Nenabosho slays Toad-Woman, the healer of the Manitous
Mii sa neyaap eko-biiyaanigiban gii-ko-biiyaanig.
Thereupon back to its former depth did the water recede.
Abaapish neyaap gaa-ako-biiyaanig, miisa zhigwa weweni go odoonaabandaan waa-daad.
When the water got to where it was before, he accordingly then with care selected a place where he would have his lodge.
Mii dash i’imaa waa-onjiid i’iw dayoosh* wii-nandone’iged.
And so from there he intended yet to seek (for his nephew).
Mii sa geyaabi babaamademod, ningoding sa awiya onoondawaan biminagamonid:
And so while wandering about weeping, he once heard somebody going along singing:
“Aki ekwaag nimbishinawishin, nimbishinawishin saa
Aki ekwaag nimbishinawishin, nimbishinawishin saa.(1)
“From the ends of the earth do I come with the sound of my rattles, saa (X2)”
Odinitawaan awiya biminagamonid.
Such was the way he heard some one sing while going along.
Wegoneniiwinaan onaazitawaan.
What should he do but go towards the sound of the being.
Apii debaabamaad, goniginiin, omakakiin bimiyaanjigwaashkoniwan.
When he came in sight of the being, lo, (he saw that) it was a toad(2) leaping along from place to place.
Wiigobiin bemoondaminid, gaye zhiishiigwanan obimiwinaanini odoodanaaning dakobizowan.
Some bast she bore upon her back, and some rattles she carried bound to her heels.
Niibiwa dash iiniw wiigobiin bemoondaminid ezhi-mawinanaad.
Now, a good deal was the bast she carried on her back when he rushed up to her.
Ezhi-odisaad, aaniish, aapiji mindimooyenyan.
On coming up to her, why, she was a very old woman.
“Nookoo, aaniin wenji-nagamoyan?”
“O my grandmother! For what reason are you singing?”
“Kaa, Nenabosho gosha wii-nandobikaaso.
“Oh, a snare is really to be laid for Nenabosho.
Mii wa nino* wayaabadakin onoow wiigobiin gaa-bimoondamaan.
And this bast which I carry upon my back is the thing to be used for the purpose.
Nenabosho gosha wiin gaa-bimwaad iiniw ogimaa mishibizhiin.”
It was Nenabosho who really shot the chief of the big lynxes.”
“Nookoo, aaniin wiin i’iw waa-onji-nandoobikaazod a’aw Nenabosho?”
“O my grandmother! Pray, why is a snare to be set for Nenabosho?”
“Kaa, gaawiin ash(dash?) wiin mii go iw ezhi-saagisininig i’iw obikwak a’aw Nenabosho.
“Oh, well! It is for the arrow of Nenabosho, which is now sticking out of (the chief of the big lynxes).
O’ow oodena mi i’imaa baa-onjiiyaan.
From this town yonder do I come.
Mii dash imaa ayaawa bimaadizi a’aw ogimaamishibizhii.”
And over there hardly alive is the chief of the big lynxes.”
“Nookomis! Aaniin dash wiin i’iw i’iwe gibiminagamoyan?”
“O my grandmother! Pray, what was that you were singing about?”
“Kaa, gaawiin-ash wiin niinanaandawi’aanaan a’aw ogimaa, mii dash iw ena’amaan i’iwe nanaandawi’ag:
“Oh, why, we are ministering to the chief; and this is what I sing when I am attending him:
‘Aki ekwaag nimbishinawashin.’
“From the ends of the earth do I come with the sound of my rattles”
“Mii sa iw aapiji giniin niminotaagoo.
It is so much pleasure I impart when I sing.
Nagamon onishishin.”
The song is fine.”
“Nookoo! Aandi dinong namadabiyan?”
“O my grandmother! At what place do you sit?”
“Aapiji go mayaawishkaand mii go imaa endanabiyaan.
“In the very middle of the doorway is where I always sit.
Iw idash gaa-izhichigewaad, aabita gashkiikibide; mii dash iwiti awasaya’ii zhingishing a’aw nindoo-gimaaminaan.”
Now, this is what they have done: a partition divides the space in two equal parts; and so over on the other side lies the chief of ours.”
“Aandi dash wiin i’iw endaayan?”
“And where is it you dwell?”
“Mii go imaa ekwaakwaag endaayaan.
“Why, yonder at the edge of the forest do I dwell.
Aapiji go agaansaa i’iw niwiigwaamens.
And very small is that little wigwam of mine.
Gaye dash niizhiwag noozhisag, aapiji go babiiwishiiyoowag gwiiwizensag; mii eta go iigiw waadigemagwaa.”
And there are two of my grandchildren, and very tiny are the boys; now, they are the only ones with whom I live.”
“Nookoo! Aaniin wiin ii’iw gaa-izhinawe’aad iiniw Nenaboshowan?”
“O my grandmother! How was it that (the chief) angered Nenabosho?”
“Kaa, kaaanawiin ogii-odaapinamawaan iiniw odoozhimini.
“Why, he actually took his nephew away from him.
Aapiji Nenabosho ozaagi’aabaniin iiniw odoozhiman.
Very fond was Nenabosho of his nephew.
Mii dash i’iw gii-nishki’aad, gaa-onji-pimogod.”
It was on that account (the chief) angered him, which was why he was shot (by Nenabosho).”
“Aah, aaniin gota wiin ezhiikawaagobanen aw ogimaamshibizhiin i’iwe mamawaagobanen iiniw odoozhimini?
“Now, pray why should he be so treated by the chief of the big lynxes as to be deprived of his nephew by him?
Gaawiin sa wiin agaanhsi manidoowisii a’aw Nenabosho ezhinikaazod.”
By no means a small manitou is he who goes by the name of Nenabosho.”
Odaadaganaabamigoon: Nyaanh, maagizhaa giin Nenabosho!”
“She lifted her head and looked up at him: “Ah, me! Perhaps you are Nenabozho!”
“Tediwe! Gaawiin minik i’iw gidaa-kaganoonigosii Nenabosho aawid.
“Nonsense! Not so long as this would you be held in conversation if it were Nenabosho.
Mewizha gidaa-niiwana’og giishpin aawiyaan Nenabosho.
Long ago would you have been clubbed to death if I were Nenabosho.
Nookoo! Daga, miinawaa maajii’an ginagamon!
O my grandmother! Do start that song of yours once more!
Gaawiin gwej ningikendaziin i’iw ginagamon.”
Not exactly yet do I know that song of yours.”
Aaniish geyaabi:
so once more:
“Aki ekwaag nimbishinawishin, nimbishinawishin, saa.
Aki ekwaag nimbishinawishin, nimbishinawishin, saa.”
“From the ends of the earth do I come with the sound of my rattles, saa.”
Wegoneniiwinen Nenabosho oniiwanawaan.
What did Nenabosho do but club her to death.
“Daga, aweneniwiinena aw maji-mindimooyenshish.”
“Well, what a fool this wretched old woman (was)!”
Aatayaa, Nenabosho omaajiikawaan i’iw bakonaad, wawiinge obakonaan.
Ah, Nenabosho then set to work flaying her, from every part he removed the skin.
Gaagiizhi-pakonaad, aapiji agaashiinyikaaso Nenabosho.
After he had finished flaying her, very small then Nenabosho made himself.
Wegoneniiwinen ezhi-piisikawaad iiniw omakakiiwayaanan, wawiinge ode-bishkawaan (ode-bisikawaan?).
What should he do but get into the toad-skin to wear it, in every respect did he fit into it.
Bangii omaa opwaaning (obwaaning?) ogaa-kikiishkawaan.
