereupon set forth upon her way. In a while she arrived at home. As she came entering in, the man and woman looked, (and saw) her as she came in. Behold, what were they to see in her pack but a person bound with cords!

Mii dash iw aapiji onishki’igoon (the Sun-by-Night was much angered) ganawaabamigod bekizh iw zhiizhiiginid (at being gazed at while she made water), mii iwe aapiji wenji-nawe’igod* (so on that account she was vexed); gagwaanisagendang (she loathed it). Indawaa ezhi-ootaapinaad iniw ikwewan (so she snatched up the woman); mii sa obimiwanaaning ayaanid gii-naadoobaagan (and packed her with her sap-pail). Mii dash iw ani-izhi-maajaad (then she set off). Zhigwa dagwishin endaad (in a while she reached home). Eni-biindiged a’aw inini gaye aw ikwe inaabiwag bi-biindigenid (entering, the man and woman saw her come). Ambe, ge-izhinamawaad obimiwanaaning anishinaaben agwabizowan! (lo, in her pack — a person bound with cords!)

(44) Ā‘pidci unickī∙i∙gōn a∙i∙nini. Kā‘pīndigänit ugạnōnān: “Kägä‘t kitinigā∙ā∙g ạnicinābäg. Kāwīn kiminu‘tcigäsī nisạt ạnicinābä. Intawā mīgu iᵘ a‘pạnä tcibimiwinạt ạnicinābä nōngum pānạt. Kāwīn wī‘kä kawäbināsī!”

Aapiji onishki’igoon a’aw inini. Gaa-biindigenid oganoonaan: “Geget gidiniga’aag anishinaabeg. Gaawiin giminochigesii nisad anishinaabe. Indawaa miigo iw apane ji-bimiwinad anishinaabe noongom baanad. Gaawiin wiikaa ga-webinaasii!”

Very much angered was the man. When she was come within, he spoke to her, saying: “In truth, you inflict harm upon the people. You are not doing right by putting people to death. Therefore from now on shall you always carry the person whom you now have fetched. Never let her go!”

Aapiji onishki’igoon a’aw inini (very angry was the man). Gaa-biindigenid oganoonaan (when she came in he spoke to her): “Geget gidiniga’aag anishinaabeg (“truly you harm the people). Gaawiin giminochigesii nisad anishinaabe (you do wrong, killing people). Indawaa miigo iw apane ji-bimiwinad anishinaabe noongom baanad (so from now you shall always carry the person you have fetched). Gaawiin wiikaa ga-webinaasii!” (never let her go!”)

(45) Mīsa´ wīni‘tạm äjimādcāt aᵉa∙i∙nini. Kānimādcāt a∙i∙nini, cigwa ugạnōnigōn īni´ᵘ utāngwäyạn: “Ambäsa, nạntō‘kumācicin!”

Mii sa wiinitam ezhi-maajaad a’aw inini. Gaa-ni-maajaad a’aw inini, zhigwa oganoonigoon iniw odaangweyan: “Ambesa, nandookomaashishin!”

Thereupon now it was the man’s turn to go. When the man was gone, then (the woman) was addressed by her friend saying: “Come, look for lice (upon my head)!”

Mii sa wiinitam ezhi-maajaad a’aw inini (now it was the man’s turn to go). Gaa-ni-maajaad a’aw inini (when the man had gone), zhigwa oganoonigoon iniw odaangweyan (her friend addressed her): “Ambesa, nandookomaashishin!” (“come, hunt lice on me!”)

(46) Kägä‘t mādci‘tā a∙i∙‘kwā. Pitcīnạgiku payā‘kāni‘kwänāt ugīwâbạmān ugī‘katānāngwạn. “Pāckạm,” udigōn. Kā∙u∙tā‘pināt, skutänk udasān kīmōtc; ā‘pidci nībiwa unisān udi‘kumini. Mīsa äjickwā‘tāwāt cigwa tạgwicinōn unābämiwān; mīgu mīnawā mādcānit, īni´ᵘ i‘kwäwạn. Kānimādcānit ōgạnōnān: “Mīgu a‘pạnä tciwīnisi‘k. Ayāngwāmisin! kägu´ kawīnisikusī nōngum tạgwicing. Mīdạc kägä‘t sạnagatinig kä∙i∙nā‘pinạnik. ‘Tạga, cōcōckwạtciwätā!’ kīga∙ī∙k pāmā kī∙ạ∙nimādcāyān.”

*Geget maajitaa aw ikwe. Bijiinagigo bayaakaanikwenaad ogii-waabamaan ogii-gadaanaangwan. “Baashkam,” odigoon. Gaa-ootaapinaad, ishkodeng odasaan giimooch; aapiji niibiwa onisaan odikomini. Mii sa ezhi-ishkwaataawaad zhigwa dagwishinoon onaabemiwaan; miigo miinawaa maajaanid iniw ikwewan. Gaa-ni-maajaanid ogaanoonaan: “Miigo apane ji-wiinizik. Ayaangwaamisin! gego ga-wiinizikosii noongom dagwishing. Mii dash geget zanagadinig ge-inaabinanik. ‘Daga, zhooshkwajiwedaa!’ gigii-ig baamaa gii-ani-maajaayaan.”**

Of a truth, to her task set the woman. As soon as she laid her fingers upon her hair, she saw a lizard. “Crack it with your teeth,” she was told. Taking it up, into the fire she put it without being seen; ever so many of (that other woman’s) lice she killed. And when they had finished, presently at home arrived their husband; whereupon again departed the woman. After she had gone away, he spoke to (the younger woman), saying: “Now, all the while will she desire to kill you. Be on your guard! do not let yourself be slain by her when this time she comes home. It is true that something severe will be done to you by her. ‘Pray, let us go tobogganing!’ you will be told after I am gone.”

Geget maajitaa aw ikwe (truly the woman set to work). Bijiinagigo bayaakaanikwenaad* ogii-waabamaan ogii-gadaanaangwan (as soon as she fingered the hair she saw a lizard). “Baashkam,” odigoon (“crack it with your teeth,” she was told). Gaa-ootaapinaad, ishkodeng odasaan giimooch (taking it, she dropped it in the fire unseen); aapiji niibiwa onisaan odikomini (many of her lice she killed). Mii sa ezhi-ishkwaataawaad zhigwa dagwishinoon onaabemiwaan (when they finished, their husband arrived); miigo miinawaa maajaanid iniw ikwewan (and the woman departed again). Gaa-ni-maajaanid ogaanoonaan (after she went he told the younger one): “Miigo apane ji-wiinizik (“always she will wish to kill you). Ayaangwaamisin! gego ga-wiinizikosii noongom dagwishing (take heed! do not be slain when she comes home now). Mii dash geget zanagadinig ge-inaabinanik (something severe will be done to you). ‘Daga, zhooshkwajiwedaa!’ gigii-ig baamaa gii-ani-maajaayaan.” (‘come, let us toboggan!’ you will be told after I have gone.”)

(47) Kägä‘t mādcāwan īni´ᵘ udinīnimiwān. Kānimādcānit, cigwa oganōnigōn utāngwaiyạn: “Nintāngwä, ambäsa, udạminutā! cōcōckwatciwätā!” Kägä‘t mädcāwạg; owâbạndānāwa kätaci‘tāwāt. “Mī∙o∙māⁿ, nintāngwä, tạci‘tātā! ‘Āᵘ, kīni‘tạm cōckwạtciwän!”

Geget maajaawan iniw odininimiwaan. Gaa-ni-maajaanid, zhigwa oganoonigoon odaangweyan: “Nindaangwe, ambesa, odaminodaa! zhooshkwajiwedaa!” Geget maajaawag; owaabandaanaawaa ge-dazhitaawaad. “Mii o’omaa, nindaangwe, dazhitaadaa! ‘Aaw, giinitam zhooshkwajiwen!”

In truth, hence departed that man of theirs. After he was gone, then by her companion was she addressed, saying: “My friend, come, let us play! let us go tobogganing!” To be sure, away they went; they saw the place where they were to play. “In this place, my friend, let us play! Now, do you first coast down!”

Geget maajaawan iniw odininimiwaan (truly their husband departed). Gaa-ni-maajaanid (after he had gone), zhigwa oganoonigoon odaangweyan (her companion addressed her): “Nindaangwe, ambesa, odaminodaa! zhooshkwajiwedaa!” (“my friend, come, let us play! let us toboggan!”) Geget maajaawag (truly off they went); owaabandaanaawaa ge-dazhitaawaad (they saw the place to play). “Mii o’omaa, nindaangwe, dazhitaadaa! (“here, my friend, let us play!) ‘Aaw, giinitam zhooshkwajiwen!” (now, you coast first!”)

(48) Ānīc mī∙i∙´ᵘ kīckānig iᵉi´ᵘ a‘ki pagamạmūnig iᵉi´wä cōcō‘kwạtciwä‘kana. “Āu, kīni‘tam.” Kägä‘t kāwunạbit a∙i∙‘kwä, tci∙ä∙nigu‘k ukāntciwäbinigōn. Äjikīgitut a∙i∙‘kwä: “Intạckā‘ku nạmä‘kwān mī∙i∙´ᵘ päwātamāmbān mägwā kī∙ạ∙binōtcīwiyān.” Mī∙i∙witi kīckāg iᵉiᵘ a‘ki tciwīki‘tciwisät aᵉa´ᵘ utābān.

Aaniish mii iw giishkaanig iw aki bagamamonig iwe zhooshkwajiwekana. “Aaw, giinitam.” Geget gaa-onabid aw ikwe, ji-enigok okaanji-webinigoon. Ezhi-giigidod aw ikwe: “Indashkaako namekwaan mii iw bewaadamaambaan megwaa gii-abinoojiiwiyaan.” Mii iwidi giishkaag iw aki ji-wii-gichi-wised a’aw odaabaan.

For it was down the end of the world where that coasting-path led. “Come on, you (go) first!” In truth, after the woman took her seat, with great might was she shoved by the other. Then spoke the woman, saying: “It was of sturgeon-glue that I was wont to dream while I was a child.” It was at yonder place where the world ends that her sled was to come to a stop.

Aaniish mii iw giishkaanig iw aki (for it was at the world’s edge) bagamamonig iwe zhooshkwajiwekana (where that coasting-path arrived). “Aaw, giinitam.” (“come, you first.”) Geget gaa-onabid aw ikwe (when the woman sat) ji-enigok okaanji-webinigoon (she was shoved off with great force). Ezhi-giigidod aw ikwe (then she spoke): “Indashkaako namekwaan mii iw bewaadamaambaan megwaa gii-abinoojiiwiyaan.” (“of sturgeon-glue I used to dream when I was a child.” — 68-H, dream-stem flagged) Mii iwidi giishkaag iw aki (it was at the world’s edge) ji-wii-gichi-wised a’aw odaabaan (that her sled would stop).

