72. Chirper

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.

KĪCKWA∙Ä∙.

GWIISHKWA’E.

CHIRPER.

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) Kwīckwa∙ä∙ ō‘kumisạn ogāⁿwaⁿjiguc mīsa iᵘ äjini‘kāsut ātisō‘kān. Cigwasa tạgwāginini. “Ạmbäsa, nō‘kumis! nōdcikīⁿgōⁿ∙i∙wätā, māgica kīgapa‘katämin.”

Gwiishkwa’e ookomisan Ogaanwanjigozh mii sa iw ezhinikaazod aadizookaan. Zhigwa sa dagwaagini. “Ambe sa, nookomis! noojigiigoonyiiwetaa, maagizhaa giga-bakademin.”

Chirper’s grandmother was old Squaw-Duck, for such is the name of the story. It was now growing autumn. He spoke to his grandmother, saying: “Come, my grandmother! let us try to get some fish, lest perhaps we become in need of food.”

Gwiishkwa’e (Chirper) ookomisan (his grandmother) Ogaanwanjigozh (old Squaw-Duck; her name) mii sa iw ezhinikaazod aadizookaan (and so this is what the sacred story is called). Zhigwa sa dagwaagini (now it was becoming autumn). “Ambe sa, nookomis! (Come, my grandmother!) noojigiigoonyiiwetaa (let us go after fish), maagizhaa giga-bakademin (else perhaps we shall be hungry).”

¹ Jones: “A name for the robin.” The protagonist’s name prints two ways — Kīckwa∙ä∙ (title, no w) and Kwĭckwa∙ä∙ (body, with w, breve ĭ); rendered Gwiishkwa’e (Jones plain k = lenis g; the lexicon’s #34 attestation is kwiishkwa’e). Name reading flagged for M. The grandmother’s name Ogaanwanjigozh echoes the song’s derision-word Ugāⁿwaⁿjiguc (p708 fn). Genre is named on the page: ātisō‘kān = aadizookaan.

(2) Kägä‘t cigwa mādci‘tāwạg pạgitawānōtawāwāt adi‘kamägwạn. Kägä‘tigu nībā‘tibik onōdci∙ā∙wān; ābiding tibi‘kạtinig ningutwā‘k unisāwān adi‘kamägwạn. Mīsa iᵘ äji∙ạ∙gōnāwāt ạdcitạgōnāwāt.

Geget zhigwa maajiitaawag bagidawaanootawaawaad adikamegwan. Geget igo niibaa-dibik onoojii’aawaan; aabiding dibikadinig ningotwaak onisaawaan adikamegwan. Mii sa iw ezhi-agoonaawaad ajidagoonaawaad.

In truth, then began they to setting out nets for whitefish. And verily, in the silence of the night they sought for (the whitefish); in a single night one hundred whitefishes they slew. Therefore then they hung them up, they hung them up with the heads down.

Geget zhigwa maajiitaawag (truly now they began) bagidawaanootawaawaad (setting nets for them) adikamegwan (the whitefish). Geget igo niibaa-dibik (verily in the dead of night) onoojii’aawaan (they hunted them); aabiding dibikadinig (one night) ningotwaak (a hundred) onisaawaan adikamegwan (they killed, the whitefish). Mii sa iw ezhi-agoonaawaad ajidagoonaawaad (and so they hung them up, hung them head-downward).

(3) A‘pidạc mädāsugunagatinik mī∙i∙ᵘ cigwa ki‘tcinībiwa agōnāwāt. Kägä‘t minwäntạmōg. Kwīckwa∙ä∙ äjikạnōnāt ō‘kumisạn: “Nō‘kō, mīsa iᵘ tcitäbisäwāt käyā‘pītcipibōnk tci∙ạ∙mōngwā.”

Apii dash medaasogonagadinig mii iw zhigwa gichi-niibiwa agoonaawaad. Geget minwendamoog. Gwiishkwa’e ezhi-ganoonaad ookomisan: “Nookoo, mii sa iw ji-debisewaad gaye bgo gabe-biboon ji-amongwaa.”

And in the course of ten days a great many did they have hanging up. Truly pleased were they. Chirper then spoke to his grandmother, saying: “My grandmother, therefore now will there be enough for us to eat as long as the winter lasts.”

Apii dash medaasogonagadinig (and when ten days had passed) mii iw zhigwa gichi-niibiwa agoonaawaad (now a great many they had hanging). Geget minwendamoog (truly they were glad). Gwiishkwa’e ezhi-ganoonaad ookomisan (Chirper thus spoke to his grandmother): “Nookoo (my grandmother), mii sa iw ji-debisewaad (now there will be enough) gabe-biboon ji-amongwaa (to eat all winter long).”

² tcitäbisäwāt “there will be enough (to eat)” — the verb (debise-/debisii-) is drafted; reading flagged. · Flag RESOLVED 2026-09-03 by corpus witness: ji-debisewey(?) → ji-debisewaad. Jones’s tci-täbisä-wāt derives letter for letter (tci = ji-, täbisä = debise-, -wāt = -waad), and the stem debise- is attested ×8 in the corpus (debiseg, debisenid, gii-debiseg, ji-debiset, da-debisesinoon…). The English (“will there be enough for us to eat”) agrees. The rest of this section’s Fiero (gaye bgo / gabe-biboon for käyā‘pītcipibōnk) is NOT settled and stays flagged.

² tcitäbisäwāt “there will be enough (to eat)” — the verb (debise-/debisii-) is drafted; reading flagged.

(4) Wāgunänīwinän äjiki‘tci∙ā∙bawānik, mīsa iᵘ äjinigiskānit i∙i∙ᵘ ogīⁿgōⁿ∙i∙miwāᵉ; mīgū iᵘ ạnipạnādisinit. Kägä‘t mindcinawäsināwān; kägä‘t mindcinäⁿj mawiwạg. Ā‘pitcigu sägisiwạg tcinōntayābạniciwāt, kāwīn kägō pa‘kān udạyāsīnāwā kämīdciwād.

Wegonen-iiwinen ezhi-gichi-aabawenig, mii sa iw ezhi-nigiskaanid i’iw ogiigoonyimiwaan; miigo iw ani-banaadizinid. Geget minjinawezinaawaan; geget minji-nezh mawiwag. Aapiji go zegiziwag ji-noondayaabanizhiwaad, gaawiin gego bakaan odayaasiinaawaa ge-miijiwaad.**

What should take place but a great thaw, whereupon were their fishes rendered soft; and so then they began to spoil. To be sure, they were disheartened concerning their fish; verily, they both wept. And they were very much alarmed lest they might not live through the winter, for they had nothing else to eat.

Wegonen-iiwinen ezhi-gichi-aabawenig (what but a great thaw set in) mii sa iw ezhi-nigiskaanid i’iw ogiigoonyimiwaan (and so their fish went soft); miigo iw ani-banaadizinid (and so they began to spoil). Geget minjinawezinaawaan (truly they grieved over them); geget mawiwag (truly they wept). Aapiji go zegiziwag (very much they feared) gaawiin gego bakaan odayaasiinaawaa ge-miijiwaad (they had nothing else to eat).

³ Wāgunänīwinän “whatever creatures/things” and tcinōntayābaniciwāt (fear-clause) are drafted; readings flagged.

(5) Ningutingigu owâbạmāwaᵉ ugīⁿgōⁿ∙i∙miwāᵉ wawīngä mīgu iᵘ kā∙i∙jipīsi‘kānit.

*Ningoding igo owaabamaawaan ogiigoonyimiwaan wawiinge miigo iw gaa-izhi-biisikaanid.**

Then by and by they beheld their fishes go completely to decay.

Ningoding igo owaabamaawaan ogiigoonyimiwaan (by and by they saw their fish) wawiinge (completely) miigo iw gaa-izhi- (thus they had gone) — gone to decay.

⁴ kā∙i∙jipīsi‘kānit (the decay-verb) drafted; reading flagged.

(6) Ānīc ki‘tcigạmīng i∙i∙mā tāwạg. Ningutinigu kwīckwa∙ä∙ kigicäp äjimādcāt. Ānīc awạnini. Mi‘tāwagāni dạc imā. Äjimādcāt, mi‘tāwagāng idạc ạnipapimusä. Cigwadac awīya äjinōndawāt nạgamunit:—

Aaniish gichigamiing i’imaa daawag. Ningoding igo Gwiishkwa’e gigizheb ezhi-maajaad. Aaniish awanini. Mitaawagaani dash imaa. Ezhi-maajaad, mitaawagaang idash ani-babimose. Zhigwa dash awiya ezhi-noondawaad nagamonid:—

Now, by the sea over there were they abiding. So one morning Chirper went away. Now, it was foggy. And the beach was sandy over there. When he departed, along the sandy beach he went walking. And presently he heard the sound of some one singing:—

Aaniish gichigamiing i’imaa daawag (now, there by the sea they lived). Ningoding igo Gwiishkwa’e gigizheb ezhi-maajaad (one morning Chirper went off). Aaniish awanini (now it was foggy). Mii dawaagani dash imaa (and the beach was sandy there). Ezhi-maajaad, mitaawagaang idash ani-babimose (setting out, along the sandy shore he walked). Zhigwa dash awiya ezhi-noondawaad nagamonid (and now he heard someone singing):—

(7) “Tcītu∙ä∙wa, Tcītu∙ä∙wa! pīpisạnānowāgä kitānamägumāgä.
Tcītu∙ä∙wa, Ugāwạⁿjiguc, Ugāwạⁿjiguc!”

“Tcītu∙ä∙wa, Tcītu∙ä∙wa! pīpisạnānowāgä kitānamägumāgä.
Tcītu∙ä∙wa, Ugāwạⁿjiguc, Ugāwạⁿjiguc!”

“O Snipe, O Snipe! all to decay have gone your catfishes.
O Snipe, O old Squaw-Duck, O old Squaw-Duck!”

(“O Snipe, O Snipe! all to decay have gone your catfishes. O Snipe, O old Squaw-Duck, O old Squaw-Duck!” the song is carried as printed, not converted)

¹ Jones (p708): “Name applied in derision of the robin” (on Ugāwạⁿjiguc). The English song (p709) footnotes the catfish-word: “Used in derision of sturgeons.” The refrain prints with internal variation across its occurrences (kītānamägumāgä / kītānamämāgä; Ugāwạⁿjiguc / Ugāⁿwaⁿjiguc); each is carried as printed. The song is excluded from lexicon mining (Batch-2 ruling, M.).

(8) Ā‘pidcisa nickādisi Kwīckwa∙ä∙. Indawā äjikīwät ō‘kumisạn ändāwāt. Ạnipīndigä. Anicādạc omaiyạgänimigōn īniyō‘kumisạn kuckwāwādisit.

Aapiji sa nishkaadizi Gwiishkwa’e. Indawaa ezhi-giiwed ookomisan endaawaad. Ani-biindige. Aaniish dash omayagenimigoon iniw ookomisan goshkwaawaadizid.

Exceedingly angry was Chirper. Accordingly back he went to where he and his grandmother lived. He went right on in. And purely on account of his silence he drew the attention of his grandmother.

Aapiji sa nishkaadizi Gwiishkwa’e (very angry was Chirper). Indawaa ezhi-giiwed ookomisan endaawaad (so back he went to where he and his grandmother lived). Ani-biindige (in he went). Aaniish dash omayagenimigoon iniw ookomisan (and his grandmother thought it strange of him) goshkwaawaadizid (his being so silent).

(9) Kāwīn kayä ānu∙a∙cạmigut ō‘kumisạn wīsinisī kabägīcik; mīgu iᵘ pīnic kītibi‘kạtinig tcibwāwīsinit. Cigwadac wâbạnini kigicäp ānu∙a∙cạmāt ōcisạn, kāwīndac wīsinisīwạn. Mīgu iᵘ a‘pi tcibwāgīgitōnit.

Gaawiin gaye aano-ashamigod ookomisan, wiisinisii gabe-giizhig; miigo iw biinish gii-dibikadinig jibwaa-wiisinid. Zhigwa dash waabanini gigizheb aano-ashamaad oozhisan, gaawiin dash wiisinisiiwan. Miigo iw apii jibwaa-giigidonid.

And he would not eat throughout the whole day, despite the attempt of his grandmother to feed him; and it was not till the night came on that he would eat. And in time came the morning of the next day, when she tried in vain to feed her grandson, but he would not eat. And during all this while he would not speak.

Gaawiin gaye aano-ashamigod ookomisan (nor would he be fed by his grandmother), wiisinisii gabe-giizhig (he ate not all day); miigo iw biinish gii-dibikadinig jibwaa-wiisinid (not until night fell did he eat). Zhigwa dash waabanini gigizheb (and when next morning came) aano-ashamaad oozhisan (in vain she fed her grandson), gaawiin dash wiisinisiiwan (but he would not eat). Miigo iw apii jibwaa-giigidonid (and all that while he would not speak).

⁵ änu∙a∙cạmigut / änu∙a∙cạmāt carry the in-vain preverb aano-/anoo-; the prefix vowel is drafted.

(10) Kānicisāga∙ạ∙minit kägä‘t ōgīmāma‘kādändạm aᵘ mindimōyä. “Wägutugwänigic wändcikīgitōsik a nōjis?” inändạm.

*Gaa-nizhi-zaaga’aminid geget ogii-mamakaadendam aw mindimooye. “Wegodogwenigish wenji-giigidosig a noozhis?” inendam.**

When afterwards he went out of doors, truly did the old woman marvel. “Why in the world is it that my grandson does not speak?” she thought.

Gaa-nizhi-zaaga’aminid (when he had gone outdoors) geget ogii-mamakaadendam aw mindimooye (truly the old woman marvelled). “Wegodogwenigish wenji-giigidosig a noozhis? (why in the world does my grandchild not speak?)” inendam (she thought).

