This tale was taken down in the village of Tunaichi (Tunajći), on the south part of the eastern shore of Saghalien a village famed from ancient times for people acquainted witl old traditions and songs. This characteristic has remained in tha part of the island till the present day. Old Numaru was one of those skilled in Ainu oral literature. Asked about its origin he dictated this tale to me. It is one of the specimens dictated in an absolutely pure Ainu style. Numaru did not understand Russian, and had not been under the influence of white men, like many others of his tribe,  who employ a peculiar sort of 'broken Ainu' in speaking with foreigners.

1.  1 kotan, 'a village, a town, a district, and also, the earth.'

2. oxta or ta, 'in, to', a postposition.

3. ankite, is a kind of participle of ki, 'to do. to make'; an – is a formative of a verb in the 1-st and 3-rd pers., standing before or after it; te – is a sign of the participial form.

5. tum or tumu, a space', is used in compounds only as nitum, 'a forest' (ni, 'a tree'). Here it seems to be shortened from tumuk’eta, 'among, in'.


7. anako instead of anko; an belongs to the preceding verb inkara (see 3), ko after a verb has the meaning of 'when'; it seems to be an abbreviation from  koro, 'to have'.

8. pinni, 'an ash-tree'; «Fraxinus excelsior, Fraxinus Mandschurica». This tree is often met with in Ainu folklore and may be  one   of the   proofs that  the Ainus   are  of southern
origin.  The ash-tree is absent from the north part of the Ainu territory in Saghalien, from 49° N. L. In the southern part of the island, this tree is  found in the valleys of rivers, oftener on the western shore, where the climate is milder. The ash-tree is to be seen all over the island of Hokkaido (Jeso) and also in the island of Honshu.

9.  kani, is a Japanese word: kane, 'metal'. In Ainu it means 'iron'. In some stories and fairy-tales, trees or houses receive this epithet.  I suppose  this   adjective  is   used,   not   because the  Ainu   believe   trees   or houses   can be of iron, nor because they wish to say that these things have the properties of iron, e. g. strength and solidity. I think that in such cases the Ainus express  their highest admiration, and wish to say that this  tree   had   the  highest   quality  in any  sense.   It is known   how  much   iron   was   prized   in   ancient   times;   the Ainus got it with great difficulty from the Japanese and the
Manchurians. De Vries, the first European traveller who gave an account  of his journey  to Saghalien  in 1620,   says that the Ainns in Aniva-Bay asked  only for iron, and seemed to
like it more than silver or gold.   («Geographical and ethnographical elucidations to the discoveries of  M. Vries in the east and north of Japan», by von Siebold. London, 1859).

10. ḱeta, 'in, upon, by the side of. is a postposition used only in compounds; see  19.

11. pinne or pine, 'male', is comp. of pi, 'a kernel, a grain' + ne, 'to be, being'. Noxpi – is the name of the testicles.

12. maxne, 'female';   is comp. of max, 'a woman' + ne (see 11). Max or mat is pronounced simply ma: Kaśima, 'an old woman', kośma, 'a daughter-in-law'. Names of women also have the same termination, as: Inuma, Priosanḱema, Mojkośamma. Ma, seems to come from the old name of the vagina. This word consists  only from a prolonged sound m, pronounced by stretching   out the lips and drawing them in without opening the lips while articulating. It sounds some thing like 'hm, hm' in English.  I have met with this sound only among the Ainus of Yeso. A sound like it, though not quite the same, means 'yes' in the north of Saghalien.
13. tu^f, 'two'; the f is heard very feebly; we have here a case of a soundless vowel-ending.
    ćiśe, 'a house'. Seems to be comp. of ci, a prefix used in many cases; here, I suppose, it comes from the pronoun 'I, my'; + śe or śex, 'a nest, a flour, a seat'.
14. Korokanne, is a comp. of koro,  'to have, to possess', + kanne or kane, placed after the verbs, giving them the meaning of the participle, or rather of the gerund.
15. annukara, comp. of an (see 3) + nukara,  'to see'.
16. ib́e or е, 'to eat'.
