Materials-Ucaskoma-22-24

I was a wealthy man. I being a wealthy man, there was a river on my estate. (There) being- that river, (there) were many fishes (in it) every year. (There) being many fishes, I fished (for them). When I had caught (them), I dried (them). Drying (them), (and) killing many fishes, I had dried fish. Having dried fish. I had six storehouses full (of them). (I) having (these six), from all places did wealthy people come to buy food of me (1-7).

When they came, various precious things and various swords did they barter for food. Yearly doing (this), I lived (as) a most wealthy man. Doing (so), (it happened) one year (that there) was not a single fish in the river of my estate. As there were none, (yet) was (there) food in the six storehouses from the year before. (There) being (food) from the year before, though my estate had abounded in fish every season, (yet) since (there) were now no fishes, all the food in the six storehouses was (at last) exhausted. Being exhausted, to eat had I nothing (8-14).

Therefore one day I went to my lake to angle. Having gone, I angled. I angling, not a fish bit. None doing (so), I could no longer angle. (It) being thus, when I thought to go back, (there) was the noise of a fish biting Therefore joyfully I pulled the hook (up). When I had pulled the hook up, that fish said: (15-21)

''Pull me quickly, pull me fast!" so it said. Therefore then I pulled quickly. When I had pulled quickly: uPull me quickly, pull me fast!" so (it) said once more. Therefore, pulling quickly, I drew (it) to the edge of the ice-hole. Having pulled it out, I struck it on the head. When I had struck it on the head, that fish said": (22-26).

"E... Rich man of Otasta, strike me quickly on the head, strike me fast on the head. Eat me quickly, eat me fast!" Thus (it) spoke. Therefore knocking it quickly on the head, I killed (it). When I had killed the fish, (it) said: "E... Rich man of Otasta, quickly squeeze me, squeeze me fast! Quickly eat me, eat me fast!" So (it) said. When I looked, (I saw) it was a real silverfish (27-32).

When I reflected, I then thought it was not indeed a fish. Now being without food, having come to the lake by the top of the bank of my river which gave me food every season, being (thus) without food, being hungry, and having come to look (for) something to eat... now was (it) a fish? or a god that jesting, did thus, (and) having transformed himself into a fish, ordered me to draw him out? (33-38).

Thinking thus, - was not (this) an evil god ? - - thus thinking, having drawn out a dagger with a bone-inlaid hilt, I cut up the fish. When I cut up the fish, (it) spoke thus: "E... Rich man of Otasta, cut me up quickly, cut me up fast. Squeeze me quickly, squeeze me fast. Eat me quickly, eat me fast". So I cut it up quickly, in pieces I cut (it) (39-44).

Having cut it up, I gave it to the trees, and to the birds, and to every (sort of) grass. Having done, I went home. Having gone. I fell asleep at night. Sleeping. I had a dream. The dream was as follows. "Now, man of Otasta, hitherto thy estate has been an estate so abundant in fish. It being so, this year being a year, there is not one single fish; thou thyself art not guilty that (there) are no fish (45 - 51).

I am the god of famine. Being so, I have, on purpose (and) in jest, not shown a single fish. So then, going yesterday to angle in thy lake, thou didst this not of thyself. I sent thee. I sent thee, and yesterday, though thou didst angle, yet couldst thou (catch) nothing. Now, when about to end (this jest), I let myself be caught by thee (52 - 57).

I am no true fish; the god of famine am I. Being the god of famine, on purpose, wishing to see thy intelligence, transformed into a fish, I let myself be pulled out. Thereafter, had understanding not been in thee (and) hadst thou eaten, thou wouldst have died. However, indeed, the guardian (spirit) of the rich man of Otasta being mighty, now thou hast not eaten me. So now thou hast destroyed me utterly (58-64).

Having done (this), to-morrow when thou risest. naming the god of famine, (and) when thou raisest an 'inau', then thou wilt see". Such (words in) a dream, I heard. The next day I rose. Having risen I reflected: Really some god, jesting with me. has done this. Thus I remained in thought. Thus I thought, and likewise (that) the dream had been given me by that god (65-70).

Such being (the case), after the dream, trusting to (this) dream, made I an 'inau'. Naming the god of famine, made I (that) 'inau'. Afterwards I lived (as usual). I living (thus), the god of famine had been really abashed (by me) in my turn; again my estate was abundant in fish; more fish were (there) than every season there had been. When there was much fish, catching I dried them (71 76).

