Materials-Ucaskoma-12-14

(There) was a village. In a house, (there) lived two men, brothers. Then (tljey) were very skilful in bear-hunting, they killed bears, piercing (them) witli the lance only; (also), when they went seal hunting in a boat on the sea, (or) on the ice. (they) killed many seals. Although (perhaps there) were brave people in (other) villages, (there) was no man (who) did as (valiantly as) did those (two) men. They (were) very lucky and brave men besides (1-6).

Now the people were one day sitting in the house, doing nothing. The next day they went fishing (for) large salmon. The woman of that house went out to gather tubers of the Corydalis ambigua. (There was) a village with one single mountain (in the neighbourhood). So (she) gathered the tubers on the slope (of the mountain). When she gathered the tubers, (there) came a man from the forest. A young man with a beard, a black beard, (who) asked the woman (for her) pipe: "Give thy pipe, I will give thee (wherewith to) smoke" (7-11).

The woman was afraid of this man, (her) heart throbbed. The woman took the pipe herself (and) puting tobacco into the pipe from a leather ponch. smoked the tobacco. Now the man smoked his tobacco. Now they have finished smoking Then again (he) asked for her pipe, (but) she would not in any wise. Although (she) would not, (he) took her pipe into his hands. This man put tobacco into her pipe. Thereupon he stretched (it out) to her. Afterwards that man struck a light (from a flint), striving to be foremost. Having struck the light first, he stretched out. (giving) her the fire. Although she would not (have it), he stretched out and took that fire and kindled her pipe (and) smoked the tobacco (12-20).

From the time of smoking the tobacco she quite lost consciousness. Hitherto she had been afraid of the man; and now, having smoked (his) tobacco, all that timid feeling was no (more). Now that man kissed her. She had more fondness for him. Now (he) helped her to gather the tubers of the Corydalis ambigua. (And) very soon they gathered a great basket full of tubers of Corydalis ambigua (21-26).

Now that man (wished for) copulation, (and they) have copulated. Now the man said he wanted to.marry her at once. Now that woman came down to her house, and that man went up (back) to the forest. The woman, having come to (her) house, did eat. (And she said): "When I had done, I went to the store-house; and having taken a basket for the tubers of the Fritillaria Kamtschatensis plant, I carried it into the house. A so-called made-dish; as many as were of these my tubers, of them all did I make the made-dish. There was much of this made dish in the kneading-trough (27-33).

My husbands, after I had gone to gather the tubers, again went out to catch seals (and) now they entered, (and) had killed plenty of seals. Every day I took the wet shoes of my husbands, and hung (them) up. That day. although my husbands entered, I did not approach. I was busied in preparing the made-dish. Although (their) shoes were wet, I did not dry (them) (34-39).

My younger sister - she alone - having cooked the meat, gave to eat (to) my husbands. All the people of the house ate all the meat, the people from other houses were invited to eat the meat. When all the people had finished eating the meat (and) I had meantime finished preparing the made-dish, at once I put that made-dish into wooden vessels, and gave to all the people to eat. Now when (the meal) was over, the people from the other houses went away (40-45).

(One) hushand of mine now went to sleep; all the people went to sleep, and I went to sleep near the hearth, girt with a girdle. My husband having risen again, told me some pleasant words; he would sleep with me; so said (he). Although my husband said so. I would not hearken at all. After that my husband,, having gone, slept on the bed, and I slept near the hearth (46-51).

Now at day-break my husband, having risen, ate with (his) younger brother. They went a fishing for large salmon. And my younger sister said to my husband: "Do not go anywhere to day; remain but one day at home without working (outside); yesterday thy wife having gathered tubers... when she came thence, I saw her looks, all (her) looks were quite changed. Therefore to-day, for one day only, remain at home without working (outside)". Although my younger sister said this, they did not hearken, (they) went away at once (and) went to catch large salmon" (52-59).

(The younger sister says:) ''Thereupon I remained with my elder sister. (She) put the made-dish on to a vessel of birch-bark, (she) put in (till) it was full. (She) dressed herself in new clothes only. After, all she had of earrings, she put (them) all in (her) ears, so in (her) ears there were many. A girdle studded with rounds of metal did (she) put on. Having finished at last, she went out, carrying the bark-vessel with the made-dish (60 - 64).