17. ram or ramu,  'a mind, a soul, a wish; to think'.
18. inkar for inkara, 'to look at', cf.  15.
19. inoxpo ḱeta, comp. of i, 'me, him, her, us, them' + noxpo, 'the fore part of the neck'; ḱeta, see 10.
sokopax, abbreviated from sonno, 'very, truly' + kapara, 'thin'. To make a thin vessel is very difficult for the Ainus, and therefore in their opinion the thinness of the vessel makes its quality better.
20. tuki, 'a wooden lacquered cup' which the Ainus use to drink the rice-wine sake, and which they got from the Japanese.
22. onnajḱehe or onnajḱeta, 'inside, into'; comp. of onnaj, 'inside'+ ḱehe, is a syn. of ke’ta. See 10.
23. ane, comp. of  an, see 3 +  e, see 16.
24. vaxka rajki an, a paraphrase for, 'to be thirsty'. Vaxka, 'water' + rajki, 'to kill' (a compound from raj, 'to die' + ki, 'to do') + an, see 3. Similarly we have okojma rajki, Similarly we have 2. 151.
25. an-ćiojnephi, comp. of  an, before substantives 'my, his, her, their' + ćiojnephi, a name of any quite personal food vessel and seemingly a comp. of  ći (see 13) + о, 'put in' + ine, 'where'; р for ре, 'a thing' + hi, which, like other particles: ha, he, ho, hu, is placed after substantives or adjectives and gives them a determinate signification.
28. aneramu śinne, comp. of  an + e (see 3 и 5) + ramu,  'the soul' + śinne or śine,  'to rest'. These two words together mean 'to be satisfied'.
29. ranḱe, after a verb gives an iterative form and also turns the verb into an adverb.
30. mosan,  'I awoke', comp. of  moś + an.
31. ḱesanto, 'every day';   less   frequent than ḱesantexko, literally, 'when every day comes'. An analogous form is: saki-texko, 'in the summer'. -exko, comp. of  ex or ek,  'to come'  + ko, see 7.
32. ćkapu or ćkap or ćka or ćika or ćikap,  'a bird'.
33. ćiko, comp. of  ći, 'I' (see 13) + ko, «к».
34. ijekarakara, instead of ijekara. This repetition of certain verbs is used to lay stress upon the continuity of an action; ije –  comp. of  i, 'to me' + е,  changed into je after soft i.
anajne, comp. of  an,  belonging  to  the  preceding verb, and ajne, which seems to be comp. of  an, 'to be' + hine, a particle changing the preceding verb into a kind of participle.
35. tu pa, 'two years', re pa, 'three years'; should not be taken literally. These two numbers are used in Ainu folklore to express an indeterminate but not very short space of time. But the most frequently used number in such cases is six, ivan.
    kajki,  a particle which cannot be literally translated into English; its signification may be termed emphatic, intensifying the idea to which it is addded.
38. obokinno, 'many   successive times',  has   for  its root obo or opo,  'following', used in compounds only: oponi, joboni + ki, 'to do' + no, an adverbial termination.
39. ukojtakaxći, comp. of  uko,  'together'   i.  e. a particle signifying   that the action is mutual + ita or itax or itak, 'a word,   to speak' + ka or kara,  'to do' + xći, a plur. sign of the verb.
40. annu-tex,  'having heard', comp. of  an (see 3) + nu, 'to hear' + tex or te (see 3).
41. tani kooman, is an expression equivalent to 'at length'; tani means, 'now' and, kooman – is a comp. of ko, 'to' + oman, 'to go'.
45. okajanajne, cf. 34.
46. oxkajo, 'a man'  (opposed to maxneku, 'a woman') or 'male'; it seems to be comp. of  ox (the cry which the Ainus are wont to make whenever   they pull the oar towards them in rowing: an onomatopoeia) + kajo, 'to cry'. Oxkajo or oxkajpo – is a name reserved for adults, from 20-25 to 55-58 years.   Very young  or aged persons,  who are not employed in the hard work of rowing, receive other names: a fact which sufficiently demonstrates this explanation.
47. annuno, comp. of  an (see 3) + nuno, 'to hear well, to understand'.
    omanua, comp. of  оman, 'to go' + ua or va, one of the signs of the participial form.
