Aaniish, ningoding sa giiwenh Nenaboozhoo gii-babimose babaamaadizid, wiin eta go nishike.
Gegapii ningoding anishinaaben odoodisaan; imaa dash ayaawaad igiw anishinaabeg opimeya’ii dash imaa owaabandaan wiigiwaamens ayaanig.
Mii dash gaa-izhi-naazikang, gii-dapaabi dash ishkwaandeng; ikwewan owaabamaan namadabinid.
Gaawiin ganage bi-inaabisiiwan; apii idash gekenimigod mii ganoonigod: “Gego indawaa biindigeken,” odigoon; “onjida omaa nishike nindayaa,” odigoon.
“Maanoo, ninga-piindige!” odinaan.
“Gego biindigeken,” odigoon.
“Gaawiin awiya omaa da-piindigesii.”
Gaawiin ganage bi-onji-inaabisiiwan.
Nenaboozhoo dash aapiji inendam wii-piindiged, mii dash gaa-izhi-piindiged; mii giiwenh aw ikwe ezhi-aapiji-nawagikwenid.
Baanimaa dash wayaabang gigizheb bi-dagwishinoon ogiin a’aw ikwe bi-ashamigod; baateni wiiyaas baadood aw mindimooye, mii iw gaa-ashamaad odaanisan.
Nenaboozhoo dash oganoonaan iniw mindimooyeyan: “Gaawiin ina nindaa-wiidigemaasii a’aw gi-daanis?”
“Niyaa,” ikido aw mindimoye; “megwaa gosha manidoo’o!
Gaye dash gaawiin dibenindizosii, oosan odibenimigoon.
Ninga-wiindamawaa aw akiwenzii.”
“Aaniish, maanoo sa. Miinawaa na kawe ninga-babaamaadis.
Gii-niizhwaasogonagak ninga-dagwishin, mii iw ji-bi-nando-gikendamaan ged-ikidogwen aw akiwenzi.”
Mii dash gaa-izhi-maajaad Nenaboozhoo gii-pabaamaadizid noopiming; anooji gegoon obabaa-nitoon maajid.
Apii idash eni-niizhwaasogonagadinig mii iw zhigwa izhaad, anooj awesiiyensan odani-maajiinaan.
Apii idash eni-oditang iwe wiigiwaamens owaabandaan, weweni biinichjigaadenig.
Apii idash depaabandang iwe wiigiwaamens, obi-ganawaabamigoon iniw ikwewan.
“Aaniish, gidaa-piindige,” odigoon.
Mii dash a’aw ikwe agwajing gii-izhaa; mii dash waabandang Nenaboozhoo obimiwanaan, wiiyaas etenig, mizise’ gaye binewa’ gaye.
Mii dash awi kwe gaa-izhi-jiibaakwed, mii dash ekidod: “Ningad-awi-nandomaag ni-niigi’igoog.”
Mii gaa-izhi-maajaad awi kwe, ogii-awi-nandomaan oosan ogiin gaye.
Ninga anidash gii-pi-dagwishin aw ikwe.
Apii idash degoshinowaad igiw gichi-anishinaabeg, owaabamaawaan Nenaboozhoon namadabinid agaamindesing.
Mii dash ekidod awe akiwenzi: “Aaniish, Nenaboozhoo, ningii-wiindamaagoo i’iw gaa-ikidowanen e-nenimaawaaden a’awi nin-daanisinaan.
Gaawiin aapiji gegoon onitaawidoosiin noondezi,”
Weweni ogii-wiindamawaan iniw Nenaboozhoon.
“Giishpin dash aanawenimaasiwad, maanoo sa indawaa gidaa-wiijiiwaa.”
Mii dash gaa-izhi-pazigwiid a’aw akiwenzii ogii-saginikenaan odaanisan, Nenaboozhoon dash namadabinid ogii-onabi’aan.
Mii dash gii-kagiikamaawaad iniw odaanisiwaan weweni ji-wii-bimaadizinid.
Mii dash gaa-izhi-wiisiniwaad.
Gaa-ishkwaa-wiisiniwaad gii-kanoonaa Nenaboozhoo: “Ambe, bi-izhaayog endaayaang, gaye giinawaa ji-pi-ayaayeg imaa oodetoowaad anishinaabeg.”
Mii dash imaa gii-na’aangabid; moozhag idash gii-nandawenjige, anooj gego onitoon awesiiya’.