After that, my elder sister spoke thus to me: "If thou go out into the yard with me, that man... yesterday gathering tubers I met a man - (that) being so. because be wished to marry me, (and) I having consented, now already he has married me. (That) being so. if I go out, look, where I shall go (into the forest)". Now I went out, when I had looked (around I saw) a young man. a black-bearded man, was to be seen behind the inau (65-71).

There (staying) he beckoned, calling my elder sister, (and) my sister now went towards that man. After she had gone there, that man - the made dish (she had) put into the bark-vessel - now that man ate. Having finished now, that man struck my
elder sister with (his) hand, (and) she became a she-bear. Then the man struck himself and became a he-bear. After (he) had struck (his) wife with (his) hand (and) gone the first (leading the way), she followed (him). The two bears went one after another. After that I entered the house and waited for the men of the household (72-79).

Now near evening the male people entered with a load of large salmon. Now therefore I cooked the food; having finished, I gave them to eat. Now therefore I told them: "Before this morning, when I said thus to you 'Only one day remain at home' and you did not hearken to me... well, yesterday thy wife whilst gathering tubers, met with a man, and they helped each other to gather the tubers; and after she came down and entered (and) prepared that made-dish; yesterday all the people (ate it) and you also ate. That being so, I wished to leave you at home but you. not having consented, you went to catch large salmon; afterwards you went out; then my elder sister, putting in the bark-vessel the made-dish (which) she had prepared yesterday, put (till it was) full, and (then) left (it) all night (80-90).

To-day, being alone at home, I was called by my eldei sister: "Come outside with me", so said (she); all the ear-rings also in all the ear-holes (did she) put in; after (she) dressed (in) all (her) new robes; then I went outside into the yard; one young man was standing behind the inau. When (he) beckoned, calling my elder sister, my elder sister went towards that man. That man now ate that made-dish; after (he) struck (his) wife, (she) became a she-bear. The man turned (and) struck himself (and) became a he-bear, and (away they) went. After that, having entered the house, behold. I have been awaiting you" (91 - 100).

Now she has finished (her) relation to the (two) brothers. After that, the younger man chid exceedingly: "The so-called bear creature (that) with a pike I have (oft) pierced and borne home! The bear! so having taken my elder's brother's wife, it is now gone with her! And yet from (my) childhood did I pierce and bring home (those) so-called bear-creatures, like mice that live in the house... What! a bear is now (so
suddenly) insolent to me? Come what may. I will go on its trail to the place where it lies" (101-108).

Twelve valiant men only - ten of them bearing provisions on their backs, and all carrying pikes, and also carrying bows, as many as there were men, went upon the way on which the bear had gone. Two months, three months did they go. yet they came not to the place where that bear was. And their provisions were quite gone. Ten men went back home, two men only went on, following the bear's trail {109-116).

Having gone on for two days, three days, they went forward eating nothing. That being so, (the younger brother said) "(Hence!) go back! I alone will go on the trail so far as the bear has gone". "Then my companions went down seawards, going back. I alone continually went on the bear's trail. Six days I ate not. As I went upwards along the higher parts of the bed of a stream, there was (to be seen) a bear's den. I went to the threshold and looked in. That wife of my brother - so soon! - had got two children. The husband lay on his back, sleeping beside his wife (117-125).

Thereupon, standing at the threshold, I looked: an old man and an old woman were sitting' inside, and I stood and chid them: "Wherefore hast thou taken from me my brother's wife, and led her away with thee? That being so, now come out, and we shall fight, I with thee, till death; if we fight... we shall see" (126-131).

Now therefore there was heard inside that dwelling the grumbling of this old man. After (he) threw a box outside. (and said to) me: "If thou wilt go down to thy house, taking that box. and when thou wilt ask for another woman in any village, thou wilt also marry (her); with thy elder brother - you will both marry. That is so: because my son loves the wife of thy brother, they are now married (132-138).