Slightly here on the hip he tore it.
Gaa-piisikawaad, iiniw ozhiishiigwanan odoondanaang odakobinaan, gaye iiniw wiigobiin odoomboondaanan.
After he had got into it, then he bound the rattles to his heels, and put the bast upon his back.
Aah, Nenabosho ezhi-gwaashkwanid ezhi-maajii’ang:
Ah! As Nenabosho went leaping along, he then began to sing:
“Aki ekwaag nimbishinawishin, nimbishinawishin, saa.
Aki ekwaag nimbishinawishin, nimbishinawishin, saa.”
“From the ends of the earth do I come with the sound of rattles, saa.”
Aapiji go gizhiiwe (giizhiwe*) biminagamod.
And very loud was the sound of his voice as he went singing.
Zhayiigwa odebaabandaan oodena.
In a while was he come in sight of the town.
Abaapish ekwaakwaanig degoshing, geget owaabandaan wiigiwaamens.
When he was come at the edge of the forest, sure enough, he saw a small wigwam.
“Mii maa wiin i’iw gaa-itang,” inendam.
“This must be what she spoke of,” he thought.
Gomaa go abiisinaagwadiniwan iiniw wiigiwaaman.
Farther on was a view of the wigwams.
Aaniish aapiji enigok biminagamo, noondawaa biminagamod.
Now ever so loud he sang as he went; he was heard as he went singing along.
Bezhig ezhi-giigidod: “Eh, zhigwa miinawaa gookoonaan biidwewidam.
One then spoke up: “Yea, now once again comes the sound of our dear grandmother singing.
Mii iw zhigwa miinawaa ji-awisagaswe’eg.”
Therefore now again should you invite her to the gathering to smoke.”
Mii zhigwa ani-oditang wiigiwaamens, neyaag* igo bi-zaaga’amoo gwiiwisensa.
Then presently, as he was about to arrive at the little wigwam, but before he got there, out came the boys.
“Nooko, gidagwishin ina?”
“O my grandmother! Have you come home?”
“Eye, nooshisidog, nindagwishin.”
“Yes, my grandchildren, I am come home.”
Eni-izhi-piindiged, wagijijiingwan namadabiwa i’iw ooshisa.
When in she entered, then on her lap sat her grandchildren.
Wegoneniiwinen bezhig iiniw ooshisan owaabamigoon i’imaa giigaagikiishkawaad* iiniw omakakiiwayaanan.
What should happen to him(3) but to be seen by one of his grandchildren at the place where he had torn open the toad-skin.
“Nooko, aaniin wiin i’imaa gii-izhinaagoziyan?
“O my grandmother! Why do you look that way there?
Anishinaabe wazhaga’aang gidizhinaagoz.”
Like the skin of a human being is the way you look there.”
“Kaa, nimbigwadagii izhiikamaaniko iiniw wiigobiin wii-andawaabikaazod a’aw Nenabosho.”
“Oh I wore it through while at work on the bast (to be used for a snare) that is to be laid for Nenabosho.”
Aapiji sa gichi-enigok nagamon (nagamod*).
As loud as she could she sang.
Mii sa geget gaa-bii-izhi-sagaswe’ind, mii dash gaa-izhi-maajaad.
Thereupon truly was she invited to the assembly to smoke, accordingly then she went.
Zhigwa gookoonaan obeshwaabandaan* i’iw wiigiwaam.
Presently our grandmother was approaching nigh to the wigwam.
Etawaa, shkwaandeng aaniin ge-zhinang odoozhimiwayaanan gibishkwaande’igewen.
Oh, in the doorway what should he behold but the skin of his nephew then being used for a flap over the entry-way.
Mii go iw wiibidaani ezhi-gigishininig.
And there still were left upon it some of the teeth (of his nephew).
Etiwe Nenabosho! Mii go iw ezhi-siigisenig iiniw oshkiinzhigoon.
Sorrowful Nenabosho! Then did tears pour from his eyes.
Gegaa go ezhi-gichi-mawid, waawiizhwiin apii eni-baakindenang.
And almost did he weep aloud, especially when he opened the flap on his way in.
Pane go aapiji mooshkinewa waa-nanaadawi’iwenid.
Throughout every part was the space crowded with them who were to heal.
Ishkwaandeng ezhi-wonabid.
By the doorway he sat down.
Geget owaabandaan i’iw gashkikibidenig, mii dash iwidi endanwewidaminid iiniw ogimaan mamaadwenid.
Sure enough, he saw that there was a partition, and it was over beyond he could hear the sound of the chief as he groaned in pain.
Zhigwa sa maajitaawa nenaadawi’iwenid.
Already began they who were to do the healing.
Mii sa iw ezhi-baazhijidakokiiwaad iwidi endanwewidaminid iiniw mwaakonenid.
Thereupon (the throng) stepped over to the place where they heard the sound of him who was suffering.
Aaniish baataniinoowa.
Of course they were many.
Zhigwa sa besho naagwadini gaye wiin i’iw ji-maajitaad, zhigwa gaye wiin wii-nanaandawi’iwe.
Now the time drew nigh for him also to begin, now he too was about to begin healing.
Aatayaa, Nenabosho ezhi-maajitaad, omaajiwebinaan iiniw zhiishiigwanan, aapiji enigok nagamo:
Well, when Nenabosho began, he began wielding the rattles with a swing, very loud he sang:
“Aki ekwaag nimbishinawishin, nimbishinawishin, saa.
Aki ekwaag nimbishinawishin, nimbishinawishin, saa.”
“From the ends of the earth do I come with the sound of my rattles, saa.”
Ina’am.
(Thus) he sang.
Zhayiigwa basigwii ezhi-izhaad ogimaamishibizhiin.
Presently up he rose to his feet when he went over to the chief of the big lynxes.
Etawaa, apii eni-oonabiidawaad, wenjida go waazhebiinid i’iwe obikwak gii-saagaakosinini.
Ah, when he went over to sit beside him, square in his side was the arrow sticking out.
Mii go iw bagidanaamonid, enaagoshkaanig.
Accordingly, when he breathed, then to and fro moved the arrow.
Weweni go odoodabinaan i’iw obikwak ezhi-shishigwenawaad.
Now with care (Nenabosho) seized the arrow, which he worked back and forth into him.
Aataa, Nenabosho ezhi-basigonjised, ezhi-kaakikiwebishkawaad iiniw omakakiiwayaanan, mii go imaa wenji-pabiishigonind.
Ah! When Nenabosho sprang to his feet, he thus tore up that toad-skin of his, whereupon they tried in vain to catch him there.
“E’e’ii! Mii sa iw bi-yaabijinanaad a’aw nenabosho iiniw gidoo-gimaaminaanin.”
“Alas! It was to kill this chief of ours that Nenabosho came.”
Mii go imaa eni-oonji-pakibinaad iiniw odoozhimiwayaanan.
And then from its place he tore off his nephew’s skin as he went.
Etawaa, mii go iw baa-akobiinig bimooshkaaninig, aano-naajiba’iwed i’iw odaanosaagan.
Oh, thereupon, as the flood came, as the water rose, then he fled, seeking to find his raft.
Etawaa, minjimigo zhigwa odaanopeshwendaan, zhayiigwa sa mii dash eta oshtigwaan eni-saagibatood.
Oh, at the very moment when he felt he was getting near to it, then already was he going along with only his head out of the water.
Zhayiigwa odebaabandaan, agaawa odooditaan; mii dash ezhi-poozid i’iw odaanosaagan, etawaa Nenabosho, shkwaji nekibiinig wajiwan.
