Materials-Ucaskoma-19-21

He!... I lived in my village. Every year I went to tbe forest to hunt. Tens of he (-bears), - six tens. - I brought (home). Ah! it was splendid! In the past years, tens of she j (-bears), - six tens - did I bring home. I was luckier in (my) hunting than any other man: I brought more home (1-5).

That day, I went out a-hunting. Ah! it was splendid! I went farther on the hunting-path than (I did) every day. I went, though I saw no (game), I went yet further. At the I end of my road, there was a noise. I looked - Ah! it was ! splendid! - a man dressed in black silk garments, and a man dressed in red silk garments were fighting (6-11).

The former, tbe man dressed in black silk garments, was undermost. After some time, the man dressed in red silk garments was undermost. When be saw (me) the man dressed in black silk garments fixed his eyes on me. The man dressed in black silk garments, when he had fixed his eyes, said: - Ah! was splendid! - "Man of Turupa. what hast thou come to do? Owing to thee, I now give myself for thee (12 - 17).

In thy absence, this god quarrelled (with me); and instead of thee, I give myself. In former times, in the forest village of Turupa (there) were many people. All are dead, and they are not. Thou alone livest; because he has seen thy body, then I having heard, again have come to thee. Afterwards the gods quarrelled, and I give myself for thee (18-22).

If I myself arn harmed, then indeed for thee will it not be well. And therefore flee". Having heard, I had a feeling of terror. After (this), I fled. Having fled a little, I returned (saying): "If in any village they hear of me, they will grin maliciously at me" (23-28).

A very malign thought I had (then): and so came I to the spot where this fight was (taking place). Again a man dressed in silk garment, quite black, saw me. "Man of Ru-rupa, escape (more) swiftly!" When I looked, at that moment he cast down the man dressed in black silk garments, a senseless corpse (29-33).

At the same time, the man dressed in red silk garments fixed (his) eyes on me. - Ah! it was splendid! - and came after me. Therefore, being affrighted, with rapid flight I ran away. The man dressed in red silk garments came after me. To the edges of the path did he stretch his wings. His upper jaw touched the clouds, his lower jaw touched the earth (34-39).

I ran (along) almost in the mouth of (that monstrous) deity. So I held out the sharp (point) of a dagger (of which the hilt was) inlaid with bone, (and) into the mouth of that god I went, white-heeled (and barefoot). I (entered) the belly of the god, and slowly turned the dagger; quickly I seized (it), slowly I turned (it). On (my) way (inside) of the god, waving (my) little hand, I upheaved myself (40-44).

When I had looked, behind (me on) the way, this great god (lay) a senseless corpse; I cast him (from me). Much pleased, with my dagger inlaid with bone I cut his flesh off. To all insects also, to the trees also, to all did I deal (it) out. Having done (this) I went back to my house. Living in my bouse, fearing nothing. I lived (45 50).

From the gods all the village (people) heard about me; the men that heard admired. I lived having great satisfaction. Now I lived well (51-53).

I was a wealthy man. Being a wealthy man in Eurupa, I heard that in another village there was a beautiful young girl who was reared for me. One day, I wanted to go (to her), and went. I suspended my bone-inlaid pipe-holder to my girdle, and set out. Going, not having (yet) arrived at the village, I saw the footmarks of a man who had gone (before). When I looked at those footmarks, (I saw) they were just like (those of) my feet (1-5).

The marks of the man that walked were (thus, and) I followed (them). Going. I arrived at the other village. From the house the young girl came out. (and) looked at me, from my feet raising (her eyes) to my head; then she looked, casting down (her eyes) to my feet, and went in (to the bouse). When she had entered the house, she said softly: "Into the yard there has come a wealthy man like the wealthy man who came before - the wealthy man who has come now is quite like (him). (His) bone-inlaid pipe-holder is just the same". The master of the house said: "Two men like (one another) have come on the same day. Which man shall I have for son-in-law? I know not" (6 - 15).

He ordered the man to be brought (to him). When this young girl came out. and when she brought me in, I went in (with her). Having come in, I looked round: before me sat a wealthy man. When I looked, (I saw) him (to be) quite like myself. I went near and sat down. I greeted the master of the house. When (I) had done, they prepared (food), a hard roe and (edible) sea-weed. They ate (16-21).