That being so, now I give thee this box. I am a bear. Although thou thinkest (that) I have nothing, yet a part of ? my goods I give for a remembrance. Therefore do not be angry against me"" (139-142).

Nevertheless the man who was standing outside wished only to fight (143).
(The old man, continuing). "Because thou dost so, I will give thee again one box more. Now, when there are two boxes (given) if thou (wouldst) a little further withdraw thy anger into thy soul, (it were) well" (144-146).

(The younger brother speaks). "Nevertheless, standing at the threshold of the den, I wished but to fight. After, the old i man grumbled: "Then thou art a man, and wishest only to fight; but if (it) be a real fight, thou wilt die. Although for me... if thou kill me (and) although (I) shall die, afterwards j I shall be alive; again I shall be alive. Thou dying but once, wilt die entirely. Therefore do not wish exceedingly to make a fight" (147-154).

Nevertheless, standing (there) and speaking only (about) I of fighting. (1 was told) at last by that old man: "If people I love to fight; well then, a fight (let there be)". Then that old man awakened his son. "Rise up quickly! At present the man (who) followed thee is on the threshold of our house, and he is (here), wishing to fight with thee". Although he "aid so, the man did not rise (154 - 160).

The man's wife said: "Then I going outside shall fight with the man (who) wishes to fight". But the old man would not: "Being a woman having just borne a child, if you go outside to that man, and when (they) are together (by) the blood that has magic, and (by) the spray that has magic force, that man will see!" Thus spoke the old man, (and) the woman rising at once came outside. When I stood at the threshold of the (bear's) den. the woman came out to me (161 -167).

(There it) came out (with her) a spray of magic power, I could not even look (at her). This only I remembered; what took place (after). I know not. At last I awoke. Lying in the great bed of a stream, at the bottom of the riverbed, I slept lying on (my) back. When I fell asleep again, I saw the following dream (168-172).

That old man (said): "Thou earnest (here) following thy brother's wife, and wishing only to fight, so thou hast got that from the woman. (That) being so, (I might) leave thee without any compensation, but I have pity on thee. Therefore, when, having risen, thou goest down to the sea. I shall give thee a bear-cub. When thou beginnest to go up the mountain slope, then thou wilt catch a bear-cub, two bear-cubs, three bear-cubs; going further to (thy) village, again thou wilt catch a bear-cub, two bear-cubs, three bear-cubs, (in) all thou wilt catch five bears; then (in all) ten bears (??-180).

When thou wilt come to thy village, if the people liv-iug in the neighbourhood, (if) all the men bring up these bear-cubs, (it will be) good. I will give thee also slain bears until thy death. In a year... I shall give thee sixty bears a year. Sea creatures also shall I give thee. After that, every I year, when thou preparest many skins, when thou wilt sell i (them) to the Japanese lords, and when thou wilt possess the wealth of the Ainus; (then) if thou wilt go to seek a wife in uy village, and wilt buy a goodly woman now with the wealth (acquired) by thy hands - (then) also thou wilt cause thyself to be fed (by her) (181-190).

If thou goest back to the village with her, and if thou hast children (by her), and (they) likewise after thee shall go hunting (or fishing); unto them shall I give little bear-cubs, as I do unto thee"".

Now therefore he has married, and has had children. He has had daughters, and (others) have taught them, but his sons has he taught (himself); the daughters were taught by the woman. So they spent their life, grew old, and afterwards died (191-197).

Afterwards, the sons went hunting in the forest, like their father; every year (they) brought in sixty bears. In the sea also did they hunt (with) like (good luck). Now his children having died, the people who lived after them when (their ancestor) heard of them (in the other world) did as (he) had done (according to what) he heard. Now it is heard that these people lived very wealthily. Now he lived (in the other world) not disquieted as to what (happened) after them. Now therefore, if people live thus well, it is very good (198-204).