Presently he came in sight of it, barely did he get to it; and when he got aboard his raft, poor Nenabosho (saw that) now under water were the mountains.
Aataa, gichi-gabeya’ii geyaabi gii-mooshkaanini.
Why, for a great while did the water rise.
Ii, anishaa go gaawanaadagaanid i’iw awesiiya gaye igiw bebaamisenid.
Well, to swim aimlessly about was all that the animal-folk and the beings of the air could do.
Aanindi go odaanaboozi’aa bebiiwishii’inid; iw idash wiin memaandidonid anishaa go zagigwegomoowa.
Now, some that were tiny he tried to put aboard; and those that were big hung to (the raft) by their chins.
Booch idash mii go iw gindaabiishkaminid i’iw ojiimaan.
Yet, for all that, his float was weighed down with its burden.
“Mii sa gaawiin wiikaa miinawaa akiikaang giigadayaasiimin,” inendamoog.
“Therefore never again shall we be upon land,” they thought.
Mii maawiin i’iw geget baataajigeyaan,” inendam.
“Perhaps it is true that I have done a wrong (which may never be repaired), he thought.
Oganoonaa awesiinya: “Etawaa mii sa iw gii-waniikeyaan i’iw aki.
He spoke to the animal-kind, saying: “Pity it is that I forgot (to fetch along) some earth.
Ambegish bangii bi-ayaayaambaan i’iw aki!
Would that I might have brought a little!
Ambe sa, gaawiin inaa awiya odaabiitoosiin i’iw aki?
Now, is there no one able to fetch some earth?
Giishpin zhashaagoowisiyeg mii iw gakina ji-niboyang.
If you continue passive, then shall we all die.
Minooj minik netaa-googiiyeg, nandawaabandamog i’iw aki.
Even so, do you, as many as are good at diving, go seek for some earth.
Gego wiin maamaawiinokegon, ayaakowaach* gii-ga-maajaam.”
Do not all go together, one after the other shall you go.”
Mii dash a’aw maang nitam genoonid: “Daga. Giin, nitam nandawaabandan i’iw aki.
Accordingly the loon was the first to be addressed: “I say, you, do you first go seek for some earth.
Ayaangwaamizin wii-biidoon.”
Take care that you fetch it.”
“Aaniish, miinooj sa” ikido a’aw maang.
“Well, I will try,” said the loon.
Etaa, a’aw maang noondaagozii: “Aa, wiiwiiwi!”
Lo, a cry the loon was heard to give: “Aah, wiiwiiwi!”
Aataa, apankwaagiid.
Oh, then down he dived into the water.
Etawaa, wiikaa go gii-yaabooshkaa’agonjisewan.
Why, it was a long time before he came back up to the surface of the water.
Etawaa ashimaangwan wedaapinaad.
It was a poor dead loon (Nenabosho) then picked up.
Nenabosho gaa-odaapinaad, ezhi-babwedaanaad, mii sa neyaap gii-bimaadizinid.
After Nenabosho had picked him up, he then breathed upon him, wherat back to life he came.
Ezhi-ganoonaad: “Aaniin, gaawiin inaa gigii-debaabandaziin i’iw aki?”
Then (Nenabosho) spoke to him saying: “How now? Did you not come in sight of the earth?”
Ezhi-kanoonigod Nenabosho: “Gaawiin ganage ningii-debaadandaziin, mii apii gaa-izhi-wanendamaan.”
Then was Nenabosho told: “Not even did I come in sight of it, for when (on the way down) did I become insensible.”
Aapiji zegizi Nenabosho.
Very much afraid became Nenabosho.
“Ambe sa, giin amik, daga giin.
“Now, you beaver, do you (go).
Baamaa go niboyan mii iw ji-aanazhiitam.
Not till you are dead shall you give up.
Gego wiin megwaa bimaadiziyan bi-giiweken.”
Do not return as long as you are alive.”
Aateyaa, mii sa gaye wiin akawe noondaagozid amik.
Lo, therefore the beaver too, before (he went), was heard giving forth a cry.
Apan kwaagid a’aw amik.
Then down dived the beaver.
Etawaa! Babimakwashiwed a’aw amik, mii go iw zhigwa wanendang; aano-tebaabamaad i’iw mitigoo, mii sa gaa-izhi-wanendang.
Alas! As down through the water the beaver was going, then was when he became unconscious; (it was when) he tried in vain to get sight of the trees that he lost his wits.
Mii sa Nenabosho, ayakawaabid.
And now Nenabosho was keeping watch.
Etawaa! Ningoding igo gii-onjaaboshka’agonjisewan miinawaa odagwaashimaan iiniw amikwan ojiimaaning.
Alas! By and by up to the surface he came, and he drew the beaver up into his canoe.
“Etawaa, aazhi-maajii, mii sa gii-nisaabaawed nishiimisaa!”
“Ah, what a pity, now that drowned is my little brother!”
Mii sa miinawaa gaa-izhi-pabwedaanaad, mii sa neyaap gii-bimaadizinid.
And so again, when he had breathed upon him, then accordingly, as before (the beaver) came back to life.
Ezhi-ganoonaad: “Aaniin gaa-zhiwebiziyan?”
Then he spoke to him saying: “How did you fare?”
“Etawaa, mii go i’iw debaabamagwaa mitigoog, mii apii gaa-izhi-wanendamaan.”
“Why, just as I was coming into view ofthe trees did I become insensible.”
“Aaniish naa, mii sa geget niboyang.
Well, then, it is certain that now we shall die.
Indawaa mii iw gakina netaa-googiiyeg izhi-maamawiinoyok.
Therefore then do all you that are good at diving go hence together.
Iw idash ge-izhichigeyeg, baamaa go niboyeg gii-ga-yaanizhiitaam.”
And this is what you shall do, not till you are dead shall you give up.”
Aateyaa, aaniish gakina minik netaa-googiiwaad ezhi-googiiwaad.
Behold, naturally, all that were good at diving then dived into the water.
Aaniish inendam nigig ji-biidood i’iw aki.
Now the otter thought that he would fetch the earth.
Zhigwa akawe nawajimoowag, apan kwaagiinid, aateyaa, ji-ayanagoojininid.
So before starting they (all) whooped, then down they dived, (being gone), oh, till they (were drowned and) came floating to the surface.
Minik bebimakwashiwewaad, aanind igo jibwaa-debaabandamowaad mii iw ezhi-wanendamowaad.
Of as many as went into the water, some became unconscious before they got sight of the earth.
Aanindi dash gaye aabitawaatig mitigong mii iw ezhi-wanendamowaad; mii sa gaawiin ganage bangii awiiya obiidoosiin i’iw aki.
And now some were halfway down the trees when they then lost their wits; whereupon not even a small bit of earth did any one fetch.
Anishaa eta go gaa-wanagonjininid minik aanogiigoogiinid.
Yea, of a truth, afloat on the water were all those who had tried to dive.
Ezhi-agwaabiiginaad, miinawaa ezhi-babwedaanaad, mii sa neyaab ezhi-bimaadizinid gakina.
When he drew them out of the water, again he breathed upon them, whereupon back to life they all came.
Mii dash i’iw ani-gagwejimaad: “Awenen gaa-beshwaabandang i’iw aki?”
And then he asked of them, one after another: “Who was it that got a near view of the earth?”
Nigig idash giigido: “Niin sa niindaano-gii-peshwaabandaan.”
And the otter spoke up: “I myself tried to get within easy view of it, but without success.”
“Aaniin igo wepii?”
“And how close?”
“Gaawiin wiin aabitawaatig nawaj besho ningii-ozaabandaan i’iw aki.”
“Why I was more than halfway down the trees when I saw the earth.”