48. Ore to kaśpa, poetical form instead of the common re to pahno, 'just three days'.
51. han or ham,  'no, not'.
52. taj for tan. N before s ⇉ j. For instance, poj śeta for pon śeta, 'a  little  dog'; aj sikhi for an sikhi, 'my eyes'; vej sanu for ven sanu, 'a bad custom'
55. eśirepa or śirepa, comp. of  e, see above 5, + śire, 'a place, a land' + ра, 'to find'.
56. ukojajra, comp. of  uko, see 39 + jaj, see 5 + ra, which seems to be contr. from iraya, 'to admire'. This word is used  to  denote  a  conversation   between  the  members of a family who  had been away,   and those who had remained at home.  Hitherto  this   custom has been kept up, sometimes with great  ceremony  in   the  case  of a return  from a long and dangerous journey
58. anresḱe, comp. of  an (see 3), here means 'by us'  + resḱe, 'to bring up', of which the root is res or resu + ḱe (=ki) 'to do'.
    hekaći, is the name for a child or young person; the girl is named matekaći or matkaći, for mat, see 12. An analogous form is – mat-ajnu, 'a woman', ainu, 'a man' (in opposition to an animal).
60. anćarojki, comp. of  an (see 3) + ćarojki, 'to nurse', which is a comp. of ća, 'the mouth' + oro, 'inside' + k, 'to come, to go'. An analogous compound is pu orojki, 'to go to the  storehouse  and come back'; ćise orojki, 'to walk inside in the house'
    kusu, This particle adds to the preceding verb the idea of causality or purpose.
62. suj and śuj, 'again', see Rem. on Phonetics, p. 6.
65. jajḱe or jajne or ajne, see 34.
66. atuj or atui,  is the word most often used for 'the sea'; synonyms:  rep (used in comps.),   ruru, see 328, also kamb́e.
    utufta, contr. from uturu, 'interval' and oxta, 'in'; uturu is comp. of u, a prefix adding the idea of company, plurality or reciprocity +  tu, 'two' +  ru, 'a way'.
67. mośiri, 'land, country, island', comp. mo, 'little' + siri, 'a place, earth'.
68. ànkoékari, comp. of  an, see 3 + ko, see 5 + ekari, 'to meet'.
69. pákehe, comp. of  pa, 'the head' + kehe, or he, see 22; this determinative particle is placed  after this word  instead of mośiri.  In   every   island,  or village the Ainus distinguish between   'the   head'   and   'the   end'.   'The head' is the eastern or sometimes the northern part; 'the end'  kes (see 70) – is the western or sometimes the southern part.
    koérikìtanáś, comp. of  ko + e + ri, 'high' + ki, 'to do' + tan(e), 'long' + as,  'to arise, to stand'.
70. kesehe, see 69.
71. noći or not or nox,  'a cape'.
     śuma, cf. 62.
72. noxru, comp. of  nox (see 71) + ru, 'a way, a path'. It is the   name   of  a   series   of rocks sometimes met with as the prolongation of a cape.
73. nóxru. As to the accent, see Rem. on Phon. p. 10.
74. ćitane turi, instead of tane ćitur; tane, 'long', turi, 'to stretch out', ći, is a sign of the passive, cf. 13. Similarly nukara, 'to see', ćinukara, 'to be seen'; ronnu, 'to kill', ćironnup, 'a thing
killed,   a   fox'; kusa, 'to   ferry', ćikusa, 'imported'; tugan, 'to shoot', ćitugan ni, 'the tree at which people shoot'. See also 86.
77. erośki kanne, comp. of  е + rośki, 'to stand'; kanne, see 14.
78. uturuḱehe or uturu ḱeta, 'among', see 22 and 66.
79. okajãn˙tĕ́, see Rem. on Phon. p. 11.
82. śino, 'very, greatly'; is an adverb from the adjective si.
horiko, comp. of  ri, 'high', ho – a prefix of some adverbs, meaning 'from'; opposed to he, 'to, towards'; heriko, 'upwards'. Analogous forms: hekimox, 'to the forest',  hokimox, 'from the forest'; hepiso, 'to the sea', hopiso, 'from the sea'.
