№ 15.

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

          Án-koro kotan okajan. Jóś sere! Hánk-an Turupun
       niśpa koro maćihi, kamúi asúnne annua kusu, tu-iváva ḱeu-
       tum panekoro kara. Támb́e rénkájno ekaś otom orúmpe pane-
       jajkara. Tanúśko otom orúmpe àjśitomuśí, Hánk-an Túrupun
5     niśpa Túiman Turup-ene oman rámhu ànkokará. Túiman Tu-
       rup-ene oman annu.
       Támb́e rénkajne ekaś śíri kapu anejajkara. Ekaś atàm-
       puśa anèpauśí. Án-koro ćiśe orova śiśòjnorajé an; oman an
       tójru, tójru ru káta sapam manu. Ari sapan-kane tu etúkuma
10   anòsujá-suja anòkuśté ánkonìteupá, ájnu śínne ankara manu,
       uśi oxkajjo ne ankara. Pój śiḱéponè ejàjkaraći, tójruru rúru
       káta antura sapaxći.
       Hánk an Turu kotan aréŋtum śeśánki ani osánki, ota
       Káta enèkaneká. Hánk – an Turupun niśpa xkaś katùntuhú
15   panurénkarè. Tani paxnono Hánk – an Turu ani jośmari. Ćiśe
       eśan tū́he anćiòśmaré. Rueśan kā́ta tu mójre áxkaś anurén-
       kare. Jóx śere ḱere! Apa úśpe anújna koro, anćáxḱe manu.
       Apa tuikā́ta śiàunarajé, śḗtoxka aninkara kusu ajje róx manu.
       Hánk an Túrupun niśpa koro maćihi máxneku anā́ka
20   eràmuśkarí. Kamúi naneto koro máxneku. Nerokámpe hemá-
       kox śiráje koxśákhe ankuś. Ćiśe koro niśpa koro omájhe ko-
       horàxtexká, haḗśe turanu: "anki omanan, tukàriḱhé kojaj-
       ràmećánka anki rénkajne kotan tukareva xośípi án", súnḱe
       áni ajje manu.
25   Hánk – an Turupun niśpa koro maćihi inúkara poka          
       kojā́kuś. Hókho nḗ-kuni eśiràisujé, tu-mína ḱeutum panékote
       kara jaxka, usénneko koéne. Enékanekà Hánk – an Turupun
       niśpa itax kunhi panurénkare. Ćise koro meneko itax jópunhi
       páj iki koro, ćikonójtek oháu ijećaraójki kara, óxkajo utara
30   arìśśínneno imex kara manu.       
       Ib́e anaxći hemáxka koro, ćiśáxka ib́e ćitumanka iećarójki
       kara. Hemáxpa koro jánto omájpu kara manújḱe, antura óx-
       kajo utara makapaxći, jánto omájbe pekara hemaka. Néro óx-
       kajo utara makapaxći jánto omaj kari mokoróxći. Annukaráte,
35   ćiśe koro meneko ape śintúśpo erave róśkhi. Hemákatexnò
       anokájne ámpe máx tura hóxḱe án, mokoro poka ankojákuś.
       Anánte meneko tu etóro-piśka esuje néno, mokóro manu.
       Upakan nośki nḗ-kun, anramute, neja maxneku tó uturukhe
       antaxtéxte, koro ramáthu anújnate, anekira manu. Ánkoro ćiśe
40   oxta antura makánte, an kàśipité, mxne ankoro, mát ejàjko-
       núpuru anki manu, aśimpo kájki ankojákuś.
       Čxap oropḗka inu am manu: Hánk an Turupun niśpa
       jajkotan kohośipi, rū etokota koro maćihi tusúntex ḱeuhe am
       manu. Nukara ámpe, ven ramu eràjkuśḱé. Támb́e rénkajne
45   kotan pā́ǵeva óxkajo tusuku, oha urívaxne utara       
       ne manu. Kotaj śara ḱeseva máxneku tusuku, ivan tusuku
       eokájnu manu.
       Óxkajo tusuku arìśinné anahùnḱeći. Neja tusuku arìś-
       śinnenó antusùrexći iki jaxka, śiki tukàreḱehećín ànkotoumpá,
50   né śine tusukufka inúkara poka iśam. Poníune tusuku nā́ni
       páxno iśiḱe ośkóndy. Ikijax kájki, mun ráxpo anújna koro,
       herī́o ani paru-paru, śetúka sámpo poro nupuri ćáśi-ne àn-
       kokará, inùkaramú iśam.
       Neja tusu utara iśśìnnenó anaśìnḱexćí, jóboni máxneku
55   tusuku anàhunḱeći. Ivan tusu maxneku arìśśinnenó anahùn-
       ḱeći, antusùrexćí. Poníune maxneku śàtaxkinó iśíḱe ośkóndy:
       "tany nakan ámpe sumari iśìnnéka emáxśax án. Támbe rén-
       kajne oka ankíno Tújma an Turup ene eoman támhu eko-
       karava. Túiman Turup ene eománte, ejkáḱeta śaníḱe tehne,
60   ekoro maćihi ramatuhu újna taxne, koro ćiśéhe oxta tura ma-
       kánikhe, máxne ejàjkará, tane páxno mát ejàjkonúpuru kī́-kusu
       an. Śím an tó - ḱeta kotumi makánḱe, ećiki nankoro", nax jé
       manu.
       Ananaka eràmuśkarí, mokoro poka ankojákuś, réuśi án.
 65  Kośìśtonó tonośḱe kooman-kane án-koro ćiśéhe, ćiśe sójpeka
       tu ájnu ćápiś áu ćeukòturupá. Nā́ turano án-koro apaha uto
       púi kare nuja hum manu. Nujètokohó ćieréve-réve; támb́e
       rénkajne ínkara poka ankojákuś.
       Panánte maćihi ani śiśitájki, pon ćká ne ankara, an-
70   ćáruhu ònnajḱetá anama, ćiśónnajpèka ćitèreḱeré án. Tu apa
       ćara ankoro. Śine apa ćar kari esójne únćini ni áuhe esójne
       aśín; támb́e rénkajne opóni túxśe án, śejun ćivassa anéreu
       kosanu. Una turano ituman káta tu ní śirośma: támb́e pate
       vén takàśśā́ne anománte.
Literary translation.
I lived in my village. - Ah, it was splendid! - Hearing that the wife of a wealthy man of Near-Turupan was famous I amongst the gods, I had envious thoughts. Therefore I made I myself a pipe-holder   (the same as this) old man's.   This old I pipe-holder I thrust into   my girdle, (and) gave   the   man of Near-Turupan  a mind to visit Far-Turupan.   I heard that he   I had gone to Far-Turupan (1-6).