⁶ Kānicisāga∙ạ∙minit (going-outdoors conjunct) drafted; reading flagged.

(11) Cigwadac mīnawā äjimādciyāwạngusät. Mīsa käyābi awạnini ‘iᵉi’ᵘ ki‘tcigạmi. Mīnawā onōndạwān mạdwänạgạmunit awīya, mīsa nāsāb mädwä∙i∙na∙ạ∙minit:—

*Zhigwa dash miinawaa ezhi-maajii’ayaawangozed. Mii sa geyaabi awanini i’iw gichigami. Miinawaa onoondawaan madwe-nagamonid awiya, mii sa naasaab madwe-inaaminid:—**

So another time off he went walking along the sandy beach. There was yet a fog over the sea. And he heard the sound of some one singing, it was the same voice singing as before:—

Zhigwa dash miinawaa (now once more) ezhi-maajii’ayaawangozed (off he went over the sandy reach). Mii sa geyaabi awanini i’iw gichigami (still there was fog upon the sea). Miinawaa onoondawaan madwe-nagamonid awiya (again he heard someone singing), mii sa naasaab madwe-inaaminid (the same voice sounding as before):—

⁷ äjimādciyāwạngusät “he set out over the sand-reach” and mädwä∙i∙na∙ạ∙minit (the heard-singing conjunct) are drafted; readings flagged.

(12) “Tcītu∙ä∙wa, Tcītu∙ä∙wa! pīpisanānowāgä kitānamämāgä.
Tcītu∙ä∙wa Ugāⁿwaⁿjiguc, Ugāⁿwaⁿjiguc!”

“Tcītu∙ä∙wa, Tcītu∙ä∙wa! pīpisanānowāgä kitānamämāgä.
Tcītu∙ä∙wa Ugāⁿwaⁿjiguc, Ugāⁿwaⁿjiguc!”

“O Snipe, O Snipe! all to decay have gone your catfishes.
O Snipe, O old Squaw-Duck, O old Squaw-Duck!”

(the song, carried as printed — 2nd occurrence; note the refrain here prints kītānamämāgä for the kītānamägumāgä of §6).

(13) Intawā äjikīwät. Mīdạc kägä‘t äjinickādisit kwīckwa∙ä∙. Cigwasa änijipīndigät ändāwāt, owābạmān ō‘kumisạn nạmạdabinit. Mī gucagu iᵘ äjiki‘tcimawit kwīckwa∙ä∙, kayä wīn mindimōyä äjimawit. Wī‘kā kā∙i∙jikīckuwäwāt. Äjigạnōnigut īniyō‘kumisạn: “Nōjis! wägunäni iᵘ wändcimawiyạn?”

Indawaa ezhi-giiwed. Mii dash geget ezhi-nishkaadizid Gwiishkwa’e. Zhigwa sa ani-zhi-biindiged endaawaad, owaabamaan ookomisan namadabinid. Mii gosha go iw ezhi-gichi-mawid Gwiishkwa’e, gaye wiin mindimooye ezhi-mawid. Wiikaa gaa-izhi-giishkowewaad. Ezhi-ganoonigod iniw ookomisan: “Noozhis! wegoneni iw wenji-mawiyan?”

Whereupon back home he then went. And then truly angry was Chirper. Presently, when he entered into where he (and his grandmother) lived, he saw her seated there. Then it was that bitterly Chirper wept, and his grandmother also wept. It was a long while before they ceased crying. Then he was addressed by his grandmother, saying: “O my grandson! for what reason are you crying?”

Indawaa ezhi-giiwed (so home he went). Mii dash geget ezhi-nishkaadizid Gwiishkwa’e (and truly angry was Chirper). Zhigwa sa ani-zhi-biindiged endaawaad (when he entered their dwelling), owaabamaan ookomisan namadabinid (he saw his grandmother sitting). Mii go iw ezhi-gichi-mawid Gwiishkwa’e (bitterly Chirper wept), gaye wiin mindimooye ezhi-mawid (and the old woman too wept). Wiikaa gaa-izhi-giishkowewaad (long before they ceased crying). Ezhi-ganoonigod iniw ookomisan (his grandmother addressed him): “Noozhis! wegoneni iw wenji-mawiyan? (My grandchild! why are you crying?)”

(14) “Nō‘kō, awiya ginīn ningīnōntawā mạdwänạgạmut:—

“Nookoo, awiya giniin ningii-noondawaa madwe-nagamod:—

“O my grandmother! behold, I have heard the voice of some one singing:—

“Nookoo (my grandmother), awiya giniin ningii-noondawaa madwe-nagamod (someone, even I, I heard singing):—

(15) ‘Tcītu∙ä∙wa, Tcītu∙ä∙wa, pipīsanānowāgä kītānamägumāgä.
Tcītu∙ä∙wa, Ugāⁿwaⁿjiguc, Ugāⁿwaⁿjiguc.’

‘Tcītu∙ä∙wa, Tcītu∙ä∙wa, pipīsanānowāgä kītānamägumāgä.
Tcītu∙ä∙wa, Ugāⁿwaⁿjiguc, Ugāⁿwaⁿjiguc.’

“O Snipe, O Snipe! all to decay have gone your catfishes.
O Snipe, O old Squaw-Duck, O old Squaw-Duck!”

(the song, carried — 3rd occurrence, here reported by Chirper to his grandmother (single quotes)).

(16) Mīsa iᵘ mädwänạgamut.”

Mii sa iw madwe-nagamod.”

Such was the song the creature sang.”

Mii sa iw madwe-nagamod (that is what was being sung).”

(17) Ānīc ningī‘ki‘känimāg ạnicinābäg äntāwāt, ạgāmiki‘tcigạming ōdänawi∙i∙tīwạg. Mīdạc ‘aᵉa´ᵘ wägimāwit, aᵘ a‘kiwäⁿzī, ōdānisạn ā‘pidci ki‘kādänimōwạn. Nōjis, ā‘pidcigu kāwīn wī‘kā awiya usäsigä∙i∙gusīn ‘aᵉa´ᵘ uckinīgi‘kwä; nībiwa awiya udānuwīpäcwâbạmigōn. Kāwīnina kitāgacki‘tōsīn wâwiyac tcitōtawạtibạn ‘aᵉa´ᵘ uckinīgi‘kwä?” Cigwasa ugạnōnigōn ōcisạn: “Kāwīn, nō‘kō, nintākacki‘tōsīn.”

*Aaniish ningii-gikenimaag anishinaabeg endaawaad, agaami-gichigamiing oodenawi’idiwag. Mii dash a’aw wegimaawid, aw akiwenzii, odaanisan aapiji gii-gikaadenimoowan. “Noozhis, aapiji go gaawiin wiikaa awiya osesige’igosiin a’aw oshkiniigikwe; niibiwa awiya odaanowii-besh-waabamigoon. Gaawiin ina gidaa-gashkitoosiin waawiyazh ji-doodawadiban a’aw oshkiniigikwe?” Zhigwa sa oganoonigoon oozhisan: “Gaawiin, nookoo, nindaa-gashkitoosiin.”**

“Why, I know of a place where some people dwell, on the farther shore of the sea do they live together in a town. And now he that is chief, an old man, (has) a daughter who is possessed of overweening pride in herself. My grandson, in no wise was the maiden ever approached; by many a one has it been tried to be intimate with her, but to no purpose. Could you not play some trick on the maiden?” Presently she was addressed by her grandson, saying: “No, my grandmother, I could not do it.”

Aaniish ningii-gikenimaag anishinaabeg endaawaad (now, I know of people who dwell), agaami-gichigamiing oodenawi’idiwag (across the sea they have their town together). Mii dash a’aw wegimaawid, aw akiwenzii (and he who is chief, an old man), odaanisan aapiji gii-gikaadenimoowan (his daughter is held in great esteem). “Noozhis (my grandchild), gaawiin wiikaa awiya … a’aw oshkiniigikwe (never has anyone won that young woman); niibiwa awiya odaanowii-…-waabamigoon (by many in vain has she been courted). Gaawiin ina gidaa-gashkitoosiin waawiyazh ji-doodawadiban a’aw oshkiniigikwe? (Could you not do something clever to that young woman?)” Zhigwa sa oganoonigoon oozhisan (then her grandson answered): “Gaawiin, nookoo, nindaa-gashkitoosiin (No, grandmother, I could not).”

⁸ usäsigä∙i∙gusīn “(never) was she won/touched” and udānuwīpäcwâbạmigōn “in vain courted” carry the in-vain preverb aano-; the courting-verb stem is drafted. · Printer’s error preserved, 2026-09-02: p.710 l.18 prints NO opening quotation mark before Nōjis (a 159 px gap at 12× with no ink between the period and the N); the closing ” prints at uckinīgi‘kwä?” on p.710 l.21. The mark the inherited transcription supplied is removed; the omission is Jones’s printer’s, not corrected. · Gloss repaired 2026-09-03: the chunk quoted ozhaazigi’igosiin without its inline (?) flag and so failed check_gloss; the flagged token is now elided with … and the chunk’s English is unchanged. The token itself stays flagged — no corpus witness for the stem zhaazigi-.

⁸ usäsigä∙i∙gusīn “(never) was she won/touched” and udānuwīpäcwâbạmigōn “in vain courted” carry the in-vain preverb aano-; the courting-verb stem is drafted.

(18) “Nōjis, nīn kägō ninga∙i∙cictcigä.” Cigwa kwäki‘tāwạn, mạckimudäⁿs äjimi‘kunạminit; ā‘pidci agāⁿsāni kaskipitcigāⁿs. “Mīsa ō kämādcītōyạn, wāwiyacigu tōtaᵘ ‘aᵉa´ᵘ nänāpạgāⁿsominạng i∙i∙wisa kīpạnādisiwāt kigīⁿgōⁿ∙i∙minānig. Ạmbäsanō, nōjic, icān iwiti ạgāmiki‘tcigạming äyāwāt īgi´ᵘ ạnicinābäg. Mīdạc oᵉō kämādcītōyạn. Wīmi‘kạn tibi iᵘ ändạcinạgạmogwän ‘aᵉa´ᵘ i‘kwä.”

“Noozhis, niin gego ninga-izhichige.” Zhigwa gwekitaawan, mashkimodens ezhi-mikonaminid; aapiji agaasaani gashkibijiganens. “Mii sa o ge-maajitooyan, waawiyazh igo doodaw a’aw nenaabagaansominang i’iw isa gii-banaadiziwaad giigoonyiminaanig. Ambesanoo, noozhish, izhaan iwidi agaami-gichigamiing eyaawaad igiw anishinaabeg. Mii dash o’o ge-maajitooyan. Wii-mikan dibi iw endazhi-nagamogwen a’aw ikwe.”

“My grandson, I myself will do something.” Then, turning about in her seat, a small pouch she drew forth from the place; it was a small pouch. “This is what you shall take with you, and a trick do you play on her who twitted us because of our misfortune when our fishes were ruined. Therefore, my grandson, do you go yonder to the farther shore of the sea, where the people are. And this is what you shall take along. Be sure to find out the place where the woman sang.”

“Noozhis, niin gego ninga-izhichige (my grandchild, I myself will do something).” Zhigwa gwekitaawan (turning in her place), mashkimodens ezhi-mikonaminid (a little pouch she drew out); aapiji agaasaani gashkibijiganens (a very small tobacco-pouch). “Mii sa o ge-maajitooyan (this you shall take along), waawiyazh igo doodaw a’aw nenaabagaansominang (and play a trick on her who mocked us) i’iw isa gii-banaadiziwaad giigoonyiminaanig (when our fish were spoiled). Ambesanoo, noozhish, izhaan iwidi agaami-gichigamiing (go yonder across the sea) eyaawaad igiw anishinaabeg (where the people are). Mii dash o’o ge-maajitooyan (and this you shall carry). Wii-mikan dibi iw endazhi-nagamogwen a’aw ikwe (be sure to find where that woman sings).”

⁹ nänāpạgāⁿsominạng “the one who derided us” (the Squaw-Duck/derision root, cf. Ugāⁿwaⁿjiguc) and kaskipitcigāⁿs “little pouch” drafted; readings flagged.

(19) Cigwasa kägä‘t äjimādcāt ā‘pidci kigicäp. Mīsa iᵘ nāsāp äjikitci∙a∙wạninik. Mīnawā onōndawān mạdwänạgamunit, mīsa ‘iᵉi´ᵘ äciwawänạbit a‘kawā‘tōd tcibā‘kawaninik. Cigwa gägä‘t bā‘kawạnini. Kāwīn gạnagä pima‘kạmigāsinini äjipạsigwa∙u∙t. Mīsa äjimādcāt kwaya‘k iwiti kā‘tạnwäwitạminit.

Zhigwa sa geget ezhi-maajaad aapiji gigizheb. Mii sa iw naasaab ezhi-gichi-awaninig. Miinawaa onoondawaan madwe-nagamonid, mii sa i’iw ezhi-wawenabid akawaatood ji-baakawaninig. Zhigwa geget baakawanini. Gaawiin ganage bimakamigaasinini ezhi-bazigwa’od. Mii sa ezhi-maajaad gwayak iwidi gaa-danwewidaminid.

Then, of a truth, he departed hence very early in the morning. And then, as before, there was a heavy fog. Again he heard the sound of some one singing, whereupon down he sat to wait for the fog to lift. In time it surely cleared. Not a sign of the other coast-line was in sight when up he flew. And so he started straight for the place where the sound of the voice was heard.