1. urivaxne, 'the relationship of brother or sister'; irivaki, 'near relations, as v. g. cousins'.
7. tori, 'to remain at home without any special work'. From this probably comes toranne, 'idle'.
8. ćiraj, 'a kind of salmon', Salmo orientalis.
toma-ta, 'to collect the tubers of Corydalis ambigua’ (тома) , which the Ainus eat in great quantities. For ta, cf. 10. 43.
9. sanniśi, 'the slope of a hill'.
11. exte, 'to hand' (to some one); comp. of ex = ek, 'to come', + te.
aneikure, comp. of an + e (thee) + iki + re. Every guest among the Ainus of Saghalien is obliged by etiquette to fill his host's pipe with tobacco, on his entrance into the dwelling; and his host afterwards returns the compliment.
12. ramu toxtoxśe, 'the heart throbbed'; literally, 'the soul obbed'; toxtoxśe, seems to be an onomatopoetic word; the ond part, śe, also points to this conclusion; cf. 5. 44.
21. anturajno hemaka, 'quite lost', cf. 6. 2.
24. śine ram ankoro, 'had fondness'; literally 'one mind had'
inan kotuxte, 'kissed her face'; kotuxte 'to glue to'.
30. hap, 'a bulb of the Fritillaria Kamtschatensis, which the Ainus also use as food.
31. ćkaribe, 'a made-dish', a dish made of roots and berries and prepared according to an elaborate recipe; comp. of ći + kara + ib́e.
34. anokhoćin, 'her husbands'; comp. of an + hokho + ćin. Polyandria is not known among the Aimis in general; it took place (if ever) only in the districts adjacent to Ghilyak territory, where it is the rule.
40. matakhi, 'a younger sister'; a term generally used for 'sister'; comp. of mat, 'female' + aki, 'a younger brother'.
42. kam utara etax, 'the people having meat invited'...; there still exists among the Ainus the custom of inviting neighbours to partake of any good cheer one may happen to have.
43. anokane, 'I'. cf. 1. 156.
47. okuf tura, 'with the girdle'. When a married woman dislikes sleeping with her husband, she lies down by the fireside and with her girdle on.
52. nokan ramhu, 'a younger brother'; see 2. 157.
58. tori janua, 'remain at home'; contains two signs of the Imper. jan, see 5. 19, + ua, see 10. 28.
59. uaśiśtexći 3^rd per. pl. of aśin, cf. 4. 26.
60. saha = sa, 'an elder sister'. Here begins the younger sister's narrative.
62. nińkari, 'an ear-ring'. Formerly the Ainu women liked to wear several pairs of ear-rings at once, especially when they paid visits.
63. kani kuf literally means, 'a metallic girdle'; in reality it is a girdle of leather studded with rounds of metal.
66. ta iki , 'that man' or 'he'.
67. ankorenkate, 'having consented', is derived from renka, 'to consent'. cf. 4. 26.
72. kotex paru-paru, 'to beckon, calling somebody'. Like the Japanese, the Ainus beckon towards a person, with a motion quite the reverse of the European gesture: the hand is waved with the palm downward, as we do to wave a farewell.
73–74. ćkareibe... ta oxkajo e, 'made-dish... that man ate'. Marriage ceremonies, properly so-called, do not exist amongst the Ainus: unless the careful cooking of a dish for the accepted husband may be termed so.
76. maćiś, usually maći, 'a wife'.
85. eukaśuvaxći, 'helped one another'; derived from kaśu, see 10. 53.
87. rusui jan, instead of rusui an.
91. iśikoniśḱete, comp. of i, 'me' + si + ko + niśḱe + te; niśḱe, 'to take away'.
102. poniune, 'a younger'; comp. of pon, 'a little' + niu, 'a man', used with certain numeral substantives.
107. ioxta, 'towards me'.
109. tu ajnu ikaśma van ajńu, 'twelve men'; i. e. Two men, plus (more) ten men.
112. maka, instead of makan, see 4. 7.
114. haru, 'provisions'.