¹ ‘They saw the place’ means ‘they came to the place.’ It is a common idiom. — attaches to owâbạndānāwa kätaci‘tāwāt (§47).

¹ ‘They saw the place’ means ‘they came to the place.’ It is a common idiom. — attaches to owâbạndānāwa kätaci‘tāwāt (§47).

(49) “Ānīc, mī∙i∙´ᵘ nisạg,” inändạm a∙i∙‘kwä. Inābit, kībītāsạmusäwạn pīta‘kunānit īni´ᵘ udābānā‘kwạn. Kägä‘t māma‘kādäntạm. “Kāwäsa nạngwạna nindānisāsī,” udinānimigōn.

“Aaniish, mii iw nisag,” inendam aw ikwe. Inaabid, gii-biidasamosewan biidakoonaanid iniw odaabaanaakwan. Geget mamaakaadendam. “Gaawesa nangwana nindaanisaasii,” odinenimigoon.

“Now, therefore, am I killing her,” fancied the (old) woman. When she looked, (she saw) the other walking hitherward, with her toboggan in her hand. To be sure, she marvelled. “It is really impossible for me to kill her,” was the thought entertained of (the younger woman) by the other.

“Aaniish, mii iw nisag,” inendam aw ikwe (“now I am killing her,” thought the old woman). Inaabid, gii-biidasamosewan biidakoonaanid iniw odaabaanaakwan (she looked: the other came walking, toboggan in hand). Geget mamaakaadendam (truly she marvelled). “Gaawesa nangwana nindaanisaasii,” odinenimigoon (“I really cannot kill her,” she thought of her).

(50) Ugạnōnān: “Nintāngwä, kīni‘tạm cōckwạtciwän.” “Mīsa´, kāwīn!” udigōn, “intawā mī∙i∙´ᵘ icikīwätā.” Kägä‘t äjikīwäwāt; kā‘tạgwicinuwāt äntāwāt, cigwa tạgwicinōn īni´ᵘ unābämiwā. Kā‘tạgwicininit, cigwa mīnawā ucī‘tāwạn īni‘kwäwạn mādcānit. Kānimādcānit ogạnōnigon unāpämạn: “Tä∙ō∙c kīpîmādis. Mīdạc iᵉi´ᵘ wâbạnk tciwäwäbisuyäg, mīdạc kägä‘t sänagạ‘k.”

Oganoonaan: “Nindaangwe, giinitam zhooshkwajiwen.” “Mii sa, gaawiin!” odigoon, “indawaa mii iw izhi-giiwedaa.” Geget ezhi-giiwewaad; gaa-dagwishinowaad endaawaad, zhigwa dagwishinoon iniw onaabemiwaa. Gaa-dagwishininid, zhigwa miinawaa ozhitaawan iniw ikwewan maajaanid. Gaa-ni-maajaanid oganoonigon onaabeman: “De-oozh giibimaadiz. Mii dash iw waabang ji-wewebizoyeg, mii dash geget zanagak.”

(The younger woman) spoke to her, saying: “My friend, you coast down this time!” “Oh, no!” she was told, “for now we should return.” To be sure, then back they went; after they were come at home, then did their husband arrive. After he had come, then again the (old) woman made ready to set forth. After she had gone, then was the other addressed by her husband saying: “Still yet are you alive. It is on the morrow that you will have a swing, and that truly will be difficult.”

Oganoonaan (she spoke to her): “Nindaangwe, giinitam zhooshkwajiwen.” (“my friend, you coast this time.”) “Mii sa, gaawiin!” odigoon (“oh no!” she was told), “indawaa mii iw izhi-giiwedaa.” (“now let us go back.”) Geget ezhi-giiwewaad (truly they returned); gaa-dagwishinowaad endaawaad (coming home), zhigwa dagwishinoon iniw onaabemiwaa (their husband arrived). Gaa-dagwishininid, zhigwa miinawaa ozhitaawan iniw ikwewan maajaanid (he came, then the old woman made ready to go). Gaa-ni-maajaanid oganoonigon onaabeman (after she left, her husband told her): “De-oozh giibimaadiz (“still you are alive). Mii dash iw waabang ji-wewebizoyeg (tomorrow you will have a swing), mii dash geget zanagak.” (and that truly will be hard.”)

(51) Cigwa wâbạnini tạgwicinōn īni´ᵘ i‘kwäwän. Mīnawā mādcāwạn unābämạn. Kānimādcānit cigwa mīnawā uganōnigōn īni´ᵘ i‘kwäwạn: “Ạmbäsa, awiwäwäbisutā tci∙u∙tạminoyank!” Kägä‘t äjimādcāwāt. Cigwa ạnitạgwicinōg wäwäbisōning. “ ‘Āᵘ, kīni‘tạm tciwäwäbisoyạn!”

Zhigwa waabanini dagwishinoon iniw ikwewan. Miinawaa maajaawan onaabeman. Gaa-ni-maajaanid zhigwa miinawaa oganoonigoon iniw ikwewan: “Ambesa, awi-wewebizodaa ji-odaminoyank!” Geget ezhi-maajaawaad. Zhigwa ani-dagwishinoog wewebizoning. “ ‘Aaw, giinitam ji-wewebizoyan!”

When the morrow came, then did the (old) woman arrive. Again thence departed her husband. After he was gone, then again was (the maiden) addressed by the (old) woman: “Come, let us have a swing, that we may enjoy some fun!” Truly then away they went. In a while they came to the swing. “Now, do you swing first!”

Zhigwa waabanini dagwishinoon iniw ikwewan (on the morrow the old woman came). Miinawaa maajaawan onaabeman (again her husband departed). Gaa-ni-maajaanid zhigwa miinawaa oganoonigoon iniw ikwewan (after he left, the old woman addressed her): “Ambesa, awi-wewebizodaa ji-odaminoyank!” (“come, let us swing, for some fun!”) Geget ezhi-maajaawaad (truly off they went). Zhigwa ani-dagwishinoog wewebizoning (they came to the swing). “ ‘Aaw, giinitam ji-wewebizoyan!” (“now, you swing first!”)

(52) Ānīc ānawi ubwāmigōn. “Mīsa untcita kīni‘tạm,” udigōn. Intawā äcōnạbit imāⁿ wäwäbisuning; cigwa tci∙ä∙nigu‘k uda‘pạginigōn. Mīnawā pādāpi‘käsät tci∙ä∙nigu‘k udapạginigōn; kägä‘t wâsa inābi‘käsä. Ningutingigu a‘pạginigut äcikuti‘kwābi‘käsät; äcipạngicink; babīmagōtcing kabäya∙ī∙, äcipạngicink. Pängicink, pạnägu “Sāⁿ!” inwäwāckāni īni´ᵘ u‘kạnạn; mīwạniniᵘ mini‘k näsāt iᵉi´ᵘ ạnicinābäᵉ u‘kạnini.

Aaniish aanawi obwaamigoon. “Mii sa onjida giinitam,” odigoon. Indawaa ezhi-onabid imaa wewebizoning; zhigwa ji-enigok odabaginigoon. Miinawaa baadaapikesed ji-enigok odabaginigoon; geget waasa inaabikese. Ningoding igo abaginigod ezhi-godikwaabikesed; ezhi-bangishing; babiimagoojing gabeyi’ii, ezhi-bangishing. Bangishing, bane go “Saa-n!” inwewaashkaani iniw okanan; miiwaniniw minik nesaad iw anishinaaben okanini.

Well, it was no use for (the maiden) to refuse. “It is necessary that you do it first,” she was told. Therefore then she took her seat in the swing; then with great force was she pushed off. When again she came swinging back, with great might was she pushed; truly far out went (the swing). Now, once when she was pushed, she slipped off the swing; then down she fell; while going through space for a long period of time, she then alighted. When she fell, immediately “San!” went the sound of bones; for they happened to be the bones of all the people that (the old woman) had slain.

Aaniish aanawi obwaamigoon (in vain she was refused [her refusal]). “Mii sa onjida giinitam,” odigoon (“it is necessary you go first,” she was told). Indawaa ezhi-onabid imaa wewebizoning (so she sat in the swing); zhigwa ji-enigok odabaginigoon (then hard she was pushed off — footnote ‘the swing was pushed off’). Miinawaa baadaapikesed ji-enigok odabaginigoon (swinging back, hard again she was pushed); geget waasa inaabikese (truly far out she went). Ningoding igo abaginigod ezhi-godikwaabikesed (once when pushed she slipped off); ezhi-bangishing (down she fell); babiimagoojing gabeyi’ii, ezhi-bangishing (going through space a long while, she alighted). Bangishing, bane go “Saa-n!” inwewaashkaani iniw okanan (falling, “San!” went the sound of bones — vocable, merge-excluded); miiwaniniw minik nesaad iw anishinaaben okanini (they were the bones of all the people she had slain).

¹ Meaning, ‘the swing was pushed off.’ — attaches to uda‘pạginigōn. “Sā ⁿ!” carried verbatim, merge-excluded.

¹ Meaning, ‘the swing was pushed off.’ — attaches to uda‘pạginigōn. “Sā ⁿ!” carried verbatim, merge-excluded.

(53) Äcitā‘tạganābit, pạnägu kāwīn udäbābạndaⁿzīn; mīgu iᵘ tcīsa‘kāning änābi‘kānig iᵉi´ᵘ ạsin. Mīsa´ ānuwī‘kwutci∙u∙t, kāwäsa kạcki∙ō∙sī; mīsa iᵉi´ᵘ wâbandạnk tcinibut. Intawā äjikīgitut: “Intạckā, mägwā kī∙ạ∙binōtcīwiyān ningīcawänimigōg īgi´ᵘ ạnimi‘kig.” Äjikīgitut. “Nisayäⁿ∙i∙tug! ạmbäsa, wī‘kwạtci∙i∙cig!” udināᵉ iᵉi´ᵘ ạnimi‘kīᵉ.

Ezhi-da-daganaabid, bane go gaawiin odebaabandanziin; miigo iw jiisakaaning enaabikaanig iw asin. Mii sa aano-wii-gwaji-od, gaawesa gashki-oosii; mii sa iw waabandang ji-nibod. Indawaa ezhi-giigidod: “Indashkaa, megwaa gii-abinoojiiwiyaan ningii-zhawenimigoog igiw animikiig.” Ezhi-giigidod. “Nisayenh-idog! ambesa, wiikwaji-iizhig!” odinaan iniw animikiin.