Therefore I took the form of the old man. On my head I I put a small turban,   (like)   the   old   man's. Forth from my house I came into   the   yard,   (and)   went on the way where (men) go.   On the   way,   I   loosened two tree-stumps, and set (them)   upside down; I seized (the roots of) these trees and gave them the seeming of men: (as) manservants I made (them). They made themselves little bundles and came together (with me) along the way (7-12).

From the farther side of the cape we went towards Near-Turupan, along the seashore. I imitated the gait of the wealthy man of Near-Turupan. Presently we arrived at Near-Turupan. We came to a path which led to (his) house. With slow steps I imitated (him) along that path. - Ah! it was splendid! - I took the door handle, and opened, and through the door I entered the house. Having looked before rne (I saw that) she I spoke of was sitting (3 -18).

The wife of the wealtly man of Near-Turupan (was) a woman whose like I had not known: a woman having a godlike face. She moved to one side, and I came close to her. I sat down in the place of the master of the house, having sighed. "I went out, and half-way I had no mind, and so half-way to this village I came back", lying I spoke (thus) (19-24).

The wife of the Near-Turupan man could not look at me. She thought (I) was (her) husband, find though she smiled a little, yet she did not look. I arranged (so as) to speak like the Near-Turupan man. The mistress of the house, after a talk, rose up, and gave me to eat of the soup (made) for the weary; and to all the men (there) she dealt out food (25-30).

When they had done eating (the soup), various vegetables in plenty did she give to them. When they had done, she made a bed for guests. For the men that had come with me did she made a hospitable bed. Those men went and lay down on (their)hospitable beds. Having seen (this), the mistress covered the embers. When it was finished I lay down with the wife, but sleep I could not (31-36).

My wife slept, and snored rhythmically. Thinking it was just midnight, I struck the woman between the breasts, I caught hold of her soul, and I escaped. To my house I carried (her) and fed (her); made (her my) wife, and rejoiced with her; I could not go out (37-41).

Through the birds did I hear that the Near-Turupan man had returned to his village. By the side of the road lay his wife's body, being decomposed. Having perceived, he was much grieved. Now, there dwelt   at one end   of  the   village, I male Shamans - six Shamans - all brothers. At the other end of the village, there dwelt female Shamans - six Shamans (42-47).

They brought (thither) all the male Shamans. All these I Shamans they made to perform the Shaman rites. Though they did thus,   their   eyes   did   not   reach   (to me, for) I covered (them and) none of the Shamans perceived me. At last the youngest Shaman nearly set eyes on me. When he had done so. I caught bold of a bunch of grass, and waved it upwards, I (and thus) caused many mountains to spring up as a defence; I (and) he saw me not (48 - 53).

All those Shamans (then) they led away from the house; I afterwards ;o they brought the female Shamans. Six women Shamans they brought (them) all, (and) they made them operform the Shaman rites. The youngest woman nearly set Byes on me, (and said): "Now a fox (is become) a were-wolf, i has lived without a wife. Therefore on purpose did he I cause thy desire to go to Far-Turn pa. When thou wentest to Far-Turupa, alter thee did he come; lo, he caught hold of thy wife's soul, bore (it) away to his house, made (her) his wife; and now lives rejoicing with his wife. To-morrow, in the daytime, ye shall surely go to fight (him)". So she said (54-63).

What it was, I know not, (but) I could not sleep; (thus) I spent the night till daybreak. About noon, in the yard of my house, two persons' talk (occurred). Meanwhile a noise of flames at (my) doors (was heard) through the apertures. The extremity of the flame drew nigher; so (that) I could not look (at it) (64-68).

I pushed my wife, and made (of her) a small bird; into my mouth I put her, and ran about within (my) house. Two door-openings there were. Through one opening a tongue (of flame) from the wood burning (in the house) came outside into the yard; so I leapt after it into the yard, alighting there. At the same time, upon my body there fell two pieces of wood: it was (to me) as a bad dream" (69-74).
Примечание к № 15.
As concerns the narrator, see Nr. 9. A favorite subject of Ainu legends is that of a fox that takes human shape, somewhat like the were-wolf of European folk-lore. It either takes the shape of a man and goes to his wife or sweetheart in his absence; or of a woman, going to her lover when she is away: in both cases intending harm. In Saghalien, this 'were-fox' is called iśinneka; in Yeso, iśinere or iśinerep. The fox bears the same bad character also in Chinese and in Japanese folk-lore.

1. Joś śere ḱere, an exclamation   often   used   in   poetry. It is used, so far as I can find out,   as a refrain more than anything else, and has no precise meaning. Yet I must  add that I was told it was a, cry of satisfaction: but the reader will find that this cannot be everywhere the case.
2. annua instead of annu-va, 'having heard'.
tu-ivava, 'jealous', a literary form, instead of ivava.
3. panekoro, instead of anekoro. This initial p was an idiosyncrasy of the narrator.
4. otom orumpe, syn. of otoxkoxpe, 'pipe-holder', see 20. 12.
7. śiri kapu, 'appearance'; syn. of katu; kapu, 'skin'.
9. tojru ru kata, poetical for ru kata, 'by the way'.
10. ankoni teupa, instead of koni anteupa, 'to sit on a tree'.
śinne, contr. from śiri ne.
11. śiḱepone, 'a bundle (borne on the shoulders)' for po see 3. 4.
tjruru ruru kata, see above, 9.
13. ani osanki, a form used in oral literature for sapan. The root san is the same. Cf. 1. 176.
16. tu mojre instead of mojre, see 2.
17.  Jox śere ḱere =  joś śere ḱere, see above, 1.
22.  kohoraxtexka, literally means, 'I knocked down', instead of a, 'set down'.
haeśe, 'to breathe' usually heśe.
26. eśiraisuje, instead of eśiramsuje, 'thought'; derived from śi + ram + suje, 'to move, to rock'.
29. ćikonojtek ohau, 'a soup (given to) people tired after a journey'; nojtek means 'the weary'.
31. ćiśaxka ib́e, 'dried vegetable provisions'.
ćitumanka, 'gave much'; derived from tum, 'strength.
32. janto, 'a guest'; a word taken from Japanese (jado).
33. pekara instead of ekara, Cf. above, 3.
35. ape śintuśpo, 'the burning end of a log', sintuś, 'moss'
erave rośkhi, a special term for pushing the burnt ends of logs under the ashes, to keep the embers alight till morning. The women do this after the others have retired to rest.
37. anante, a literary form of an, 'my'.
esuje neno, literally, 'as if swinging to and fro' means, 'rhythmically'.
42. čxap, the narrator's prononciation of the word ćkap.
43. tusuntex ḱeuhe, 'a dead body, powerless'.
46. śara ḱeseva, 'from one end', instead of ḱeśeva; śara, 'the tail'.
49. ankotoumpa, According to the narrator, this means 'to cover'; but I cannot analyze it.
51. iśiḱe oś kondy, 'he saw me'. Literally, 'he gave back upon me the eyes'.
53. inukaramu iśam, 'did not see me'; for the ending mu (= mo), see 3. 47.
57. iśinneka, see above, general remark.
58. tamhu or ramhu, 'a soul, a wish'.
66. ćapiś au instead of śapiś hau, 'the voice of the mouth'.
67. nuja or nuj, 'a flame'; syn. ni jau or ni au, literally 'the tongue of the wood'.
69. panante instead of anante, see above, 3 and 37.
ani śiśitajki, literally 'struck with myself, meaning 'pushed'.
70. ćitereḱere instead of tekere.
72. śejun ćivassa, 'in the yard'.
73. una instead of na, 'that'.
74. takaśśane, is comp. of takara, 'a dream' + śine, 'one'. I was told sane was put for śine.    
anomante, 'was', see 1. 107; literally, 'sent'.