115. ruhe = ru, 'a way, a trace'.
okakari or okakara, 'lengthwise'.
122. najko or najkoći, 'the bed of a river'; comp. of naj + ko, (a place).
123. kośmaćihi, 'the sister-in-law'; kośma – is the general name for a relation's wife. Koxneka is similarly used to designate a relation's husband.
130. ukosimojpa, 'to wrestle'; comp. of + moj (found in the word mojmoje, 'to move'). Duelling doest not exist among the Ainus in recent times, except that the northern Ainus practise it sometimes, resembling in this their neighbours the Ghiliaks, among whom duelling is very common.
132. jajkoniven, 'to grumble'; literally, 'angry to himself'.
136. e-jupihi, 'your elder brother'. Jubi = jupi is a syn. of hośki ram, see 2. 156.
141. uśituruḱeś, 'as a memorial'; not literally, but metaphorically employed.
142. ekoro iruśkaha anekoramu ośma, 'thy anger, may it enter into the soul'. Meaning: do not be angry any more.
145. iruśkaha pono eramhu maxtakan eama ćiki, 'if thou placest thy anger a little farther'. Cf. above.
149. enćiu e-né, 'thou art a man'; for enćiu see 6. 48. Here the Ainus have not failed to perceive with considerable shrewdness that, from the point of view of bears (and other animals), man is very fond of slaying.
151. anoka ne ampe śiśnu an kusu iki, 'as for me, I shall be alive'. Here the belief of the Ainus is expressed, that every animal killed returns again to life.
152–153. axrajne eraj kumpene, 'you will die entirely'. Man, after death, goes to a world beyond the grave.
164. pujśe mau tura, 'a spray having spiritual powers'. The Ainus believe that the blood from a woman's genitals has magical force. Cf. 8. 5.
168. auvantete instead of an-vante-te, cf. 2. 161.
171. tujkantara, 'backwards', derived from tuj, 'the stomach' + kan, 'up'.
175. aranno, 'gratuitously'; comp. of ari, 'quite' + anno, 'without payment, without recompense'.
175–176. anehuma rajki, 'to have pity'. For expressions with rajki, see 1. 24. Ihuma means 'compassion', or 'sin'.
177. atuśiśanḱe, 'a bear's cub', literally means'bound with a cord (atuś = atuśi) and taken down (from the forests) (sanḱe). The Ainus. when they hunt bears' cubs, seize and bind them, and bring them to their villages.
Anekourenkare kumpene, 'I will give you'; urenka, 'to consent, to make peace', see 1. 189. This word is used to express the mutual gifts that come from the gods to men, and from men to the gods.
178. peure, 'the cub of a bear'; literally means 'young'.
182–183. rajne iśanḱe, 'a bear killed in the forest', literally means 'a dead (bear) taken down'. See 177.
187. ajnu karope utara, 'the objects of the Ainus', i. e. the objects which the Ainus consider as precious things, as swords, lacquered vessels, and silk dresses, given to the bride's parents, when she goes away directly with her husband (instead of his working for them, as is more usual, during several years).
189. tek ani ekorope, 'a thing acquired by thyself, literally 'the things of thy hands', is opposed to ekaś korope, 'the things of the grand-fathers (ancestors)'. These are heirlooms, and as such, never given away.
190. ehox kara, 'you will buy'. This term has not generally the meaning of 'getting a wife'. As this tale was related to me by a man from the north. I suspect Ghilyak influence here.
eśićarojkire kumpene, 'you will make (her) feed you'; derived from ćarojki, see 1. 60.
196. kohekajexći, 'become old'; derived from kaje, 'to break'.
199. atuita, 'ten', used in counting animals; van atuita, 'one hundred'.
203. erampotara, 'to be disquieted'.