When she looked up, absolutely nothing could she see, for like (the inside of) a conjuring-lodge was the hollow space of the rock. And so in vain she tried to get out, but she was unable to do so; thereupon she saw that she would die. Therefore she spoke, saying: “Oh, when I was a child, I was blessed by the Thunderers.” Then she spoke, saying: “O my elder brothers! come, try to get me out!” she said to the Thunderers.

Ezhi-da-daganaabid, bane go gaawiin odebaabandanziin (when she looked up, she could see nothing at all); miigo iw jiisakaaning enaabikaanig iw asin (for like a conjuring-lodge was the hollow rock). Mii sa aano-wii-gwaji-od, gaawesa gashki-oosii (in vain she tried to get out, she could not); mii sa iw waabandang ji-nibod (so she saw she would die). Indawaa ezhi-giigidod (so she spoke): “Indashkaa, megwaa gii-abinoojiiwiyaan ningii-zhawenimigoog igiw animikiig.” (“see, as a child I was blessed by the Thunderers.”) Ezhi-giigidod (she spoke): “Nisayenh-idog! ambesa, wiikwaji-iizhig!” odinaan iniw animikiin (“O my elder brothers! come, try for me!” she said to the Thunderers).

² The conjuring-lodge is cylindrical, and open at the top. — attaches to tcīsa‘kān ‘conjuring-lodge.’ ạnimi‘kīᵉ — animikiig ‘Thunderers,’ addressed as ‘nisaye-’ elder brothers (cf. p.642 footnote ‘grandfathers’).

(54) Nāgạtcigu pītwä∙i∙tamuᵉ iᵉi´ᵘ ạnimi‘kīᵉ, kägä‘t cigwa udōtsigōᵉ iᵉi´ᵘ ạnimi‘kīᵉ. Ogạnōnāᵉ: “Nisayäⁿ! kạskī∙i∙ciyu‘k, icpiming iciwicicik!”

Naagajigo biidwe-idamoon iw animikiig, geget zhigwa odoojisigoon iw animikiig. Oganoonaan: “Nisayenh! gashki-iziyok, ishpiming izhiwizhishik!”

In a little while came the sound of the voice of the Thunderers; of a truth, to where she was were coming the Thunderers. She spoke to them, saying: “O my elder brothers! get me out, up do you bear me hence!”

Naagajigo biidwe-idamoon iw animikiig (in a little while the Thunderers’ voices came), geget zhigwa odoojisigoon iw animikiig (truly the Thunderers came to her). Oganoonaan (she spoke to them): “Nisayenh! gashki-iziyok, ishpiming izhiwizhishik!” (“O my elder brothers! get me out, bear me up from here!”)

(55) Kägä‘t äcikạckī∙i∙gut, ugitcaya∙ī∙ udạsigōᵉ. Äjikīwät äjipīndigät ändawāt. Kägä‘t māma‘kādäntạm aᵉa´ᵘ i‘kwä tạgwicininit īni´ᵘ wītci‘kwäwạn. Nāgạtcigu tạgwicinōn īni´ᵘ unāpämạn. Ā‘pidcī minwäntạmōn wâbạmigut.

Geget ezhi-gashki-igod, ogichayi’ii odasigoon. Ezhi-giiwed ezhi-biindiged endaawaad. Geget mamaakaadendam a’aw ikwe dagwishininid iniw wiiji-ikwewan. Naagajigo dagwishinoon iniw onaabeman. Aapiji minwendamon waabamigod.

Verily, when she was taken out, on the top of them was she put. When back she went, then she entered into where (she and the other two) lived. Of a truth, did the (old) woman marvel (to see) her companion coming home. In a little while home came her husband. Very glad was he to see her.

Geget ezhi-gashki-igod (truly when she was got out), ogichayi’ii odasigoon (on top of them she was set). Ezhi-giiwed ezhi-biindiged endaawaad (going back, she entered where they lived). Geget mamaakaadendam a’aw ikwe dagwishininid iniw wiiji-ikwewan (the old woman marvelled to see her companion return). Naagajigo dagwishinoon iniw onaabeman (in a little while her husband came). Aapiji minwendamon waabamigod (very glad was he to see her).

² The Sun and Moon. — attaches to ‘where (she and the other two) lived.’ ¹ Thunderers are generally referred to as ‘grandfathers.’ — attaches to the Thunderer-address (nisaye-).

(56) Kāwâbaninig mādcā aᵉa´ᵘ i‘kwä; kānimādcānit, mī∙i∙´ᵘ cigwa gạgwätcimigut: “Ānīn kā∙i∙cictcigäyạn?” “Kä, ạnimi‘kīg ningīkạckī∙i∙gōg.” Mīdạc äjikạnōnāt unāpämạn: “Kīgạgwätcimin. Ā‘pidcina kisāgi∙ā∙ aᵉa´ᵘ kimindimō∙i∙mīc?” Äjikạnōnigut īni´ᵘ unāpämạn: “Kāwīn nisāgi∙ā∙sī.” Mīnawā äjikīgitut a∙i∙‘kwä: “Kạnạbạtc ninganisā aᵉa´ᵘ kimindimō∙i∙mic.”

Gaa-waabaninig maajaa a’aw ikwe; gaa-ni-maajaanid, mii iw zhigwa gagwejimigod: “Aaniin gaa-izhichigeyan?” “Ge, animikiig ningii-gashki-igoog.” Mii dash ezhi-ganoonaad onaabeman: “Gigagwejimin. Aapijina gizaagi’aa a’aw gimindimo-imish?” Ezhi-ganoonigod iniw onaabeman: “Gaawiin nizaagi’aasii.” Miinawaa ezhi-giigidod aw ikwe: “Ganabaj ninganisaa a’aw gimindimo-imish.”

When it came night, hence departed the (old) woman. After she had gone away, then (the younger woman) was asked: “What did you do?” “Why, by the Thunderers was I helped.” And then she spoke to her husband, saying: “I will ask you a question. Very sincerely do you love that old woman of yours?” Then was she addressed by her husband saying: “I do not love her.” Again then spoke the woman, saying: “Perhaps I will kill that old woman of yours.”

Gaa-waabaninig maajaa a’aw ikwe (at night the old woman departed); gaa-ni-maajaanid, mii iw zhigwa gagwejimigod (after she went, the maiden was asked): “Aaniin gaa-izhichigeyan?” (“what did you do?”) “Ge, animikiig ningii-gashki-igoog.” (“why, by the Thunderers I was helped.”) Mii dash ezhi-ganoonaad onaabeman (then she asked her husband): “Gigagwejimin. Aapijina gizaagi’aa a’aw gimindimo-imish?” (“I ask you: do you truly love that old woman of yours?”) Ezhi-ganoonigod iniw onaabeman (her husband answered): “Gaawiin nizaagi’aasii.” (“I do not love her.”) Miinawaa ezhi-giigidod aw ikwe (again the woman spoke): “Ganabaj ninganisaa a’aw gimindimo-imish.” (“perhaps I will kill that old woman of yours.”)

(57) Cigwa tạgwicinōn i‘kwäwạn. Wäyābạninig mādcāwạn unāpämiwā. Kānimādcānit, äjikạnōnāt īni´ᵘ ikwäwạn: “Nintāngwä, ạmbäsa, mạnisätā!” Kägä‘t mādcāwạg mạnisäwāt; cigwa mādci‘tāwạg mạnisäwāt. Undcita´ ukạgwätcänimi∙ā∙n. Kägä‘t wība kijī‘tā umbīwạnät; taiyōc tajimạnisäwạn. Mạdwägīgitōwạn: “Nintāngwä! pāmā kīkīcī‘tayān ạnimādcā‘kạn.” Nāwạndic ạnimādcā aᵉa´ᵘ i‘kwä. Ạnigīgitō: “Nisayäⁿtug! i‘kwä kitacạmininim.” Ạnimi‘kīn kā∙i∙nāt. Kägä‘t pābigä tạgwicinōn ạnimi‘kīn, mīsa kägä‘t mạdwäpāginimint icpiming; ạnipīpāgiwạn udāngwäyạn pīnicigu picku‘tā

Zhigwa dagwishinoon ikwewan. Weyaabaninig maajaawan onaabemiwaa. Gaa-ni-maajaanid, ezhi-ganoonaad iniw ikwewan: “Nindaangwe, ambesa, manisedaa!” Geget maajaawag manisewaad; zhigwa maajitaawag manisewaad. Onjida ogagwejenimi-aan. Geget wiiba giizhitaa ombiiwaned; daiyoosh dazhi-manisewan. Madwe-giigidowan: “Nindaangwe! baamaa gii-giizhitayaan ani-maajaakan.” Naawandish ani-maajaa a’aw ikwe. Ani-giigidoo: “Nisayenh-dog*! ikwe gidashamininim*.” Animikiin gaa-inaad. Geget baabige dagwishinoon animikiin, mii sa geget madwe-baaginimind* ishpiming; ani-biibaagiwan* odaangweyan* biinish igo bishkotaa***

In a while back home returned the (old) woman. On the morrow, then, hence departed their husband. After he had gone away, then she said to the (young) woman: “My friend, come, let us go gather fire-wood!” Truly away they went to gather fire-wood; presently they were at work gathering the fire-wood. On purpose did (the maiden) try to finish before the other. Verily, in a little while she was ready to lift her burden upon her back; even yet continued the other at the place gathering fire-wood. (The maiden) heard her say: “O my friend! not till I have finished do you start off.” But in spite of that, on her way went the (young) woman. As she went, she said: “O my elder brothers! a woman do I give you to eat.” To the Thunderers were the ones she spoke.

Zhigwa dagwishinoon ikwewan (in a while the old woman returned). Weyaabaninig maajaawan onaabemiwaa (on the morrow their husband departed). Gaa-ni-maajaanid, ezhi-ganoonaad iniw ikwewan (after he left, she said to her): “Nindaangwe, ambesa, manisedaa!” (“my friend, come, let us gather firewood!”) Geget maajaawag manisewaad (truly off they went to gather); zhigwa maajitaawag manisewaad (they set to gathering). Onjida ogagwejenimi-aan (on purpose she tried to outdo her). Geget wiiba giizhitaa ombiiwaned* (soon she was ready to shoulder her load); daiyoosh dazhi-manisewan (the other still gathered there). Madwe-giigidowan (she heard her say): “Nindaangwe! baamaa gii-giizhitayaan ani-maajaakan.” (“my friend! not till I have finished do you start off.”) Naawandish* ani-maajaa a’aw ikwe (unsettled — departed the woman). Ani-giigidoo (she called out): “Nisayenh-dog! ikwe gidashamininim*.” (unsettled — she addressed the Thunderers). Animikiin gaa-inaad (she called to the Thunderers). Geget baabige dagwishinoon animikiin (truly quickly came the Thunderers), mii sa geget madwe-baaginimind ishpiming (so was heard the striking-sound on high); ani-biibaagiwan* odaangweyan* biinish igo bishkotaa* (as her companion called out, until she went out of hearing — see Jones’s own p.643 English in the footnote).