  The ending seems rather abrupt. We are to understand that the fox. being killed, cannot continue the tale
№ 16.

Dictated (May 1903) by Numaru.  See Nr.  1.

           Án-kor hénkihi irésḱe manu, irésḱe páhno repóxpe ne
       manu, eáunna raje. Néte taj śine pá-ta okojan an-korínḱe śúj
       ićarójki kusu, súj repóxpe kójki kusu atuj oxta oman manu.
       Tani ohot-tóḱeś ene śiromante eśirepa manu. Repóxṕe śinex
5     kájki hánnex kusa. Néte itak háuhe ene ám manu: "ḱésp
       aśínko orova anejàjćarójki mośíri oxta paje anájḱ, śine re-
       póxṕeka iśam. Túima arátuj-ónne inu án, repóxṕe ućára haóre
       háu annu.
       Śimítarihì kájki ónne repóxṕe ućára haóre. Neja mośíri
10   ónne repóxṕe túpihi né-kuni, anramu. Né-kusu húśko orova
       anejàjćarójki mośíri repóxṕe śinex kájki iśam-kusu; hánne
       anrájkite xośíbi án". An-héngihi an-aćáne kuru ikovébeḱerè.
       Neja hekáći annu. Orova neja mośíri ónne paje rusúi rám
       pate ankoro. Ḱes ukuran tóxśe anaxka ankojákuś.
15   Táj śine ukuran tóxśe án-kor héngihe tóxśe; neja oxta otakáta
       sapan. Śínturu utuxta àn-korénkihe repóxṕe kójki ćíś, neja ćíś
       anu. Hém-átui samákhe ankoćipáxte, ćibo anájne, śine mośíri
       áj-śetoko nukara. Opókin ónne hánkinu pajan, nejájḱe neja
       mośíri oxta japan. Repóxṕe rénkajne poron án. Mośíri ḱéś
20   rovano katu vén pon óxkajo éx manu; ikoćaránki:
       "emáta ekī-kusu tán mośíri ejàjoćáśte? Tám mośíri ne-
       ámpe jóxta tēkoro púri vén kamúi oxta am mośiri; nejáva
       hemátu kusu oxta eékhi, kusu anejàjtuparé. Táj śuma tússo
       oxta ónnajḱetá eąćíbhi nújna, repóxṕe túf ònnajḱetá anama.
25   Anámate táta nújna; tani ḗkihi jájkiśte or-un kamúi, tán mo-
       śiri or-un kamúi tani éx okaj manu. Etókota e-netópakhi ná
       nújna".
        Néte nea kamúihe tani éx manu. Tani ipiśi háuhe annu:
       "tan ćíś hemáta ćiphi?" Jajresúpo itaka háuhe an: "tan ćíś
30   ne ámpe kuáni ku-ćíphi nḗ, né anuana haríki ká ani ajśiśḱe".   
       - "Nax ná e-cíphi né anuana énćiu fura koro". – "Kuáni
       énko ájnu, énko kamúi ku nḗ-kusu, énćiu ku-ćíphi, énćiu
       fura korox nē".
       Neja vén púri koro kamúi śúj ita: "Jajresúpo enúpuru
35   kusu eiki ámpe né-kusu, unúpuru paxte tanto ankī kusu ikí",
       náx jé, háuhe annu. Néte neja kamúi ćiśe oxta xośíbi. Jajre-
       súpo itáka háuhe an: "hekáći, e-kotánhu oxta monáśno kira.
       Néte eomán-ćiki, tán mośíri, mośíri pákhe ifùrekaní, taxnḗ,
       ináu tú, ináu etuje ekara, ćíś oxta eama. Tám mośíri tám
40   púri vén kamúi níhe úita-ní, ta ináu ekara.
       Náxte ekóro héngihi anókaj hekáći oxta tḗoro utokoj
       koro anki kusu, tán kotan ejajoćàśtehé tékoto anejàjtuparé.
       Eoman kusu-néjḱe, atuj utuxta eoman-kanne kamuj ukójki
       húm sṓḱene enu, e-ćíbhi káśkene póno-póno ḱemáxto ćikuta-
45   kuta, kusu-néjḱe, póno-póno inćitujéte. Náxta súj, kána súj,
       eoman-kane, e-ćíbhi okaḱene ḱemáxto rán-kane enukara ku-
       su-néjḱe, ta púri vén kamúi táta ku rájki hemaka.
       Tani páxno eiśam páxno ekóro henki eerámbotàra. Ee-
       rámbotàra kusu, tujesani obúći-ḱeta sánte, kuáha ehékuaośìte,
 50  tam mośíri oxta okajanhi e-korínki vánte kusu, iśìkaśuré kusu
       inon ita". Niśkan kotoxta itak háuhe ekaj rahoćine ćinìśkotesú.
       Ikúru kaśḱehe àn-korenkihé inon itax hábhe oràḱeśḱé, neja
       ekaj rajoći émpokihí ànkoćipaxté.
       Ínkara anájḱe tani kotan hánki án-kor héngihe ota ku-
55   ruka kua ahekuàośité. Niśkan kotoro konòxrikipuni kánne
       inon ita kośijúpu-kánne án. Kóxsaḱetà japan jaxka, hánne
       inúkara. Ćiś ónnajta án repóxṕe śímon té orova śine, háriki
       té orova śine, anámbate, án-koro henkihe nóxpo ḱeta anoćī́pa.
       Ehopenu; tùikantará hā́ćiri. Tani aśi inukara.
60   Tḗkjro anejàjnuméśtukiré, śetur orova itáta-táta, kotor
       orova itáta-táta, ikoćaránki: "hemáta kī́-kusu ene ám mośiri
       oxta ejman? Kutùrukunihé Sámaje kamúi iśámhi né-ćiki, e-nè-
       topakhí hánnex ku-nukara". Náxte ćiśe oxta ahupan, anrájki
       repóxṕe anrije, kámbi ankarájḱe, án-koro héngi, ajsuḱéjḱe,
65   anki, okáḱeta ikua néjpeka, tani oxta eoman mośiri eoman
       hene kína, sónno jajkiśte". Náte hemaka.       
Literary translation.
My grandfather brought me up. Whilst he brought me up, he went a-hunting seals, he brought (them) home. After, I lived (with him) one year; my grandfather, to get me food, again went forth to the sea to hunt seals. Now, when the time came (to be) late (in the) evening, he arrived home. Not even one seal had he brought in his boat. Then the voice of his speech was thus: ''Having gone to the island where yearly I find food, there is not one seal (there). Far in the open sea, I have heard - the cry of sea-creatures have I heard (1-8).