Zhigwa sa geget ezhi-maajaad aapiji gigizheb (now truly off he went very early). Mii sa iw naasaab ezhi-gichi-awaninig (and just as before it was very foggy). Miinawaa onoondawaan madwe-nagamonid (again he heard the singing), mii sa i’iw ezhi-wawenabid akawaatood ji-baakawaninig (so he sat to wait for the fog to lift). Zhigwa geget baakawanini (in time it cleared). Gaawiin ganage bimakamigaasinini ezhi-bazigwa’od (not a trace of land in sight when up he flew). Mii sa ezhi-maajaad gwayak iwidi gaa-danwewidaminid (and straight he set off to where the voice had sounded).

¹⁰ Jones marks this page “Translated by T. M.” (Michelson). tcibā‘kawaninik “for the fog to lift” drafted.

(20) Ningutingiku pạpimisät owâbandān pima‘kamigānik, mī cigwa äjigi‘kändạnk aiyä‘kusit. Mindcimigu päcwâbạndạnk, “Ā‘pitci kanabạtc ninganōtạgāmäsä,” inändạm. Ā‘pitcigu päcwâbạndạnk mī cigwa äjipạngicing nibī‘kāng. Kägä‘t sägisi tcinisābāwät. Kāyā‘tä∙a∙‘kucing aiyạguntcing äjipạpạsiningwīkanä∙u∙disut, äniwä‘kigu wāsa ijā. Mīnawā äjinōmagäcimunut mīgu iᵘ käga‘pī kīmīcạgāt.

*Ningoding igo babimised owaabandaan bimakamigaanig, mii zhigwa ezhi-gikendang ayekozid. Minjimi go beshwaabandang, “Aapiji ganabaj ninga-noondaagaamese,” inendam. Aapiji go beshwaabandang mii zhigwa ezhi-bangishing nibiikaang. Geget zegizi ji-nisaabaawed. Gaye-dash aakozing ayagoonjing ezhi-babaasiningwiikana’odizod, eniwek igo waasa izhaa. Miinawaa ezhi-noomagezhimonod miigo iw gegapii gii-mizhagaad.**

In course of time, while flying along, he beheld the fringe of the coast, whereupon he began to feel that he was growing tired. About the time that he was drawing close to (the shore), “I very much fear lest I shall give out before I get there,” he thought. And when very nigh he drew, then down into the water he fell. Truly afraid was he that he would drown. After he had lain resting (and) floating upon the water, he then flapped his wings, and some distance away he went. And when he had taken another short rest, he then at last made the shore.

Ningoding igo babimised* owaabandaan bimakamigaanig (by and by, flying, he saw the rim of the land), mii zhigwa ezhi-gikendang ayekozid (and felt himself growing tired). “Aapiji ganabaj ninga-noondaagaamese (I much fear I shall fall short before reaching),” inendam. Mii zhigwa ezhi-bangishing nibiikaang (then into the water he fell). Geget zegizi ji-nisaabaawed (truly he feared he would drown). Ezhi-babaasi…-odizod (he flapped his wings), eniwek igo waasa izhaa (some way off he went). Miinawaa ezhi-noomagezhimonod (resting again a while) miigo iw gegapii gii-mizhagaad (at last he reached shore).

¹¹ ninganōtạgāmäsä (the fall-short verb) and äjipạpạsiningwīkanä∙u∙disut (the wing-flap reflexive) are drafted; readings flagged.

(21) Ā‘pitcisa minwa‘tāwạngāni i∙i∙mā äjimicạgāt. Intawā äji∙ā∙ba∙a∙nk umacki‘kīm, intawā usi‘tāng äci∙a∙‘tōd umacki‘kīm; mīdạc iᵘ äjimādcīyāwạngusät. Ningutingiku kägä‘t odō‘kawi∙ā∙n ạnicinābän; mīdạc imā pa∙i∙ci‘kawänit äciwāni‘kät äciningwa∙u∙disut; äniwä‘k pạngī i∙i∙ᵘ u‘kōc usāgisi‘tōn.

Aapiji sa minwataawangaani i’imaa ezhi-mizhagaad. Indawaa ezhi-aabaa’ang omashkikiim, indawaa osidaang ezhi-atood omashkikiim; mii dash iw ezhi-maajii’ayaawangozed. Ningoding igo geget odookawii’aan anishinaaben; mii dash imaa baa-izhi-kawenid ezhi-waaniked ezhi-ningwa’odizod; eniwek bangii iw okoosh* osaagizitoon.**

Very pleasing was the sandy beach at the place where he came ashore. It was then that he untied his (pouch of) medicine, and then upon his foot he placed it; thereupon away he went along the beach. And by and by he came upon the track of a person; and so in that one’s footprint he dug a hole, where he covered himself over; just only a small part of his beak he left sticking out.

Aapiji sa minwataawangaani i’imaa ezhi-mizhagaad (very pleasing was the sand where he came ashore). Indawaa ezhi-aabaa’ang omashkikiim (so he untied his medicine), osidaang ezhi-atood omashkikiim (and set it upon his foot); mii dash iw ezhi-maajii… (then off he went). Ningoding igo geget odookawii’aan anishinaaben (by and by he found a person’s track); mii dash imaa baa-izhi-kawenid ezhi-waaniked* ezhi-ningwa’odizod (in that footprint he dug and buried himself); eniwek bangii iw okoosh* osaagizitoon (only a little of his beak he left sticking out).

¹² u‘kōc = his beak (so Jones’s English; earlier the bare Ojibwe sāgi‘kō- could read “rump,” but the English fixes it as beak). äjimādcīyāwạngusät “he went off over the sand” drafted.

(22) Ugitā‘ki udänawi‘tōwaᵉ ‘iᵉi´ᵘ ạnicinābäᵉ. Mīsa cigwa äcikīgitut kwīckwa∙ä∙ änitibi‘kạtinig: “Ạmbäsạnō, kigicäp tawi∙ạ∙nwā‘tin kayägu tciwīki‘tcikạskawạnk!” Cigwasa pītābạnini. Kägä‘t ạnwā‘tinini kayä awạnini. Ningutingiku inābit kīpīdāsạmusäwạn uckinīgi‘kwän.

Ogidaaki odoodenawitoowaa i’iw anishinaabeg. Mii sa zhigwa ezhi-giigidod Gwiishkwa’e ani-dibikadinig: “Ambesanoo, gigizheb da-aanwaatin gaye go ji-wii-gichi-gashkawang!” Zhigwa sa biidaabanini. Geget aanwaatinini gaye awanini. Ningoding igo inaabid gii-biidaasamosewan oshkiniigikwen.

Upon a hill were the people dwelling in a town. Thereupon then said Chirper, as night was drawing on: “Behold, in the morning let there be a calm, so that there may also be a heavy fog!” In time came the dawn. Sure enough, there was a calm and a fog. And by and by, while looking about, (he saw) a maiden come walking along.

Ogidaaki odoodenawitoowaa i’iw anishinaabeg (upon a hill the people had their town). Mii sa zhigwa ezhi-giigidod Gwiishkwa’e ani-dibikadinig (then said Chirper as night came on): “Ambesanoo, gigizheb da-aanwaatin gaye go ji-…-gashkawang! (Come, in the morning let it be calm, and very foggy!)” Zhigwa sa biidaabanini (then the dawn came). Geget aanwaatinini gaye awanini (sure enough, calm and fog). Ningoding igo inaabid gii-biidaasamosewan oshkiniigikwen (by and by, looking, he saw a maiden coming).

¹³ tciwīki‘tcikạskawạnk (the wished-for weather) drafted; reading flagged.

(23) Cayīgwa māmwätc pināsāpita‘ku‘kīwạn ‘iᵉi´ᵘ pa∙a∙i∙cānigwän. Cigwa imā ä‘kubīgạtinig na∙i∙tāg imā sāgi‘kōcäcing ā‘pidci ubācita∙u∙gōn. Äci∙o∙cigābawinit inābiwạn kwaya‘k ändawāt, cigwa mādcī∙ạ∙mōn:—

Zhayiigwa maamwaj binaasaabidagokiiwan i’iw baa-izhaanigwen. Zhigwa imaa ekobiigadinig naazhitaag imaa saagikooshe-shing aapiji obaazhita’ogoon. Ezhi-ozhigaabawinid inaabiwan gwayak endaawaad, zhigwa maajii’amoon:—

At the time that she came, she was carefully stepping into the tracks which she had made at a former time when coming along there. Now, yonder by the edge of the water, at the very place where he lay with his beak sticking out, she stood (so that she was) directly over him. As she stood over him, looking straight in the direction where (he and his grandmother) lived, she then began singing:—

Zhayiigwa maamwaj … i’iw baa-izhaanigwen (she stepped carefully into her own former tracks). Zhigwa imaa ekobiigadinig naazhitaag (now at the water’s edge) imaa saagikooshe-shing aapiji obaazhita’ogoon (where his beak stuck out, it greatly amused her). Ezhi-ozhigaabawinid inaabiwan gwayak endaawaad (as she stood looking straight toward home), zhigwa maajii’amoon (she began to sing):—

¹⁴ pinäsāpita‘ku‘kīwạn and the stepping-in-own-tracks clause are drafted; readings flagged. ubācita∙u∙gōn “it amused her” (the beak sticking from the trail).

(24) “Tcītu∙ä∙wa, Tcītu∙ä∙wa! pipīsanānowāgä kitānamägumāgä.
Tcītu∙ä∙wa, Ugāⁿwaⁿjiguc, Ugāⁿwaⁿjiguc!”

“Tcītu∙ä∙wa, Tcītu∙ä∙wa! pipīsanānowāgä kitānamägumāgä.
Tcītu∙ä∙wa, Ugāⁿwaⁿjiguc, Ugāⁿwaⁿjiguc!”

“O Snipe, O Snipe! all to decay have gone your catfishes.
O Snipe, O old Squaw-Duck, O old Squaw-Duck!”

(the song, carried — 4th occurrence, now sung by the young woman as she stands over him).

(25) Cigwa änicimādcāt ändāwāt. Cigwasa mīnawā udäbābạndān pima‘kạmigānik, mīsa käyābi äcinōntạgāmäsät; mīsa näyāp ạnicāgu pisinigwa∙i∙gät; ạgāwāgu ugạcki‘tōn mīcạgāt. Cigwa ạnikīwä; änipīndigät, ō‘kumisạn nạmạdạbiwạn. “Niyā! kītagwicin nạngwạna, nōjis! Kigīwâbamāna ‘aᵉa´ᵘ uckinīgi‘kwä.”

Zhigwa ani-zhi-maajaad endaawaad. Zhigwa sa miinawaa odebaabandaan bimakamigaanig, mii sa geyaabi ezhi-noondaagaamesed; mii sa neyaab ani-zhaa go bizinigwa’iged; agaawaa go ogashkitoon mizhagaad. Zhigwa anikiiwe; ani-biindiged, ookomisan namadabiwan. “Niyaa! gii-dagwishin nangwana, noozhis! Gii-waabamaa na a’aw oshkiniigikwe.”

In a while he then started back on his homeward way. In time he came in sight of the coast-line, whereupon, as before, he gave out before he got there; and, as before, all he could do was merely to flap his wings in the water; hardly was he able to make the shore. Soon he was on his way home; when he entered, there sat his grandmother. “Ah, me! you have really come home again, my grandson! Did you see the maiden?”

Zhigwa ani-zhi-maajaad endaawaad (now she set off home). … odebaabandaan bimakamigaanig (he sighted the coast), … neyaab ani-zhaa go bizinigwa’iged (again only flapping his wings); agaawaa go ogashkitoon mizhagaad (scarcely could he reach shore). Zhigwa anikiiwe; ani-biindiged, ookomisan namadabiwan (home he went; entering, his grandmother sat there). “Niyaa! gii-dagwishin nangwana, noozhis! (You’ve come back then, grandchild!) Gii-waabamaa na a’aw oshkiniigikwe? (Did you see that young woman?)”

(26) “Kägä‘t, nō‘kō, ningīwâbạmā. Mī o kā‘tōtawạg, ningīgāckipinā.”

“Geget, nookoo, ningii-waabamaa. Mii o gaa-doodawag, ningii-gaashkibinaa.”

“To be sure, my grandmother, I have seen her. This is what I did to her, I drew my finger along her vulva.”

“Geget, nookoo, ningii-waabamaa (truly, grandmother, I saw her). Mii o gaa-doodawag (this I did to her), ningii-gaashkibinaa (I drew my finger along her).”

¹⁵ ningīgạckipinā “I drew my finger along her” — the trick-verb (gaashkibinaa-?) drafted; reading flagged. The episode’s anatomy is explicit in Jones’s English; the gloss keeps to the act named.

(27) “Nyā, nōjis! mī gwaya‘k kā‘tōtawạt. Usām kimī‘kisumigunān. Ā‘pitcidạc ki‘kādänimu; ka‘kina awiya utānuwīpäcwâbamigōn a∙i∙‘kwä. Midāsugunạgatinig mī∙a∙‘pī kädayānit unīdcānisạn, tạgwīwisäⁿsiwiwạn.”

“Nyaa, noozhis! mii gwayak gaa-doodawad. Onzaam gimiikizomigonaan. Aapiji dash gii-gikaadenimo; gakina awiya odaanowii-besh-waabamigoon a’aw ikwe. Midaaso-gonagadinig mii apii ge-dayaanid oniijaanisan, da-gwiiwizensiwiwan.”

“Ah, my grandson! it was exactly right what you did to her. Too unpleasantly have we been twitted by her. And so very proud she is of herself; by every one has the woman been sought after for an intimate purpose, but without result. When ten days are up, then shall she have a child, it shall be a boy.”

“Nyaa, noozhis! mii gwayak gaa-doodawad (just right is what you did to her). Onzaam gimiikizomigonaan (too much she has scorned us). Aapiji dash gii-gikaadenimo (very proud of herself she is); gakina awiya odaanowii-…-waabamigoon a’aw ikwe (by all in vain is that woman courted). Midaaso-gonagadinig mii apii ge-dayaanid oniijaanisan (in ten days she shall have her child), … (it shall be a boy).”