“Daga, miinawaa nigig.”
“I say, once more otter.”
Mii sa geget ezhi-googiid babimakwashiwed; jibwaa-gwakwanaabaawed, mii iw zhigwa debaabandang i’iw aki minjimigo beshwaabandang ezhi-wanendang.
Whereupon truly down he dived, down into the water he went; and before he was out of breath, then he came in sight of the earth, and the moment that he got within easy reach of it, then he became insensible.
Etawaa! Nenabosho onji-aabooshka’agonjisewan.
Alas! Nenabosho (saw) him come floating on the water.
“E, mii sa geget nibooyang.”
“Oh, therefore certainly now shall we die!”
Indawaa neyaap odoodaapinaan.
Consequently, just as before, he took (the otter) up.
Babwedaanaad ezhi-gagwejimaa: “Aaniin gaa-izhiwebiziyan?”
Breathing upon him, he then asked of him: “How did you fare?”
“Mii sa onjida gaawiin nindaa-gashkitoosiin niin ji-biidooyaambaan.”
“Why it seemed fated for me not to be able to fetch home (some earth).”
Etawaa Nenabosho! Mii sa geget zegizid.
Poor Nenabosho! Thereupon truly was he scared.
Tiwe, ogiimikwenimaan iiniw wazhaskwan.
Behold, he remembered the muskrat.
“Daga, giin. Minooch, wazhashk, googiin.”
“Now you, despite our failure, muskrat, do you dive into the water.”
“Aaniish, miinoch maanoo gaye niin ninga-nisaabaawe.”
“Well, anyhow, I will try but I too shall drown.”
“Ahaaw, wazhashk, ayaangwaamizin.”
“Good, muskrat, do all you can.”
Taa, wazhashk oozoow oodoompinaan; zhayiigwa, ‘kwajak!’(4) inwewegamishinoon.
Ay! The muskrat lifted his tail; then “kwajak!” was the sound he made as he dived into the water.
Aataa! Wazhashk babimakwashiwed, ningoding igo odebaabamaa mitigoo.
Ah! As the muskrat was on his way through the water, he by and by came in sight of the trees.
Gaawiin aanawi aapiji akwanaabaawesii.
Not so very much out of breath was he for all that.
Zhigwa aabitawaatig mitigong odooditaan; mii go zhigwa wa-nendang dagwishing iwidi akiing.
In a while halfway down the trees was he come; and when he got to the earth, he then became insensible.
Ezhi-kanagandang i’iw aki, gaye aanind oninjiing oganikibidoon.
When he took some earth in his mouth, he also took up some in his paws.
Mii imaa ojijaakaang* ezhi-jaangaagoshkaanig i’iw ozoow gaye wiinagatig.
Then there between his groins he flung his tail and his stiffened penis.
Megwaa go Nenabosho akawaabamaad, etiwe ningoding igo onji-aaboshka’agonjisewan wenjidoogo gaa-pikwaakwadagonjininidigo.
Now while Nenabosho was watching for him, by and by (he saw) the poor creature floating on the water (looking) quite (like) a ball that was carried on the flood.
Miinooch oodoodaapinen Nenabosho.
Even so Nenabosho reached down and picked him up.
Anishaa doodang, obaakaakininjiibinaan.
Doing it in play, he opened out (the muskrat’s) paws.
Etawaa! Aki ogii-gashkaakoninjaandamini.
Why, (the muskrat) was holding fast to some earth in his clinched paw.
Miinawaa aazhawininj mii naasaab aki odonjimikamawaan.
Likewise in the other paw, in just the same way, he found him with some earth.
Imaa ojijaakayaaning odizhi-andawaabandamawaan, geyaabi aki omikwonamawaan; gaye iwidi binjigonew nawaj niibiwa odoonjimikamawaan.
There in his groins he sought to find him with it, even more earth he found upon him, and there in his throat too he found him with much more.
Mii sa ezhi-babwedaanaad mii iw miinawaa gaa-zhi-bimaadizinid.
And so when he breathed upon him, he then came back to life.
Ezhi-baasang i’iw aki, “Mii sa i’iw gegaa ji-gii-zhitooyaan i’iw aki.”
When he had dried the earth (he found on the muskrat), “therefore now am I about to create the earth.”
Nenabosho ezhi-boodaadang, goniginiin! Minisens gii-agwandeni.
When Nenabosho blew his breath upon it, behold! A small island floated on the water.
Mii go aazha wii-bimi’agwaadaanid i’iw manidoowenzha, ezhi-ganoowaad: “Bekaa, baamaa nawaj michaag agwaadaakeg.”
Accordingly afterwards the small animal-folk were eager to go out upon it, when he then spoke to them saying: “Wait! Not till it is larger may you go out upon it.”
Miinawaa ezhi-poodaadang, gichi-minis gii-agwandeni.
When again he blew his breath upon it, a great island was floating on the water.
Mii dash imaa gichi-baataniinadining gaa-izhi-boodaadang, mii sa zhigwa bimaadiziiwagenimonid i’iw manitoowenzha.
And so upon the place where he had blown his breath there was much earth, whereupon then began the little animal-kind to feel themselves secure.
Miinawaa maajitaa babwedaadang i’iw aki.
Once more he began breathing upon the earth.
Ezhi-ganoonaad iiniw gezhiisenid gekekwan: “Daga, giiwitaasen o’ow aki amanj enigokwaagwen o’ow aki.”
Then he spoke to the swift-flying bird-hawk, saying: “Now fly you round about this earth and see how large this earth is.”
Geget ezhi-maajaad gekek.
Sure enough, away went the bird-hawk.
Gomaa go gii-apiidendi, zhigwa dagwishinoon ezhi-ganoonigod.
For some time was he gone, in a while he came home.
“Gaawiin aapiji midaasinoon (michaasinoon*).”
“Not so very large is (the earth).”
Miinawaa ezhi-boodaadang, gabeya’ii dazhitaa babwedaadang.
When again (Nenabosho) breathed upon it, for a long while was he busy breathing upon it.
Miinawaa oganoonaan iiniw gaagaakiwan: “Daga, giin gaagaagi, wiikikendan amanj enigokwaagwen i’iw aki.”
Next he spoke to the raven, saying: “Now, you, raven, do you find out how big this earth is.”
Geget ezhi-maajaad a’aw gaagaagi.
Truly then away started the raven.
Amanj iidog daso giizis enendid gaagaagi; wiikaa dagwishin.
It is not known for certain how many moons the raven was gone; after a long time he returned.
Zhigwa dibaajimo: “Gaawiin ningii-mikaziin amanj enigokwaagwen o’ow aki, mii go iw gaa-izhi-noonde-kiiweyaan.”
Then he told, saying: “I have not learned how large this earth is, so therefore I came back before I could find out.”
Nenabosho dash ezhi-ganoonaat iiniw gaagaagiwan: “Ambe sa ji-bishigenimoyan gii-ga’izhi’in.
So Nenabosho then spoke to the raven, saying: “Come, so that you may be proud of yourself will I make you.
Aaniin i’iw ge-izhi-pishigenimoyan?”
In what manner, then, do you wish to feel pride in yourself?”
“Nenabosho, i’iwe gii-mizhakwak gaa-izhinaagwak giiyoozhaawashkwaag, mii iw ambegish izhi’iyan.”
“Nenabosho, as it looks on a clear day when the sky is blue, so I would have you make me.”
Mii sa geget Nenabosho gii-oozhaawashkonaad.
Thereupon truly Nenabosho colored him blue.
Gaagaagi dash gaa-izhinaagozid mii iw iiniw Nenaboshoowan.