Old sea-creatures with (their) companions were crying (aloud). I thought the old seals had migrated to some island (there): (and) therefore upon the island where I formerly found food, (there) is not a single seal; not having killed, I came back". My grandfather, an elder, told me (this). This boy heard (those words). After, I was fain, I only wished to go to that island. Nightly I could not sleep (9-14).

One night, my grandfather was sleeping; at that time, I went to the seashore. Near the sea, my grandfather's boat for seal-hunting - - this boat I seized. Directing the boat towards the other sea (and) rowing (straight) before me, I saw an island before me; I came near, and landed on that island. There were many seals. From the end of the island there came a little mean-looking man. He chid me (15-20):

"Wherefore hast thou come to this island? This island is an island on which dwells a very evilly - disposed god. Wherefore then hast thou come? It is dangerous. Inside a cave, in these cliffs, hide thy boat, (and) leave the seals in the cave. Having placed (them) there, hide (them). Now cometh the dangerous god of hereabouts. This island's god cometh now. Before that, hide thy body" (21-27).

Now this god hath come. Now I have heard the voice of his questioning. "This boat - whose boat?" It was the voice of Jajresupo speaking: That boat - is my boat, and therefore with a cord twisted to the left is it moored". - "That is thy boat, and yet it has a smell of man". -- i;I am half a man, half a god; and therefore my boat (is) as (the boat) of a man, (and it) has a smell of man" (28-33).

That evilly disposed god said again: "Jajresupo, thou art (a) mighty (Magian), and therefore thou dost this; to-day, we shall compare our mights". Thus said the voice I heard. Afterwards, that god returned home. Jajresupo('s) voice said: ''Child, to thy village swiftly flee (thou). After, when thou goest, at the headland of this isle, cut out of alder and birch (and) make two ????', and place (them) in the canoe. Then, out of the uita tree - the tree (loved by) this evilly-disposed god of the island - - make one (other) such 'inau' (34-40).

I indeed from childhood have been friendly with thy grandfather, (and therefore say that) to come over to this land is dangerous. When thou settest out journeying through the midst (of the) sea, thou wilt hear behind thee a din of gods fighting. When upon thy canoe a little shower shall be sprink-led from above. I sball be somewhat gashed. Afterwards again, when thou goest (further) and when thou seest that upon thy canoe the rain falls from above, I shall then have killed that evilly-disposed god (4.1-47).

Because tbou art absent hitherto, thy grandfather is disquieted about thee. Disquieted about thee. he has gone out to the end of the road leading to the sea. And leaning on a staff, thy grandfather -- knowing that I dwell on this island - prays that I may help". His words have touched the clouds, (making) a rainbow. Unto me did my grandfather's words of prayer come from above. I steered say boat beneath the rainbow (48-53).

When I looked, now near (my) village, my grandfather (was) on the seashore, leaning on his staff, his chin raised towards the clouds, and earnestly praying. Though I landed near him, he saw me not. Bearing in my right hand one of the seals (that) were in the boat, and in my left hand another, I flung them beside my grandfather. He was startled. I fell backwards, and then only did he perceive me (54-59).

Much pleased, he patted ??? on tbe shoulders, he patted me on the breast; he chid me: "Wherefore didst, tbou go to that island? Had he not been there, my friend Samajekuru, then should I not have seen thy body (again)". Then I went home. I flayed the slain seals; having cut up their flesh, and cooked (it), I fed mv grandfather. Thereupon: "I am old. near death. When I die. then go hunting seals anywhere but in the island where thou hast gone now; it is most dangerous'1. After (is) the end (60-67).
Remarks to Nr. 16.
   Evidently this tale is mutilated. The Ainu who assisted me in translating it, remarked that it was not finished, since the old man's death was omitted, and nothing was known of the boy's later fortunes.

1. repoxpe, 'a sea animal'; comp. of rep, 'sea' + ox, instead of o, 'inside' + pe.
2. eauna raje, instead of auna eraje, 'moved in his house';
auna, comp. of a (or an) + (more often unauni), 'a house'.
an-korinḱe, contr. from, an-koro henki, 'my grandfather'.
4. ohot-toḱtś, instead of ohoro toḱeś, 'a late end of the day'.
śiromante, 'the time having gone by', contr. of siri śiri + oman-te.
7. aratuj, contr. of ari atuj,  'very (true) sea'; i. e. the open sea.
ućara haore, the pl. of ćarahao (cf. 1. 258), which is both a verb and a noun.
12. aćane kuru, 'the elder man'. Usually aća means 'an uncle', but it is often used as a respectful form of address to an elderly man.
17.  hem atuj, 'other sea'; hem, syn. of oja.
ankoćipaxte, 'I directed the boat'; comp. of an + ko + ćip + axte.  
19. mośiri ḱeś, see 1. 69.
21. ejajoćaśte, liter, 'thou madest thyself to run'; ćas, 'to run, to go'.
22. puri, from the Japanese (furi, 'manners, behaviour'), used instead of sanu.
23. tusso, 'a cliff with a cave'; comp. of tuf (see later, 24), 'a cave' + so, 'a cliff'.
26. or-un, 'of this place'. See 4. 6.
29. Jajresupo, literally, 'a child (which) brought itself up'. It is the name of the legendary first man, a demi-god. He is to be met with in various other legends, e.g. in those entitled Ojna; see Preface. Chap. VI, 3.
30. kuani ku ćiphi, 'my boat'; kuani, is here an emphatic form of the possessive pronoun of the first pers. sing. In reality it is not possessive, but personal.
haruki ka, 'a left cord'; the Jajresupo being half a man, had twisted the cord with his left hand, and supposed that a god always twisted cords with his right. 'Left cord' means 'the cord twisted with my left hand'.
31. enćiu, see 6. 48.
38. ifurekani or ihurekani, 'alder tree', Alnus incana. The word is derived from fure, 'red', ka, 'to make' and ni, 'a tree', because its bark is used as a red dye for threads. Its archaic name is ḱene.
taxne or taxni, 'a birch', Betula alba. tax or tat means the birch-bark, of frequent use in the life of the Ainus. Cf. 5. 4.
40. uita-ni, is the name of a tree that I have been unable to identify, save in so far as it had leaves, not needles.
41. utokoj or tokoj, 'a friend'; a Jap. word (tokui, a customer, an acquaintance). The Ainu syn. of utujaśkara.
49. obući or (more frequently) opu, 'an end, a mouth'.
50. iśikaśure, 'to make to help himself, contains the root ikaśu, 'to help'.
51. inon ita, 'to say a prayer'. Cf. the Jap. inori, 'to pray'.
53. rahoći or rajoći, 'the rainbow'. The Ainus believe that the rainbow is to be seen when the gods hold discourse together.
60. itata-tata, 'slapped (or tapped) me'. Amongst the Ainus, old people salute the young with a friendly slap.
 62. Samaje kamui or S. kuru, is the name given by some people to Jajresupo; probably of Yeso origin, for I only heard it in the mouth of such as had dwelt in Yeso a long time. Sama may be the Japanese honorific term.
66. ikua for the more usual ikoja, 'to catch seals'.
№ 17.