    The narrator was a young man. but quite unskilled in the art of storytelling, and rather unwilling; it was only to satisfy my entreaties that he told me this tale: which may account for several gaps and shortcomings. In this legend we find the belief of the Ainus in weird mountain-dwellers, called OKen or Kimukajnu, that sometimes took the form of bears to visit the Ainus; their visits brought luck to their hosts. They were half men, half gods. When the Ainus go hunting, they always take with them food that they leave in the forest as offerings to propitiate them. As these beings are imagined to be bald, it is therefore thought wrong to laugh at a bald man.

1. ankoro najhe, 'my river'. The Ainus of Saghalien have from time immemorial distributed all the streams among them selves as private property, and no one but the owner has the right to hunt anywhere along a stream.
2. ciśe sojuś inau, 'an inau outside of the hut'; sojuś, comp. of soj, see 5. 39 + uś.
3. ka, 'a special horse-hair noose, used to snare the pine-marten. It is hung over a tree fallen across a stream, where the animal is likely to pass, and so that the pine-marten cannot but slip its head into it. This kind of snare comes from the Amur tribes. Ка means literally, 'a thread'.
ka e, 'to set such a horsehair snare', a syn. of ka ama.
4. horoka inon kara, 'back again to look (examining the snares set).
5. ćiooki is a syn. of ćihoki, 'fur'. It literally means, 'a (thing) sold'; furs have long been important articles of commerce there.
7. anuva for anua, a form of participle of an, 'to be'.
15. an-kirho ikokana, 'asked for my shoes'. The people coming from a long walk outside take off their shoes, which must be either dried or repaired. This duty always belongs to the woman who is next of kin to the owner. see 12. 35–36.
18. upirikare, 'to make rich', literally, 'to make good'.
20. nu, syn. of nanu, 'a face'.
21. usampeka hoxḱe, 'slept   separately', opposed to utur hoxḱe, 'slept together'; usampeka means literally,   'one   beside
the other'; comp. of u + sam + peka. Here it is as well to remark that during their hunts the Ainu men carefully abstain from all communication with women, and will not even speak amongst themselves on sexual matters.
22. ećimonuśka, derived from mon-uś, 'to be busy', with same signification.
23. jajnupextexte, 'to cool oneself, to wash the face'; jaj derived from nu, 'a face', pex, 'wet' and te, see 1. 107.
24. majmine or majne, 'young woman', a name given to a rich young women.
25–26. ajjoxtejḱe, 'having shaved off'; comp. of aj (instead of an) + joxte + iḱe, see 1. 170; joxte 'to hook', is used here with the word inau instead of the more usual ḱe.
27. śipora-pora, 'to walk with a rolling gait'.
kućan, 'a she-bear'.
28–29. piśkan oroḱehe inau... omantete, 'to every place an inau having sent'. In setting up an inau in every place where the she-bear had been, the man intended to send it her as an offering.
32. kosaḱehe, syn. of sakita, 'in the summer'. Summer hunting is equivalent to 'hunting- bears'.
33. anemuni ćirenka, see 7. 5.
ćiusamene, 'at the opening of the bay', comp. of ćiu, 'wave' + sam, + ene, 'in'. The man had hunted seals in that place.

№ 14.

Dictated (January 1903) by Ipoxni. See № 9.