(58) gusiwạn. Mīdạc iᵘ äjitạgwicink ändät, kägä‘t ogusān ini´ᵘ unāpämạn. Cigwa tạgwicinōn īniyonābämạn. Kāwunabinit ugạnōnān: “Mīsā‘pạn kīnisạg aᵉaᵘ kimintimō∙i∙mic.” Äjikạnonigut: “Mīgu iᵘ äciki‘tciminwäntạmān nisạt,” udigōn. Kägä‘t minwäntạm aᵉa´ᵘ i‘kwä.

[…]gosiwan. Mii dash iw ezhi-dagwishing endaad, geget ogosaan iniw onaabeman. Zhigwa dagwishinoon iniyo-naabeman. Gaa-onabinid oganoonaan: “Mii sa-ban giinisag a’aw gimindimo-imish.” Ezhi-ganoonigod: “Miigo iw ezhi-gichi-minwendamaan nisad,” odigoon. Geget minwendam a’aw ikwe.

Verily, of a sudden came the Thunderers, whereat of a truth was heard the sound of the (old woman) being struck from on high; while on her way went her companion, she called aloud, till at last her voice went out of hearing in the distance. And so, when (the maiden) arrived at home, truly fearful was she of her husband. In a while home came her husband. After he was seated, she spoke to him, saying: “Therefore now I have slain that hateful old woman of yours.” Then was she addressed by him saying: “Therefore greatly pleased am I that you have killed her,” she was told. Truly pleased was the woman.

[…]gosiwan (close of ‘her voice went out of hearing’). Mii dash iw ezhi-dagwishing endaad (then when she reached home), geget ogosaan iniw onaabeman (truly she feared her husband). Zhigwa dagwishinoon iniyo-naabeman (in a while her husband arrived). Gaa-onabinid oganoonaan (when he sat, she told him): “Mii sa-ban giinisag a’aw gimindimo-imish.” (“now I have killed that old woman of yours.”) Ezhi-ganoonigod (he answered): “Miigo iw ezhi-gichi-minwendamaan nisad,” odigoon (“greatly pleased am I you killed her,” she was told). Geget minwendam a’aw ikwe (truly pleased was the woman).

(59) Mīdạc iᵉiᵘ kīgitōnit unāpämạn: “Kägä‘t nicīngänimāmbạn. Kägä‘t nībiwa unisāᵉ ạnicinābä, kāwīn tānicinābäkāsinōn. Ạmbädạc, ayāngwâmisin kīni‘tan iᵉi´ᵘ tcibạmi∙a∙t aᵉa´ᵘ ạnicinābä! Kāwīn wī‘kā ābiding kīga∙i∙ckwā‘tāsī tcipima∙ạ∙tōwạt iᵉi´ᵘ umī‘kana aᵘ kānisat. Kägu´ wī‘ka udā‘pinā‘kän aᵉa´ᵘ ạnicinābä. Kägu´ ninguting wickwācā‘kän iᵉi´ᵘ mī‘kạna.”

Mii dash iw giigidonid onaabeman: “Geget nizhiingenimaamban. Geget niibiwa onisaan anishinaabe, gaawiin daa-anishinaabekaasinoon. Ambe dash, ayaangwaamizin giinitan iw ji-bami-aad a’aw anishinaabe! Gaawiin wiikaa aabiding gigii-ishkwaataasii ji-bima’adowad iw omiikana aw gaa-nisaad. Gego wiikaa odaapinaken a’aw anishinaabe. Gego ningoding wishkwaachaaken iw miikana.”

And then spoke her husband, saying: “Of a truth, have I been hating her. Truly many people she slew, not would there have been any more people left. Now, come, see to it that you on your part give sustenance to the people! Never a single time shall you cease from following the path of her whom you slew. Never seize the people. Never fail to keep following the road.”

Mii dash iw giigidonid onaabeman (then her husband spoke): “Geget nizhiingenimaamban (“truly I have hated her). Geget niibiwa onisaan anishinaabe (many people she slew), gaawiin daa-anishinaabekaasinoon (else no people would remain). Ambe dash, ayaangwaamizin giinitan iw ji-bami-aad a’aw anishinaabe! (now you take care to sustain the people!) Gaawiin wiikaa aabiding gigii-ishkwaataasii ji-bima’adowad iw omiikana aw gaa-nisaad (never once cease following the road of her you slew). Gego wiikaa odaapinaken a’aw anishinaabe (never seize the people). Gego ningoding wishkwaachaaken iw miikana.” (never abandon the road.”)

(60) Cigwa umāda∙ạ∙dōn a∙i∙‘kwä; papima∙ạ∙tōd kägä‘t wäwayība asämān umīnigō iᵉiᵘ ạnicinābäᵉ; kayä iᵉi´ᵘ wīsiniwin umīnigō iᵉiᵘ ạnicinābäᵉ; kayä mạdōtoswạn mīnā. Cigwa äjitạgwicing ändāwāt. Kägä‘t minwäntạmōn unāpämạn. “Kägu´ wī‘ka udā‘pinā‘kän ạnicinābä,” udigōn, “kägä‘t kanawâbickiwạg ạnicinābäg.” Mīnawā mādcāwạn unābämạn; tägwucininit mī gagä wīn nāsāb äcipītāsunit asämān, wīsiniwin, kayä mạtōtiswạn.

Zhigwa omaada’adoon aw ikwe; babima’adood geget wewayiiba asemaan ominigoo iw anishinaabeg; gaye iw wiisiniwin ominigoo iw anishinaabeg; gaye madoodoswan miinaa. Zhigwa ezhi-dagwishing endaawaad. Geget minwendamon onaabeman. “Gego wiikaa odaapinaken anishinaabe,” odigoon, “geget ganawaabishkiwag anishinaabeg.” Miinawaa maajaawan onaabeman; dagwishininid mii gege wiin naasaab ezhi-biidaasonid asemaan, wiisiniwin, gaye madoodiswan.

Then off on the road started the woman; as she followed along the road, of a truth, now and then was she offered tobacco by the people; and she was given food by the people; and a sweat-lodge was she offered. Then in time she arrived at home. Truly pleased was her husband. “Never seize hold of the people,” she was told, “for truly are the people ever looking at us.” Again then departed her husband; when he arrived, then, as before, he too fetched some tobacco, some food, and a sweat-lodge.

Zhigwa omaada’adoon aw ikwe (then the woman took the road); babima’adood geget wewayiiba asemaan ominigoo iw anishinaabeg (as she went, often tobacco was offered her by the people); gaye iw wiisiniwin ominigoo (and food given); gaye madoodoswan miinaa (and a sweat-lodge offered). Zhigwa ezhi-dagwishing endaawaad (then she reached home). Geget minwendamon onaabeman (truly pleased was her husband). “Gego wiikaa odaapinaken anishinaabe,” odigoon (“never seize the people,” she was told), “geget ganawaabishkiwag anishinaabeg.” (“truly the people ever watch us.”) Miinawaa maajaawan onaabeman (again her husband departed); dagwishininid mii gege wiin naasaab ezhi-biidaasonid asemaan, wiisiniwin, gaye madoodiswan (arriving, he too brought tobacco, food, and a sweat-lodge as before).

(61) Mīdạc iᵉiᵘ a‘pī pitcīnạg nayäⁿc äci∙ạ∙biwāt. Kạbägījik mō‘kutāsuwạn; mī∙i∙māⁿ äntạcikutāsunit tcimi‘tigunāgạn aya‘tänik änimi‘kwisininik. Kīgitōwạn pā‘kikwātạminit iᵉi´ᵘ mi‘tigunāgạn. “Ạmbäsa, kīni‘tạmawā māda∙a∙tōyu‘k iᵉi´ᵘ nimī‘kạna!”

*Mii dash iw apii bijiinag nayenzh ezhi-aabiwaad. Gabe-giizhik mookodaasowan; mii imaa endazhi-godaasonid ji-mitigonaagan ayaatenik animikwisininik. Giigidowan baakikwaadaminid iw mitigonaagan. “Ambesa, giinitamawaa maada’adooyok iw nimiikana!”**

And then came a time when both of them rested from their work. All day long he was whittling; and over there where he whittled was a large wooden bowl which lay bottom up. He spoke, as he pried up the wooden bowl (with a stick). “Come, you this time go forth upon the road!”

Mii dash iw apii bijiinag nayenzh ezhi-aabiwaad (then a time came when both rested). Gabe-giizhik mookodaasowan (all day he whittled); mii imaa endazhi-godaasonid ji-mitigonaagan ayaatenik animikwisininik (there where he whittled lay a big wooden bowl bottom-up). Giigidowan baakikwaadaminid* iw mitigonaagan (he spoke as he pried up the bowl). “Ambesa, giinitamawaa maada’adooyok iw nimiikana!” (“come, you this time go forth on my road!”)

(62) Pimi∙u∙ndcisāga∙ạ∙mōᵉ paskutcī∙ạ∙nimōsaᵉ. Kạnōnimāwaᵉ: “Kägu´ wīn ạnicinābä papāmänimā‘kägun.” Mīdạc iᵉi´ᵘ änitibi‘katinig, tạgwicinōᵉ; cigwa pīndigäwaᵉ. Mīnawā äcipā‘kigwātạminit iᵘ mi‘tigunāgạn mī∙i∙māⁿ äcipīndigänit. Ningutingigu mīnawā mādcāwạg ạnimōsạg, mīsa päcik ugīnisāwān ạnicinābän. Mīsa´ kạnōnāwạg: “Kägu´ mīnawā wī‘kā tōtạngäkun!”

*Bimi-ondisaaga’amoog baashkoji-animoosag. Ganoonimaawag: “Gego wiin anishinaabe babaamenimaakegon.” Mii dash iw eni-dibikadinig, dagwishinoog; zhigwa biindigewag. Miinawaa ezhi-baakigwaadaminid iw mitigonaagan mii imaa ezhi-biindigenid. Ningoding igo miinawaa maajaawag animoosag, mii sa bezhig ogii-nisaawaan anishinaaben. Mii sa ganoonaawag: “Gego miinawaa wiikaa doodangegon!”**

Out from thence proceeded dogs without hair. They were addressed by him saying: “Pay no heed to the people.” And when night was drawing on, home they returned; then within they entered. Again he pried up the wooden bowl (with a stick), and into the place there they entered. And another time away went the dogs, whereupon they killed a person. And then they were addressed: “Never do so again!”