When (they) had done, the master of the house said: "Today two men have come. I know not indeed to whom I shall give my young girl. Various things shall be done in order to find out. Play some game, whereby I may know. Quick, play!" (22-26).

In order to play, the wealthy man who had come later, stretched out his hands over the frame that surrounded the fire-place. The man who came first struck the hands of the man who came after; it hurt very much, almost to death. In anger, he made the man who came first stretch out his hands, and in his turn he struck him. He struck his fingers, benumbing (them). And this man died; either slept (swooning) or died (27-32).

When it came to (be) late (in the) evening, he moved his legs a little, and little by little raised himself. With almost dead eyes (he) gazed at him, and said: "The man of Rurupa! I thought thou wast a man; and I also am a god of the sea. This man of Rurupa hath dealt thus finely by me, who am the mightiest of all gods. Though I am a god, almost hast thou sent me to the Under-World (33 - 39).

Since I myself am guilty, I will give thee a divine (gift)". As he spoke, from his bosom (he drew) a beautiful sword-guard: on one side of that guard was placed a number of gods, on the other side of the guard a similar (as it were) twin (sculpture) was placed. >From this sword-guard fire (or flame) as it were came forth (40-44).

This beautiful sword-guard did he give to me, I took (it). Having taken (it), saluted, giving thanks. Afterwards, that (over-) man went out into the yard, and went away to the sea-shore. When I saw that, I (too) went out. I looked, and the god entered the water of the sea (45-48).

As I was guilty, having done harm to the 'Killer', god (of the sea), I going out with an 'inau' (on the sea - shore), gave (it unto him). I returned to the house; and at last the master of the house said: "I thought that the man who had come first was the man to whom I had given ray daughter; nevertheless. I did not know that he was a god. Now I know that the man who came after, the wealthy man of Rurupa. (is he for whom) (have) I brought up my daughter" (49-55).

This little girl did I take. To my village with her did I go; (and) we were finally married. A son, - one son, - a daughter - one daughter, I had. Afterwards I related to my son this goodly tale (how), when I was young, and wanted to marry, when I went forth to marry, I was more artful than a god; to my son told I (this)".
Thereafter they died (the man and his wife (56-62).

The remarks in Nr. 17 about the narrator apply here too; but this tale was dictated by the wife, not the husband.

1. oj instead of oja, 'other'.
antuxta, synonymous (but only in narratives) with kotan oxta, according to the woman who told this tale.
2. kamui pom menoko, 'a beautiful young girl'. The word kamui has here, as in other similar cases, the meaning: 'very nice, good, beautiful'. See 1. 83. Pom, literally 'little', often means 'young'. Menoko is a Japanese word, 'girl',
anikoresḱe, 'was brought up for me'. Cf. 3. 1.
Śin-an instead of śine an, 'one being' (day).
3. ankopaj okaj, explained by the narrator to mean: paje an rusui, 'wished to go to (her)'. Word for word: "To go to... I am".
poni-un otoxkoxpe or otoxkumpe, 'a bone pipe - holder'. Not really of bone, but only inlaid with bone. Otoxkumpe, seems to come from tox, 'a bamboo', of which pipes are very often made. A syn. is kiśiri omani, 'for the pipe a placing - stick'.
4. śiśtukari or śiri tukari, 'not arrived at a place, half way there'.
7. matekaći, 'a girl'. See 1. 58.
8. ihujmampa, 'looked (me) over', with curiosity.
14. koxnekux or koxneku, or koko, 'a son-in-law'. See 12. 123.
15. koramupete, 'do not understand'. Syn. of eramiśkari, (in Yeso) erambeutek.
20. rajumusa, 'the salutation'; an archaic word; now inankaraxte, 'to do (with) the face' is used. Cf. 46.
usaratośḱe, 'a sort of food made of dried salmon roe and a certain seaweed'. This food is served up by the Ainus, when they suspect that any guest is a fox in human form. It would stick to the creature's teeth, whose endeavours to get rid of it would show that it was no human being.
26. hetak, 'Halloa!'.
28. inumpe, a raised frame of wood containing beaten, earth, upon which the Ainus kindle their fires.
29. raj tura, 'near death'; literally, 'with death'.
31. momṕećiśin, 'the fingers'; comp. of mon, 'the hand' + peći, pet, 'the river' + śin, the pl. sign. In Yeso, the fingers are called asḱepet (the rivers of the palm).
33. kohox toḱeśne, 'near the latter end of day';kohox, contr. of ko + ohoro.
34. ven raj, 'quite dead'; cf. 10. 7.
35. Rurupanun, see 1. 328.
36. atuj koro kamui, 'the god possessing the sea'. That was, the Orca gladiator, which the Ainus hold to be the chief of sea-animals, since it can destroy even the whale; and they therefore give it divine honours.
37. tubiśkan instead of piśkan, 'all'. Tu, 'two', is very
often used in poetry, as a prefix to other words. Cf. 15. 2.
37–38. kotonno, 'prettily', is derived from tom, 'appearence'.
38. nanunko or nanhonko, 'almost'.
tu-poxna kotan, 'the under world'; about tu, see above, 37; poxna kotan is the name of the world to which all the dead go.
41. śiuxsoxsamma, 'from his bosom', comp. of śi + uxsox, contr. from uxsoro, 'inside of clothes' + samma, 'from'.
42. śexpa, 'a sword-guard'. The metal part of hilt that guards the hand, often elaborately ornamented. The Ainus like to collect them as precious things.
43. ara, 'one of two'; ara śexpa, means 'from one side of the sword'.
tu-kamuj and later re-kamuj. See 1. 35.
45. anikondyxći, 'gave me'; pl. instead of sing.
46. tu-raimexka, archaic instead of inankaraxte; see above, 20.
śiśojna rajpa instead of śojna śirajpa, 'removed himself to the outside' (went out).
49. ćiohajaku, 'killer'. Orca gladiator; see above, 36. The word seems to be comp. of ći + ohaja, 'to fear' + ku.