83. śinupuru: śi, is contr. from sino, see 82, nupuru, 'mighty, powerful (magically, but not physically); also '(food) with taste,' '(wine) with effect'.
kamui, is one of the most interesting words in the whole language. Even men so learned in Ainu as B. H. Chamberlain and J. Batchelor have had controversies concerning its origin (Transactions of the Asiatic Society of Japan, 1888, 17—32 and 33—38 p.). It is very like the oldest Japanese word for God, kamu (modern form, kami). Chamberlain thinks it has been simply taken from the Japanese, whilst Batchelor (Hastings Encyclopaedia of Religion: The Ainus) derives it from the Ainu words: ka, 'over', mu, 'spreading, creeping', and i, a particle that may change other parts of speech into nouns. So kamui would be 'That which covers'. For my own part, I rather incline towards Dr. Dobrotworski's opinion, viz, that kamui comes from kam, 'flesh, meat', + rui 'great' (Aino-Russian Dictionary, preface, p. 48); or I might suggest an even better alternative : kam + uś 'possessing'. I must explain this more clearly. At present, kamui signifies either a god or an evil spirit or an animal in general, or in fact any being whatever; and when prefixed to other nouns it means 'beautiful'. Now, my opinion, like Dr. Dobrotworski's, is that the first of all these senses was 'animal', i. e. a being having valuable flesh; and that this meaning was afterwards extended to what was prized, respected, beautiful, and at last generalized to the idea of a being and of deity. This became all the easier because of the mixed animal-worship and anthropomorphism that is so clearly seen in their folk-lore. That kamui is not the primitive name for a god is certain; I have been assured by several intelligent Ainus in Saghalien. who were my friends, that the primitive name for a god is serema, 'a guardian', but they do not like to use his name 'in vain' and without real necessity.
    As Batchelor's derivation is plausible, and Aston (Shinto, London 1905, p. 7), too, derives the Japanese kami from kaburu, 'to cover', I must point out that kamure (the Ainu word for 'to cover') has a much grosser derivation, closely connected with man's struggle with the elements: kami, meaning 'flesh' + ure, a special word, designating the burying (and therefore covering,  by the hunter) of  such parts of his quarry as he could not carry away with him at once.

84. ośinnox is a poetical form of  śinot = śinox, 'to play'.
mintarha, for mintaraha; for ha see 25.
86. ćijari-jari is a reduplication of the root   jari, see 34. For ći see 74.
87. am, for an; manu, is a particle very often placed a the end of the sentence in a narrative sense.
89. rawḱeta or rauta; comp. of rau, 'below,   under' +  ḱeta, see 10.
axćan or ćan, is opposed to nupuru (see 83) and mean 'weak, without (magical) might', also '(food) without taste', or '(wine) without effect'.
90. nośkiḱehe derived from  nośki, derived from  ḱehe, for ḱeta, cf. 22.
92. ajśirhi for an śirhi, cf. śiri, 55; a particle placed after verbs, indicates that the action is still going on.
93. nete seems  to   be comp. of ne, 'to be' + te, see 3.
96.  reuśi, a   special   word,   meaning   'to pass the night'
97. tanipo or tani, 'now'. Kanne is also used after adverbs, cf. 14.
98. niśkan or niśkoro or niśoro or niś, 'sky, heaven'. Kotoru or toro, is the side of anything, mostly the front side
99. utara, comp. of u (see 66) + tara, 'that'; this word means 'men, people, persons, comrades, relations', and is used to express the plural of names of living things. Here  kamui utara, 'gods'. Similarly ajnu utara, 'men', seta utara, 'dogs'. The other plural sign ćin (or śin) is   usually   employed for objects  that  are  not  living. But these affixes may be interchanged according to the value ascribed to an inanimate thing, or vice versa. So: pohoćin, 'children', sahaśin, 'elder sisters' and ikoro utara, 'precious things',  kosondo utara, 'silk garments'.
100. eran contains the root ran; for е see 5; kusu see 60.