¹⁶ kimī‘kisumigunān “she has scorned/twitted us” and tạgwīwisäⁿsiwiwạn “it shall be a boy” are drafted; readings flagged.

(28) Mīsa iᵉi´ᵘ cigwa pisān äji∙a∙yāt a∙i∙‘kwä. Mīdạc iᵘ äjictbigät: pa‘kān wīgīwāmäⁿsing ayā ä‘pī‘tciki‘kātänimut. Ka‘kina uskinīgitcig ininiwạg udānunāsi‘kāgōᵉ, ānic kāwīn awiya ominwänimāsīn. Ningutingigu tibi‘kạtinig, “Indigu awiya mämādcīt imā nimisạtāng,” inändạm. Kāga‘pīgu wäwayība ugi‘känimān awiya mạmādcīnit. Ningutingiku wīndạmawān īni´ᵘ umāmāyạn: “Nimāmā! awiya kuca mạmādcī imā nimisạdāng.”

Mii sa i’iw zhigwa bizaan ezhi-ayaad a’aw ikwe. Mii dash iw ezhi-izhichiged: bakaan wiigiwaamensing ayaa aabiji-gikaadenimod. Gakina oshkiniigijig ininiwag odaanonaazikaagoon, aaniish gaawiin awiya ominwenimaasiin. Ningoding igo dibikadinig, “Indigo awiya memaajiid imaa nimisadaang,” inendam. Gegapii go wewiiba ogikenimaan awiya mamaajiinid. Ningoding igo wiindamawaan iniw omaamaayan: “Nimaamaa! awiya gosha mamaajii imaa nimisadaang.”

And now at the time the woman lived in a quiet kind of way. Thereupon this was what she did: in another little wigwam she remained, because of so much pride in herself. By all the men that were young was suit made to her, but to no purpose, for she did not care for any of them. Now, one night, “It seems as though something were moving in my belly,” she thought. And finally at more frequent intervals she learned that something was astir. So by and by she imparted the news to her mother, saying: “O my mother! something is really moving in my belly.”

Mii sa i’iw zhigwa bizaan ezhi-ayaad a’aw ikwe (now the woman lived quietly). … bakaan wiigiwaamensing ayaa (in a separate little lodge she stayed) aabiji-gikaadenimod (so proud of herself). Gakina oshkiniigijig ininiwag odaanonaazikaagoon (all the young men courted her in vain), gaawiin awiya ominwenimaasiin (she liked none). “Indigo awiya memaajiid imaa nimisadaang (it seems someone stirs in my belly),” inendam. … ogikenimaan awiya mamaajiinid (she knew someone was moving). “Nimaamaa! awiya gosha mamaajii imaa nimisadaang (Mother! someone indeed stirs in my belly).”

¹⁷ memaadizi-/mạmādcī “stir, move (within)” drafted from context; nimisạdāng “in my belly” (-misad-).

(29) “Nyā, nindānis! ā‘pidci kināgus. Kägä‘t kạnabạtc ạbinōtcī kitaiyāwā. Kīcāgu tibātcimun awägwän wänīdcānisigwän.” “Nyā! nimāmā, mīgu iᵘ äjiki‘känimāsiwạg awägwän wänīdcānisigwän. Intawā, nimāmā! ningamādcā. Ā‘pidci nintạgạtändạm ạbinōtcī aiyāwạg. Ā‘pidci wäwäni nintōckinīginābạn. Nimāmā! intawā ningawäbinä aᵘ ạbinōtcī.”

“Nyaa, nindaanis! aapiji ginaagoz. Geget ganabaj abinoojii gidaa-ayaawaa. Giizhaa go dibaajimon awegwen weniijaanisigwen.” “Nyaa! nimaamaa, miigo iw ezhi-gikenimaasiwag awegwen weniijaanisigwen. Indawaa, nimaamaa! ninga-maajaa. Aapiji nindagadendam abinoojii ayaawag. Aapiji weweni nindooshkiniiginaaban. Nimaamaa! indawaa ninga-webinaa aw abinoojii.”

“Ah, my daughter! quite apparent do you look. Of a truth, perhaps you are with child. Be ready to tell (before it is born) whose child it is.” “Ah, me! my mother, it is the truth that I know not whose child it can be. Therefore, O my mother! I will go away. Exceedingly ashamed am I to be with child. A very well-behaved young woman have I been. O my mother! it behooves me to cast the baby away.”

“Nyaa, nindaanis! aapiji ginaagoz (my daughter, plainly you show it). Geget ganabaj abinoojii gidaa-ayaawaa (truly perhaps you are with child). Giizhaa go dibaajimon awegwen weniijaanisigwen (be ready to tell whose child it is).” “Nyaa! nimaamaa, … ezhi-gikenimaasiwag awegwen weniijaanisigwen (Mother, I know not whose child it is). Indawaa, ninga-maajaa (so I will go away). Aapiji nindagadendam (very ashamed am I). … Nimaamaa! indawaa ninga-webinaa aw abinoojii (Mother, I will cast this child away).”

¹⁸ nintōckinīginābạn “I have been a (well-behaved) maiden” (oshkiniigi- + preterite) drafted.

(30) “Nyā, kägu, kägo, nindānis, ijictcigä‘kän! Pōtcigu ‘aᵉa´ᵘ kipāpā ōgami‘kān wägunäni iᵘ wändci∙a∙yāwạt aᵘ ạbinōtci. Mīgu iᵘ icitäbwä‘tawicin, kägu´ wäbinā‘kän, ā‘pidcigu kītā∙i∙niga∙ā∙.” “ ‘Āᵘ, nimāmā, kīgatäbwä‘tōn, kāwīn ningawäbināsī.”

“Nyaa, gego, gego, nindaanis, izhichigeken! Booch igo a’aw gibaabaa oga-mikaan wegoneni iw wenji-ayaawad aw abinoojii. Miigo iw izhi-debwetawishin, gego webinaaken, aapiji go gidaa-inigi’aa.” “Aa, nimaamaa, giga-debwetoon, gaawiin ninga-webinaasii.”

“Oh, don’t, don’t, O my daughter, do such a thing! for of necessity will your father find out how you came to be with child. Therefore heed my word! don’t you cast it away, for very much harm would you do it.” “Very well, O my mother! I will heed your word, I will not cast (the child) away.”

“Nyaa, gego, gego, nindaanis, izhichigeken! (don’t do that, my daughter!) Booch igo a’aw gibaabaa oga-mikaan (your father will surely find out) wegoneni iw wenji-ayaawad aw abinoojii (how the child came to be). Izhi-debwetawishin, gego webinaaken (heed me, don’t cast it away), aapiji go gidaa-inigi’aa (you would do it great harm).” “Aa, nimaamaa, giga-debwetoon (I will heed you), gaawiin ninga-webinaasii (I will not cast it away).”

(31) Mīsa iᵘ cigwa ạnitibi‘kạtini; ayābitātibi‘kạtinig mī∙i∙´ cigwa ki‘känimāt wi‘kwutci∙u∙nit īni´ᵘ unītcānisänsạn. Mīndcimigu pīdābạninig cigwasa aiyāwạn. Kuniginīn, kwīwisänsạn!

Mii sa iw zhigwa ani-dibikadini; ayaabitaa-dibikadinig mii iw zhigwa gikenimaad wiikwajii’onid iniw oniijaanisensan. Minjimi go biidaabaninig zhigwa sa ayaawan. Goniginiin, gwiiwizensan!

It was then growing night; at the middle of the night was when she felt the child trying to get out. Just as the dawn appeared was when it came. Behold, it was a boy!

Mii sa iw zhigwa ani-dibikadini (now night came on); ayaabitaa-dibikadinig … gikenimaad wiikwajii’onid iniw oniijaanisensan (at midnight she felt her child struggling to come). … biidaabaninig zhigwa sa ayaawan (at dawn she had it). Goniginiin, gwiiwizensan! (Lo, a little boy!)

(32) Ạmbä, kägä‘t minwäntạm aᵘ mintimōyä. Ā‘pidcisa ạgạtändạm aᵘ uckinīgi‘kwä, kayä ‘aᵉa´ᵘ a‘kiwäⁿzi. Ānīc mī aᵘ wägimāwit ‘aᵉa´ᵘ a‘kiwäⁿzī. Ā‘pidcigu tibickō awiya ki‘tci ā‘kusit mī∙i∙´ᵘ änäntạnk ‘aᵉa´ᵘ a‘kiwäⁿzī. Ningutingiku kījigạtinig äjimāminonäntạng änändạnk tcisạgaswä∙i∙wät. Ni‘tạm ‘iᵉi´ᵘ uckīniniwaᵉ kāmōskinänit. Cigwasa äjikīgitut: “Ạmbäsa, awägwän ‘aᵉa´ᵘ käciginigut īni´ᵘ kwīwisäsạn. Mīdạc aᵘ käwīdigämāt īni´ᵘ nindānisan.”

Ambe, geget minwendam aw mindimooye. Aapiji sa agadendam aw oshkiniigikwe, gaye a’aw akiwenzii. Aaniish mii aw wegimaawid a’aw akiwenzii. Aapiji go dibishkoo awiya gichi-aakozid mii iw enendang a’aw akiwenzii. Ningoding igo giizhigadinig ezhi-maaminonendang enendang ji-zagaswe’iwed. Nitam i’iw oshkininiiwag gaa-mooshkinenid. Zhigwa sa ezhi-giigidod: “Ambesa, awegwen a’aw ge-zhiginigod iniw gwiiwizensan. Mii dash aw ge-wiidigemaad iniw nindaanisan.”

Oh, truly pleased was the old woman. Exceedingly ashamed was the maiden, so too the old man. Now, the old man was he that was chief. Now, in the very same way as one feels when very sick, so did the old man feel. So one day, while meditating, he thought that he would send forth an invitation to come and smoke in assembly. The first (to come) were the youths who filled up the place. Presently then he spoke, saying: “Behold, whatsoever one shall be wetted by the boy shall be the one to marry my daughter.”

Ambe, geget minwendam aw mindimooye (truly glad was the old woman). Aapiji sa agadendam aw oshkiniigikwe, gaye a’aw akiwenzii (much ashamed the maiden, and the old man too). Mii aw wegimaawid a’aw akiwenzii (the old man was the chief). Aapiji go dibishkoo awiya gichi-aakozid mii iw enendang (as one very sick feels, so felt he). … ji-zagaswe’iwed (he resolved to hold a council). Nitam … oshkininiiwag gaa-mooshkinenid (first the young men filled the lodge). “Ambesa, awegwen a’aw ge-zhiginigod iniw gwiiwizensan (whoever the boy wets), mii dash aw ge-wiidigemaad iniw nindaanisan (he shall marry my daughter).”

¹⁹ käciginigut/ge-zhiginigod “the one the boy wets (urinates on)” — so Jones’s English (“wetted”); the council seeks the father by whom the child wets. tcisạgaswä∙i∙wät = ji-zagaswe’iwed (to hold a council).

(33) Mīdạc imā kītagūnạntumint ‘aᵉa´ᵘ mạdcikō‘kō‘ku∙o∙wis, äjini‘kāsut aᵘ uckinawä. Mīdạc aᵘ ā‘pidci änäntạnk: “Ạmbägic nīn wīdigämạg ‘aᵉa´ᵘ i‘kwä!” “Mīsa cigwa tci∙ạ∙ni∙ā∙cawimīnitiyäg aᵘ kwīwisäns.”

Mii dash imaa gii-dagonandoomind a’aw maji-gookooko’oo-wish, ezhinikaazod aw oshkinawe. Mii dash aw aapiji enendang: “Ambegizh niin wiidigemag a’aw ikwe!” “Mii sa zhigwa ji-ani-aazhawe-miinidiyeg aw gwiiwizens.”

And now to the place had also been asked the roguish Barred Owl, for such was the name of the youth. Thereupon with much desire he thought: “Would that I myself might marry the woman!” “It is now time that you were passing the boy from one to another among yourselves,” (so said the old man).

Mii dash imaa gii-dagonandoomind a’aw maji-gookooko’oo-wish (and there too was summoned the roguish Barred Owl), ezhinikaazod aw oshkinawe (such being the young man’s name). “Ambegizh niin wiidigemag a’aw ikwe! (Would that I might marry that woman!)” “Mii sa zhigwa ji-ani-aazhawe-miinidiyeg aw gwiiwizens (Now pass the boy from one to another).”

²⁰ mạdcikō‘kō‘ku∙o∙wis = Maji-gookooko’oo-wish, Jones’s “roguish Barred Owl” (a rejected suitor); prints with ku/ko variation. The name is treated as a proper name, not converted further.

(34) Cayīgwa pīndigạnāᵘ ạbinōtcī. Cigwa mādci‘tāwạg. Ā‘pidci wākwāndäⁿsing undạpi mạdcikō‘kō‘ko∙ō∙wis. Cigwa päcunāgusiwạn ạbinōtcīyạn. Naiyāgiku umāwạtōnäntān ‘iᵉi´ᵘ usi‘kuwin. Cigwā kayä wīn udōdā‘pinān aᵘ ạbinōtcīyạn. Äjisīgwäbạnändạnk ‘iᵉi´ᵘ usi‘kowin äjikīgitut: “Ạbinōtcī niciginik.”

*Zhayiigwa biindiganaa aw abinoojii. Zhigwa maajiitaawag. Aapiji waakwendensing ondabi maji-gookooko’oo-wish. Zhigwa beshonaagoziwan abinoojiiyan. Naayaag igo omaawadoonendaan i’iw oziigowin. Zhigwa gaye wiin odoodaapinaan aw abinoojiiyan. Ezhi-ziigwebinendang i’iw oziigowin ezhi-giigidod: “Abinoojii nizhiginig.”**

Presently in the child was fetched. Then they began. At the extreme end of the rear of the lodge sat the roguish Barred Owl. Soon (he saw) the child approaching nigh. Before (the child got to where he was), he saved up a deal of spittle in his mouth. In a while he too took up the child. As he poured the spittle from his mouth, he then spoke, saying: “By the child am I being wetted.”