         Kíren aśínno moto oxta, vén kíren śine ćáća tura, tu
      ájnu né okajaxći manu. Mánka kíren máx tura okajaxći manu.
      Náte mánka kíen ḱéśp aśínko kópćo manu. Hójnu ná, esaman
      ná, sumáti ná, tēkoro poróno rájki manu. Ḱĕ́, tá ven kíen
5    manu, ḱéśp aśinko kopćójke, śine pa oxta esaman vamb́e,
      hojnu vamb́e, sbmari vamb́e, náx rájki manu. Tá mánka
      kíren náx nú manu.
      Tam pá ta vén kíren, ká oman, śúj réuśi. Kesántonè
10   tokhi, ta mánka kíren kotánhu oxta sám manu. Ćiśe óxt ahun,
       óxkajo iśam, máxneku pate am manu. Kĕ́, ínkara manújḱe,
       esaman eupuś, hójnu eupuś, sumári eupuś, ámbene ćiśe śíśte-
       kane am manu. Tékoro konúpuru. Tá pírika máxneku suḱe
       manu. Kĕ́, ta vén kíren ḗre.
15   Ib́ hemákate ipiśi manu: "e-hókho nákén ománhì?"
       ‘Kópćo kusu, iśam manu, ójaśímma sán kus-iki", náx jé manu.
       Ne ámpe kusu ta vén kíren táta réuśi manu. Śirúkunitè utara
       umokónde manu. Kĕ́, tá ukurániḱe ta vén kíren oćíu rusúi
       manu. Néte orovano tá máxneku jé manu ene am manu: "tó-
20   hej nejva, én okaj kíen nejáva, hánna ajśikòjćíte ne ámpe
       hamánḱe kusu iki.
       "Tani páxnono okajánike anókho hemáta hana koven
       kusu iki? Hánna nava ániḱe, tá vén kíen ónne ankánate ane
       kmbeka hánne jáva? Hemáta hánna anekojájiràjistánte kusu?
25   Hánna ajśikòjćíute haman kus-iki. Tohēj ićákiré", náx jé
       manu. Vén kíren oćiśo manu. Néte śiśtono tá vén kíren hámu
       ib́e aśiínte oman manu. Náte orovano nea vén kíen kotánhu
       oxta ám manu.
       Ḱĕ́, ḱéśp aśínko kimójkiḱe śine pá oxta, śine tánku
30   śine pá oxta, tu tánku, náx rájki manu. Neja vén kíren inu
       manu, neja mánka kíren tán pá né pákhe ráj manu, nú manu.
       Néte orovano utur okaj manu. Ta pá orova ivam pá okájte
       nea mánka kíren maćihi éx manu, neja vén kíren ćiśéhe
       oxta ahun manu. Utara nukára nejániḱe, emújḱe máva ná,
35   kí rúhe ám manu.
       Néte orova neja máxneku itax manu: ćiśe koro ájnu
       ajśeránka raxtéjḱ, àjśiśámtere, anókho ráj orova tani pax-
       nono okajániḱe, àjśićarójki kúmpeka ene ánkar iśam. Né rén-
       kajne tani ćiśéhe óxt árik án: iśam etúnne kusu-néjḱe, vax-
40   ka-tá uśíune hene ajśikóndere. Náx jé manu.
       Ḱĕ́, ta vén ájnu itax manu: "tohej-nejáva, tani aśi pí-
       rika aníke, vánte hetànaná. Etókota ankooćíu rusúiḱe, tohej
       nejáva, náx jépe nejáva, hemáta hana en ánkar iśámiḱe, ta
       vén kíren ónne ankánava ane kumpeka han nejáva, hemáta
45   hana anekojájràjstánte; ajśikòjćíute kúmpeka hánne, náx jé
       nejáva. Néra, ráj pahno, itax jaxka, anókaj néjámpe an-kiśáru
       kári hánne ahun. Śójpeka oman-anájne ráj jaxka, pìriká"! náx
       je manu.
       Nea maxneku ćiś ani aśin, śójpeka oman anájne ráj
50   manu. Támb́e rénkajne húśko kíren ućáśkoma. Náx án rén-
       kajne, tani án kíren néra vén ájnu nukarájki, tékoro śikòo-
       cíute rusúi manu. Náx an rénkajne kíren hetúku moto ućáś-
       koma. Tani án kíren máxneku ne-ámpe néra ájnu kájki ko-
       jàjjóśkire manu.

Literary translation.

(Amongst) the Tungus in very old times (there) lived two men; a poor Tungus, together with his father. Also there lived a rich Tungus, together with his wife. Now the rich Tungus went a-hunting with his dog every year. He killed very many pine-martens, and otters, and foxes "Kye!" When this poor Tungus went a-hanting, he killed ten otters, ten pine-martens, and ten foxes yearly. So the rich Tungus heard (of this) (1-7).

That year the poor Tungus, having done setting snares for pine-martens, went a-hunting with (his) dog. Having gone a-hunting with (his) dog, he spent the night (thus); again he went (farther), again he spent the night. Doing thus daily, he came to the village of the rich Tungus. He entered the house; the man was absent, only a woman was (there) "Kye!!" When he looked round (he saw) the house was quite full of otter skins, (hanging in) clusters, of pine-marten skins (hanging in) clusters, of fox-skins (hanging in) clusters. He liked (that sight) very much. The good woman was cooking. "Kye!!" She gave to eat to this poor Tungus (8-14).