Six little foxes there were. When there were six little foxes, I was the smallest and most wretched little fox (of them all). Both day and night I was wretched (-ly ailing), I lay by the fire. From above the ashes flew on to me: it was so (1-5).

One year, when we listened, we overheard that a rich man of Turupa was going to visit Matomai. Having heard, my elder brothers talked together thus: they said that when the man of Rurupa would not be (here), then in his absence they would seize the soul of his wife by any means whatever (6 - 10).

Having heard. I thought: "This man of Rurupa makes 'inaus' (which) all the gods accept, and the land becomes beautiful; me too he refreshes. So - thought I - if in his absence they shall do so, when the man of Rurupa returns, he will be grieved". I sat (so) thinking; one day, when the day was ending, they went out to take (her) soul (11-16).

Having perceived, I rose, and went out of doors. Having gone out, my brothers went running through a wood along a riverbank; I spied them. Having seen, I went running through the wood along the riverbank. Going (along), I arrived first at the house of the man of Rurupa. Having en tered, I sat in the place of the master of the house, having made myself into the likeness of the master (17 - 22).

I said to the mistress of the house: "Now we, being six little foxes, brother foxes, live (together); I indeed am the youngest little fox. Now my brothers intending to do (this) come now; (as) they have spoken to seize thy soul, having heard, and being sorry (for it), now I, that I may help, have come first (to thee) (23-29).

So, if now the (fox) people come in, what thou givest them first (to eat), if thou givest (it, let it be) hard roe with edible sea-weed: if thou feedest (therewith) the people (that come in), if they be foxes, as I have said, then according (to their eating) thou wilt know (them)". Thus having spoken, I sat. Meantime at last the (fox) people's (coming) along the house, the noise of the. people's coming was audible. Through the door five wealthy men came, one after another (30-35).

Along the back wall were the five wealthy men squatting down. I indeed had the appearance of the wealthy Turupan, and imitated his bearing; (and) at the end of my place was the mistress of the house. The wealthy men, having looked at each other, made salutations. When they had done, the mistress of the house (rose); rising, she prepared some hard roe with edible seaweed. Having prepared (it), she helped the wealthy men, and gave (them) to eat (36 - 41).

I too ate. When I ate. I had at my girdle the knife of the man of Rurupa. This knife which I had at my girdle did I draw. I sharpened a bit of wood; having sharpened (it), I picked my teeth. Sometimes, as I would look towards the wealthy men squatting against the back wall, (I saw that) they sat lifting up their hind legs. Having seen, I was fain to laugh in my soul, but I did not. After (that). I remained seated (42-48).