Zhayiigwa biindiganaa aw abinoojii (now the child was brought in). … waakwendensing* ondabi maji-gookooko’oo-wish (in the far corner sat the Barred Owl). … omaawadoonendaan i’iw oziigowin (he gathered up his spittle). … odoodaapinaan aw abinoojiiyan (he too took the child). Ezhi-ziigwebinendang i’iw oziigowin (pouring out the spittle) ezhi-giigidod: “Abinoojii nizhiginig (the child has wet me).”

²¹ usi‘kowin “his spittle” (oziigow-) and niciginik “(the child) wets me” (urinates) drafted from Jones’s English; the Owl fakes the sign with his own spittle.

(35) Ānīc pā‘tinīnowạg känawâbamāwāt. Äjikạnōnāwāt: “Kisi‘kowin kibạgitciwäbạndān.” “Kāwīn wīn i∙i∙´ᵘ āwānzinōn,” aᵘ i‘kito a‘kiwäⁿzī.

Aaniish baatiininowag genawaabamaawaad. Ezhi-ganoonaawaad: “Giziigowin gibagidwebandaan.” “Gaawiin wiin i’iw aawanzinoon,” aw ikido akiwenzii.

Now, many were they who were watching him. Then they spoke to him, saying: “Your spittle did you let fall from your mouth.” “That is not the thing (to do),” said the old man.

Aaniish baatiininowag genawaabamaawaad (many were watching him). “Giziigowin gibagidwebandaan (your spittle you let fall).” “Gaawiin wiin i’iw aawanzinoon (that is not the thing),” aw ikido akiwenzii (said the old man).

(36) Mīsa mīnawā ạni∙ā∙cawimīniting; cigwa gītạgwicin imā skwāntänk, mīsa kāwīn awiya ugīcigināsīn. A‘tawā, mīsa kägä‘t äjimānäntạng ‘aᵉa´ᵘ a‘kiwäⁿzī. “Tạga, mīnawā!” äji∙i∙‘kidut.

Mii sa miinawaa ani-aazhawe-miinind; zhigwa gii-dagwishin imaa ishkwaandeng, mii sa gaawiin awiya ogii-zhiginaasiin. Atawaa, mii sa geget ezhi-maanendang a’aw akiwenzii. “Daga, miinawaa!” ezhi-ikidod.

Thereupon again was the boy passed along from one to another; presently he came as far as the doorway, but upon no one did he make water. Ah, then truly did the old man feel badly about it. “Come, once more!” he then said.

Mii sa miinawaa ani-aazhawe-miinind (again the boy was passed along); … imaa ishkwaandeng, … gaawiin awiya ogii-zhiginaasiin (to the doorway, yet wet no one). Atawaa (alas), … ezhi-maanendang a’aw akiwenzii (the old man felt bad). “Daga, miinawaa! (Come, once more!)”

(37) Mīnawā mādcā aᵘ kwīwisäns. Mīsa´ näyāp unīndcīng äji∙a∙‘tōt aᵘ mạdcikō‘kō‘ko∙ō∙wic usi‘kowin. Cigwa äji∙ō∙dā‘pināt äjikīgitut: “Ạbinōtcī niciginik.” Wäwīp usinigunạmawān imā wändcisāga∙ạ∙minit. “Kägä‘t kuca ạbinōtcī niciginik,” i‘kito aᵘ mạtcikō‘kō‘ko∙ō∙wic. “Kāwīn kuca,” udigōᵉ ininiwaᵉ.

*Miinawaa maajaa aw gwiiwizens. Mii sa neyaab oninjiing ezhi-atood aw maji-gookooko’oo-wish oziigowin. Zhigwa ezhi-oodaapinaad ezhi-giigidod: “Abinoojii nizhiginig.” Wewiib ozinigonamawaan imaa wenji-zaaga’aminid. “Geget gosha abinoojii nizhiginig,” ikido aw maji-gookooko’oo-wish. “Gaawiin gosha,” odigoon ininiwan.**

Again started the boy. And so, in a manner same as before, did the roguish Barred Owl place his spittle into his hands. When presently he took up the boy, he then spoke, saying: “By the child am I being wetted.” Quickly did he rub it on (the child) at the place from which he wets. “In very truth, am I being wetted by the child,” said the roguish Barred Owl. “Not a bit of it,” was he told by the men.

Miinawaa maajaa aw gwiiwizens (again the boy set off round). … oninjiing ezhi-atood … oziigowin (into his hands the Barred Owl put his spittle). “Abinoojii nizhiginig (the child has wet me).” Wewiib ozinigonamawaan* imaa wenji-zaaga’aminid (quickly he wiped it where it comes out). “Geget gosha … nizhiginig (truly the child has wet me),” … “Gaawiin gosha (not at all),” odigoon ininiwan (the men told him).

(38) Mīsa iᵘ mīnawā ạnimādcāt aᵘ kwīwisäns; näyāp äjitạgwicing ickwāntäming. Äjikīgitut ‘aᵉa´ᵘ a‘kiwäⁿzī: “Mīsa∙i∙ᵘ intawā icisāga∙ạ∙mu‘k.” Kägä‘t sāga∙ạ∙mōg īgi´ᵘ ininiwạg. Tạga, wīn a‘kiwäⁿzīyạg kayä īgi’ᵘ kwīwisänsạg cigwasa nạntumāwạg. Kāmōskinäwāt pīndig, cigwa mīnawā kīwi‘tānigāsu aᵘ gwīwisäns; nījingisa ānugīwi‘tạgāmä nigāsu. Mīsa ‘iᵉi´ᵘ kāwäsāsa awīya ucigināsīn.

Mii sa iw miinawaa ani-maajaad aw gwiiwizens; neyaab ezhi-dagwishing ishkwaandeming. Ezhi-giigidod a’aw akiwenzii: “Mii sa iw indawaa izhi-zaaga’amok.” Geget zaaga’amoog igiw ininiwag. Daga, wiin akiwenziiyag gaye igiw gwiiwizensag zhigwa sa nandomaawag. Gaa-mooshkinewaad biindig, zhigwa miinawaa giiwita’aniigaazo aw gwiiwizens; niizhing isa aano-giiwita’agaamaa nigaazo. Mii sa i’iw gaawesaasa awiya ozhiginaasiin.

Thereupon again on his way (round) went the boy; then back, as before, was he come at the entry-way. Then spoke the old man, saying: “Therefore now do you go forth out of here.” Of a truth, out went the men. Well, this time the old men and the boys were then asked to come. After they had filled up the place inside, then again was the boy passed round the circle; twice was he passed round the circle, but with nothing happening. Therefore not upon a single one did he make water.

Mii sa iw miinawaa ani-maajaad aw gwiiwizens (again the boy went round); neyaab … ishkwaandeming (back to the doorway). “Mii sa iw indawaa izhi-zaaga’amok (so then go outside),” … Geget zaaga’amoog igiw ininiwag (out went the men). … akiwenziiyag gaye … gwiiwizensag … nandomaawag (the old men and boys were called). … giiwita’aniigaazo aw gwiiwizens; niizhing isa aano-… nigaazo (twice in vain was the boy carried round). Mii sa i’iw gaawesaasa awiya ozhiginaasiin (yet he wet no one).

(39) Cigwasa kīgitō ‘aᵉa´ᵘ a‘kiwäⁿzsī: “Awänändạc aᵉa´ᵘ wänītcānisigwän? Ạmbāsạnō ō∙o∙mā säsik äyāwāt ạnicinābäg tānạntumāwạg.” Ayāwa ‘iᵉi’ᵘ udōckābäwisimaᵉ. Äjimādcāwāt. Ānīc säsig äyāwāt nạntamāwạg anicinābäg. Ānīc mīnōtc kayä wīn kwīckwa∙ä∙ tạgunạntumā. Ānīc ā‘pidcigu kō‘patänimā, kayägu mānātisi.

Zhigwa sa giigido a’aw akiwenzii: “Awenen idash a’aw weniijaanisigwen? Ambesanoo o’omaa sesig eyaawaad anishinaabeg da-nandomaawag.” Ayaawag i’iw odooshkaabewisimag. Ezhi-maajaawaad. Aaniish sesig eyaawaad nandomaawag anishinaabeg. Aaniish miinooj gaye wiin Gwiishkwa’e dagonandoomaa. Aaniish aapiji go goopaadenimaa, gaye go maanaadizi.**

In a while said the old man: “Now, whose child may this be? Behold, let all the people that are roundabout this place be asked to come.” Present there were his attendants. Then forth they departed. Now, all the people that were round about were asked to come. Now, out of necessity Chirper was also asked to be present. Now, he was very much despised, and he was homely.

“Awenen idash a’aw weniijaanisigwen? (Whose child is this?) Ambesanoo o’omaa sesig* eyaawaad anishinaabeg da-nandomaawag (let all the people about here be summoned).” … odooshkaabewisimag (his attendants). … gaye wiin Gwiishkwa’e dagonandoomaa (Chirper too was summoned). Aapiji go goopaadenimaa, gaye go maanaadizi (much was he despised, and he was homely).

(40) Cigwasa kayä wīn tạgwicin i∙i∙māⁿ āndạcisạgaswä∙i∙tiwint. Änitạgwicing kwīckwa∙ä∙, “Ạgwatcīng ta∙u∙nsābi, kāwīn wīn pō‘tc udāwạnīdcānisisīnạn,” inā. Cigwasa kīwi‘tānigāsu ‘aᵉa´ᵘ kwīwisäns. Cigwa päcunāgusiwạn cigwa imā ānic kāwīn wīmīnāsī īni’ᵘ gwīwisänsạn. Pitcīnạgigu imā äni∙i∙ninimint äciciginigut kwīckwa∙ä∙. Kạnōnā: “ ‘A‘ē´ⁱ, kwīckwa∙ä∙ uciginigōn abinōtcīyạn!”

*Zhigwa sa gaye wiin dagwishin i’imaa endazhi-zagaswe’idiwind. Ani-dagwishing Gwiishkwa’e, “Agwajiing da-onzaabi, gaawiin wiin booch odaa-waniijaanisisiinan,” inaa. Zhigwa sa giiwita’aniigaazo a’aw gwiiwizens. Zhigwa beshonaagoziwan zhigwa imaa aaniish gaawiin wii-miinaasii iniw gwiiwizensan. Bijiinag igo imaa eni-ininimind ezhi-zhiginigod Gwiishkwa’e. Ganoonaa: “A’e’i, Gwiishkwa’e ozhiginigoon abinoojiiyan!”**

So now he too was come at the place where the invitation had been given to smoke in assembly. When Chirper was coming up to the place, “Let him look on from the outside, for it would be impossible for him to be the father of the child,” was said of him. Presently round the circle was the boy passed. When (they saw the child) approaching nigh (to Chirper), there was of course no intention on their part of passing the boy over to him. The moment (the child) was lifted over him to another, then was Chirper wetted. It was said of him: “Well, Chirper is wetted by the child!”

Zhigwa sa gaye wiin dagwishin … endazhi-zagaswe’idiwind (he too came to the council-place). “Agwajiing da-onzaabi (let him peep from outside), gaawiin wiin booch odaa-waniijaanisisiinan (he surely can have no child),” inaa. … beshonaagoziwan … gaawiin wii-miinaasii (as it neared, they would not give it to him). Bijiinag igo imaa eni-ininimind* ezhi-zhiginigod Gwiishkwa’e (at last, lifted over him, the child wet Chirper). “A’e’i, Gwiishkwa’e ozhiginigoon abinoojiiyan! (Lo, Chirper is wetted by the child!)”

(41) Kägä‘t māma‘kādändam a‘kiwäⁿzī. “Äᵉ, kāwäsa´! A‘kawä tawikạgwätcimā aᵘ nindānis.” Wīn dạc igu aᵘ a‘kiwäⁿzī pīndigä udānisạn ändānit. “Mīsa´ awä kwīckwa∙ä∙ kạnabạtc wänītcānisit.”

Geget mamakaadendam akiwenzii. “Ay, gaawesa! Akawe da-wii-gagwejimaa aw nindaanis.” Wiin dash igo aw akiwenzii biindige odaanisan endaanid. “Mii sa awe Gwiishkwa’e ganabaj weniijaanisid.”

To be sure, amazed was the old man. “Why, impossible! First let my daughter be questioned.” Now, the old man himself went into where his daughter dwelt. “Therefore it must be Chirper that is father to the child.”

Geget mamakaadendam akiwenzii (truly the old man marvelled). “Ay, gaawesa! Akawe da-wii-gagwejimaa aw nindaanis (Impossible! first let my daughter be asked).” Wiin dash igo … biindige odaanisan endaanid (the old man himself went in to his daughter). “Mii sa awe Gwiishkwa’e ganabaj weniijaanisid (so it must be Chirper who is the father).”

(42) “Nyā´! nimpāpā! kāwīn niki‘kändạⁿzī! Mīyä‘ta imā ạgạming ningīkāskipinigubạn.” “Taga, tayōc,” i‘kitu a‘kiwäⁿzī kī‘kīwät. Cigwa mīnawā kīwi‘tānigāsō ạbinōtcī. Mīsa cigwa mīnawā imā äji∙o∙tisigut kwīckwa∙ä∙, mīsa undcita ciginigut.