102. havene or hau, the   voice of any living   creature;  hum, a noise of any object.
103. niśan ekasu, a locution equivalent to 'the dawn'.
104. kamui, sing. instead of pl. The number of nouns is very often not denoted, but understood by the context. Similarly, see 83, 89; cf. 99.
rax, pl. of 3^rd person of ran.
107. uśinoxte, a  special  form for the 3^rd person pl. of  śinox. An analogous form is: ujaxte from jan, 'to land'; euroxte from rok, 'to sit'. Te, is a particle used to change some intransitive into transitive verbs, like oman, 'to go', omante, 'to send';  ćis, 'to cry',  ćiśte, 'to make   cry'; uś, 'to go into', uśte, 'to put on'; for u see 66.
108. kata or kaśketa, 'upon, on the top'.
109. titano, derived from  tu, 'two'
110. ośino or śinox, see 84.
114. hemaxpa,  seems to be the pl. of 3^rd person of hemaka, 'to finish', cf. 141.
122. paje, pl. of oman, 'to go'.
124. hośkino, comp. of hośki, 'previous, antecedent' + no, a particle   changing the adjectives into adverbs; hośki, is perhaps a comp. of oś, 'back, behind', + ki, 'to do'.
jukara, see Preface, Chap. VI, 8.
125. ukokiśi, comp. of uko, see 39 + ki + śi + xći, is a pl. sign.
126. hauki, see Preface, Chap. VI, 4.
128. ućaśkoma, see Preface, Chap. VI, 1.
131. ojna. see Preface, Chap. VI, 3.
133. tuita. see Preface, Chap. VI, 2.
136. śiśtono kusu kara, 'the break of day was very near'. Similarly oman kusu kara, '(he) prepared himself to go', esapa riśara kusu kara, 'thy head is near being (is becoming) bald'
ampe, comp. of an, 'to be' + pe, 'a thing'.
143. jasumixći, pl. of jasumi, a  word  taken  from  the Japanese; the pure Ainu for 'to rest' being – śíne.
niśetox or niśeto, comp. of niś, 'the sky' + etox = etok, 'a limit'.
144. rikipaśi, 3^rd pers. pl. of rikin, 'to ascend'.
148. ankonupuru, comp. of an + ko + nupuru, see 83.
150. anhi ne, instead of the  more usual an ne; ne, 'to be, to become'.
153. tanina, comp. of tani, 'now' + na, 'also'.
154. ne amhe, means  almost  the  same  as  the   particle  kajki, see 35. It also   corresponds sometimes to  the English 'then, but'.
155. ekovebekere, comp. of е, see 5 + ko + vebekera, 'news'
156. anokaj, 'I' or 'we'.
158. iresḱe, comp. of i, see 34 + resḱe, see 58.
162. iśrantonne is perhaps comp. of i, 'me' + ś = śi, 'self' + ran = ram, 'thought, wish' + onne, 'thither'. Whether the t has any etymological value, I cannot decide.
163. annośki, comp. of an, 'night' + nośki, 'middle'.
165. oxta, is here not a postposition, but an independent adverb, meaning 'thither, there', cf. 193.
169. pajki an, 1^st person sing, of numa, 'to rise'.
170. nejajḱe, comp. of neja, 'that' + an, 'was' + iḱe = hiḱe, 'when, whilst', see 65.
173. humhiśin, comp. of hum, see 102 + hi + śin, see 99.
174. pinoxponne, comp. of pi, 'secret' + no, see 124 + x (seems to be euphonic) + ponne, also an adverbial particle.
176. otokata, comp. of 1) ota or otaka, 'a part of the sea-shore between  the pećara 'the  part of the  shore  under  water at high  tide', and masara, the higher part of the shore, always covered with grass'. Otaka is always sandy and therefore bears this name  (ota, 'sand'). 2) ta or kata, see 108.
sapan, is the 1^st pers. sing,  of san, 'to  go  down, to go from the house to the sea'.
177. makunni, poetical   for makun, it  is comp. of  mak or max (in the word maxta), 'the direction from the sea landwards' + un, which, placed after words, makes them adjectives.
ḱeururu, poetical for masara, see 176.