As we sat, it became dusk at last. When it was dusk, I lay down on the bedding of the man of Rurupa. The woman placed herself by my side. Afterwards, they fell asleep in the night. I indeed was sleepless. As I listened, there was a sound of the sleeping of these wealthy men (49-53).

Then rising. I took a piece of the hard-baked ashes in the fireplace, and having placed (it) between the breasts of the man of Rurupa's wife, I went to bed. Having gone to bed, I pretended to be asleep, and remained (so). Now there was a noise of the wealthy men quietly waking each other. When this noise of one waking each other was (heard), then there was the voice (of them) crying, (that they should) take away (her) soul. They would have the eldest fox take away (her) soul (54-59).

The eldest fox, having gone, took the soul of the wife of the wealthy man of Rurupa. The (fox) people, having taken (her) soul. - these people, holding (her) soul, (from) within the house went out of doors. Having seen. I rose, and having risen, went upon their tracks. Likewise my elder brothers went up by the way they had come. I indeed, having run through the forest in the river valley, went up (too) (60 - 65).

To my house came I first. Entering the house (and) pretending by my bearing to have been nowhere, I continually feigned myself wretched (-ly ailing). Now tlie noise of my elder brothers' coming was (heard). The people entered through the door, holding (the woman's) soul. Round the seats, the people holding (her) soul showed (her) soul one to another. As they were looking, the bit of hard baked ashes (went to pieces), falling through the elder brother's fingers (66-72).

When I saw, then I was fain to laugh in my soul... The people nraw saw the soul,... and (lo. there) were (but) hard baked ashes! The people, seeing, were angry, because the woman of Rurupa was stronger than they in magical power. So the next night, in order to overcome (her), and to take her soul, the people (determined) to go once more: (so) they talked. I kept on listening (73 - 78).

The next day (when) they rose, the people talked of what they would do. When evening arrived, the people that were to carry away her soul went out of doors as before. When I saw (that), I (too), as before, went out of doors. On the way (on which) I had gone before, I went running now As before, I arrived first at the house (of the man) of Tu-rupa (79-84).

Having entered, (and) likewise taking the appearance of the Turupan man and his bearing, I sat in the seat of the Turupan man. Now there was the noise of my elder brothers' coming. Through the door came the people. Just as before, five wealthy men squatted down, sitting along the back wall. Just as before, the mistress of the house prepared hard roe and edible seaweed, and she gave to eat to the wealthy men. I too ate (85-91).

Afterwards, when it was dark, they went to bed. I lay down on the bedding of the man of Rurupa. The wealthy people all lay down along the back wall. As before, I remained sleepless, listening. Now as I listened, there was the noise of men sleeping deeply. So having risen, having cut off a bit of my eldest brother's ear, I placed it between the breasts of the wealthy Turupan man's wife (92-99).

Having placed (it). I afterwards went to bed. Now there was a noise of people rising. As I listened, there was as before the voice of people crying (that he should) take (her) soul. When the people had said that "the night before, they had made the eldest fox take (the woman's) soul, and he could not'1, now (therefore) they made my next but eldest brother take (her) soul. Now my next but eldest brother went to take (her) soul (100 - 105).

As before, being rejoiced that they had taken (her) soul, holding (that) soul, they came to the fire-place. The people went out of doors, one after another, on the tracks of (him that held) the soul. There was a noise of their going by the house. When I heard (it) just as before. I rose, and went after them. Having gone out, just as before, on the way on which I had gone. I went running (back) to the house; I came first to the house (106-111).

Just as before, having assumed a bearing as if I had gone nowhere. I continually pretended to be wretched (-ly ailing). Now at last my elder brothers arrived. Through the door, bearing the (woman's) soul, the people came on the tracks (of him that held) the soul. Round the seats the people held the soul. When they looked, a bit (of) fur slipped (down) through my next but eldest brother's fingers. The people that held the soul remained (there) (112-117).

Now the people showed the soul (to each other). When the people saw, (they found) it was an ear (of) theirs. The people were very angry. When they looked at each other, it was (to be seen) that the tip of the ear of the eldest fox had been cut off. The people being angry spoke only ahout that. "0 ho! The woman of Turupa is stronger than they in magical power". The people supposed different (things) (118-123).