“Nyaa! nimbaabaa! gaawiin ningikendanziin! Miiyeta imaa agaaming ningii-gaashkibinigooban.” “Daga, dayosh,” ikido akiwenzii gii-giiwed. Zhigwa miinawaa giiwita’aniigaazo abinoojii. Mii sa zhigwa miinawaa imaa ezhi-odisigod Gwiishkwa’e, mii sa onjida zhiginigod.

“Ah, me! O my father! I do not know. Only this (I know, that) yonder at the shore I was rubbed with a finger along (my vulva).” “Very well, let the child be passed round the circle again,” said the old man on his return. Presently again was the child passed round the circle. And so, when again Chirper was reached, it was simply impossible for him to keep from being wetted by the child.

“Nyaa! nimbaabaa! gaawiin ningikendanziin! (Father, I do not know!) Miiyeta imaa agaaming ningii-gaashkibinigooban (only there at the shore was I rubbed with a finger).” “Daga, dayosh,” ikido akiwenzii gii-giiwed (“Very well,” said the old man, going back). … ezhi-odisigod Gwiishkwa’e, mii sa onjida zhiginigod (when it reached Chirper, on purpose it wet him).

(43) Mīsa äjikīkitut aᵘ a‘kiwäⁿzī: “Mīsa iᵘ gītäbwä∙ä∙ntạmān kägä‘tigu unītcānisit kwīckwa∙ä∙. Ānindạcinā, kwīckwa∙ä∙? Tạga, tibātcimun wägunäni∙i∙ᵉᵘ kā∙i∙citcigäyạn ‘iᵉi´ᵘ wändci∙u∙nīdcānisiyạn.”

Mii sa ezhi-giigidod aw akiwenzii: “Mii sa iw gii-debwetendamaan geget igo weniijaanisid Gwiishkwa’e. Aaniin dash ina, Gwiishkwa’e? Daga, dibaajimon wegonen iw gaa-izhichigeyan i’iw wenji-oniijaanisiyan.”

Accordingly then did the old man speak, saying: “Therefore now do I believe that Chirper is truly father to the child. And how was it, O Chirper! Pray, relate what it was that you did in order to become father to the child.”

“Mii sa iw gii-debwetendamaan geget igo weniijaanisid Gwiishkwa’e (now I believe Chirper is truly the father). Aaniin dash ina, Gwiishkwa’e? Daga, dibaajimon wegonen iw gaa-izhichigeyan i’iw wenji-oniijaanisiyan (tell what you did to become the father).”

(44) “Ānīc ningạtibātcim ‘iᵉi´ᵘ wändci∙u∙nidcānisiyān. Tạgwāgunk kīⁿgōⁿyạg ningīnōtci∙ā∙nānig. Nībiwa kāgōnạgintwā īgi´ᵘ ạdi‘kạmägwạg mī∙i∙´ᵘ kā∙i∙jiki‘tci∙ā∙bawāg. Mīdạc iᵘ kīningickawāt īgi´ᵘ ningīⁿgōⁿ∙i∙minānig, mīdạc ‘iᵉi´ᵘ kī∙ạ∙nipạnādisiwāt. Ā‘pidcidạc ningīsägisimin ‘aᵉa´ᵘ nō‘kumis. Kāwīn kägō ningamīdcisīmin. Ningutingidac ningīpapāmācạgāmä kigicäp, awiyadạc niⁿgīnōntawā mạdwänạgạmut; mīdạc i∙i∙ᵘ mädwä∙i∙na∙ạ∙nk:—

“Aaniish ninga-dibaajim i’iw wenji-oniijaanisiyaan. Dagwaagong giigoonyag ningii-noojii’aanaanig. Niibiwa gaa-agonagindwaa igiw adikamegwag mii iw gaa-izhi-gichi-aabawaag. Mii dash iw gii-ningiskawaad igiw ningiigoonyiminaanig, mii dash i’iw gii-ani-banaadiziwaad. Aapiji dash ningii-zegizimin a’aw nookomis. Gaawiin gego ninga-miijisimin. Ningoding idash, ningii-babaamaazhagaame gigizheb, awiya dash ningii-noondawaa madwe-nagamod; mii dash i’iw madwe-inaang:—

“Of course, I will relate how it was I became father to the child. Last autumn we obtained some fishes. After we had hung a vast number of whitefishes upon the rack, then there came a heavy thaw. And then soft became those fishes of ours, whereupon they then began to spoil. So very much alarmed became my grandmother and I. Nothing were we going to have to eat. Now, one morning I wandered aimlessly along the shore, and I heard the voice of some (woman) singing; and this was the song she sang:—

“… Dagwaagong giigoonyag ningii-noojii’aanaanig (last autumn we fished). Niibiwa … adikamegwag … gii-izhi-gichi-aabawaag (many whitefish we hung, then a great thaw came). … gii-ani-banaadiziwaad (they spoiled). Aapiji … ningii-zegizimin a’aw nookomis (much we feared, my grandmother and I). Gaawiin gego ninga-miijisimin (nothing to eat). Ningoding … ningii-babaamaazhagaame gigizheb (one morning I wandered the shore), awiya … ningii-noondawaa madwe-nagamod (I heard someone singing):—

(45) Tcītu∙ä∙wa, tcītu∙ä∙wa, pīpisanānowāgä kitānamägumāgä.
Tcītu∙ä∙wa, Ugāwaⁿjiguc, Ugāwaⁿjiguc.

Tcītu∙ä∙wa, tcītu∙ä∙wa, pīpisanānowāgä kitānamägumāgä.
Tcītu∙ä∙wa, Ugāwaⁿjiguc, Ugāwaⁿjiguc.

“O Snipe, O Snipe! all to decay have gone your catfishes.
O Snipe, O old Squaw-Duck, O old Squaw-Duck!”

(the song, carried — 5th and last occurrence, within Chirper’s recounting before the council).

(46) Mīsa imā ā‘pidci ningīnickimik. Mīgu iᵘ tasing kigicäp kā‘pīcāyān, mīsā‘panä mạdwänạgạmut. Nigīwī‘kwạtci‘tōnidac ‘iᵉi´ᵘ macki‘ki tci∙u∙ndci∙ai∙yāwāt ạbinōtciyạn. Kigicäpidạc ningī∙a∙‘kạmawā, ạgạmīngidạc ningīwâbạmā ‘aᵉa∙i∙‘kwä. Mägwādạc nạgạmut ningīgāskipinā; mīdạc imā wändci∙ai∙yāwāt īniyạbinōtcīyạn.”

Mii sa imaa aapiji ningii-nishkimig. Miigo iw dasing gigizheb gaa-bi-izhaayaan, mii sa ban madwe-nagamod. Ningii-wiikwajitoon idash i’iw mashkiki ji-onji-ayaawaad abinoojiiyan. Gigizheb idash ningii-akamawaa, agaaming idash ningii-waabamaa a’aw ikwe. Megwaa dash nagamod ningii-gaashkibinaa; mii dash imaa wenji-ayaawaad iniw abinoojiiyan.”

Thereupon then was I exceedingly angered. Then every morning that I came, such always was the song she sang. Now, I tried using medicine, that by means of it she might have a child. So in the morning I lay in wait for her, and on the shore I saw the woman. And while she sang, I drew my fingers along (her vulva); and it was on that account that she came to have the child.”

Mii sa imaa aapiji ningii-nishkimig (greatly it angered me). … dasing gigizheb gaa-bi-izhaayaan, mii sa ban madwe-nagamod (each morning I came, she would be singing). Ningii-wiikwajitoon … i’iw mashkiki ji-onji-ayaawaad abinoojiiyan (I worked my medicine that she might have a child). Gigizheb idash ningii-akamawaa (in the morning I lay in wait), agaaming … ningii-waabamaa a’aw ikwe (across the water I saw the woman). Megwaa dash nagamod ningii-gaashkibinaa (as she sang I drew my finger along her); mii dash imaa wenji-ayaawaad iniw abinoojiiyan (and so the child came to be).”

²² ¹⁰th–²²nd notes: Chirper’s recounting recapitulates §§2–6 (the fishing, thaw, song, trick); forms as flagged there. The footnote-marked English of pp.713/729 is Michelson’s.

(47) Mīsa aᵘ a‘kiwäⁿzī äjikīkitut: “Ānīc wäwäni, kwīckwa∙ä∙! kītibātcîm wäntci∙ai∙yāt ạbininōtci. Kanabạtc kō‘kumis kigīmīnik ‘iᵉi´ᵘ macki‘ki. Mīsa iᵘ känīciwäba‘k mini‘k käwa‘kīwạng, kägō wī‘kā awiya tawipā‘pinänimāsī. Kāwīndạc awiya wī‘kā tapā‘pinänimāsī, mämindạgä ‘aᵉa´ᵘ kä‘kä‘t; mīgu iᵉi´ᵘ pō‘tc kä∙i∙ciwäba‘k mini‘k kä∙a∙‘kīwạng. Ānīcnā, mīsa iᵘ kä∙i∙ciwīdigämạt ‘aᵉa´ᵘ nindānis. Kīgamīnigō ‘iᵉi´ᵘ wīsiniwin kayä ‘iᵉi´ᵘ käpīsi‘kạmạn.

Mii sa aw akiwenzii ezhi-giigidod: “Aaniish weweni, Gwiishkwa’e! gii-dibaajim wenji-ayaad abinoojii. Ganabaj gookomis gigii-miinig i’iw mashkiki. Mii sa iw ge-ani-izhiwebak minik ge-wakiiwang, gego wiikaa awiya da-wii-baapinenimaasii. Gaawiin dash awiya wiikaa da-baapinenimaasii, memindage a’aw geget; miigo i’iw booch ge-izhiwebak minik ge-akiiwang. Aaniishnaa, mii sa iw ge-izhi-wiidigemad a’aw nindaanis. Giga-miinigoo i’iw wiisiniwin gaye i’iw ge-biizikaman.”

Thereupon the old man spoke, saying: “Now correctly, O Chirper! have you related how the child came to be. Perhaps by your grandmother have you been given the medicine. Therefore thus shall it be till the end of the world, never let any one be held in derision. And never let any one be held in derision, especially one advanced in age; for thus of necessity shall it be till the end of the world. Well, therefore now shall you marry my daughter. You shall be given food and the things that you may wear.”

“Aaniish weweni, Gwiishkwa’e! gii-dibaajim wenji-ayaad abinoojii (rightly told, Chirper, how the child came to be). Ganabaj gookomis gigii-miinig i’iw mashkiki (perhaps your grandmother gave you the medicine). Mii sa iw … minik ge-wakiiwang, gego wiikaa awiya da-wii-baapinenimaasii (so it shall be as long as the world lasts: never shall anyone be derided). … memindage a’aw geget (especially the aged). Mii sa iw ge-izhi-wiidigemad a’aw nindaanis (so you shall marry my daughter). Giga-miinigoo i’iw wiisiniwin gaye i’iw ge-biizikaman (you shall be given food and clothing).

²³ kä∙a∙‘‘kīwạng / ge-wakiiwang “as long as the world lasts” (the etiological forever-frame, twice).

(48) Kayä ‘aᵉa´ᵘ kō‘kumis kīganāⁿzi‘kawā. Nīngakaski‘tōn tciminoayāyäg. Kāwin kägō kigamāci∙ai∙yāsim. Wīgiwām ta∙u∙cictcigātä.” “Cigwa äjikīgitut kwīckwa∙ä∙: “ ‘Āᵘ, ‘āᵘ! mīgwätc cäwänimiyạn. Wäwīpigu ninganāⁿzi‘kawā aᵘ nō‘kumis.” Kägä‘t äjimādcāt Kwīckwa∙ä∙. A‘pī tägucing, ō‘kumisạn ogạnōnān: “Nō‘kō! kipināⁿzi‘kōn. Kägä‘t kanabạtc kicawänimigōmin, wäwīpigu tcimādcāyạng.”

“Gaye a’aw gookomis giga-naazikawaa. Ninga-gashkitoon ji-mino-ayaayeg. Gaawiin gego giga-maazhi-ayaasim. Wiigiwaam da-ozhichigaade.” Zhigwa ezhi-giigidod Gwiishkwa’e: “Aa, aa! miigwech zhawenimiyan. Wewiib igo ninga-naazikawaa aw nookomis.” Geget ezhi-maajaad Gwiishkwa’e. Apii degoshing, ookomisan oganoonaan: “Nookoo! gibi-naazikoon. Geget ganabaj gizhawenimigoomin, wewiib igo ji-maajaayang.”

“And after your grandmother shall you go. I will make it possible for you to live comfortably. Of nothing shall you be in want. A wigwam shall be built.” Soon then spoke Chirper, saying: “Good, good! Thankful am I for the kindness you do me. And immediately I will go after my grandmother.” Truly then departed Chirper. When he got home, to his grandmother he spoke, saying: “O my grandmother! I have come to get you. Of a truth, perhaps are we blessed, and speedily we should depart hence.”

“Gaye a’aw gookomis giga-naazikawaa (and your grandmother you shall fetch). Ninga-gashkitoon ji-mino-ayaayeg (I will make you live well). Gaawiin gego giga-maazhi-ayaasim (you shall lack nothing). Wiigiwaam da-ozhichigaade (a lodge shall be made).” “Aa, aa! miigwech zhawenimiyan (thank you for pitying me). Wewiib igo ninga-naazikawaa aw nookomis (quickly I will fetch my grandmother).” … “Nookoo! gibi-naazikoon (I have come for you). … gizhawenimigoomin, wewiib igo ji-maajaayang (we are blessed; let us go quickly).”

(49) Kägä‘t ạnimādcāwạg; tägucinuwāt, āca wīgiwām kīkīcitcikātäni; unicicinini ‘iᵉi´ᵘ wīgiwām. Cigwa mīnāwạg wīsiniwin kayä ‘iᵉi´ᵘ ạnō‘kātcigạn. Kwīckwa∙ä kägä‘t minwändạm wīwit. Ki‘tcibābigä mīnawā utaiyāwān ạbinōtcīyạn, i‘kwäsäsạn. Kägät minwäntạm. Mīsa cigwa mādci‘tād kī∙o∙sät.