Dictated (May 1903) by Ćibeka aged 44, of village of Tunajći

          Rikun kánto koro kamúi anne. Kamúi poróno okaj. Ka-
       múi tèssamoró anínkara kúśte, kamúi matapa-hene ajjàjko-
       tónka kamúi matapa koiśam ruhene. Raun kotan, ájnu kotan,
       Sámaje-kuru kom matàpahá tatèaśí, sónno ájnu menoko né
5     koroka, inánka ánte, tá matàpa aśiś ajjàjkotónka, sónno pí-
       rika manoko ne manu.
       Raun kotan anoran. Sámaje-kuru ćiśehe sójkéta rú ib́
       kuma poróno ama. Sámaje kuru kom matapa tura ekímne
10   kusu iśam manuj. Oha ćiśe oxta eśirepa. Sámaje – kuru ájnu
       né-kusu, nupúru oxta jeibókun kuni anrami, rú ipe kuma
       oxta paje án. Poro ćúxće oáxtepa né anáre, ćúxće oáxtepa
       jájkara án.
       Néte orova okajan-ájne Sámaje-kuru matápa tura poro
       júf śiḱe kī́śéva sapáśi. Rurum pujara, pujára káta júf śiḱ
15   anahúnḱe. Sā́maje kuru, kom matapa apa oro jekántuśma.
       Utara śínka únźi ná utara uáre. Sámaje – kuru ita: júf kam
       pate ane jaxka, anàkiritarí ru-ipe ahunḱeva anē kusu.
       Sámaje kuru kom matapaha aśin manu. Iránḱejḱe, itur
20   ahun. Sámaje-kuru itax manu: ru-ib́e maskin rupuś, irúrere
       kusu, náx jé. Támb́e kusu óxćari oxta, ka-ani ajśina, sú áuni
       antónkote, ehoroka itónkotè.
       Néte orova Sámaje kuru ita: únźi ná haćko, ní poróno
       ahúnḱe, únźi poróno uáre. Sámaje – kuru kóm matapaha ní
25   ahúnḱe kus aśin. Poro ní ténkoro eahun, poro , únź uáre, aj-
       sapákhe orovano śéśex manuj. Pućī́! Náx an-ani, ihokújka
       manuj.
       An-ramáthu an-óxćara oxta rikin manuj anájne, emújḱe
       hokuj kusu Ankara, anèkimátex kusu, ćiśe pén-kitaj anume-
30   nasa, śojta aśipan, rikun kánto hum epárara ani rikipam manu.
       An-ćiśe oxta ahupánte, oćiś am-manuj. Sámaje.kuru táj śirun
       kotan orova, hetúku ájnu né, anókaj ne – ámpe nupúru ka-
       múi anne.
       Anne-kusu, śirun kotan oro hetúku ájnu Sámaje – kuru
35   nupúru oxta jeíbokun kuni, anramu nejáva, nupúru oxtá jé-
       ruje kusu-né. Aneoćiś anram koro, támb́e kusu kána súj ra-
       pan. Sámaje-kuru matapa tura ekímneva iśam, oha ćiśe oxta
       eśirepa án. Támb́e kusu Sámaje-kuru ćiójnephi annújna, neja
       ćiójne śiríḱene jájkar ãn · tĕ́ okajãn · tĕ́ anter án.
40   Sámaje-kuru tani-aśi matapa tura sankotónno húmhi an.
       Ćiśe śankari omaniḱe, rurum pujara o0xta júf śiḱe ahúnḱ,
       Apa orovano Sámaje-kuru kón turéśi júf śiḱe ejekanu. Utara
       Śinka, utara poro únź uáre, Sámaje – kuru matapa oxta ita:
       "eśin niśáxta ekímne etókota an-itánkihi efuráje nea?" "Somo
 45  anuráje", Sámaje-kuru matàpahá jé manu.
       "Né-ćikin śéśexka karava, an-ćiójnephi furáje", náx jé
       manuj. Támb́e kusu pájki am manújḱe, qam-poro súhe, poróno
       váxka anoróte, neja sú hokorova anáxte, ampóxte. Póxpiri
       utáspa aj-júphi ćiójnephi ajsánḱe. Ipágari án: ene kajki tá
50   póxsu ónne ani ahúnḱe kusú-nejḱe, enéka raján – kuni, am-
       págari.
       Sú ónne anìoćivé, sú tujkáva hopúni am – manuj. Ćiśe
       pán-kitaj anùmenasá sojùnrivaxtá aśipam manuj. Rikun kánto,
       kánto hekotano humepárara-ani rikipan. An – kamuj ćiśe oxta
55   ahupan manuj. Ahupánte jàjkoipágari. Sámaje-kuru ájnu né-
       kusu, nupúru oxta jeíbokun kuni, anramúpe. Sámaje-kuru
       nejáva nupúru kamúi anne nejáva inúpuru kasure kusu nean.
       Oćiś anram koro jàjkoipágari án. Tani ne-ámpe ikorámu
       néno haman kíte, an-netópakhi axsaránno kamúi netopa án.
60   Néte rapan-kuni ampágari. Támb́e kusu rapam manu. Rapam
       manújḱe, ćiśe śójta etarasan. Etarasnte orova, jánto anetúnne
       am-manu. Sámaje-kuru matapa aśin itax manuj:
        "ejántone etúnńe jaxka, eirúśka kusu eáxkaś né, néte
       an-ćiśe oxta paje an, śirúkuni pon ćiśe ahupan, táta jkajan.
       Sámaje-kuru ankoirúśka kuni, rám oxt ajjàjkopágari: nupúru
       kamúi annex nejáva, Sámaje-kuru tój śirun tój orova hetuku
       ájnu nejáva, heta, nupuru ani imaḱtari; ajjàjkopágari, itakan
70   kuni, ampágari okajan,
        nejájḱe témanax né-kusu śi fúra ankoróte, okaj. Śiró-
       kani pon ćiśe oxta ahupáni né-kuni, anramu, nejáva, hemáta
       kusu enan śí fúra ani hetaneja. Oropékano ínkar ajjáko, ośoma
       ćiśe oxta ahupánte, okajan rúhe am manuj. Aj-sapáḱe orova
75   an-netópaki páxno, Sámaje-kuru matapa turano ikáśkene itur
       ośoma rúhe an.
       Nupúru kamúi anne nejáva, heta, Sámaje – kuru táj
       śirun tój kava hetúku ájnu né-kuni, anramu nejáva, heta, nu-
       púru oxta iánno kara. Né-kuni anramu kusu, néra anki jaxka,
80   nupúru-ani Sámaje-kuru anánno kara kojákuś. Támb́ex kusu
       jajràmekomó an. Táb́e oxta kusu neja í óxt okajan.
       Osóma ćiśe, ćiśe kitájkhi anuménasa; rikun kánto, kánto
       hekátano humepárara ani rikipan. Ćiśe oxta eśírep án. Aj-sa-
       pákhe orova, an netópakhi páhno emújḱe śí kopóje. Támb́ex
85   kusu an-káni imíhe anaśíśtejḱe, váxka ani aj – sapákhe ná
       anùrajé, an-netópakhi ná anuráje, an-káni imíhe ná anuráje.
        Néte orova ćiśe to okajan jájne ankijáne júphi ahúnte orova
       ikoćaránḱe: "hemta kusu Sámaje-kuru nupúru kusu nér an
       kamúi oxta nejaxka kusu, ene am púri ekoro hetàneaná?" nx je-
95   kánne ikoćaránki.
Literary translation.
I was a god (that) owned the upper sky. Many gods there were. Looking round (at those) that lived on the shores of the gods, (seeking) a goddess to match me, no goddess was there. In the lower regions, the regions of men, at last Sa-uiajekuru's younger sister, though truly a daughter of man.  by her face this woman at last (was) a match for me. A very goodly woman was she (1-6).