"Our youngest brother, a qnite wretched little fox. doth he not aid the wife of the wealthy man of Rurupa?" So they said. I however denied (it). "I, such a poor ailing (creature)! why, I have gone nowhere; wherefore do people speak thus?" Thus said I. Therefore the people spoke thus: (124-129).

'oNow. though they wanted to take the soul of (this) woman of Rurupa. she was stronger in magical power than they; and they were angry. And to the god of one end of the mountains shall they pray, that he may take up their cause; to the god of the other end of the mountains shall they pray, that he
may take up their cause". (Thus) talked they. Having heard, I was sorry for the Rurupan man (130-134).

That man of Turupa gives to all the gods ('inaus') cut and (made with) shavings (of wood), thus beautifying the land; so. if people do thus (to him), I shall be very sad. Afterwards, the people -went out to pray the god of the one end of the mountains, and the god of the other end of the mountains, to take up their cause. When I saw (that), having risen, I went out. Having gone out, to the village of Turupa went I. Having gone, I went to the top of the road where the man of Turupa was (wont to be) hewing wood (135-142).

Having gone. I tore up a stump by the roots, (the stump of) a tree formerly cut down by the man of Turupa. Carrying this stump of formerly hewn wood, I went away. Having gone to the middle of the road where he was (wont to be) hewing wood, I tore up a(nother) stump by the roots, (the stump of) a tree that he had cut down (just) before (he) went to visit Matomai; carrying one old stump, one new stump, carrying two (stumps) I went to the house of the Rnrupan man. Having come to that house, I placed the old stump upon a girder (of the roof) close to the back wall, having made (it able to) cry out loud with the usual voice (of man) (143-149).

I placed the new stump on a girder (of the roof) close to the front, having made (it able to) cry out (like one having) imitative insanity. Afterwards I, having scooped out a hole (made to set) an 'inau' in, having enlarged it to a burrow, entering. I remained concealed. As I sat, (I heard) there was a noise as of some one coming from the forest. When (he) stepped on hard ground - - iririn-tyrin! when (he) stepped on soft ground,- ichakan-chakan! when (he) stepped on dry twigs, a sound of breaking,- chka-oro-to-to! (150-156).

When (he) stepped on green twigs, a sound of slipping, - ma-usura-sane! these sounds (were) like (his) steps. At last (he) came near the house. When I saw (him, it was) a large he-bear (that) was corning. At the same time as he came, I jumped at once with a cry on to the girder close to the back wall; a usual (human) voice (crying loud), united with the voice from the front wall girder, fell near the house upon that he-bear (157-162).

Afterwards. I jumped with a cry on to the girder close to the back wall; the voice of one having imitative insanity, united with the voice coming from the girder close to the back wall, fell upon that he-bear near the house. Afterwards^ that large he-bear went away angry. Then, just as before, there was a noise as of one walking. As I listened (I heard) there were noises like those that had come before, but greater; (they) came near the house (163-169).

When they came and when I looked, really (there was) an old bear (that) came, similar to the former. He beat (the air) with the wrists (of his paws) and uttered a low long growl; thus doing he went to the house. Just as before, I jumped with a cry on to the girder close to the back wall. A usual (human) voice, (crying loud), united with the voice from the front wall girder, fell near the house upon that he-bear (170-175).

Afterwards, I jumped with a cry on to the girder close to the front wall. The voice of one having imitative insanity, uiiited with the voice coming from the girder close to the back wall, fell upon that he-bear close to the house. Afterwards, that large he-bear went to the forest, angry. Afterwards I sat in the hole of the 'inau', staying behind the house of the man of Rurupa. having made a burrow (176-182).

When I listened, (I heard) the god of one end of the mountains, and the god of the other end of the mountains - two gods -- being wroth with my elder brothers, foxes five, broke their bones. Now at last the Turupan man, having visited Matomai, returned. Various (things) - rice, also sake,- various things, a great cargo, did he bring, returning. Now the wife of the man of Rurupa told (him) (183-189).

"When thou wast not (there), in thy absence, six brothers, little foxes, those - vying in magical power - beings of the forest space, to take my soul, came to me many times. However, thanks to the youngest little fox, a wretched (4y ailing) fox, thou hast come to (find) me alive. After (this), they prayed the god of one end of the mountains, and the god of the other end of the mountains, to take up their cause. However, thanks to the help of the smallest fox. I now remain alive". So (she) told (her) husband (190-197).