Naaniingodinong obi-wiijiiwaan makwan mii dash imaa baanimaa bi-dagwishing ishkwaandeng mii imaa niiwanawaad.
Wiiba dash igo Nenaboozhoo gii-ikido: “Wiikondiwin ji-ozhichigaadenig awesiinh miijim, mizise gaye, gakina go endaswewaanagiziwaad, binewa’ gaye.”
Mii dash gaa-izhi-wiikomindwaa niibiwa anishinaabeg, ikwewag gaye.
Gaa-ishkwaa-wiikonding dash mii iw gaa-izhi-odaminowaad, bi-paaga’adowewag.
Ikwewag gaye bakaan gii-odaminowag, gii-papasikawewag.
Mii dash gaa-ikidong: “Mii sa iw Nenaboozhoo owiidigewin noongom wenji-odaminowin.
Mii ged-izhiwebak awiya ge-wiidigedin,” gii-ikidowag.
Mii iw gaye wiinawaa gaa-izhichigewaad anishinaabeg awiya gaa-wiidigedin.
Well, once on a time they say Nänabushu went walking along, travelling from place to place, and all alone.
Then in due course of time to where some people were he came; now, off at one side of where the people were, he saw a small wigwam standing. (1)
Accordingly, when he went up to it, he peeped in at the entry-way; a woman he saw seated there.
Not even did she glance up at him; and when his presence became known, then was he spoken to (in these words): “Do not enter in, I pray,” he was told; “especially since I am here alone,” (2) he was told.
“Please let me come in!” he said to her.
“Do not come in,” he was told.
“Nobody is allowed to enter here.”
Not even did she look up (at him) from where she was.
Now, Nänabushu was very keen to enter, whereupon he then went in; then they say the woman bowed her head, holding it very low.
Now, by and by on the morrow, during the morning, hither came the mother of the woman, bringing food to feed her (daughter); dried meat was what the old woman fetched, and with that she fed her daughter.
Now, Nänabushu spoke to the old woman, saying: “May I not marry your daughter?”
“Dear me!” said the old woman; “why, she is not in the condition of manitou! (3)
And she is not at liberty yet to act for herself, under her father’s control is she still.
I will tell the old man about it.” (4)
“Well, all right. For another while will I wander about.
At the end of seven days I will return, then will I come to learn what the old man shall say.”
Thereupon departed Nänabushu, travelling from place to place inland; all sorts of things he killed to eat during his wandering.
And when the seventh day was drawing on, then thither he went.
And when he got up to the small wigwam (5), he saw that it was all set in neat order.
And when he peeped into the small wigwam, he was met with an expectant look from the woman.
“Well, you may come in,” he was told.
Thereupon the woman went out of doors; and so, when she saw Nänabushu’s pack, meat was therein, besides turkeys and ruffed grouse.
And so when the woman had cooked a meal, she then said: “I will go ask my parents to come.”
Accordingly then departed the woman; she went to invite her father and mother.
Before (their arrival), back home had come the woman. (6)
Now, when the old folks arrived, they saw Nänabushu seated in the space behind the fire. (7)
Thereupon said the old man: “Well, Nänabushu, I have been told what you said concerning the way you feel about this daughter of ours.
She is not very smart at doing things, she is dull.” (8)
He was careful to tell Nänabushu about her.
“So if you are not disinclined to taking her, why, you may then marry her.” (9)
Thereupon rising to his feet, the old man took his daughter by the hand, and where Nänabushu was seated he had her sit beside him.
And then he charged his daughter that she live an upright life.
Thereupon they ate.
After they had eaten, then Nänabushu was told: “Now, do you come to where we live, so that you also may dwell yonder where the people have a town.” (10)
And so there he lived with the people of his wife; and continually was he on the hunt for game, every kind of game he killed.
Frequently he came home in company with a bear, and not till he was come there at the doorway did he then lay it low with a club.
So in a little while Nänabushu said: “A feast there shall be of game-food, and of turkeys, and of every kind of game there is, and of ruffed grouse.
And so there were invited to the feast many men, women too.
And after the feast was over, then they played games, they came to play ball.
The women too played a different game, they played the double-ball game.
For it was said: “This is Nänabushu’s wedding, and that is why to-day we play.
Thus shall it ever be when any one is married,” (so) they said. (11)
Thus too have the people done whenever any one has married.