I descended to (those) lower regions. In the courtyard of Samajekuru's house, were many fishes, hanging from a pole to freeze. Samajekuru, with his younger sister, had gone hunting (and) was not (there). I arrived at the empty house. I thought that Samajekuru, being ? man, would be inferior (to myself) in magical power, (and so) I went, to the pole (from which) the frozen fish (were hanging). One of a pair of large salmon I cast on to the ground, and I turned< myself into (the other) one of that pair of large salmon (7-12).

After, when I had remained (there some time), Samajekuru with his younger sister arrived, bearing great burdens of bear's flesh. Through the window in the back wall - through the window he handed his burdens of bear's flesh. Samajekuru's younger sister hastened through the door (to the window to receive it). These people were tired, these people kindled the fire. Samajekuru said: "As I am (always) eating only flesh, I am disgusted. Bring a frozen fish, I will eat" (13-17).

Samajekuru's younger sister came out. Having come to the pole with frozen fish, she looked carefully at the fishes, and took me down. Having taken me down, she carried me in. Samajekuru said (that) frozen fish was chilly, (and that she) had to warm it: so said lie. So she tied a string to my tail, attached it to a pothook, and attached me upside down (18-22).

Atterwards, Samajekuru said:   "Fire   there   is   little   as yet; bring much wood, and kindle a great fire". Samajekuru's younger sister went out to  bring in the wood. With an armful of wood did she enter, she kindled a great fire, and my head became hot! Puttsee-e! In that way did they burn me (23- 27).

When my soul rose upwards   to   my  tail,   when I was near being burnt completely, affrighted. I split the back roof of the house with a (loud) noise,   and   got   outside;   towards the upper sky, spreading a (loud) noise, I ascended.   Having I gone into my house, I was angry. '''Samajekuru! is a man born [ of that miserable earth, whereas I am a mighty god (28-33).

Being so - I thought that Samajekuru being a man born of miserable earth, would be inferior to me in magical power and he has been my superior in (that) magical power". I had angry thoughts; and so again I descended. Samajekuru, with his younger sister, had gone a-hunting, (and) was not (there), I arrived at the empty house. Then I hid a bowl of Sama-jekuru's, and transformed myself into one. And I remained and waited (34-39).

At last Samajekuru. with his younger sister, was heard coming. As they came along the house, through the window he let in his burden of bear's flesh. Samajekuru's younger sister (hastened) through the door to receive (it at the window). (These) people were tired, (these) people made a great fire. Samajekuru said to his younger sister. "Before (now), in the morning before we went hunting, didst thou wash my vessel?" o - "I washed (it) not", Samajekuru's sister answered (40-45).

"If so, make some water hot, and wash my vessel". So said he. So, standing up and pouring much water into her great pot, she set the pot upon the fire, and made it boil. When (the water) boiled, she took down the vessel of her elder brother. I thought, "if they put me thus into that boiling pot, then I die": thought I (46-51).

Into the pot did (they) cast me; from the inside of the pot I rose up. I split the front roof of the house with a loud noise, went outside: towards the sky, the upper sky, spreading a (loud) noise, I ascended. My celestial house did I enter. Having entered, I thought within myself: "Samajekuru, being a man, (should be) inferior to me in magical power! so I thought. Yet Samajekuru, (is) a powerful being, stronger than I" (52-57).

Having angry thoughts. I meditated within myself; and then decided that I would no longer jest, (but) would descend openly appearing in my body, my divine body. And therefore went I down. Having gone down, I stood in the courtyard of (that) house. Standing (there), I would not enter as a guest. Samajekuru's younger sister came out, (and) said: (58-62)

"If thou wilt not enter as a guest, and hast come in anger, then I lead thee not into the house. My little iron house (stands) there; if thou wilt go in and sit there. - well". I went into that little house; it was dark (when) I went into the house; there I sat. In my soul I thought to myself that I was wroth with Samajekuru: "I am a powerful god; and Samaje-kuru is a man born on this miserable earth; and (yet) in magical powers hath he defeated me". In myself did I think (thus), I sat. (and) resolved to say (that to him) (63-70).

Just then: "What a smell of dung there is! Yet I thought I had entered a little silver house. What is that smell of dung?" Afterwards, when I looked round, I found I had entered a privy. From head to foot. Samajekuru together with his sister dirtied me from above (71-76).

Yet I was a mighty god, and Samajekuru a man born on this miserable earth, thought I; in magical power had he quite defeated me. Thus thinking, "Whatever I do, I cannot conquer Samajekuru in magical power. Therefore I was wroth. Therefore I was sitting in this place" (77-81).

So I split with a (loud) noise the roof of the house, of that privy, and ascended to the sky, to the upper sky, spreading a noise as I went. I arrived at my home. Beginning from (my) head, all (my) body was foul with dung. Therefore I took off my iron vestments, washed my head with water; I washed my body also; my iron vestments also did I wash (82-86).