Bimi-ondisaaga’amoog baashkoji-animoosag (out from it came hairless dogs). Ganoonimaawag (they were addressed): “Gego wiin anishinaabe babaamenimaakegon.” (“pay no heed to the people.”) Mii dash iw eni-dibikadinig, dagwishinoog (as night came on, home they came); zhigwa biindigewag (they entered). Miinawaa ezhi-baakigwaadaminid* iw mitigonaagan mii imaa ezhi-biindigenid (again he pried up the bowl, and in they went). Ningoding igo miinawaa maajaawag animoosag (once again the dogs went out), mii sa bezhig ogii-nisaawaan anishinaaben (and they killed a person). Mii sa ganoonaawag (then they were told): “Gego miinawaa wiikaa doodangegon!” (“never do so again!”)

(63) Ningutingigu awīya pīdwäwitạmōn. “Ānti nimindimō∙i∙mic? Kāwīn mạnitōwisī kā‘pināsi‘kawāt īni´ᵘ nimindimō∙i∙micạn.” Ā‘pidci pinickādisiwạn. Mīwạniniᵘ Ininiwinịtibigägạnạn. Cigwa pi∙ạ∙ntūtcīnigäwạn wäntāwāt, unawạtinān aᵉa∙i∙‘kwä sägisit īniyōnābämạn, kīgitut: “Iyāᵘ!” Mīdạc aᵉa´ᵘ inini äcipā‘kikwādạnk iᵉi´ᵘ umi‘tigunāgạn. “Nintayäⁿsitug! kītạcaminini aᵉa´ᵘ inini.”

Ningoding igo awiya biidwewidamoon. “Aandi nimindimo-imish? Gaawiin manidoowisii gaa-binaazikawaad iniw nimindimo-imishan.” Aapiji bishkaadiziwan. Miiwaniniw Ininiwinitibigeganan. Zhigwa bi-aandootiiniigewan wendaawaad, onawadinaan a’aw ikwe zegizid iniyo-naabeman, giigidod: “Iyaa-w!” Mii dash a’aw inini ezhi-baakikwaadang iw omitigonaagan. “Nindayenh-sidog! gii-dashaminini a’aw inini.”**

Now, once there came the voice of some one saying: “Where is my old woman? He is not a manitou that came to take away my old woman.” In a very ugly mood he came. It happened to be the Man-with-a-Skull-for-a-Head. When he came feeling his way into their lodge, the woman, in fear, grabbed her husband, saying: “Oh!” Thereupon the man pried open the wooden bowl. “O my pets! I give you here a man to eat.”

Ningoding igo awiya biidwewidamoon (once someone came calling). “Aandi nimindimo-imish? (“where is my old woman?) Gaawiin manidoowisii gaa-binaazikawaad iniw nimindimo-imishan.” (he is no manitou who came to take my old woman.”) Aapiji bishkaadiziwan (very ugly his mood — stem flagged). Miiwaniniw Ininiwinitibigeganan (it was the Man-with-a-Skull-for-a-Head — 67-H3). Zhigwa bi-aandootiiniigewan wendaawaad (he came feeling his way into the lodge), onawadinaan a’aw ikwe zegizid iniyo-naabeman (the frightened woman grabbed her husband), giigidod: “Iyaa-w!” (saying “Oh!” — vocable, merge-excluded). Mii dash a’aw inini ezhi-baakikwaadang* iw omitigonaagan (then the man pried open his wooden bowl). “Nindayenh-sidog*! gii-dashaminini a’aw inini.” (“O my pets! a man I give you to eat.”)

(64) Kägä‘t sāgitcisäwaᵉ nawạtamimint īni´ᵘ niniwạn mạdwāgīgitōwan: “Yō, kitaiyạg ninisikōg!” Mīsa wänibi‘k, misā´ kāwīn kägä‘t nisāsī.

Geget zaagijisewag nawadamimind iniw ininiwan madwe-giigidowan: “Yoo, gidayag ninisigoog!” Mii sa weni-bik, mii sa gaawiin geget nisaasii.

Truly out they sprang, biting hold of the man, who could be heard saying: “Oh, by your pets am I being killed!” There passed but a moment of time, but he was not truly killed.

Geget zaagijisewag nawadamimind iniw ininiwan (truly out they sprang, biting the man) madwe-giigidowan (he was heard saying): “Yoo, gidayag ninisigoog!” (“oh, by your pets I am being killed!”) Mii sa weni-bik (it was but a moment), mii sa gaawiin geget nisaasii (yet he was not truly killed).

² A way of saying that the visitor barely escaped with his life. — attaches to ‘not truly killed.’ “Yō, kitaiyạg ninisikōg!” carried verbatim (the Skull-man’s cry).

(65) Mīsa kīwä ca∙ī∙gwadạc Kā∙u∙miskwācigạnit tạgwicinōn īni´ᵘ wī‘tāwisạn. Pāntigät äntāwāt awänibạn īni´ᵘ wīwạn; pīgusinini äntāwāt. A‘kawä äjiki‘tcimawit. Äckwāmawit ạntwā∙ạ∙tcigä; kägä‘t kī∙ạ∙nimi‘kawäwạn mi‘tigōnsạn ạniba‘kwā‘kwa‘kīsininiwạn; ạninạmä‘tōnit wīwạn. Mīsagu iᵘ änigu‘k äjimādcinica∙i∙gät.

*Mii sa giiwe zhayiigwadash Gaa-ozhi-miskwaachiganid dagwishinoon iniw wiitaawisan. Baandiged endaawaad awaniban iniw wiiwan; biigosinini endaawaad. Akawe ezhi-gichi-mawid. Ishkwaa-mawid andawaajige; geget gii-ani-mikawewan mitigoonsan ani-bakwaakwakiisininiwan; ani-namaatoonid wiiwan. Mii sago iw enigok ezhi-maajiinizha’iged.**

And now they say that in time home returned he that was cousin to Red-Stocking. When he entered into where they lived, gone was his wife; completely demolished was their home. First he then had a big cry. After he had finished crying, he looked about for the sign of tracks; of a truth, there went her tracks with the shrubs that had been pulled up and dragged along; he knew it was the tracks of his wife. So therefore with all speed he then started in pursuit.

Mii sa giiwe zhayiigwadash Gaa-ozhi-miskwaachiganid dagwishinoon iniw wiitaawisan (now, they say, Red-Stocking’s cousin returned home). Baandiged endaawaad awaniban iniw wiiwan (entering, his wife was gone); biigosinini endaawaad (their home was ruined). Akawe ezhi-gichi-mawid (first he wept hard). Ishkwaa-mawid andawaajige (after weeping he looked for tracks); geget gii-ani-mikawewan mitigoonsan ani-bakwaakwakiisininiwan* (truly he found shrubs pulled up and dragged); ani-namaatoonid wiiwan (he knew them as his wife’s tracks). Mii sago iw enigok ezhi-maajiinizha’iged (so with all speed he set off in pursuit).

(66) Ningutingiku kägō onōntān mạdwäsininig. “Tcwaⁿ!” inwänig. Owâbandān papạckwānig; ā‘pidci päcu wädi‘tạnk owâbạmāᵉ awīya pō‘tāgänit, āntägugwạnạn päta‘kipinwä∙u∙tcin, ma‘kwaiyānicạn päsi‘kwäbisunit. Wayābamigut pạnägu sā‘kwäwaᵉ. Äjikạnōnigut: “Äᵉ ē—e! Kä∙u∙miskwācigạnit wī‘tāwisạn tạgwicinōn!” Äjikạnōnigut ka‘kina: “Mī gayä nīnawint, ānupī∙i∙nänamoyāngibạn pa∙i∙nänamoyạn; kayä nīnawint nimindimō∙i∙micinānig ningīma‘kạmigōmin. Kāwīn kayä kīn kīgapimātisisī.”

Ningoding igo gegoo onoondaan madwe-zininig. “Jwa-n!” inwenig. Owaabandaan babakwaanig; aapiji besho weditang owaabamaan awiya bootaagenid, aandegwanan bedakibinwe-ojin, makwayaanishan besikwebizonid. Wayaabamigod bane go zaasaakwewag. Ezhi-ganoonigod: “Ee-e—e! Gaa-ozhi-miskwaachiganid wiitaawisan dagwishinoon!” Ezhi-ganoonigod gakina: “Mii gaye niinawind, aano-bii-inenamoyaangiban ba-inenamoyan; gaye niinawind nimindimo-imishinaanig ningii-makamigoomin. Gaawiin gaye giin giga-bimaadizisii.”**

And by and by he heard the sound of something. “Tcwe!” was the sound that was made. He beheld an open space (in the forest); when very nigh to it he was come, he saw some one at work with mortar and pestle, wearing a crow-feather upon his head, a miserable old bear-skin roundabout (his brow). When he was seen, forthwith they gave a whoop. Then it was said of him: “Halloo! the cousin of Red-Stocking has come!” Then he was addressed by all saying: “It has been the same with us, against our will have we experienced what you are now passing through; we too have had our old women taken away from us. And you yourself shall not live.”

Ningoding igo gegoo onoondaan madwe-zininig (by and by he heard something sounding). “Jwa-n!” inwenig (“Tcwe!” was the sound — vocable, merge-excluded). Owaabandaan babakwaanig* (he saw an open space); aapiji besho weditang owaabamaan awiya bootaagenid (drawing near he saw someone pounding with mortar), aandegwanan* bedakibinwe-ojin (a crow-feather stuck up), makwayaanishan besikwebizonid (a wretched bear-skin bound on). Wayaabamigod bane go zaasaakwewag (seen, at once they whooped). Ezhi-ganoonigod (he was addressed): “Ee-e—e! Gaa-ozhi-miskwaachiganid wiitaawisan dagwishinoon!” (“Halloo! Red-Stocking’s cousin has come!”) Ezhi-ganoonigod gakina (all addressed him): “Mii gaye niinawind, aano-bii-inenamoyaangiban ba-inenamoyan (“with us too it was so, against our will we suffered what you now suffer); gaye niinawind nimindimo-imishinaanig ningii-makamigoomin (we too had our old women taken). Gaawiin gaye giin giga-bimaadizisii.” (and you yourself shall not live.”)

(67) Ạnimādca aᵉa´ᵘ inini, ạni∙i∙cāt cāpundawāning; päcwâbạndạnk, pīsāga∙ạ∙mōn pingwācāgitiwạn kayä udāⁿsiyāniwạn; pigīgitōwạn: “Pāmā wäpicimiyạn kagīwäwinā aᵉa´ᵘ kimintimō∙i∙mic.”