Now such is the look of the raven, he was made so by Nenabosho.
Thereupon back to its former depth did the water recede.
Abaapish neyaap gaa-ako-biiyaanig, miisa zhigwa weweni go odoonaabandaan waa-daad.
When the water got to where it was before, he accordingly then with care selected a place where he would have his lodge.
Mii dash i’imaa waa-onjiid i’iw dayoosh* wii-nandone’iged.
And so from there he intended yet to seek (for his nephew).
Mii sa geyaabi babaamademod, ningoding sa awiya onoondawaan biminagamonid:
And so while wandering about weeping, he once heard somebody going along singing:
“Aki ekwaag nimbishinawishin, nimbishinawishin saa
Aki ekwaag nimbishinawishin, nimbishinawishin saa.(1)
“From the ends of the earth do I come with the sound of my rattles, saa (X2)”
Odinitawaan awiya biminagamonid.
Such was the way he heard some one sing while going along.
Wegoneniiwinaan onaazitawaan.
What should he do but go towards the sound of the being.
Apii debaabamaad, goniginiin, omakakiin bimiyaanjigwaashkoniwan.
When he came in sight of the being, lo, (he saw that) it was a toad(2) leaping along from place to place.
Wiigobiin bemoondaminid, gaye zhiishiigwanan obimiwinaanini odoodanaaning dakobizowan.
Some bast she bore upon her back, and some rattles she carried bound to her heels.
Niibiwa dash iiniw wiigobiin bemoondaminid ezhi-mawinanaad.
Now, a good deal was the bast she carried on her back when he rushed up to her.
Ezhi-odisaad, aaniish, aapiji mindimooyenyan.
On coming up to her, why, she was a very old woman.
“Nookoo, aaniin wenji-nagamoyan?”
“O my grandmother! For what reason are you singing?”
“Kaa, Nenabosho gosha wii-nandobikaaso.
“Oh, a snare is really to be laid for Nenabosho.
Mii wa nino* wayaabadakin onoow wiigobiin gaa-bimoondamaan.
And this bast which I carry upon my back is the thing to be used for the purpose.
Nenabosho gosha wiin gaa-bimwaad iiniw ogimaa mishibizhiin.”
It was Nenabosho who really shot the chief of the big lynxes.”
“Nookoo, aaniin wiin i’iw waa-onji-nandoobikaazod a’aw Nenabosho?”
“O my grandmother! Pray, why is a snare to be set for Nenabosho?”
“Kaa, gaawiin ash(dash?) wiin mii go iw ezhi-saagisininig i’iw obikwak a’aw Nenabosho.
“Oh, well! It is for the arrow of Nenabosho, which is now sticking out of (the chief of the big lynxes).
O’ow oodena mi i’imaa baa-onjiiyaan.
From this town yonder do I come.
Mii dash imaa ayaawa bimaadizi a’aw ogimaamishibizhii.”
And over there hardly alive is the chief of the big lynxes.”
“Nookomis! Aaniin dash wiin i’iw i’iwe gibiminagamoyan?”
“O my grandmother! Pray, what was that you were singing about?”
“Kaa, gaawiin-ash wiin niinanaandawi’aanaan a’aw ogimaa, mii dash iw ena’amaan i’iwe nanaandawi’ag:
“Oh, why, we are ministering to the chief; and this is what I sing when I am attending him:
‘Aki ekwaag nimbishinawashin.’
“From the ends of the earth do I come with the sound of my rattles”
“Mii sa iw aapiji giniin niminotaagoo.
It is so much pleasure I impart when I sing.
Nagamon onishishin.”
The song is fine.”
“Nookoo! Aandi dinong namadabiyan?”
“O my grandmother! At what place do you sit?”
“Aapiji go mayaawishkaand mii go imaa endanabiyaan.
“In the very middle of the doorway is where I always sit.
Iw idash gaa-izhichigewaad, aabita gashkiikibide; mii dash iwiti awasaya’ii zhingishing a’aw nindoo-gimaaminaan.”
Now, this is what they have done: a partition divides the space in two equal parts; and so over on the other side lies the chief of ours.”
“Aandi dash wiin i’iw endaayan?”
“And where is it you dwell?”
“Mii go imaa ekwaakwaag endaayaan.
“Why, yonder at the edge of the forest do I dwell.
Aapiji go agaansaa i’iw niwiigwaamens.
And very small is that little wigwam of mine.
Gaye dash niizhiwag noozhisag, aapiji go babiiwishiiyoowag gwiiwizensag; mii eta go iigiw waadigemagwaa.”
And there are two of my grandchildren, and very tiny are the boys; now, they are the only ones with whom I live.”
“Nookoo! Aaniin wiin ii’iw gaa-izhinawe’aad iiniw Nenaboshowan?”
“O my grandmother! How was it that (the chief) angered Nenabosho?”
“Kaa, kaaanawiin ogii-odaapinamawaan iiniw odoozhimini.
“Why, he actually took his nephew away from him.
Aapiji Nenabosho ozaagi’aabaniin iiniw odoozhiman.
Very fond was Nenabosho of his nephew.
Mii dash i’iw gii-nishki’aad, gaa-onji-pimogod.”
It was on that account (the chief) angered him, which was why he was shot (by Nenabosho).”
“Aah, aaniin gota wiin ezhiikawaagobanen aw ogimaamshibizhiin i’iwe mamawaagobanen iiniw odoozhimini?
“Now, pray why should he be so treated by the chief of the big lynxes as to be deprived of his nephew by him?
Gaawiin sa wiin agaanhsi manidoowisii a’aw Nenabosho ezhinikaazod.”
By no means a small manitou is he who goes by the name of Nenabosho.”
Odaadaganaabamigoon: Nyaanh, maagizhaa giin Nenabosho!”
“She lifted her head and looked up at him: “Ah, me! Perhaps you are Nenabozho!”
“Tediwe! Gaawiin minik i’iw gidaa-kaganoonigosii Nenabosho aawid.
“Nonsense! Not so long as this would you be held in conversation if it were Nenabosho.
Mewizha gidaa-niiwana’og giishpin aawiyaan Nenabosho.
Long ago would you have been clubbed to death if I were Nenabosho.
Nookoo! Daga, miinawaa maajii’an ginagamon!
O my grandmother! Do start that song of yours once more!
Gaawiin gwej ningikendaziin i’iw ginagamon.”
Not exactly yet do I know that song of yours.”
Aaniish geyaabi:
so once more:
“Aki ekwaag nimbishinawishin, nimbishinawishin, saa.
Aki ekwaag nimbishinawishin, nimbishinawishin, saa.”
“From the ends of the earth do I come with the sound of my rattles, saa.”
Wegoneniiwinen Nenabosho oniiwanawaan.
What did Nenabosho do but club her to death.
“Daga, aweneniwiinena aw maji-mindimooyenshish.”
“Well, what a fool this wretched old woman (was)!”
Aatayaa, Nenabosho omaajiikawaan i’iw bakonaad, wawiinge obakonaan.
Ah, Nenabosho then set to work flaying her, from every part he removed the skin.
Gaagiizhi-pakonaad, aapiji agaashiinyikaaso Nenabosho.
After he had finished flaying her, very small then Nenabosho made himself.
Wegoneniiwinen ezhi-piisikawaad iiniw omakakiiwayaanan, wawiinge ode-bishkawaan (ode-bisikawaan?).
What should he do but get into the toad-skin to wear it, in every respect did he fit into it.
Bangii omaa opwaaning (obwaaning?) ogaa-kikiishkawaan.
Slightly here on the hip he tore it.