Then going into my house, being angry, being wroth, I sat (there). My divine elder brothers said: "When we passed the courtyard of our house, (we smelt) a smell of dung"; (so I) heard them say. Though I heard, (yet) did I not go out. With abashed soul, having that only in mind, I sat (87-90).

Afterwards, when I was sitting one day, my eldest brother coming chid me. "And wherefore?... when Samajekuru being powerful and in magical power stronger than any god... thou art foolish that thou hast thus behaved to Samajekuru!" Thus saying, he chid me (91-95).
Remarks to Nr. 17.
The narrator was a wealthy and very intelligent native; though not story-tellers by profession, he and his wife told me several tales, in order to lighten the weariness of my enforced stay with them during bad weather. They had both been for some years in Hokaido, and had now returned to their own country. They belonged to the so-called 'Tsuiskari' Ainus. One may see the influence of this stay in Hokaido in the words Samajekuru, instead of the word Jajresupo, usually employed in Saghalien to designate a certain demi-god. Besides, the Saghalien Ainus counted all tales relating to Jajresupo as legendary songs (ojna); whilst these gave them as ordinary tales (ućaśkoma).

1. Rikun kanto, 'the upper sky'. Rikun, derived from ri, 'high'; kanto or kando, 'heaven'.
2. tessamoro, 'living on the shore'. From tessam, 'the sea shore'.
matapa, 'the younger sister', syn. of matakhi or tureśi. Here simply = woman.
2–3. ajjajkotonka, 'my equal'; derived from kotom, 'look, appearance'.
4. Samajekuru, see 16. 62.
kom, from koro.
10. ru ipe, 'frozen fish', literally: 'frozen food'. The Ainus do not dry, but hang up to freeze, the fish caught in the late autumn.
kuma, 'a pole (on which the fish are hung)'.
11. ćuxće, 'a salmon', Salmo lagocephalus, literally: a fish (ćep) of autumn (ćukita), because that kind of salmon ascends the rivers in autumn.
oaxtepa, 'one of two'; derived from oara, see 5. 12.
Śine uko, 'a pair'. The fish are tied together, two by two, and suspended thus from the pole.
14.  juf, 'a deer, a bear'. The name of the principal game that is hunted: in Yeso, the deer; in Saghalien (where the deer is unknown) the bear.
Rurum pujara 'a hole in the back wall'. In Yeso, a large hole is made in the back wall, through which all game is brought into the house. In Saghalien, this hole is much smaller, and only the hides, heads and other important parts of the game are put in there, while the rest is taken in at the door in front. This custom is likely to be given up in time, and the above words will then have no meaning. See also 5. 48.
19. xujmampa, 'looked carefully'.
Anokaj i-ranḱe, 'me, he let me down'. A double accusative, as in French: il m’a fait descendre, moi.
20. rupuś, 'frozen'; comp. of ru, 'the ice, frost' + uś, 'to put on'. The p, seems euphonic.
21. su auni, 'the pot hook'; comp. of su, see 2. 188 + au, 'the tongue' + ni, 'wood'.
25. poro ni, 'a quantity of wood'. Cf. 4. 24.
26. pućī́, 'the sound of frying fish'. Onomatopoeic.
29. penkitaj, 'the side of the roof nearest to the forest'. See 5. 48.
29–30. anumenasa, 'to split with a noise'; comp. of an + hum + enasa or nasa, 'to tear'.
30. eparara, 'spread'; derived from para, 'broad'.
31. śirun, 'poor'. From śiri, 'earth' + un (see 1. 177). The Ainus, speaking of things earthly, call them poor; whence sirun, 'earthly', became synonymous with 'poor'.
53. sojunrivaxta, 'the outside'.
58. ikoramu, 'to jest'.
59. axsaranno, 'openly'.
69. heta, an interjection of unpleasant surprise.
71–72. śirokani, 'silver'. From the Japanese Shirokane, 'white metal, silver'.
81. i, место. 'a place'. Perhaps connected with the Japanese i (a prefix signifying direction) or with i, iru, 'to be, to dwell, to sit'.
85. anaśiśtejḱe, 'when I took off'; aśiśte, is a syn. of aśinḱe.
94. eramaxsa, 'thou stupid (one)'; ramaxsa or ramassa, literally means 'without (= so) mind'. Its opposite is ramaxkoro, 'having mind, wise'.
№ 18.

Dictated (Juin 1903) by Ipoxni. See Nr. 9

          É... Án-kor aća utárikhe irésḱe manu. Tu aća irésḱe
       manu. Śirúi jajvénte néjta-néjta an óxkajo, áxkari jajvénte.
       Ḗ... Ḱéśta aśínko ánkor aća utárikhe kimúmpe kójki. Ḗ... ije-
       tura kantúsuijaxći jaxka, anetúnne manu. Numára an pá oxta
5     pinep atúita ivan atúita máxnep atúita, ivan atúita.
       Ḗ... tu kóśma ankoro, ib́e eimoj – moje karaxći manu.
       Ḗ... numa ánko ib́e am manu. Ib́e an ránḱe, hóxḱe ám manu.
       Ḗ... tánto an tókhe án-kor aća utárhi śiróma okajaxći. Ḗ… po-
       níune an-aća upájki, koro ekaś ku sánkhe. Ḗ... ekási ikáju
10   sánḱe manu. Ḗ... isànkoxpoḱetá ama manu. Ḗ... jóś śere ḱere!
       inákuru kaśi itak ománte manu:
      "Ḗ... jóś śere ḱere! anrésḱe karákhu, ḗ… tani paxnono
       śínka ćirésḱe anèekará-kara; ḗ… ejajmoj śikopa ekiva kusu,
       ḗ... kimúmpe kí nejaxka anetura kantusuj jaxka ḗ… eeśinìu-
15   keśará eki ruvene. Ḗ… hunax né-kusu eaśinua, nĕ́ś, śinéne
       eki kumpene". Ḗ... támb́ rénkajne pájki-pájki am manu.
       Ḗ… jajvénte kúxpu anújna manu, antkux; ḗ... ekáśi
       ikájufpo, ĕ́ś, anújna manu; ḗ... ekaś kúpo anújna manu. Ḗ…
       aśipan manújḱe, kimójki tójru káta makapan manu. Ḗ… jóś
20   śere ḱere! anać utarikhé kimójki rúhe kári, ĕ́ś, makapan
       manu.
       Ḗ… makapan manújḱe, śine poro śijáxka annukara
       manu. Ḗ… anohájnek jaxka ekaś kupo antuuśi; ḗ… tám poro
       śijáxka anètokomá. Ḗ... iśànkoxpoḱetá –é, támb́ rénkajne ane-
25   kánku uśi; ḗ... annukara-kane, ćinoràmuikhé kari áj ahun
       manu; ḗ... tu súj túxśete, ikóxpox śanḱeta ćioćive manu. Ḗ...
       ankara-kara manu; ḗ... tám poro śiḱe ankíte, sapam manu;
       ḗ... án-koro ćiśe oxta sapam manu.
       Ḗ... án-kor aća utáriḱe inúkara ámpe, raikopúnte ekara-
30   karaxći manu: "náx anekíre rusúi kusu, óxkajo anekara
       rúhe nevana. Ḗ... taní orovano rajan kusu néjḱe, iru okáḱeta
       náx eki kùmpenevaná; ḗ... tani orovano ćinḱéu ćiśe eean kùm-
       penevaná; ḗ... anókaj ne-ámpe śivénte ćáća anne rùhenevaná;
       ḗ... jóś śere ḱere! Tani orovano ekaś ćiśe prikano ośìkupó
35   eki kùmpenevaná".
       Ḗ… Ari jé koro, iehóśe, ĕ́ś, ćioćive manu. Ḗ... jóś śere
       ḱére! mukara turano jàjkorajé aśipam manu; ḗ... tám pírika
       rósḱe, ĕ́ś, ankara manu. Ḗ... ináu śampáta, ĕ́ś, aneama kara.
       Ḗ... vájru okáḱeta, ĕ́ś, okajan manu. Án-kor aća utárikhe áx-
40   karino, ĕ́, ćikàśnukara anki manu.
       Ḗ... tu pó ankoro manújḱe, ene áj śukux ankíkhe ane-
       ćáśkoma kara manu. Ḗ... ehoś ćioćive ánte, ráj am manu.
       Sókaene inu am manújḱe, anki ámpe àxkarinó am-pó uta-
       rikhe kí manu, annu manu.
Literary translation.