178. piśonni, poetical for piśun; pis, 'sea', used only in compounds; un, see 177.
179. oćasax, poetical for ćaś, 'to run'.
181. ćiś, instead более употребительного ćip, 'a boat'.
182. nanun, comp. of nan, 'the face' + un, see 177.
183. am, for an, 'my'; n before p and b = m.
185. aneuf, comp. of an, see 3 + uf or uk, 'to take'.
186. kurukata, comp. of kuru, 'a surface' + kata, see 108.
187. ajsankhe, for an sanḱe, cf. 52; sanḱe, is comp. of san, 'to go down' + ḱe, is a particle that renders an intransitive verb transitive. So , ran, 'to descend', ranḱe, 'to let down'; aśin, 'to go out', aśinḱe, 'to take out'.
188. koarurenka, comp. of ko, 'to' (i. e. the oars to the boat) + ar = ara, 'quite,  entirely' + urenka, 'to bring up, to arrange  (symmetrically),  to prepare';  urenka, comp. of uren, 'a pair' + ka or kara, 'to   do'. Ainu boatmen usually row with two oars apiece: whence may have come this derived meaning of order and symmetry.
190. anorepunḱe, comp. of an + o, 'to be in' + repun, 'to go far into the sea' + ḱe, see 187.
191. kunne-to, literally, 'dark day', means 'night'.
195. an rusui kusu, see 3  and 60.
196. aneajga, comp. of an + e, частица, делающая глагол переходным, прибавляя объекту общее понятие + ajga or ajka, or ajkap, 'unable, to be unable'. The   Ainus give also this name to the left hand  and call the right hand the able one, aśkaj. see 201.
197. neva kajki or va kajki, 'nevertheless'.
201. aneaśkaj, comp. like the word  aneajga, see 196.
205. aj śetoko; aj instead an, cf. 52; śetoko, comp. of śi, 'self' + etoko, 'in front of.
208. japan, 1^st pers. sing of jan, which is the opposite of repun, see 190.
219. tekihi,  'the hand, or the branch of a tree'.
220. еhоrа, is the transitive form of the verb hоrа 'to fall'.
ćiuni comp. of ćiu, 'to prick, to sting' + ni, 'a tree', is 'a tree, whose branches touch the earth'.
221. еmpоḱеta, derived from pok, 'under'.
229. jejnеnо, comp. of je, 'to say' + inеnо or nеnо, 'like, the same as'.
235. аnаuhе, comp. of аn, 'their' + hаu, 'voice' + he.
237. vēćiu, comp. of ve, denotes the action of two or me persons. For ćiu see 220.
239. śеn^frаm kоrа, a poetical word, comp. of śеm, 'like' + kоrа or kоrаćinо, 'like'. Rаm, see 162.
243. tаvа, comp. of ta, 'this' + va (contr. оrоvа), is the opposite of ta, охtа, see 2.
258. uhаukirе, comp. of u + hаuki, 'to make a noi with the voice, to sing' + re; 3^rd pers. plur. of hаuki, cf. 107. The particle rе, placed after verbs, meaning 'to force, to oblig also changes an intransitive into a transitive verb, like the particle  tе (see 107) or ḱe (see 187). So ib’еrе, 'to nurse', ib’е’, 'to eat'; хоśibirе, 'to return (active verb), to give back', хоśibi, return (neuter verb); nu, 'to hear', nure, 'to cause to hear'.
264. nаtе or nахtе, seems to be contr. from nах, 'so' + аn, 'was' + tе, see 3.
270. аnkujrаśi, comp. of аn + kujra, 'to go stealthily' + śi; this pl. sign is not on account of the subject ('I') but because the object (the gods) is in the pl. Similarly:  аjnu utara anekovebeḱereśi, 'I informed the men';  tа ajnu epiśkan kamui onne ćiruj anaśi, 'this man was insolent towards all the gods'
274. mахnеku, 'a woman', comp. of maxne, see 12 + ku, or kuru, 'a person'.
275. imi, from the root mi, 'to clothe'.
        aśinḱe, comp. of aśin, 'to go out' + ḱe, see 187.