When he had done eating, he asked (her): "Whither is thy husband gone?" - "A hunting with a dog is he gone, and is not (here); the day after to-morrow will he come"; so she said. Afterwards, this poor Tungus spent the night there. In the night, they went to bed. "Kye!!" That night, this poor Tungus desired copulation. But the woman said thus: "(I) spit (on thee)! Now then, good for nothing Tungus, now then! I will not give myself to copulation (15-21).

Hitherto, whilst I have lived, what have I lacked from my husband? I hunger for nothing; what then shall I want (to get) of this wretched Tungus? What shall I ask him for? I will not give myself to copulation; I spit (on thee), filthy (one)!" So she said. The poor Tungus was angered. Afterwards, at daybreak, this poor Tungus, not eating (anything), went out and away. Thereafter, this poor Tungus dwelt in bis village. (22-28).

"Kye!!" Yearly, when he went a hunting, a hundred (head), two hundred (head) a year did he kill. The poor Tungus heard (that) the rich Tungus had died that year: (so) he heard. After that, some time passed by. From that year, when six years had passed by, (she that had been) the wife of the rich Tungus came (to him); into the house of the poor Tungus did she enter. When the people saw (her. they saw that) she (looked) quite starved (29-35).

Thereupon the woman asked the master of the house to pity her and take her to wife; (for) living since her husband's death, she had no possibility to feed herself. Therefore now she had come to (that) house: if he would not take her to wife, he might take her for a servant to carry water. So she said (36-40).

"Kye!!" This (formerly) poor man said: "(I) spit (on thee)! and now thou knowest that I am rich. Formerly, when I desired copulation: '(I) spit (on thee)!' so saidst thou; why. when thou hast no resource (dost thou come')... 'I shall want (to get) nothing of this wretched Tungus; what shall I ask him for? I will not give myself to copulation'; so saidst thou. Whatsoever thou shalt say, even till death, shall not enter my ears. If thou goest out into (my) yard, even shouldst thou die there... good!" So he said (41-48).

The woman weeping withdrew; going into the yard, she died. Therefore the ancient Tungus made (of this) a tradition. Therefore the Tungus (women) that live now, when they see any poor man. wish exceedingly for copulation. Such is the tradition from the beginning. The Tungus women that I live now make the first advances with any man whomsoever (49-54).

Remarks to Nr. 14.

This is an Orok tradition, and is supposed to have taken I place five generations ago.

1. kirenус, 'the Tungus'. From the Ghilyak word kilen.
moto, 'origin, beginning'. A Japanese word.
2. manka, see 10. 43.
3. kopćo, 'to hunt with a dog'; this word is of Orok origin. The Ainu expression, used in the southern part of Saghalien, is ćeta kimojki. Literally 'to dog-hunt'.
4. ḱe, usually an interjection, signifying interest, and made by the hearers during the narrative; in this case, by the narrator himself.
18. umokonde, 3^rd pers. plur. of mokoro, cf. 1. 107.
19–20. tohej, 'the spittle'; a term of abuse.
20. en okaj or en okajpe, 'a scoundrel, one good for nothing'. Literally, such a creature!
20–21. ajśikooćiute hamanḱe kusu iki, 'I will not give I myself to copulation'.
22–23. koven kus iki, cf. 3. 36.
29. tanku, 'hundred'. This is not an Ainu word; the I Ainu is aśiśne hot, 'five score'. It is taken from the Oltchy tribes, from whom they learned to set snares for pine-martens, land counted the number of snares by hundreds in that language.
32. utur okaj, 'for some time lived'; utur or uturu, 'an interval'.
37. ajśeranka raxtejḱe, 'hanging the soul'; cf. 1. 417.
37. ajśiśamtere, 'that he might marry her'. The discourse is indirect, re, standing for 'it'. Cf. below, 44, в ajśikondere.
53–4. kojajjośkire, 'to make the first advances'. From ko + jaj + hośki, 'the first', + kire, 'to cause to make'. One syllable ki seems to have been omitted. The verb ki, 'to do', often has a sexual signification. The custom alluded to was formerly much in vogue amongst the Ainu women also; but it is no longer so. and they are even very much displeased at any hint of such a thing.