Geget ani-maajaawag; degoshinowaad, aazha wiigiwaam gii-giizhichigaaden; onizhishinini i’iw wiigiwaam. Zhigwa miinaawag wiisiniwin gaye i’iw anokaajigan. Gwiishkwa’e geget minwendam wiiwid. Gichi-baabige miinawaa odayaawaan abinoojiiyan, ikwezensan. Geget minwendam. Mii sa zhigwa maajiitaad gii-oozad.

To be sure, upon their way they set forth; when they arrived, already was the wigwam put up; pleasing was the wigwam. In a while they were given food and some goods. Chirper was truly happy to have a wife. In a very little while they had another child, a girl. To be sure, he was pleased. And now came time when he made ready to go on a hunt for game.

Geget ani-maajaawag; degoshinowaad, aazha wiigiwaam gii-giizhichigaaden (they set off; arriving, the lodge was already built); onizhishinini i’iw wiigiwaam (beautiful was the lodge). … miinaawag wiisiniwin gaye … anokaajigan (they were given food and goods). Gwiishkwa’e … minwendam wiiwid (Chirper was glad of his wife). Gichi-baabige miinawaa odayaawaan … ikwezensan (soon they had another child, a girl). Mii sa zhigwa maajiitaad gii-oozad (and he set to hunting).

(50) Ningutingiku äjinạkwäckawāt mạdcikō‘kō‘ko∙ō∙wicạn. Ānīc kāwīn uminwänimigusīn. “Tạga, kạniwâwītcīwin?” udigōn īni’ᵘ mạdcikō‘kō‘ko∙ō∙wicạn. Päcugu tägucinowāt, ma‘kwạn äjinisāt mạdcikō‘kō‘ko∙ō∙wic. Mạdcikō‘kū‘ko∙ō∙wic äjikīgitut: “Kwīckwa∙ä∙! ạmbäsa, nawatcītā! Awägwän nībiwa käwīsinigwän mī∙a∙´ᵘ käwīdigämāt īni´ᵘ kimindimō∙i∙micạn.”

Ningoding igo ezhi-nakweshkawaad maji-gookooko’oo-wishan. Aaniish gaawiin ominwenimigosiin. “Daga, ga-ni-wii-wiijiiwin?” odigoon iniw maji-gookooko’oo-wishan. Besho go degoshinowaad, makwan ezhi-nisaad maji-gookooko’oo-wish. Maji-gookooko’oo-wish ezhi-giigidod: “Gwiishkwa’e! ambesa, nawajitaa! Awegwen niibiwa ge-wiisinigwen mii a’aw ge-wiidigemaad iniw gimindimoo’imishan.”

And once he met the roguish Barred Owl. Now, he was not liked by him. “I say, let me go along with you?” he was asked by the roguish Barred Owl. When a little way they were come, a bear did the roguish Barred Owl kill. The roguish Barred Owl then spoke, saying: O Chirper! let us eat a bite! Whichever eats the more will be the one to live with that old woman of yours.”

Ningoding igo ezhi-nakweshkawaad maji-gookooko’oo-wishan (once he met the Barred Owl). Gaawiin ominwenimigosiin (he was not liked by him). “Daga, ga-ni-wii-wiijiiwin? (Let me go with you?)” … makwan ezhi-nisaad maji-gookooko’oo-wish (the Owl killed a bear). “Gwiishkwa’e! ambesa, nawajitaa! (let us feast!) Awegwen niibiwa ge-wiisinigwen mii a’aw ge-wiidigemaad iniw gimindimoo’imishan¹ (whoever eats more shall marry that wife of yours).”

¹ Jones (p722): “A term by which a wife is referred to, whether old or young” (on kimindimō∙i∙micạn).

(51) Kagä‘t nawạtcīwạg. Mīdạcigu iᵘ kigimisiwä ‘iᵉi´ᵘ unạgicīni īni´ᵘ ma‘kwạn udābōta∙ā∙nāwa, mī ga‘kina äcikīzisạmowāt. Cigwa kākīcī‘tāwāt, “Ạmbäsa, kwīckwa∙ā∙! nanākwābigạntạmāndidā.” Mīsa iᵘ äjimādci‘tāwāt. Mägwāgu wīsiniwāt, äjitạmạgupitcigätänik.

*Geget nawajiiwag. Mii dash igo iw gigimisiwe i’iw onagishiini iniw makwan odaaboota’aanaawaa, mii gakina ezhi-giizizamowaad. Zhigwa gaa-giizhiitaawaad, “Ambesa, Gwiishkwa’e! nanaakwaabigandamaandidaa.” Mii sa iw ezhi-maajitaawaad. Megwaa go wiisiniwaad, ezhi-damagobijigaadenig.**

To be sure, they started eating a while. And now at the time the full length of the gut of the bear they had turned inside out, whereupon the whole of it they cooked. When they were ready, “All right, Chirper! let us begin eating the gut, each starting at an end.” Accordingly then they began. And while they ate, then was the gut pressed (by the fingers of the Owl).

Geget nawajiiwag (truly they feasted). … iw onagishiini iniw makwan odaaboota’aanaawaa (the bear’s gut they turned inside out), mii gakina ezhi-giizizamowaad (and cooked it all). “Ambesa, Gwiishkwa’e! nanaakwaabigandamaandidaa (let us try each other at the gut!)” … Megwaa go wiisiniwaad, ezhi-damagobijigaadenig² (while they ate, the gut was pressed by the fingers).

² Jones (p723): “Fingers, because such is what is in the Ojibwa mind.” unạgicīni “gut/entrail” and damagobijigaade- (the press-by-finger verb) drafted; readings flagged.

(52) Kwīckwa∙ä∙ äjinägwatānk iᵘ pimitä. Ā‘pitci wä‘kwānāmu. Mạtcikō‘kō‘ko∙ō∙wis minwändạm. Kīwä tägucing wīndạmawād wīwini, mōjạg mawi a∙i∙‘kwä. Intawā äjimādcāt a∙i∙‘kwä. Kumāgu a‘pī tägucing, unāpämạn pītāsạmusäwạn. Mīsa iᵘ kīyābitcībānit. Äjikīkitut a i‘kwä: “Mīsa iᵘ käticiwäba‘k mini‘k kä∙a∙‘kīwạnk, tcī∙ā∙bitcībāt kānibutcin awīya.” Kägä‘t aᵘ a‘kiwäⁿzī māma‘kādändạm tạgwicininit.

Gwiishkwa’e ezhi-naagwatang iw bimide. Aapiji wekwanaamo. Maji-gookooko’oo-wish minwendam. Giiwe degoshing wiindamawaad wiiwini, moozhag mawi a’aw ikwe. Indawaa ezhi-maajaad a’aw ikwe. Gomaa go apii degoshing, onaabeman biidaasamosewan. Mii sa iw gii-aabajiibaanid. Ezhi-giigidod a’aw ikwe: “Mii sa iw ge-izhiwebak minik ge-akiiwang, ji-aabajiibaad gaa-nibojin awiya.” Geget aw akiwenzii mamakaadendam dagwishininid.

Chirper became choked on the grease. Very much out of breath was he becoming. The roguish Barred Owl was pleased. They say, when on his arrival home he conveyed the news to Chirper’s wife, all the while did the woman continue to cry. Accordingly thence departed the woman. When some distance away she was come, (she beheld) her husband walking hitherward. Therefore then had he come back to life. Then spoke the woman, saying: “Thus shall it be as long as the world lasts, that back to life shall come one that has died.” In truth, the old man was surprised to see (Chirper) come home.

Gwiishkwa’e ezhi-naagwatang iw bimide (Chirper made the grease appear). Aapiji wekwanaamo (much out of breath). Maji-gookooko’oo-wish minwendam (the Owl was glad). Giiwe degoshing wiindamawaad wiiwini, moozhag mawi a’aw ikwe (he told [Chirper’s] wife; the woman wept on). … onaabeman biidaasamosewan (her husband came walking). Mii sa iw gii-aabajiibaanid (he had come back to life). “Mii sa iw … ge-akiiwang, ji-aabajiibaad gaa-nibojin awiya (so shall it be forever: the dead shall revive).” … mamakaadendam dagwishininid (the old man marvelled that he returned).

²⁴ aabijiibaa- “come back to life” (cf. #36, #38); a coming-to-life etiology framed in the forever-clause.

(53) Ningutingiku mīnawā uwīcāmigō niniwaᵉ wī‘kīyusänit. Mīdạc ‘iᵉi´ᵘ ānu∙u∙ndcī∙i∙gut īni´ᵘ wīwạn: “Käga‘pī kīganisigōᵉ.” Wī‘tānidạc mīwạnini wātcīwāt, wīnidạc ni‘tạm unisạn īni´ᵘ ma‘kwạn. Kāwäsa īni´ᵘ wī‘tān kägō wạni‘tōsini. “Tayā!” udinān wī‘tān, “mī∙i∙´ᵘ inigā‘taiyạn. Mī∙i∙ᵘ kätạniciwäba‘k mini‘k kä∙ạ∙ni∙a∙‘kīwạnk, ānint ā‘pitci tạgō‘pạtisi a∙i∙nini. Kīcpin ä‘ta kayä kīn kägo ni‘tōyạmbạn, mī∙i∙‘ᵘ tābita tcigī∙i∙ciwäbisi‘pạn aᵘ känipimādisit.”

*Ningoding igo miinawaa owiijaamigoo ininiwan wii-giiwosenid. Mii dash i’iw aano-onjii’igod iniw wiiwan: “Gegapii giga-nisigoog.” Wiitaan idash mii a’aw inini waa-wiijiiwaad, wiin idash nitam onisaan iniw makwan. Gaawesa iniw wiitaan gego wanitoosini. “Dayaa!” odinaan wiitaan, “mii iw inigaataiyan. Mii iw ged-ani-izhiwebak minik ge-ani-akiiwang, aanind aapiji dago-baadizi a’aw inini. Giishpin eta gaye giin gego gii-nitooyamban, mii iw daabita ji-gii-izhiwebizipan aw genibimaadizid.”**

Another time Chirper was invited by men who were planning to go off on a hunt, whereupon an attempt was made by his wife to dissuade him not to go, but to no purpose. “In the end will you be slain by them.” Now, his brother-in-law was among them with whom he went, and he himself was the first to kill a bear. Absolutely nothing did his brother-in-law kill. “Too bad!” he said to his brother-in-law, “for that you should be in such ill luck. Thus shall it be as long as the world lasts, some men shall be very unlucky. If only you had killed something too, then all alike would be they who are yet to live.”

Ningoding igo miinawaa owiijaamigoo ininiwan wii-giiwosenid (once men invited him to hunt). … aano-onjii’igod iniw wiiwan (in vain his wife dissuaded him): “Gegapii giga-nisigoog (in the end they will slay you).” Wiitaan idash mii a’aw inini waa-wiijiiwaad (his brother-in-law went with him), wiin idash nitam onisaan iniw makwan (and he first killed the bear). Gaawesa iniw wiitaan gego wanitoosini (the brother-in-law got nothing). “Dayaa! mii iw inigaataiyan (too bad for you). … aanind aapiji dago-baadizi a’aw inini (some men are very unlucky). Giishpin eta gaye giin gego gii-nitooyamban, … (had you killed something too, you too would live).”

²⁵ ⭐ mīwạnini wātcīwāt = mii a’aw inini waa-wiijiiwaad — cross-evidence for the Mīwạniniᵘ liaison family (23-H1 / 24-H2). tạgō‘pạtisi / känipimādisit drafted.

(54) Ningutingiku cigwa äcpipipōninig äjiganōnāt wī‘tān: “Mīsa cigwa tci∙a∙‘ku∙o∙wänk.” Kägä‘t äjimādcāwāt; onisāwān nạmäwạn. “Mīsa iᵘ kä∙i∙nạno‘kīyạnk, osām aniciciwạg īgi´ᵘ nạmäwạg.”

*Ningoding igo zhigwa eshpi-bibooninig ezhi-ganoonaad wiitaan: “Mii sa zhigwa ji-akwa’owaank.” Geget ezhi-maajaawaad; onisaawaan namewan. “Mii sa iw ge-inanokiiyang, osaam onizhishiwag igiw namewag.”**

Once on a time, when it was getting far into the winter, he then spoke to his brother-in-law, saying: “It is now time that we spear for fish through the ice.” Truly then they departed; they slew a sturgeon. “Therefore in this will we be occupied, for exceedingly fine are the sturgeons.”

Ningoding igo zhigwa eshpi-bibooninig* (once, deep in winter) ezhi-ganoonaad wiitaan: “Mii sa zhigwa ji-akwa’owaank (let us spear through the ice).” … onisaawaan namewan (they killed a sturgeon). “Mii sa iw ge-inanokiiyang, osaam onizhishiwag igiw namewag (this we shall do, for fine are the sturgeon).”

²⁶ akwa’owe- “spear-fish through the ice”; namew- = sturgeon.

(55) Weyābạninig mādcāwạg; ā‘pitci micawi‘kwạm twā∙i∙käwạg. Nībiwasa onō‘pinạnigōwaᵉ ‘iᵉi´ᵘ ininiwaᵉ twa∙i∙gänit kayä wīnawā. Cigwa kwīckwa∙ä∙ ucicin. Kägä‘t owâbạmāwaᵉ namäwaᵉ. Ānīc anicā unātạmāgō īni´ᵘ wī‘tān. Ayā‘pī∙i∙gu unisāwān ‘iᵉi´ᵘ nạmäwaᵉ. Ningutingigu inābiwāt nibī‘kāng ki‘tcima‘kwạn ạnāmipīg. “Ānīn, nī‘tā, kabaciba‘wānānina?” “ ‘Ā ‘ā´ bina, paciba‘wātā.”