Ani-maajaa a’aw inini, ani-izhaad zhaaboondawaaning; beshwaabandang, biizaaga’amoon bingwaajagitiwan gaye odaanziyaaniwan; bigiigidowan: “Baamaa webishimiyan ga-giiwewinaa a’aw gimindimo-imish.”

On his way went the man, thither he went to the long-lodge; when within easy view of it he was come, out of doors came some one that was nude and with only a clout. He came, saying: “Not till you have thrown me down will you carry back your old woman.”

Ani-maajaa a’aw inini (on went the man), ani-izhaad zhaaboondawaaning (he went to the long-lodge); beshwaabandang (coming in view of it), biizaaga’amoon bingwaajagitiwan gaye odaanziyaaniwan (out came one nude, with only a clout); bigiigidowan (he said): “Baamaa webishimiyan ga-giiwewinaa a’aw gimindimo-imish.” (“not till you throw me down will you take your old woman back.”)

(68) Ugạnōnān: “ ‘Āᵘ, kạgwädcīwānitidā!” Cigwa udōtā‘pinạmini utāsīyānini, upina∙i∙bitōni. Mīgu iᵉi´ᵘ äcinīwāntōganäsät, mīsagu iᵘ kāwīn ugacki‘tōsīn tcimamādcīt. Unawatīnigōn, äcipō‘kwāwigạnäbinigut. Kā‘pō‘kwāwikanäbinigut ạnimādcāwạn, äntānit icānit. Cigwa pisāga∙ạ∙mōn ubita‘kunạmini āntägwạnạnīn, kayä īni´ᵘ ma‘kwaiyānicạn, kayä pō‘tāgạnā‘k, kayä iᵉi´ᵘ mạntāminīwạc. Mīdạc iᵉi´ᵘ äcimādcīnigut, iciwinigut iwiti äntạcipō‘tāgänit iᵉi´ᵘ päpō‘kōⁿwäyaᵉ; mī imāⁿ ändacipạgitinigut. Wāni‘kān owâbạndān äcisīginānit iᵉi´ᵘ mạndāminaᵉ. Äci∙ō∙cigāpawi∙i∙gut mīnigut iᵘ pō‘tāgạnā‘k. “ ‘Aᵉā´ᵘ, nimicō,” udigōn, “tagwaimạtābō‘kawicin!”

*Oganoonaan: “ ‘Aaw, gagwejiwaaniti-daa!” Zhigwa odootaapinamini odaasiiyaanini, obina-ibitoon. Miigo iw ezhi-niiwaandooganesed, mii sago iw gaawiin ogashkitoosiin ji-mamaajiid. Onawadinigoon, ezhi-bookwaawiganebinigod. Gaa-bookwaawiganebinigod ani-maajaawan, endaanit izhaanid. Zhigwa biizaaga’amoon obidakonamini aandegwananiin, gaye iniw makwayaanishan, gaye bootaaganak, gaye iw mandaaminiwash. Mii dash iw ezhi-maajiinigod, izhiwinigod iwidi endazhi-bootaagenid iw bebookoon-weyag; mii imaa endazhi-bagidinigod. Wanikaan owaabandaan ezhi-ziiginaanid iw mandaamina. Ezhi-o-zhigaabawi’igod miinigod iw bootaaganak. “ ‘A’aw, nimishoo,” odigoon, “dagwaimadaabookawishin!”**

He spoke to the person, saying: “All right, let us wrestle!” Then the other drew his clout, he arranged it in order. Thereupon (the youth) dropped upon his knees, but he could not move. He was quickly seized, then his back was broken. After his back was broken, then the other went away, to where he lived he went. Presently out of doors he came, holding in his hand a crow-feather, and a wretched old bear-skin, and a pestle, and a sack of corn. Thereupon then (the youth) was led away, the place whither he was taken was where the hunchbacks were at work with mortar and pestle; it was there that he was set free. A hole (in the ground) he saw, where the other poured the corn. He was made to stand (by the hole), when he was then given the pestle. “Now, then, my grandfather,” he was told, “pound some corn for me!”

Oganoonaan (he said to him): “ ‘Aaw, gagwejiwaaniti-daa!” (“all right, let us wrestle!”) Zhigwa odootaapinamini odaasiiyaanini, obina-ibitoon (the other drew and arranged his clout). Miigo iw ezhi-niiwaandooganesed (the youth dropped to his knees), mii sago iw gaawiin ogashkitoosiin ji-mamaajiid (but he could not move). Onawadinigoon, ezhi-bookwaawiganebinigod (he was seized, his back broken). Gaa-bookwaawiganebinigod ani-maajaawan, endaanit izhaanid (back broken, the other went to where he lived). Zhigwa biizaaga’amoon obidakonamini aandegwananiin (out he came holding a crow-feather), gaye iniw makwayaanishan, gaye bootaaganak, gaye iw mandaaminiwash (and a wretched bear-skin, a pestle, and a corn-sack). Mii dash iw ezhi-maajiinigod (then the youth was led off), izhiwinigod iwidi endazhi-bootaagenid iw bebookoon-weyag (taken where the hunchbacks pounded); mii imaa endazhi-bagidinigod (there he was set free). Wanikaan owaabandaan ezhi-ziiginaanid* iw mandaamina (he saw a hole where the other poured corn). Ezhi-o-zhigaabawi’igod miinigod iw bootaaganak (he was stood there and given the pestle). “ ‘A’aw, nimishoo,” odigoon, “dagwaimadaabookawishin!” (“now, my grandfather, pound corn for me!”)

(69) Kägä‘t mātạgạnä. Ā‘pidci kīcīpạtängwäpinā. Ā‘pidci mānātisi. Mīsa´ kägabägījik pō‘tāgä.

Geget madagane. Aapiji giizhiibadengwebinaa. Aapiji maanaadizi. Mii sa gabe-giizhik bootaage.

In truth, he began pounding. Very long was his face made. Exceedingly homely was he. And throughout the whole of every day he was at work with mortar and pestle.

Geget madagane (truly he began pounding). Aapiji giizhiibadengwebinaa (very long was his face made — stem flagged). Aapiji maanaadizi (exceedingly homely was he). Mii sa gabe-giizhik bootaage (and all day long he pounded).

(70) Cigwa Kā∙u∙miskwācigạnit iwiti tạgwicin äntāwāt. Ä‘tiwä! kābīgwisininik äntāwāt. Äjinạntuwātcigät, panä kā‘pināsi‘kawāwintibạnän īni´ᵘ udi‘kwämiwān; a‘pạnä äna∙ạ∙tcigänit wī‘tāwisạn. Intawā kīⁿwäⁿ ājikīgitut: “Cī! mạtci∙a∙nîm nī‘tāwis! ‘Mītäc iᵉiᵘ, kägu´ wī‘ka wīwusītā!’ kā∙i∙kitut aᵉa´ᵘ nī‘tāwis. Ā‘pidci ningīcīngäntạmawā iᵉi´ᵘ kīwīwit. Intawā kāwīn nintānō‘pinạnāsī.”

Zhigwa Gaa-ozhi-miskwaachiganid iwidi dagwishin endaawaad. Etiwe! gaa-biigwisininik endaawaad. Ezhi-nandawaajiged, baanaa gaa-binaazikawaawindibanen iniw odikwemiwaan; apane enaajigenid wiitaawisan. Indawaa giiwenh ezhi-giigidod: “Jii! maji-anim niitaawis! ‘Mii dash iw, gego wiikaa wii-wiidigesiidaa!’ gaa-ikidod a’aw niitaawis. Aapiji ningii-zhiingendamawaa iw gii-wiiwid. Indawaa gaawiin nindaa-noopinanaasii.”

In time Red-Stocking came to the place where he (and his cousin) lived. Alas! now completely ruined was the place where they lived. When looking for tracks, forthwith (he saw) that their woman had been visited; that gone was his cousin on the trail of (his wife). Accordingly, they say, then he said: “Pshaw! a wretch (is) my cousin. ‘Therefore now never let us be married!’ was what that cousin of mine said. Very much did I dislike it when he married. Therefore I will not follow after him.”

Zhigwa Gaa-ozhi-miskwaachiganid iwidi dagwishin endaawaad (in time Red-Stocking came to where they lived). Etiwe! gaa-biigwisininik endaawaad (alas! ruined was their home). Ezhi-nandawaajiged (looking for tracks), baanaa gaa-binaazikawaawindibanen iniw odikwemiwaan (he saw their woman had been visited); apane enaajigenid wiitaawisan (his cousin gone on the trail). Indawaa giiwenh ezhi-giigidod (so, they say, he spoke): “Jii! maji-anim niitaawis! (“pshaw! a wretch, my cousin!) ‘Mii dash iw, gego wiikaa wii-wiidigesiidaa!’ gaa-ikidod a’aw niitaawis (‘never let us marry!’ said that cousin of mine). Aapiji ningii-zhiingendamawaa iw gii-wiiwid (much I disliked his marrying). Indawaa gaawiin nindaa-noopinanaasii.” (so I will not follow him.”)

(71) Kägä‘t unạnā∙i∙‘tōn äntāwāt; mīsa´ imāⁿ ä∙i∙ntāt, kayä iᵉi´ᵘ kāyābi nōtci∙ā∙t iᵉi´ᵘ wâwâckäciwaᵉ. Ningutingsa udōtsigōn īni´ᵘ i‘kwäwạn, ā‘pidci mī‘kawātisiwạn; mīsagu iᵘ pīwạnubī‘tāgut ānuwīwitigämigut, kāwäsa inäntạⁿzī. Mīsa´ mōⁿjạg mạnisäwạn, kayä kīsisä‘kwạnigut. Kägä‘t kicicawisīwạn. Mīsagu ānu∙i∙gut, “Kawītigämin!” ānu∙i∙gut.

*Geget onanaa-itoon endaawaad; mii sa imaa e-iindaad, gaye iw geyaabi noojii-aad iw waawaashkeshiwag. Ningodingsa odoojisigoon iniw ikwewan, aapiji mikawaadiziwan; mii sago iw biiwanoo-biitaagod aano-wii-wiidigeamigod, gaawesa inendanzii. Mii sa moonzhag manisewan, gaye giizisekwanigod. Geget gizhichawiziiwan. Mii sago aano-igod, “Ga-wiidigeamin!” aano-igod.**

Verily, he set in order the place where they lived; and then there he remained, and continued as before to hunt for deer. Now, once on a time he was visited by a certain woman, by one that was exceedingly beautiful; it was so that to where he was she came and sat down, hoping that she might marry him, but he was not willing. Accordingly all the while was she gathering fire-wood, and for him she cooked his meals. Truly good at work was she. And so to no purpose was he told, “Let us be married!” in vain (thus) was he told.