Gaa-piisikawaad, iiniw ozhiishiigwanan odoondanaang odakobinaan, gaye iiniw wiigobiin odoomboondaanan.
After he had got into it, then he bound the rattles to his heels, and put the bast upon his back.
Aah, Nenabosho ezhi-gwaashkwanid ezhi-maajii’ang:
Ah! As Nenabosho went leaping along, he then began to sing:
“Aki ekwaag nimbishinawishin, nimbishinawishin, saa.
Aki ekwaag nimbishinawishin, nimbishinawishin, saa.”
“From the ends of the earth do I come with the sound of rattles, saa.”
Aapiji go gizhiiwe (giizhiwe*) biminagamod.
And very loud was the sound of his voice as he went singing.
Zhayiigwa odebaabandaan oodena.
In a while was he come in sight of the town.
Abaapish ekwaakwaanig degoshing, geget owaabandaan wiigiwaamens.
When he was come at the edge of the forest, sure enough, he saw a small wigwam.
“Mii maa wiin i’iw gaa-itang,” inendam.
“This must be what she spoke of,” he thought.
Gomaa go abiisinaagwadiniwan iiniw wiigiwaaman.
Farther on was a view of the wigwams.
Aaniish aapiji enigok biminagamo, noondawaa biminagamod.
Now ever so loud he sang as he went; he was heard as he went singing along.
Bezhig ezhi-giigidod: “Eh, zhigwa miinawaa gookoonaan biidwewidam.
One then spoke up: “Yea, now once again comes the sound of our dear grandmother singing.
Mii iw zhigwa miinawaa ji-awisagaswe’eg.”
Therefore now again should you invite her to the gathering to smoke.”
Mii zhigwa ani-oditang wiigiwaamens, neyaag* igo bi-zaaga’amoo gwiiwisensa.
Then presently, as he was about to arrive at the little wigwam, but before he got there, out came the boys.
“Nooko, gidagwishin ina?”
“O my grandmother! Have you come home?”
“Eye, nooshisidog, nindagwishin.”
“Yes, my grandchildren, I am come home.”
Eni-izhi-piindiged, wagijijiingwan namadabiwa i’iw ooshisa.
When in she entered, then on her lap sat her grandchildren.
Wegoneniiwinen bezhig iiniw ooshisan owaabamigoon i’imaa giigaagikiishkawaad* iiniw omakakiiwayaanan.
What should happen to him(3) but to be seen by one of his grandchildren at the place where he had torn open the toad-skin.
“Nooko, aaniin wiin i’imaa gii-izhinaagoziyan?
“O my grandmother! Why do you look that way there?
Anishinaabe wazhaga’aang gidizhinaagoz.”
Like the skin of a human being is the way you look there.”
“Kaa, nimbigwadagii izhiikamaaniko iiniw wiigobiin wii-andawaabikaazod a’aw Nenabosho.”
“Oh I wore it through while at work on the bast (to be used for a snare) that is to be laid for Nenabosho.”
Aapiji sa gichi-enigok nagamon (nagamod*).
As loud as she could she sang.
Mii sa geget gaa-bii-izhi-sagaswe’ind, mii dash gaa-izhi-maajaad.
Thereupon truly was she invited to the assembly to smoke, accordingly then she went.
Zhigwa gookoonaan obeshwaabandaan* i’iw wiigiwaam.
Presently our grandmother was approaching nigh to the wigwam.
Etawaa, shkwaandeng aaniin ge-zhinang odoozhimiwayaanan gibishkwaande’igewen.
Oh, in the doorway what should he behold but the skin of his nephew then being used for a flap over the entry-way.
Mii go iw wiibidaani ezhi-gigishininig.
And there still were left upon it some of the teeth (of his nephew).
Etiwe Nenabosho! Mii go iw ezhi-siigisenig iiniw oshkiinzhigoon.
Sorrowful Nenabosho! Then did tears pour from his eyes.
Gegaa go ezhi-gichi-mawid, waawiizhwiin apii eni-baakindenang.
And almost did he weep aloud, especially when he opened the flap on his way in.
Pane go aapiji mooshkinewa waa-nanaadawi’iwenid.
Throughout every part was the space crowded with them who were to heal.
Ishkwaandeng ezhi-wonabid.
By the doorway he sat down.
Geget owaabandaan i’iw gashkikibidenig, mii dash iwidi endanwewidaminid iiniw ogimaan mamaadwenid.
Sure enough, he saw that there was a partition, and it was over beyond he could hear the sound of the chief as he groaned in pain.
Zhigwa sa maajitaawa nenaadawi’iwenid.
Already began they who were to do the healing.
Mii sa iw ezhi-baazhijidakokiiwaad iwidi endanwewidaminid iiniw mwaakonenid.
Thereupon (the throng) stepped over to the place where they heard the sound of him who was suffering.
Aaniish baataniinoowa.
Of course they were many.
Zhigwa sa besho naagwadini gaye wiin i’iw ji-maajitaad, zhigwa gaye wiin wii-nanaandawi’iwe.
Now the time drew nigh for him also to begin, now he too was about to begin healing.
Aatayaa, Nenabosho ezhi-maajitaad, omaajiwebinaan iiniw zhiishiigwanan, aapiji enigok nagamo:
Well, when Nenabosho began, he began wielding the rattles with a swing, very loud he sang:
“Aki ekwaag nimbishinawishin, nimbishinawishin, saa.
Aki ekwaag nimbishinawishin, nimbishinawishin, saa.”
“From the ends of the earth do I come with the sound of my rattles, saa.”
Ina’am.
(Thus) he sang.
Zhayiigwa basigwii ezhi-izhaad ogimaamishibizhiin.
Presently up he rose to his feet when he went over to the chief of the big lynxes.
Etawaa, apii eni-oonabiidawaad, wenjida go waazhebiinid i’iwe obikwak gii-saagaakosinini.
Ah, when he went over to sit beside him, square in his side was the arrow sticking out.
Mii go iw bagidanaamonid, enaagoshkaanig.
Accordingly, when he breathed, then to and fro moved the arrow.
Weweni go odoodabinaan i’iw obikwak ezhi-shishigwenawaad.
Now with care (Nenabosho) seized the arrow, which he worked back and forth into him.
Aataa, Nenabosho ezhi-basigonjised, ezhi-kaakikiwebishkawaad iiniw omakakiiwayaanan, mii go imaa wenji-pabiishigonind.
Ah! When Nenabosho sprang to his feet, he thus tore up that toad-skin of his, whereupon they tried in vain to catch him there.
“E’e’ii! Mii sa iw bi-yaabijinanaad a’aw nenabosho iiniw gidoo-gimaaminaanin.”
“Alas! It was to kill this chief of ours that Nenabosho came.”
Mii go imaa eni-oonji-pakibinaad iiniw odoozhimiwayaanan.
And then from its place he tore off his nephew’s skin as he went.
Etawaa, mii go iw baa-akobiinig bimooshkaaninig, aano-naajiba’iwed i’iw odaanosaagan.
Oh, thereupon, as the flood came, as the water rose, then he fled, seeking to find his raft.
Etawaa, minjimigo zhigwa odaanopeshwendaan, zhayiigwa sa mii dash eta oshtigwaan eni-saagibatood.
Oh, at the very moment when he felt he was getting near to it, then already was he going along with only his head out of the water.
Zhayiigwa odebaabandaan, agaawa odooditaan; mii dash ezhi-poozid i’iw odaanosaagan, etawaa Nenabosho, shkwaji nekibiinig wajiwan.
Presently he came in sight of it, barely did he get to it; and when he got aboard his raft, poor Nenabosho (saw that) now under water were the mountains.