The wealthy man of Turupa. having heard, was grateful to me. Being grateful to me, he made me a room (constructed) of 'inaus'. Everywhere he put very fine 'inaus', giving to me. Thanks to that. I have become a new being, a new guardian have I become. When I have looked from above upon the man of Rurupa. (since then that) Rurupan man, whatsoever he has done, has done well. More than any other man, he has become wealthy. From the time when I looked on him from above, in all things whatsoever he hath surpassed (other men) (198-205).

   The teller of this tale and of some others that follow had the reputation of being learned in Ainu legendary lore. His style, as will be remarked, is original, and is I think, the nearest to the proper language and diction of these old-world legends. He was amongst those who had emigrated to Hokaido, and returned to Saghalien after several years' stay there, where he had been told many such tales.

2. jajvende, 'very miserable'. Here it is used to signify poor health. Cf. 18. 2.
6. Matomaj, The ancient capital of Yeso, (in Japanese Matumai), where the Ainus used to come to barter goods.
7. ari ampe, 'such a thing'; ari, cf. 4. 74.
9. ohaćiriḱeta, 'in the absence'. Cf. 4. 6.
12. ekanuf, see 1. 372.
12–13. ankonupextexpe, 'refreshing me'. Cf. 13. 23.
18. eotere-eći, 'they ran'; from tereḱe, 'to run', contr. from eotereḱereći.
28. anikamesu, instead of anekamesu, 'to help thee'.
31. xumaratosḱe, cf. 20. 20; xuma, 'hard roe'.
34. sapa instead of sapan, 'they arrived'. Cf. 12. 112. Sapa generally means 'head'.
35. uśeturu kampa, 'one after   another', literally means, 'one carrying the other on the back'; kamba is used instead of amba; k being euphonic.
36. ukirepumpaśite okajaxći, 'they sat (in Turkish fashion)'; literally means 'having raised'   (pumpaśite) the knees (kire), they sat (okajaxći).
39. vepunte, 'the greeting'. Derived, it seems, from pum, 'to raise up', because in the act of saluting, the hands are raised. Ve denotes that two persons perform the action.
44. aneśimaxsufkojki, 'to clean the teeth' literally: I struck (ane-kojki) the lower part (suf) of teeth (imax) of myself (śi).
54. akupitera, 'hardened ashes'. When the Ainus of Saghalien saw the bread baked by the Russians, they gave it that name. Ashes harden into great lumps, when fires are long kept up.
56. śitoxśeka, 'I made as though I was sleeping'. Comp. of śi + toxśe, 'to sleep', + ka, 'to do'.
67. hamomampe, 'a person that goes nowhere', comp. of ham + oman + pe.
77. apupu, 'to surpass'.
131–132. śekuma… kamui, 'the god of the mountains'. The Ainus believe that this god has the bears for his subjects, and that he too takes at times the form of a bear.
134. iramu ven ram an koro, 'I mourned', literally, 'my soul bad soul I had'.
135. toxpa kumpe, 'things cut'; a paraphrase for the inaus, because they are cut out of wood.
ijoxte kumpe, 'things hooked'; another paraphrase, because inaus are adorned with shavings. Cf. 13. 26.
144. anoćinḱeupe or anaćinḱeukope (see 146), 'to tear up by the roots'. Derived from ćinḱeu, 'the root'.
148. tapuf, 'a girder'.
149. jajave, instead of jaj have, 'the usual cry'.
150. imu, untranslatable in English. In Northern Asia the cold and the snow often cause a certain nervous disease, of which one symptom is the repetition of everything that is heard.
151. inau o-su, 'the hole made by the fixing of an inau in the ground. Su for sui.
154. niśtei, 'a hard place'; comp. of niste, 'hard' + i, 'a place'. See 17. 81.
kasufp anko, 'when he stepped'; comp. of kasufpa, 'to step' + an + ko, 'when'.
iririn-tyryn, Onomatopoeic.
hapurui, comp. of hapuru, 'soft' + i, 'a place'. See 154.
155. ićakan-ćakan, Onomatopoeic.
156. ćkaorototo, Onom.
157. mausurasane, Onom.
199. tumpu, 'a room'. Inau tumpu, 'a room full of inaus. In Hokaido, only that part of the room is called tumpu, which is surrounded by hanging mats and used as a bedroom.
201. śeremaxne, see 1. 83.