Geget onanaa-itoon endaawaad (truly he set their home in order); mii sa imaa e-iindaad (there he stayed), gaye iw geyaabi noojii-aad iw waawaashkeshiwag (and went on hunting deer as before). Ningodingsa odoojisigoon iniw ikwewan, aapiji mikawaadiziwan (once a woman, very beautiful, came to him); mii sago iw biiwanoo-biitaagod aano-wii-wiidigeamigod (she came and sat, hoping to marry him), gaawesa inendanzii (but he was unwilling). Mii sa moonzhag manisewan (all the while she gathered firewood), gaye giizisekwanigod* (and cooked his meals). Geget gizhichawiziiwan (truly industrious was she). Mii sago aano-igod, “Ga-wiidigeamin!” aano-igod (in vain she said “let us marry!” — in vain she told him).

(72) “Kāwīn wī‘ka nintāwīdigäsī, intawā mādcān! tibiwäntciwạnān icān.” Misạntawā kägä‘t kīmādcāt.

“Gaawiin wiikaa nindaa-wii-wiidigesii, indawaa maajaan! dibiwenjiwanaan izhaan.” Misawendana geget gii-maajaad.

“Never would I be married, therefore do you go away! from whatsoever place you may have come do you go.” So thereupon, in truth, she went away.

“Gaawiin wiikaa nindaa-wii-wiidigesii (“never would I marry), indawaa maajaan! (so go away!) dibiwenjiwanaan izhaan.” (from wherever you came, go.”) Misawendana geget gii-maajaad (and so, truly, she went away).

(73) Mīsa´ mīnawā nạci‘käwisit Kāmiskwācigạnit. Ninguting ā‘pidci ugwīnawänimān wī‘tāwisạn. “Ictä, ambäsa, wâbạnk ningānạntunäwā aᵉa´ᵘ nī‘tāwis.” Kāwâbạninig kā∙i∙jimādcāt māda∙ạ∙nāt wī‘tāwisạn ạninạmä‘tōnit īni´ᵘ i‘kwāwạn, mi‘tigōnsạn ạniba‘kwa‘kībitōnit. Ningutingigu unōntān kägō mạdwäsininig “Tcu∙ä∙ⁿ!” inwänig. Mädābīt imāⁿ papạckwānig owābạmān awīya pō‘tāgänit. Kuniginīn, päpō‘kōⁿwayaᵉ kibitạganäwaᵉ nānāgatawâbạmāt. Ạgāwa unisitawinawān īni´ᵘ wī‘tawisạn. Ukanōnigōn: “Nī‘tāwis, nōngum ä‘ta kīganạntawis, mīnāsāb kā∙i∙cināgusiyān nōngum äcinawiyạn. Kägä‘t mạnitō waᵉa´ᵘ inini.”

*Mii sa miinawaa nazhike-wizid Gaa-miskwaachiganid. Ningoding aapiji ogwiinawenimaan wiitaawisan. “Ishte, ambesa, waabang ninga-nandonewaa a’aw niitaawis.” Gaa-waabaninig gaa-izhi-maajaad maada’anaad wiitaawisan ani-namaatoonid iniw ikwewan, mitigoonsan ani-bakwakiibidoonid. Ningoding igo onoondaan gegoo madwe-zininig “Jw-aa-n!” inwenig. Madaabiid imaa babakwaanig owaabamaan awiya bootaagenid. Goniginiin, bebookoonweyag gibidaganewag naanaagadawaabamaad. Agaawaa onisidawinaawaan iniw wiitaawisan. Oganoonigoon: “Niitaawis, noongom eta giga-nandawis, miinaasaab gaa-izhinaagoziyaan noongom ezhinawiyan. Geget manidoo wa’aw inini.”**

And so once more alone was Red-Stocking. Once he became very much concerned about his cousin. “Well, now, to-morrow I shall go seek for my cousin.” On the morrow, when he started on the trail after his cousin, he saw where the woman had passed along, where she had pulled up shrubs as she went along. And by and by he heard the sound of something. “Tcwän!” was the sound it made. When he came in view of an open space (in the woods), he saw some one at work with mortar and pestle. Lo, (it was) hunchbacks stopping a while in their work as he gazed at them. Hardly could he recognize his cousin. He was addressed by him saying: “My cousin, this time only will you be in your own form; for in the same way as I now look, so will you appear. Verily, a manitou is that man.”

Mii sa miinawaa nazhike-wizid Gaa-miskwaachiganid (so again Red-Stocking was alone). Ningoding aapiji ogwiinawenimaan wiitaawisan (once he grew much concerned for his cousin). “Ishte, ambesa, waabang ninga-nandonewaa a’aw niitaawis.” (“well, tomorrow I will seek my cousin.”) Gaa-waabaninig gaa-izhi-maajaad maada’anaad wiitaawisan (on the morrow he set off on his cousin’s trail) ani-namaatoonid iniw ikwewan, mitigoonsan ani-bakwakiibidoonid (where the woman had pulled up shrubs). Ningoding igo onoondaan gegoo madwe-zininig (by and by he heard something sounding) “Jw-aa-n!” inwenig (“Tcwän!” was the sound — vocable, merge-excluded). Madaabiid imaa babakwaanig* owaabamaan awiya bootaagenid (coming to an open space he saw someone pounding). Goniginiin, bebookoonweyag gibidaganewag naanaagadawaabamaad (lo, hunchbacks paused in their work as he gazed). Agaawaa onisidawinaawaan iniw wiitaawisan (hardly could he recognize his cousin). Oganoonigoon (he was addressed): “Niitaawis, noongom eta giga-nandawis (“my cousin, only this time will you be in your own form), miinaasaab gaa-izhinaagoziyaan noongom ezhinawiyan (as I now look, so will you appear). Geget manidoo wa’aw inini.” (truly a manitou is that man.”)

(74) Ugạnōnān: “Cī, mạtci∙ạ∙nîm! ‘Mīdạc iᵉi´ᵘ kägu´ wīdigäsī‘tā,’ wändci‘kitoyạmbạn.” Pä‘kic unimiskamān. “Cī, mạtci∙ạ∙nîm! kāwīn nīn ningatōtāgusī.” Utạnināsikān cāpuntawān. Ānīc mī∙i∙´ᵘ nāsāp äcictcigät; kayä wīn utāⁿsiyānit; mī∙i∙´ᵘ ma‘kuctigwān kayä iᵉi´ᵘ cāngwäⁿciwayānạn ugackipitāgạnit, kayä īni´ᵘ micku‘pwâgạnạn udō‘pwāganit.

Oganoonaan: “Jii, maji-anim! ‘Mii dash iw gego wiidigesiitaa,’ wenji-ikidoyamban.” Bekizh onimiskamaan. “Jii, maji-anim! gaawiin niin ningadoodaagosii.” Odaninaazikaan zhaaboondawaan. Aaniish mii iw naasaab ezhichiged; gaye wiin odaanziyaanid; mii iw makoshtigwaan gaye iw zhaangweshiwayaanan ogashkibidaaganit, gaye iniw miskwa-bwaaganan odoo-bwaaganit.

He spoke to him, saying: “Pshaw, wretch! ‘Therefore let us not be married!’ was what you said.” At the same time he waved a disdainful sign at him with the fingers. “Pshaw, wretch! not shall I be done so by him.” On his way he went to the long-lodge. Now, according as the other did, so did he; for he too wore a clout; there was a bear’s head, and a mink-skin which he had for a tobacco-pouch, and a red (stone) pipe he had for a pipe.

Oganoonaan (he said to him): “Jii, maji-aniim! (“pshaw, wretch!) ‘Mii dash iw gego wiidigesiitaa,’ wenji-ikidoyamban.” (‘let us not marry!’ is what you said.”) Bekizh onimiskamaan (at once he waved a scornful sign at him). “Jii, maji-anim! gaawiin niin ningadoodaagosii.” (“pshaw, wretch! I will not be done so to.”) Odaninaazikaan zhaaboondawaan (on he went to the long-lodge). Aaniish mii iw naasaab ezhichiged (he did just as the other had); gaye wiin odaanziyaanid (he too wore a clout); mii iw makoshtigwaan gaye iw zhaangweshiwayaanan ogashkibidaaganit (a bear’s head, a mink-skin for a pouch), gaye iniw miskwa-bwaaganan odoo-bwaaganit (and a red-stone pipe for a pipe).

(75) Cigwa sāga∙ạ∙mōn pingwâcāgit. Pigạnōnigut aᵉa´ᵘ Mickwācigạnit: “Pāmā wäpicimiyạn kīganisāgisi∙ā∙ aᵉa´ᵘ kīnîm.” Cigwa ubina∙i∙pitōni iᵘ untāⁿsiyānini. Kāwīn kanagä ungutạnū ici∙a∙yāsī. Kayä wīn una∙i∙bitōn iᵉi´ᵘ untāⁿsiyān. Pạnägu kāsā‘kwāniguwāt iᵉi´ᵘ päpō‘kowäyaᵉ. Mīnawa ācawaya∙ī∙ ubina∙i∙pitōnini uⁿtāⁿsiyānini. Kayä wīn una∙i∙bitōn utāⁿsiyān. Mīsā‘pī kīnawạtinitiwāt, kạgwätciwānitiwāt. Mīdạc kägä‘t sāsā‘kwanintwā, mīsa´ kāwīn apạgināsī awīya.

Zhigwa zaaga’amoon bingwaajagid. Biganoonigod a’aw Miskwaachiganit: “Baamaa webishimiyan giiganisaagizi-aa a’aw giinim. Zhigwa obina-ibitoon iw odaanziyaanini. Gaawiin ganage ongodanoo izhi-ayaasii. Gaye wiin onaa-ibitoon iw odaanziyaan. Bane go gaa-zaasaakwenigowaad iw bebookoweyag. Miinawaa aazhawayi’ii obina-ibitoonini odaanziyaanini. Gaye wiin onaa-ibitoon odaanziyaan. Mii sa-bii giinawadinitiwaad, gagwejiwaanitiwaad. Mii dash geget zaasaakwanintwaa, mii sa gaawiin abaginaasii awiya.

Presently out came the other who was nude. He came saying to Red-Stocking: “Not till you have thrown me down will you take out your sister-in-law.” Then he arranged his clout in order. Not at all in an unusual manner did he feel. He too arranged his clout in order. Forthwith then were they whooped at by the hunchbacks. Again the one on the other side re-arranged his clout. And he on his side arranged his clout. Thereupon they grabbed each other, wrestling together. And then they were cheered on with whooping (by the hunchbacks), but neither one could be thrown.