Aataa, gichi-gabeya’ii geyaabi gii-mooshkaanini.
Why, for a great while did the water rise.
Ii, anishaa go gaawanaadagaanid i’iw awesiiya gaye igiw bebaamisenid.
Well, to swim aimlessly about was all that the animal-folk and the beings of the air could do.
Aanindi go odaanaboozi’aa bebiiwishii’inid; iw idash wiin memaandidonid anishaa go zagigwegomoowa.
Now, some that were tiny he tried to put aboard; and those that were big hung to (the raft) by their chins.
Booch idash mii go iw gindaabiishkaminid i’iw ojiimaan.
Yet, for all that, his float was weighed down with its burden.
“Mii sa gaawiin wiikaa miinawaa akiikaang giigadayaasiimin,” inendamoog.
“Therefore never again shall we be upon land,” they thought.
Mii maawiin i’iw geget baataajigeyaan,” inendam.
“Perhaps it is true that I have done a wrong (which may never be repaired), he thought.
Oganoonaa awesiinya: “Etawaa mii sa iw gii-waniikeyaan i’iw aki.
He spoke to the animal-kind, saying: “Pity it is that I forgot (to fetch along) some earth.
Ambegish bangii bi-ayaayaambaan i’iw aki!
Would that I might have brought a little!
Ambe sa, gaawiin inaa awiya odaabiitoosiin i’iw aki?
Now, is there no one able to fetch some earth?
Giishpin zhashaagoowisiyeg mii iw gakina ji-niboyang.
If you continue passive, then shall we all die.
Minooj minik netaa-googiiyeg, nandawaabandamog i’iw aki.
Even so, do you, as many as are good at diving, go seek for some earth.
Gego wiin maamaawiinokegon, ayaakowaach* gii-ga-maajaam.”
Do not all go together, one after the other shall you go.”
Mii dash a’aw maang nitam genoonid: “Daga. Giin, nitam nandawaabandan i’iw aki.
Accordingly the loon was the first to be addressed: “I say, you, do you first go seek for some earth.
Ayaangwaamizin wii-biidoon.”
Take care that you fetch it.”
“Aaniish, miinooj sa” ikido a’aw maang.
“Well, I will try,” said the loon.
Etaa, a’aw maang noondaagozii: “Aa, wiiwiiwi!”
Lo, a cry the loon was heard to give: “Aah, wiiwiiwi!”
Aataa, apankwaagiid.
Oh, then down he dived into the water.
Etawaa, wiikaa go gii-yaabooshkaa’agonjisewan.
Why, it was a long time before he came back up to the surface of the water.
Etawaa ashimaangwan wedaapinaad.
It was a poor dead loon (Nenabosho) then picked up.
Nenabosho gaa-odaapinaad, ezhi-babwedaanaad, mii sa neyaap gii-bimaadizinid.
After Nenabosho had picked him up, he then breathed upon him, wherat back to life he came.
Ezhi-ganoonaad: “Aaniin, gaawiin inaa gigii-debaabandaziin i’iw aki?”
Then (Nenabosho) spoke to him saying: “How now? Did you not come in sight of the earth?”
Ezhi-kanoonigod Nenabosho: “Gaawiin ganage ningii-debaadandaziin, mii apii gaa-izhi-wanendamaan.”
Then was Nenabosho told: “Not even did I come in sight of it, for when (on the way down) did I become insensible.”
Aapiji zegizi Nenabosho.
Very much afraid became Nenabosho.
“Ambe sa, giin amik, daga giin.
“Now, you beaver, do you (go).
Baamaa go niboyan mii iw ji-aanazhiitam.
Not till you are dead shall you give up.
Gego wiin megwaa bimaadiziyan bi-giiweken.”
Do not return as long as you are alive.”
Aateyaa, mii sa gaye wiin akawe noondaagozid amik.
Lo, therefore the beaver too, before (he went), was heard giving forth a cry.
Apan kwaagid a’aw amik.
Then down dived the beaver.
Etawaa! Babimakwashiwed a’aw amik, mii go iw zhigwa wanendang; aano-tebaabamaad i’iw mitigoo, mii sa gaa-izhi-wanendang.
Alas! As down through the water the beaver was going, then was when he became unconscious; (it was when) he tried in vain to get sight of the trees that he lost his wits.
Mii sa Nenabosho, ayakawaabid.
And now Nenabosho was keeping watch.
Etawaa! Ningoding igo gii-onjaaboshka’agonjisewan miinawaa odagwaashimaan iiniw amikwan ojiimaaning.
Alas! By and by up to the surface he came, and he drew the beaver up into his canoe.
“Etawaa, aazhi-maajii, mii sa gii-nisaabaawed nishiimisaa!”
“Ah, what a pity, now that drowned is my little brother!”
Mii sa miinawaa gaa-izhi-pabwedaanaad, mii sa neyaap gii-bimaadizinid.
And so again, when he had breathed upon him, then accordingly, as before (the beaver) came back to life.
Ezhi-ganoonaad: “Aaniin gaa-zhiwebiziyan?”
Then he spoke to him saying: “How did you fare?”
“Etawaa, mii go i’iw debaabamagwaa mitigoog, mii apii gaa-izhi-wanendamaan.”
“Why, just as I was coming into view ofthe trees did I become insensible.”
“Aaniish naa, mii sa geget niboyang.
Well, then, it is certain that now we shall die.
Indawaa mii iw gakina netaa-googiiyeg izhi-maamawiinoyok.
Therefore then do all you that are good at diving go hence together.
Iw idash ge-izhichigeyeg, baamaa go niboyeg gii-ga-yaanizhiitaam.”
And this is what you shall do, not till you are dead shall you give up.”
Aateyaa, aaniish gakina minik netaa-googiiwaad ezhi-googiiwaad.
Behold, naturally, all that were good at diving then dived into the water.
Aaniish inendam nigig ji-biidood i’iw aki.
Now the otter thought that he would fetch the earth.
Zhigwa akawe nawajimoowag, apan kwaagiinid, aateyaa, ji-ayanagoojininid.
So before starting they (all) whooped, then down they dived, (being gone), oh, till they (were drowned and) came floating to the surface.
Minik bebimakwashiwewaad, aanind igo jibwaa-debaabandamowaad mii iw ezhi-wanendamowaad.
Of as many as went into the water, some became unconscious before they got sight of the earth.
Aanindi dash gaye aabitawaatig mitigong mii iw ezhi-wanendamowaad; mii sa gaawiin ganage bangii awiiya obiidoosiin i’iw aki.
And now some were halfway down the trees when they then lost their wits; whereupon not even a small bit of earth did any one fetch.
Anishaa eta go gaa-wanagonjininid minik aanogiigoogiinid.
Yea, of a truth, afloat on the water were all those who had tried to dive.
Ezhi-agwaabiiginaad, miinawaa ezhi-babwedaanaad, mii sa neyaab ezhi-bimaadizinid gakina.
When he drew them out of the water, again he breathed upon them, whereupon back to life they all came.
Mii dash i’iw ani-gagwejimaad: “Awenen gaa-beshwaabandang i’iw aki?”
And then he asked of them, one after another: “Who was it that got a near view of the earth?”
Nigig idash giigido: “Niin sa niindaano-gii-peshwaabandaan.”
And the otter spoke up: “I myself tried to get within easy view of it, but without success.”
“Aaniin igo wepii?”
“And how close?”
“Gaawiin wiin aabitawaatig nawaj besho ningii-ozaabandaan i’iw aki.”
“Why I was more than halfway down the trees when I saw the earth.”
“Daga, miinawaa nigig.”