276. aj, for an, 'being'.
278. ahunḱe, comp. of ahun, 'to go in' + ḱe.
280. an-u, comp. of аn, see 3 + u or uf, cf. 185.
283. aj jajkokarikari, comp. of aj instead of an (n before j = j) + jaj + ko + kari, 'to envelop'; concerning the duplication, see 34.
291. e or ek, 'to come'; but ē, 'to eat', see 23.
293. kojakuś or kojajkuś, 'impossible, to be unable' comp. of ko + jaj  + kuś, 'to pass over'.
297. rikin, cf. 287 (rikipaxći). Here the verb is sing, and the subject, pl.
302. antura, comp. of an, see 3 + tura, 'to lead'.
315. śirukunni or śirikunne has two roots: śiri, 'the earth, the weather, the time'  + kunne, 'dark'.
316. utoxśeka, plural form of  toxśe, cf. 258.
        ruheśin an is the pl. of  ruhe an, 'it is evidently' + śin for śi, see 125.
322. nejte or nete, 'after, thereupon'.
328. Turupun, comp. of Turupa + un, see 177. Turupa or Rurupa, is the name of an ancient village (or district) no longer in existence, mentioned by many of the old traditions. which I have taken down in writing among the Ainus of Saghalien. It was (so they say) a place where they dwelt in very ancient times. Turupa is compound of turu or ruru, 'the sea' + pa, 'the head, the beginning'.
335. hetaneja or hetanara are particles sometimes placed at the end of an interrogative sentence.
339. max, see 12; is used here instead of maci, 'a wife'.
343. onne, a syn. of oxta, 'into, in'.
344. hеmахnаrаjе, comp. of hе + mах (see 177) + rаje, 'to move'.
        аn-kusu iki; аn, see 3; kusu iki, are particles denoting the future tense.
352. еkоrо 'thy'; comp   of е, the sign of the 2^nd person + kоrо, see 14.
353. rеhе, comp. of rе, 'the name' + hе, see 25.
355. pirikа, 'good, beautiful, rich,' according to the context.
356. hеnki or hеngi, 'grandfather' or 'ancestor'.
357. utariḱеhе or utаrihi, see 99.
utarix or utarihi has here an independent meaning, 'the comrades, the relatives'.
358. pоrоnо, comp. of pоrо, 'great' + nо, see  124.
361. ven, 'bad, abominable, poor', the contrary of pirikа.
363. vente, comp. of ven, see above, 361 + те, see 107. Here те is  added  to  an  adjective  and   thereby   changes into a denominative verb.
         tаhа, comp. of tа, 'this' + hа, see 25.
364. śinеnе, comp. of śinе, 'one' + ne, 'to be'.
365. eomekaha,  comp. of e, see  352. + omeka.  'to remain' + ha.
368. niśpа, comp. of niś, 'the  sky' + pа,  'the head' means 'a rich man, lord, sir, chief'.
369. inаu, is a thick stick or pole, with shavings partly cut off and hanging down from it, often in great abundance and rather  ornamental. It is stuck in the ground in diver places, or sometimes suspended from the wall of the hut; an thus placed,  it  is  considered  to be an offering to the gods. Much   has   been   written   by various authors   (J. Batchelor in his book “Ainus and their folklore”  and in Hasting’s Encyclopaedia of religion, W.A. Aston. “The Japanese gohei and the Ainu inao” Jour. of the  Anthrop. Inst. of Gr. Br.  and Ir. XXXI, 1901 and L. Sternberg The cult of inau, Boas anniversary volume. New-York, l906) Dobrotworski, Ainu-Russian dictionary, Kazan 1875) about this interesting form of worship. But I cannot here do more than state what I believe to be essential in this cult, hoping to deal with other questions else where and at length.
    In my opinion the inau is usually nothing more thai an offering; only in very exceptional cases is it held to be a me diator. In tales Nr. 13, 20, 21, 24, we find proofs that thii view is held by the Ainus.
    In my opinion the inau is usually nothing more than an offering; only in very exceptional cases is it held to be a me diator. In tales Nr. 13, 20, 21, 24, we find proofs that thii view is held by the Ainus.