   E-e-e! - My uncles reared me. (My) two uncles brought me up. Of all the poor and miserable men (that) are. (I was) the poorest. Every day my uncles went a-hunting bears; with j me they wished to do (that), but I would not. Last year they (killed) tens of he (-bears) - six tens; -tens of she .(-bears) - six tens (1 5),

I had two uncle's wives. They woke me to (give me to) eat. When I rose, (then) I ate. Having ate. lay down to sleep. That day my uncles stayed at home. The younger uncle, having risen, took down the ancestors' bow (and) took down the ancestors' quiver, (and) placed (them) before me. Ah! they were splendid! (and) said (6-11).

"Nephew reared by us, hitherto with difficulty we have brought thee up. Thou reliest only on thyself. Though we would have gone bear-hunting with thee, thou hast refused; and therefore shalt thou go alone, and alone shalt hunt". So I rose (12-16).

I took a poor girdle, and girt myself. The ancestors' oquiver did I take, the ancestors' bow did I take. I went out, I and on the hunting-path I went forth. Ah! it was splendid! oOn the way on which my uncles went a-hunting, I (too) went oforth (13-21).

Having gone, I espied one large bear; a male. Though o I feared, I strung the ancestors' bow. I lay in wait for that olarge he-bear. Near me he came. So I drew the bow. When oI looked, (I saw that) the arrow had hit the spot I aimed at. I Having leapt twice, beside me fell the bear. I then took off I the skin; and having made a large bundle, went away (with lit). To my home I went (22-28).

My uncles, having seen me, very (cordially) greeted me. I "(By our) wish that thou shouldst do this, we have made la man of thee. Now. if we die, after us do thou thus! After-I wards thou wilt dwell in the house of the ancestors, and we shall be very poor old men. Ah! it is splendid! Now loob thou well to the ancestors' house" (29-35).

Thus saying, they fell down on one side of me (and died). - Ah! it was splendid! I carried an axe about, and went out. A fine tomb (of wood) did I raise. Near the '??' I placed it. Afterwards I lived (as usual). I was still luckier in hunting than my uncles (had been) (36-40).

Having two children, and bringing them up, I taught them. Having fallen down on one side, I died. After me. I heard (that) mv children did still better than I: I heard (it) (41-44).
Примечание к № 18.
As to the narrator, see Nr. 9

1. Ē… A curious fact   respecting a certain class of traditions, such as the present one, is that the story-teller begins with a long nasal Е… е-е-е and in the next breath raises his voice by several notes, to a lively realative; and this he repeats at the beginning of each paragraph. It sounds somewhat like the humming of a schoolboy saying a lesson; but it occurs only at more or less regular intervals.
2. śirui, instead of sirun, 'poor'.
jajvente, 'poor'; cf. 33.
3. ḱeśta asinko, 'every day'; a syn. more often used is ḱesto anko or ḱesantexko. Cf. 1. 31.
kimumpe, a syn. of iśo, 'a bear'; comp. of kim, see 7. 1 + umpe.
5. atuita or śine atuita, a numeral meaning 'ten', and used in counting animals like the English: t e n   h e a d   o f...
10. isankoxpoḱeta, 'before me'; cf. 1. 19 и 2. 48.
12. karakhu or karaku, 'nephew'.
13. ejajmoj śikopa, 'thou only reliest on thyself.   Liter.
'on thy own hand reliest'; moj, instead of mon.
14. kantusuj, contr. from kara rusuj; cf. 1. 393.
14–15. eeśiniuḱeśara, 'thou didst deny', derived from niuḱeś, 'cannot'.
15. hunax, instead of the usual nax.
neś or eś (see later); An expletive,  unmeaning, so far I can make out; used, it seems, only to give animation to the tale.
17. kuxpu, из kuxpo or kux, 'a girdle'. In literary narratives, po is frequently added to a root, perhaps for the sake of elegance. See 3. 4.
22. śijaxka, 'a large old he-bear'.
23. antuuśi, cf. 4. 25.
24–25. anekanku uśi, 'I bent the bow'; cf. 4. 28.
25. ćinoramuiḱehe, 'the place I aimed at'.
26. ikoxpox sanḱeta, see above, 10.
29. rajkopunte, 'saluted me politely': comp. of rai, which in some compounds means 'very' + i, 'me' (elided) + kopunte, 'to salute'.
31. iru okaḱeta, 'in my steps after me'.
32. ćinḱeu, 'a root, an ascendant, an ancestor'.
33. śivente, is a syn. of jajvente, see 2.
34. ośikunupo, an archaic word instead of śiśkaśma, 'to keep in order'; both seem to be derived from śik (or śiś), 'the eye'.
36. ari, 'thus', instead of the usual nax.
Je koro, is one of the forms of the participle, 'having said'.
38. rosḱe, 'a tomb'; a syn. of poroni, see 4. 24; it seems to come from rośki, 'to stand'.
inau śampata, 'near the inau'. At present bodies are buried at a distance; whereas formerly they were laid to rest close to the house and near to the inau behind the house.
39. vajru okaḱeta, the same as  iru okaḱeta, see above 31.
43. sokaene, 'after' is derived from soka, 'back'.