“I say, once more otter.”
Mii sa geget ezhi-googiid babimakwashiwed; jibwaa-gwakwanaabaawed, mii iw zhigwa debaabandang i’iw aki minjimigo beshwaabandang ezhi-wanendang.
Whereupon truly down he dived, down into the water he went; and before he was out of breath, then he came in sight of the earth, and the moment that he got within easy reach of it, then he became insensible.
Etawaa! Nenabosho onji-aabooshka’agonjisewan.
Alas! Nenabosho (saw) him come floating on the water.
“E, mii sa geget nibooyang.”
“Oh, therefore certainly now shall we die!”
Indawaa neyaap odoodaapinaan.
Consequently, just as before, he took (the otter) up.
Babwedaanaad ezhi-gagwejimaa: “Aaniin gaa-izhiwebiziyan?”
Breathing upon him, he then asked of him: “How did you fare?”
“Mii sa onjida gaawiin nindaa-gashkitoosiin niin ji-biidooyaambaan.”
“Why it seemed fated for me not to be able to fetch home (some earth).”
Etawaa Nenabosho! Mii sa geget zegizid.
Poor Nenabosho! Thereupon truly was he scared.
Tiwe, ogiimikwenimaan iiniw wazhaskwan.
Behold, he remembered the muskrat.
“Daga, giin. Minooch, wazhashk, googiin.”
“Now you, despite our failure, muskrat, do you dive into the water.”
“Aaniish, miinoch maanoo gaye niin ninga-nisaabaawe.”
“Well, anyhow, I will try but I too shall drown.”
“Ahaaw, wazhashk, ayaangwaamizin.”
“Good, muskrat, do all you can.”
Taa, wazhashk oozoow oodoompinaan; zhayiigwa, ‘kwajak!’(4) inwewegamishinoon.
Ay! The muskrat lifted his tail; then “kwajak!” was the sound he made as he dived into the water.
Aataa! Wazhashk babimakwashiwed, ningoding igo odebaabamaa mitigoo.
Ah! As the muskrat was on his way through the water, he by and by came in sight of the trees.
Gaawiin aanawi aapiji akwanaabaawesii.
Not so very much out of breath was he for all that.
Zhigwa aabitawaatig mitigong odooditaan; mii go zhigwa wa-nendang dagwishing iwidi akiing.
In a while halfway down the trees was he come; and when he got to the earth, he then became insensible.
Ezhi-kanagandang i’iw aki, gaye aanind oninjiing oganikibidoon.
When he took some earth in his mouth, he also took up some in his paws.
Mii imaa ojijaakaang* ezhi-jaangaagoshkaanig i’iw ozoow gaye wiinagatig.
Then there between his groins he flung his tail and his stiffened penis.
Megwaa go Nenabosho akawaabamaad, etiwe ningoding igo onji-aaboshka’agonjisewan wenjidoogo gaa-pikwaakwadagonjininidigo.
Now while Nenabosho was watching for him, by and by (he saw) the poor creature floating on the water (looking) quite (like) a ball that was carried on the flood.
Miinooch oodoodaapinen Nenabosho.
Even so Nenabosho reached down and picked him up.
Anishaa doodang, obaakaakininjiibinaan.
Doing it in play, he opened out (the muskrat’s) paws.
Etawaa! Aki ogii-gashkaakoninjaandamini.
Why, (the muskrat) was holding fast to some earth in his clinched paw.
Miinawaa aazhawininj mii naasaab aki odonjimikamawaan.
Likewise in the other paw, in just the same way, he found him with some earth.
Imaa ojijaakayaaning odizhi-andawaabandamawaan, geyaabi aki omikwonamawaan; gaye iwidi binjigonew nawaj niibiwa odoonjimikamawaan.
There in his groins he sought to find him with it, even more earth he found upon him, and there in his throat too he found him with much more.
Mii sa ezhi-babwedaanaad mii iw miinawaa gaa-zhi-bimaadizinid.
And so when he breathed upon him, he then came back to life.
Ezhi-baasang i’iw aki, “Mii sa i’iw gegaa ji-gii-zhitooyaan i’iw aki.”
When he had dried the earth (he found on the muskrat), “therefore now am I about to create the earth.”
Nenabosho ezhi-boodaadang, goniginiin! Minisens gii-agwandeni.
When Nenabosho blew his breath upon it, behold! A small island floated on the water.
Mii go aazha wii-bimi’agwaadaanid i’iw manidoowenzha, ezhi-ganoowaad: “Bekaa, baamaa nawaj michaag agwaadaakeg.”
Accordingly afterwards the small animal-folk were eager to go out upon it, when he then spoke to them saying: “Wait! Not till it is larger may you go out upon it.”
Miinawaa ezhi-poodaadang, gichi-minis gii-agwandeni.
When again he blew his breath upon it, a great island was floating on the water.
Mii dash imaa gichi-baataniinadining gaa-izhi-boodaadang, mii sa zhigwa bimaadiziiwagenimonid i’iw manitoowenzha.
And so upon the place where he had blown his breath there was much earth, whereupon then began the little animal-kind to feel themselves secure.
Miinawaa maajitaa babwedaadang i’iw aki.
Once more he began breathing upon the earth.
Ezhi-ganoonaad iiniw gezhiisenid gekekwan: “Daga, giiwitaasen o’ow aki amanj enigokwaagwen o’ow aki.”
Then he spoke to the swift-flying bird-hawk, saying: “Now fly you round about this earth and see how large this earth is.”
Geget ezhi-maajaad gekek.
Sure enough, away went the bird-hawk.
Gomaa go gii-apiidendi, zhigwa dagwishinoon ezhi-ganoonigod.
For some time was he gone, in a while he came home.
“Gaawiin aapiji midaasinoon (michaasinoon*).”
“Not so very large is (the earth).”
Miinawaa ezhi-boodaadang, gabeya’ii dazhitaa babwedaadang.
When again (Nenabosho) breathed upon it, for a long while was he busy breathing upon it.
Miinawaa oganoonaan iiniw gaagaakiwan: “Daga, giin gaagaagi, wiikikendan amanj enigokwaagwen i’iw aki.”
Next he spoke to the raven, saying: “Now, you, raven, do you find out how big this earth is.”
Geget ezhi-maajaad a’aw gaagaagi.
Truly then away started the raven.
Amanj iidog daso giizis enendid gaagaagi; wiikaa dagwishin.
It is not known for certain how many moons the raven was gone; after a long time he returned.
Zhigwa dibaajimo: “Gaawiin ningii-mikaziin amanj enigokwaagwen o’ow aki, mii go iw gaa-izhi-noonde-kiiweyaan.”
Then he told, saying: “I have not learned how large this earth is, so therefore I came back before I could find out.”
Nenabosho dash ezhi-ganoonaat iiniw gaagaagiwan: “Ambe sa ji-bishigenimoyan gii-ga’izhi’in.
So Nenabosho then spoke to the raven, saying: “Come, so that you may be proud of yourself will I make you.
Aaniin i’iw ge-izhi-pishigenimoyan?”
In what manner, then, do you wish to feel pride in yourself?”
“Nenabosho, i’iwe gii-mizhakwak gaa-izhinaagwak giiyoozhaawashkwaag, mii iw ambegish izhi’iyan.”
“Nenabosho, as it looks on a clear day when the sky is blue, so I would have you make me.”
Mii sa geget Nenabosho gii-oozhaawashkonaad.
Thereupon truly Nenabosho colored him blue.
Gaagaagi dash gaa-izhinaagozid mii iw iiniw Nenaboshoowan.
Now such is the look of the raven, he was made so by Nenabosho.