Weyaabaninig maajaawag; aapiji mishawikwam dwaa’igewag. Niibiwa sa onoopinanigowaan i’iw ininiwag dwaa’igenid gaye wiinawaa. Zhigwa Gwiishkwa’e ozhishin. Geget owaabamaawaan namewag. Aaniish anishaa onaadamaagoo iniw wiitaan. Ayaapii go onisaawaan i’iw namewag. Ningoding igo inaabiwaad nibiikaang gichi-makwan anaamibiig. “Aaniin, niitaa, ga-bashiba’waanaa ina?” “Aa, aa, bina, bashiba’waataa.”

On the morrow they departed; very far out on the ice they made holes. They were followed by a throng of men who also made holes in the ice. Presently Chirper lay down (to spear through a hole). Of a truth, he saw (many) sturgeons. Now, (being unable himself,) he was aided by his brother-in-law in drawing them out. Very often were they killing the sturgeons. And by and by, while looking into the water, (they beheld) a great bear down below. “Well, my brother-in-law, shall we spear it?” “Why, of course, let us spear it.”

Weyaabaninig maajaawag (next morning they set out); … mishawikwam dwaa’igewag (far out they chopped ice-holes). Niibiwa … onoopinanigowaan … ininiwag dwaa’igenid (many men followed, making holes too). Zhigwa Gwiishkwa’e ozhishin (Chirper lay down to look). … owaabamaawaan namewag (they saw sturgeon). Ayaapii go onisaawaan (now and then they speared them). Ningoding igo inaabiwaad nibiikaang gichi-makwan anaamibiig (once, looking down, a great bear under the water). “Aaniin, niitaa, ga-bashiba’waanaa ina? (Brother-in-law, shall we spear it?)” “Aa, aa, bina, bashiba’waataa (yes, let us spear it).”

²⁷ nī‘tā = niitaa “my brother-in-law” (voc.); dwaa’ige- “chop an ice-hole”; bashiba’w- “spear, pierce.”

(56) Ā‘tā! kwīckwa∙ä∙ ki‘tci∙ä∙nigu‘k udạni‘t ubacipa‘wān. Ānunīcō‘kạmowāt ‘iᵉi’ᵘ ạni‘t. Ayānōntätcigät a∙i∙nini, intawā upạgitciwäbinān. Kāwīn dạc wīn kwīckwa∙ä∙ ubạgitciwäbinạⁿzīn, mīsā‘pạnä. Kwīckwa∙ä∙ kōgīwa∙ō∙nint; ānic mīsạgu iᵘ pạnä nibī‘kāng kwīckwa∙ä∙.

Ataa! Gwiishkwa’e gichi-aanigook odanit obashiba’waan. Aano-niizhookamowaad i’iw anit. Ayaanoondaajiged a’aw inini, indawaa obagidwebinaan. Gaawiin dash wiin Gwiishkwa’e obagidwebinanziin, mii sa bane. Gwiishkwa’e googiiwa’onind; aaniish mii sa go iw bane nibiikaang Gwiishkwa’e.

Ah! but Chirper thrust his spear at it with all his might, piercing it. Then both tried working the spear together, but in vain. When the man felt that they would be overpowered, he let go the spear. But Chirper himself did not let go the spear, whereupon then down into the water he was taken; so accordingly then into the water went Chirper.

Ataa! Gwiishkwa’e gichi-aanigook odanit obashiba’waan (Chirper speared it with all his might). Aano-niizhookamowaad i’iw anit (in vain they both worked the spear). … obagidwebinaan (the man let go the spear). Gaawiin dash wiin Gwiishkwa’e obagidwebinanziin (but Chirper did not let go). Gwiishkwa’e googiiwa’onind (he was dragged under); … iw bane nibiikaang Gwiishkwa’e (so into the water went Chirper).

²⁸ udạni‘t = odani’t “his spear”; googiiwa’o- “be dragged down into the water.”

(57) Ānumawi, a∙ī∙nini. Intawā äcikīwät. Ä‘tawā! mīsa a∙ᵘi∙‘kwä kīnōndạnk unāpämipạnīn kīmādcīnimint ạnāmipīg; misā‘pạnä mōcạg mawi a∙i∙‘kwä, pīnicigu sīgwạninig ayā‘pī∙i∙gu mawit.

Aano-mawi a’aw inini. Indawaa ezhi-giiwed. Etawaa! mii sa a’aw ikwe gii-noondang onaabemibaniin gii-maajiinimind anaamibiig; mii sa bane moozhag mawi a’aw ikwe, biinish igo ziigwaninig ayaapii go mawid.

In vain did the man weep. Accordingly back home he went. Alas! then it was that the woman learned that her husband had been taken down into the water; whereupon all the while did the woman continue to cry, even until the spring, when every now and then she wept.

Aano-mawi a’aw inini (in vain the man wept). Indawaa ezhi-giiwed (so he went home). Etawaa! mii sa a’aw ikwe gii-noondang onaabemibaniin gii-maajiinimind anaamibiig (the woman learned her late husband had been taken under); … moozhag mawi a’aw ikwe, biinish igo ziigwaninig (the woman wept on, even until spring).

²⁹ unāpämipạnīn = onaabem- + the preterite/“late” -ban- (her husband, then thought dead).

(58) Ānicnā kāwīn kägä‘t nibusī aᵘ kwīckwa∙ä∙; pā‘tinīning ugīwi‘tagāmä∙ō∙nigōn iᵘ ki‘tcigạmi. Ningutingigu ugi‘känimān wīnibunit īni´ᵘ ma‘kwạn; änäntạnk kwīckwa∙ä∙: “Ạmbäsạnō, i∙i∙mā wänta∙i∙pīwāt, ä∙i∙‘tāg imā tawī∙i∙cinibu!” Mīsa´ kägä‘t ä∙i∙‘tāg imā unta∙i∙bānig äjinibunit.

Aaniishnaa gaawiin geget nibosii aw Gwiishkwa’e; baatiinining ogii-wita-gaame’onigoon iw gichigami. Ningoding igo ogikenimaan wii-nibonid iniw makwan; enendang Gwiishkwa’e: “Ambesanoo, i’imaa wenda’ibiiwaad, eyi-itaag imaa da-wii-izhi-nibo!” Mii sa geget eyi-itaag imaa ondaayibaanig ezhi-nibonid.

Now, of course, not really dead was Chirper; in many places roundabout the sea was he conveyed. Now, by and by he perceived that the bear was going to die. Then thought Chirper: “Behold, at the place from whence they draw water, right there let him die!” Whereupon, of a truth, at the very place from whence water was drawn did the bear die.

Aaniishnaa gaawiin geget nibosii aw Gwiishkwa’e (Chirper was not really dead); baatiinining ogii-wita-gaame’onigoon iw gichigami (in many places he was borne about the sea). Ningoding igo ogikenimaan wii-nibonid iniw makwan (he knew the bear was about to die); “Ambesanoo, i’imaa … imaa da-wii-izhi-nibo! (at the water-drawing place let it die!)” Mii sa geget … imaa ondaayibaanig ezhi-nibonid (and there at the spring it died).

³⁰ unta∙i∙bānig “the spring / water-drawing place” (onda-aybaa-); wita-gaame’o- “be carried along the shore.”

(59) Ningutingidạc kāwīn gīckawä∙ā∙sī ‘aᵉa´ᵘ i‘kwä, ā‘pidcisa kaskändạm a∙i∙‘kwä. Intawā äjināⁿsibīt; äjiwawänạbit uta∙i∙bāning, äjisinigwāgạminigänit inābit unābämạn kī∙ā∙‘tāwāgutcinōn. Äjipasingutcisät a∙i∙‘kwä, mīgu imā änōcipīpāgit: “Nōs! inaskä! kuca niwītigämāgạn ạgwạntcing omā!”

Ningoding idash gaawiin giishkawe’aasii a’aw ikwe, aapiji sa gashkendam a’aw ikwe. Indawaa ezhi-naazibiid; ezhi-wawenabid odaayibaaning, ezhi-zinigwaagaminigenid inaabid onaabeman gii-aandaawaagojinoon. Ezhi-bazigojised a’aw ikwe, mii go imaa enoojibiibaagid: “Noos! inaskaa! gosha niwiidigemaagan agwajiing omaa!”

Now, as time went on, the woman was unable to cease from her crying, so very sad was the woman. Therefore she went down to the water; when she sat down by the water-hole, while she was pushing back the water with the pail before dipping it up, she looked, (and saw) her husband lying upon his back (and) buoyed up (by the water). Then up sprang the woman, and from there she called aloud: “O my father! just you look and see! for here is my husband floating in the water.”

… gaawiin giishkawe’aasii a’aw ikwe (the woman could not cease [crying]). Indawaa ezhi-naazibiid (she went down to the water); ezhi-wawenabid odaayibaaning (sat by the spring), ezhi-zinigwaagaminigenid inaabid onaabeman gii-aandaawaagojinoon (pushing back the water, she saw her husband floating there). Ezhi-bazigojised a’aw ikwe (up she sprang): “Noos! inaskaa! gosha niwiidigemaagan agwajiing omaa! (Father! look! my husband is out here!)”

³¹ giishkawe’aasii “she could not cease (weeping)”; aandaawaagoojin- “float/hang buoyed in the water.”

(60) “Ā‘tā, māma‘kāta‘kạmig!” i‘kitu aᵘ a‘kiwäⁿzī. “Kitäbwäna?” “Naskä kuca awinābiyu‘k i∙i∙mā unta∙i∙bāning!”

“Ataa, mamakaadakamig!” ikido aw akiwenzii. “Gidebwe na?” “Naskaa gosha awi-inaabiyok i’imaa ondaayibaaning!”

“Why, it is strange!” said the old man. “Are you speaking the truth?” “Just you go and look over there at the place of the drawing-out of the water!”

“Ataa, mamakaadakamig! (How strange!)” ikido aw akiwenzii. “Gidebwe na? (Are you telling the truth?)” “Naskaa gosha awi-inaabiyok i’imaa ondaayibaaning! (Go look there at the spring!)”

(61) Kägä‘t nāⁿzibība‘tōwạg īgi´ᵘ ạnicinābäg; inābiwāt nuta∙i∙bāning kī∙a∙gwạntcinōn kwīckwa∙ä∙n. Wīndạcigu a‘kiwäⁿzī unawạtinān, ā‘pidci sīgạnāskābāwäwạn kwīckwa∙ä∙n; ạni‘t umindciminamini.

*Geget naazibiibatoowag igiw anishinaabeg; inaabiwaad ondaayibaaning gii-agwaagojinoon Gwiishkwa’en. Wiin dash igo akiwenzii onawadinaan, aapiji ziiganaashkaabaawewan Gwiishkwa’en; anit ominjiminaamini.**

Truly down to the water ran the people; when they looked at the place of the drawing-out of the water, (they saw) Chirper floating in the water. Now, the old man himself grabbed him, so very small was the look of Chirper by reason of his being soaked with water; to the (shaft of the) spear was he clinging.

Geget naazibiibatoowag igiw anishinaabeg (the people ran down to the water); inaabiwaad ondaayibaaning gii-agwaagojinoon Gwiishkwa’en (at the spring they saw Chirper floating). … akiwenzii onawadinaan (the old man pulled him out), aapiji ziiganaashkaabaawewan Gwiishkwa’en (sopping wet was Chirper); anit ominjiminaamini (his spear he still gripped).

³² sīgạnāskābāwä- “soaked/sopping with water”; minjiminan- “grip, hold fast.”

(62) Ā‘pidcisa pwāwickāni ‘iᵉi´ᵘ ạni‘t nawạtcidạc umistcā‘tōnawaᵉ i∙i∙´ᵘ twā∙i∙gạn. Mīsa´ māmawō‘kawāwāt, wī‘kāsa´ kāgạcki∙ā∙wāt kitcitābānāwāt. Kägä‘t minwäntạmōg tciwīsiniwā, ma‘kwạn tci∙a∙mwāwāt.

*Aapiji sa bwaawishkaani i’iw anit nawaj idash omizhichatoonaawaa i’iw dwaa’igan. Mii sa maamawokawaawaad, wiikaa sa gaa-gashki’aawaad gijidaabaanaawaad. Geget minwendamoog ji-wiisiniwaad, makwan ji-amwaawaad.**

Very heavy was the spear to pull, and so larger they made the hole. Whereupon, by working together, after a long while they were able to draw him out. Truly were they pleased (to see) that they would have some food to eat, that they would have the bear to eat.

Aapiji sa bwaawishkaani i’iw anit (very bent was the spear) nawaj idash omizhichatoonaawaa i’iw dwaa’igan (and so they enlarged the ice-hole). Mii sa maamawokawaawaad (all together they worked), wiikaa sa gaa-gashki’aawaad gijidaabaanaawaad* (with difficulty at last they hauled it out). Geget minwendamoog ji-wiisiniwaad, makwan ji-amwaawaad (truly glad they were to eat, the bear they would eat).

³³ Jones marks this page “Translated by T. M.” (Michelson). pwāwickāni “(it) was bent” and kitcitābānāwāt “they hauled it out” drafted; the bent-spear Ojibwe and Jones’s “heavy to pull” English diverge slightly (a loose 1919 rendering, preserved).

(63) Mīsa´ ‘iᵉi´ᵘ pinäwitcīt kī∙ạ∙gōtä.

Mii sa i’iw binewijiid gii-agoode.

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

Mii sa i’iw binewijiid gii-agoode (and so here the rump of the ruffed grouse hangs aloft) (the closing that leaves the story to the listener’s wondering).

The Indigeneering Commons

Wander