    As to its origin. I do not share the opinion of any one who has hitherto written on the subject. I feel convinced that the word comes from nau, 'the pole on which bear's flesh is set to dry'; and the objects correspond almost as clearly as do the words. The nau is at present to be met with only in Yeso, and is only mentioned by one Japanese author, Mr S. Sato (in the Bulletin of the Tokyo Anthrop society. 1892. Nr 74), who however takes it for the act of hanging the flesh, not for the pole itself.
    kаrаiḱе, comp. of kаrа, 'to make' + hiḱе, 'when'.
370. nеr, an indefinite pronoun.
371. nеаnахkа, nеjахkа jахkа, 'although'; comp. of nеа or nеаn, 'this' + jахkа.
372. еkаnuf, cf. the German entgegennehmen. This expression  seems to be used only in connection with inaus.
Comp. of еkаn or еkаri, see 68 + uf, see 185.
373. pirikа, means   here   'beautiful'. It  is said that the mat placed here  and   there make the land beautiful, which pleases the gods.
     еrеśḱеkun, comp. of е, 'thee' + rеśḱе, see 58 + kun, a particle changing the verb into an adjective.
380. ejajtukаri derived from tukаri, 'near'; the meaning of the whole is 'approximately, almost'.
382. kuаni or kаni or ku, 'I'
385. kаpахći or kаpаćiri or kаbа́ćiri, 'the eagle', see 10; kаpа, 'dirty' + ćiri, 'a bird' (used in compounds).
391. аnirеsḱеrеśi comp. of an, see 3 + i, see 158 + resḱe, see 58 + rе, see 258 + śi, see 125.
392. ḱеrаj kusu, 'thanks to, owing to'; ḱеrаj, 'compassion, sympathy'.
393–395. kаmuj оrоvа аnеkоndеśi, 'from the gods they gave thee', instead of 'the gods gave thee'. A construction of sentence very often used by the Ainus. The orova is here a pleonasm; it seems to be used in order to render the sense clearer, and show the origin of a given act that takes place; cf. below, 412. ; kоndеśi, comp. of аn + e + kоndе, 'to give' (it seems to be comp. of kоrо, 'to have'+ tе, see 10). + śi, see 125.
400. kusu nеjḱе, 'if', is placed after verbs.
403. kаpаći or kаpахći, see 385.
406. еinаu kаrа, instead of inаu еkаrа, cf. below, 409–410.
409. śеmpахnо, comp. of śem, 'alike' + pахnо, 'just'.
410. еkоndy or еkоndе, see 395.
411. kus-iki, сокр. от kusu-iki, cf. 344.
412. еkurukаśi, comp. of е, 'thee' + kuru, see 186; kаśi or kаśḱеtа, 'upon, on the top of'.
413–414. kаmui оrоvа оinkаrа, instead of kаmui оinkаrа, 'the gods will look from above'. Cf. 393. Oinkara instead of inkаrа, 'to look at'. This form is used when we are told about the gods and spirits looking down at men from above.
415. nеipахnо, comp. of nеi, which is used in compounds and gives the meaning of something indefinite; nеi pахnо nеiахkа, 'at any time whatever.'
417. rаmu, 'the soul'; rахki, 'to be suspended'. The Ainus say the soul is suspended inside the body of a man, and ascends when he is angry or sad. The meaning of the 'soul will hang' is 'the people will be satisfied, happy'. They dis¬tinguish between 'long souls' and 'short souls'. A man with a 'long soul', ramu tane, is patient, and slow to anger; one with a 'short soul', , rаmu tахkоn, is on the contrary impatient and short-tempered.
421. еkоhаjtа, comp. of е, 'thee' + ko + hаjtа, 'to be insufficient'.
        hаnnех or hаnnе, comp. of hаn, see 51 + nе,  'to be'.
428. kаnа suj, two words having the same meaning, 'again'.
436. оrоvаnо, 'then, after'. This word is not quite indispensable here, being an expression used in speech by such as are embarrassed to express themselves; as in English 'you know, don't you know', etc.
442. pe or ampe, 'a thing'.
448. mаnuj or mаnu, see 87.