Zhigwa zaaga’amoon bingwaajagid (out came the nude one). Biganoonigod a’aw Miskwaachiganit (he said to Red-Stocking): “Baamaa webishimiyan giiganisaagizi-aa a’aw giinim.” (“not till you throw me down will you take your sister-in-law.”) Zhigwa obina-ibitoon iw odaanziyaanini (he arranged his clout). Gaawiin ganage ongodanoo izhi-ayaasii (not at all strange he felt). Gaye wiin onaa-ibitoon iw odaanziyaan (he too arranged his clout). Bane go gaa-zaasaakwenigowaad iw bebookoweyag (then the hunchbacks whooped at them). Miinawaa aazhawayi’ii obina-ibitoonini odaanziyaanini (again the other re-arranged his clout). Gaye wiin onaa-ibitoon odaanziyaan (and he arranged his). Mii sa-bii giinawadinitiwaad, gagwejiwaanitiwaad (then they grabbed and wrestled). Mii dash geget zaasaakwanintwaa, mii sa gaawiin abaginaasii awiya (they were whooped at, but neither could be thrown).

(76) “Tạga, ạmbä, ningawäpicimā,” inäntạm aᵉa´ᵘ Kā∙u∙miskwācigạnit. Kägä‘t äci∙a∙‘pạgināt. Kāya‘pạgināt äcipō‘kwāwiganäpināt kayä ucīpatängwäpinān. Äjimādcāt äntānit icāt. Pāndigät i∙i∙ᵘ cāpuntawān ā‘pidci mōckinäwaᵉ i‘kwäwaᵉ. Kāwīn kạnagä päcik uwīnisisini tci∙a∙yānik. Inābit āntēgwạnanīn cāgwā‘kwisininiwạn; mīnawā ma‘kwayānican ạgōtcinōn. Kā∙i∙cipina∙a∙nk inābit owâbạndānan pō‘tāgạnā‘kōn; äcimạmōt. Mīnawā inābit mạntāminiwạc owâbạndān, päjik omạmōn. Äcisāga∙ạ∙nk. Kā∙u∙disāt äcitạngickạnk iᵉi´ᵘ a‘ki, mīgu iᵘ äjipạgunäwäbickạnk iᵉi´ya‘ki. Kā∙u∙dā‘pināt, a‘kawä ubạsi‘kwäpinān īni´ᵘ ma‘kwayānicạn kayä iᵉi´ᵘ āntägwạnạn pata‘kipinä∙ō∙nān. Mīdạc iᵉi´ᵘ äci∙ạ∙tcita‘kiwäpināt; mīdạc iᵉi´ᵘ kayä mạndāminiwạc ājipīntcwäbinạng, kayä iᵉi´ᵘ pō‘tāgạnā‘k. Äcikạnōnāt: “Mī iwiti kätạna‘kīyạn tci∙ạ∙ni∙a∙‘kīwạnk. Päpō‘kwawäⁿ kīga∙i∙gō. Kāwīn wī‘kā wagita‘kami´k kīga∙a∙yāsī.”

“Daga, ambe, ningawebishimaa,” inendam a’aw Gaa-ozhi-miskwaachiganid. Geget ezhi-abaginaad. Gaa-abaginaad ezhi-bookwaawiganebinaad gaye ozhiibadengwebinaan. Ezhi-maajaad endaanit izhaad. Baandiged i’iw zhaaboondawaan aapiji mooshkinewag ikwewag. Gaawiin ganage bezhig owiinisisini ji-ayaanik. Inaabid aandegwananiin zhaagwaakwisininiwan*; miinawaa makwayaanishan agoojinoon. Gaa-izhi-bina’ang inaabid owaabandaanan bootaaganaakoon; ezhi-mamood. Miinawaa inaabid mandaaminiwash owaabandaan, bezhig omamoon. Ezhi-zaaga’ang. Gaa-odisaad ezhi-dangishkang iw aki, miigo iw ezhi-bagonewebishkang iw aki. Gaa-ootaapinaad, akawe obasikwebinaan iniw makwayaanishan gaye iw aandegwanan badakibine’oonaan*. Mii dash iw ezhi-a-jitakiwebinaad; mii dash iw gaye mandaaminiwash ezhi-biinjwebinang, gaye iw bootaaganaak. Ezhi-ganoonaad: “Mii iwidi ge-danakiiyan ji-ani-a-akiiwank. Bebookwawen giga-igoo. Gaawiin wiikaa wagidakamig giga-ayaasii.”

So by and by, “Now, therefore, I am going to throw him down,” thought Red-Stocking. Verily, down he threw him. After he had thrown him down, he then broke his back, and then made his face long. Then he departed, going to where the others lived. When he entered the long-lodge, very full was it of women. Not a single one had hair on (the head). On looking about, (he saw) crow-feathers stuck in between the poles and the wall; furthermore, wretched old bear-skins hung suspended (from the lodge-poles). After he had taken (the skins), he looked, and saw some pestles; then he took them. When he looked again, he saw sacks of corn; one he took. Then out of doors he went. When he got to where the other was, he stamped upon the ground, whereupon he stamped a hole into the earth. After picking him up, he first bound him (about the head) with the miserable old bear-skin, and then a crow-feather he stuck upon (his crown). Thereupon he threw him into the hole head first; and he also flung in the old corn-sack, likewise the pestle. Then he spoke to him, saying: “In that place shall you dwell till the end of the world. Hunchback shall you be called. Never on top of the earth shall you be.”

“Daga, ambe, ningawebishimaa,” inendam a’aw Gaa-ozhi-miskwaachiganid (“now I will throw him down,” thought Red-Stocking). Geget ezhi-abaginaad (truly he threw him). Gaa-abaginaad ezhi-bookwaawiganebinaad gaye ozhiibadengwebinaan (thrown, he broke his back and made his face long). Ezhi-maajaad endaanit izhaad (he went to where the others lived). Baandiged i’iw zhaaboondawaan aapiji mooshkinewag ikwewag (entering the long-lodge, full of women). Gaawiin ganage bezhig owiinisisini ji-ayaanik (not one had hair). Inaabid aandegwananiin zhaagwaakwisininiwan* (he saw crow-feathers stuck between the poles); miinawaa makwayaanishan agoojinoon (and wretched bear-skins hung). Gaa-izhi-bina’ang inaabid owaabandaanan bootaaganaakoon (looking, he saw pestles); ezhi-mamood (he took them). Miinawaa inaabid mandaaminiwash owaabandaan, bezhig omamoon (he saw corn-sacks, took one). Ezhi-zaaga’ang (out he went). Gaa-odisaad ezhi-dangishkang iw aki (reaching the other, he stamped a hole in the earth). Gaa-ootaapinaad, akawe obasikwebinaan iniw makwayaanishan gaye iw aandegwanan badakibine’oonaan* (picking him up, he bound him with the bear-skin and stuck a crow-feather on him). Mii dash iw ezhi-a-jitakiwebinaad (then he threw him into the hole head-first); mii dash iw gaye mandaaminiwash ezhi-biinjwebinang, gaye iw bootaaganaak (and flung in the corn-sack and pestle). Ezhi-ganoonaad (he said to him): “Mii iwidi ge-danakiiyan ji-ani-a-akiiwank (“there shall you dwell to the world’s end). Bebookwawen giga-igoo (Hunchback shall you be called — 67-H10). Gaawiin wiikaa wagidakamig giga-ayaasii.” (never on top of the earth shall you be.”)

(77) Mīdạc iᵉi´ᵘ äcī∙i∙cāt pwā‘tāgänit. Ka‘kina umīnuckawāᵉ, näyāp äcināgusini‘pạn udici∙ā∙. Kägä‘t minwäntạmōn. Äjikạnōnāt: “Mī∙i∙´ᵘ icinānāⁿsi‘kutātiyu‘k ạmạntc äciwâwītigäntiwägubạnän.”

*Mii dash iw ezhi-izhaad bwaataagenid. Gakina ominoshkawaan, neyaab ezhinaagoziniban odizhi-aa. Geget minwendamon. Ezhi-ganoonaad: “Mii iw izhinaanzhika’odaadiyok amanj e-zhi-waawiidigendiwegobanen.”**

And then he went over to where the others were at work with mortar and pestle. All of them he straightened (at the back), the same as they used to look he made them. To be sure, they were pleased. Then he spoke to them, saying: “Therefore now return you each to the other in the way that you were married.”

Mii dash iw ezhi-izhaad bwaataagenid (then he went to those pounding). Gakina ominoshkawaan, neyaab ezhinaagoziniban odizhi-aa (all of them he straightened, made them look as before). Geget minwendamon (truly they were pleased). Ezhi-ganoonaad (he said to them): “Mii iw izhinaanzhika’odaadiyok amanj e-zhi-waawiidigendiwegobanen*.” (“now go back each to each as you had been married.”)

(78) Äji∙i∙cāt aᵉa´ᵘ inini i‘kwäwäᵉ ayānit, äjikạnōnāt iᵉi´ᵘ ikwäwaᵉ: “Sāga∙ạ∙mu‘k!” udināᵉ. Kägä‘t īgi´ᵘ i‘kwäwạg äjisāga∙ạ∙mowāt. Äniwä‘k, pā‘tinīnuwaᵉ! kayä iᵉiᵘ ininiwaᵉ. Mīsa kägä‘t nisitawinātiwāt äcinānāⁿsi‘kutātiwāt.

Ezhi-izhaad a’aw inini ikwewag ayaanid, ezhi-ganoonaad iw ikwewag: “Zaaga’amok!” odinaan. Geget igiw ikwewag ezhi-zaaga’amowaad. Eniwek, baatiininowag! gaye iw ininiwag. Mii sa geget nisidawinaadiwaad ezhinaanzhika’odaadiwaad.

When went the man to where the women were, he then spoke to them, saying: “Go forth out of doors!” he said to them. Verily, the women then went outside. Oh, they were many! so also were the men. And then, in truth, when they recognized each other, then back to each other they went.

Ezhi-izhaad a’aw inini ikwewag ayaanid (the man went to where the women were), ezhi-ganoonaad iw ikwewag (he said to them): “Zaaga’amok!” odinaan (“go outside!” he told them). Geget igiw ikwewag ezhi-zaaga’amowaad (truly the women went out). Eniwek, baatiininowag! gaye iw ininiwag (oh, they were many! so were the men). Mii sa geget nisidawinaadiwaad ezhinaanzhika’odaadiwaad (truly they recognized each other and went back to one another).

(79) Mīsa´ pinäwitcīt kī∙ạ∙gōtä.

Mii sa binewi-jiid gii-akoode.

And so now the buttocks of the ruffed grouse hang aloft.

Mii sa binewi-jiid (and so it is, the ruffed grouse’s rump) gii-akoode (it hangs aloft). (the carrier closing that returns the story to the listener’s own wondering)