The storehouses for food, the six storehouses, were all full. From all the country (round), the wealthy people came to buy food of me; and with various precious things, various swords, did they pay me well for the food. Every season doing (this). I had an overflow of precious things and swords in my house. I was (the most) uncommonly wealthy in all the land; in the country (where) I lived, (I was) a famous personage (77-82).

I was a little boy. I lived with my two elder brothers. When they went hunting every season, they killed the deer-creatures. They reared me only on the flesh of deer. (Thus) doing, did my brothers go one year, hunting, as (they had done) before, after (alone), did I remain. Remaining in the house (alone), suddenly as I sat, a thought somehow (arose within me). "What then (can) my brothers have in that pile in this angle of the house?" I wanted to see (1-8).

Wanting to see. I uncovered the pile of my brothers. Having uncovered, (there) was such a thing. There was to be seen an old box. I untied the cords that box had been tied with; I opened the lid. When I had opened, it was full of precious things heaped together: bars of gold, bars of silver (there were), (and) I took (and) I saw. When I saw, then I knew what was in the pile in the angle of the house (9-15).

Knowing (this), I wanted to see what things were (at the bottom of) the pile, in the very angle. Wanting to see, I took out a whole box (-ful) of precious things. At the bottom of the box, such things (there) were: a long gold knife and a long silver knife: together (there) were two. Which having seen, I knew that to be really what my brothers had in the pile in the angle. Having known, (and) having taken the golden knife and the silver knife, I broke to pieces all the goodly precious things (16-23).

Afterwards, having taken the golden knife (and) the silver knife, and placing them in my girdle, I went out. When I went out, (I saw) the way by the house (that went) to the forest. On (that) way I went. As I went, a great mountain was (to be seen). At the foot of the mountain arriving. I looked round. As I looked, (I saw) an old little hut with a point, ed roof, in the forest of the valley of the river (24-30)

As it stood with (its) pointed roof. I went into th-courtyard. When I arrived and listened, I heard as the sound of my sleeping brothers, snoring. Though I wanted to go in, , remembering that I had broken all (those) goodly precious things of my elder brothers. I being ashamed, and unable to enter my brothers' (hut), remained standing in the courtyard (outside) the hut. Standing (as) I remained, time came to the end of the day (31-38).

When the day's end came, and it was dusk. I would (fain) go in. yet I thought still more that I had behaved badly; and being ashamed (of that) before my brothers, thinking only of that, until darkness I remained standing outside. Remaining, as I listened, there was a sound of some one more coming from the forest, in the valley of the river some one running towards the hut. As I looked, a he-wolf, a she-wolf - a couple of wolves. - arrived beside the hut (39-46).

The he-wolf stood up, placing his paws under his chin at the right corner of the house. The she-wolf stood up, placing her paws likewise under her chin at the left corner of the house: as if (they were) awaiting some one. As I looked, I had a feeling of terror. Though I had (it), (yet) still more ashamed before my brothers, although I wished to enter, (yet) not doing so, I remained outside the hut (47-53).

Eemaining as before. I listened. As I listened, there was a sound as of some one coming, from one end of the (range of) mountains. When he came, and when he walked on hard ground; iririn-tyrin! - When he walked upon soft ground: ichakan ichakajse! - Such was the sound of his walking. Hearing that, I remained struck with a feeling of terror. As I remained so, now (this being) came beside the hut. As I looked. I saw a large bear had come beside the hut (54-60).

When he had come beside the hut. close to the spot where I was standing, he stood up, placing his paws under his chin. After that, as I remained so, I had a feeling of still greater terror. Such being (the case), as I listened (I heard) some one coming, and the sound - as before - of one going through the forest. As I heard, it was the sound of one within the forest. And now. the sound as it were came nearer (61-67).

When the sound took place, and when I listened, some-being (like) a monstrous devil (whom) I knew not, (whose) upper jaw touched the clouds, (and whose) lower touched the earth, made (that) sound (in) going (along). When he stepped on dry twigs, the noise of the breaking (was): "Chkaoro-toto"; when he stepped on green twigs, the noise of their springing back was: "M a u s u rasa ne". When I heard (that), I had fear in my mind (68-73).

Having fear in my mind, (and) wishing to go in, wishing to wake my elder brothers, but (being) yet more ashamed in my soul before my brothers, I remained standing now outside the hut. As I remained, the sound of that devil who approached drew yet nearer to the hut. (That) being (so), I heard the voice of the breath of the great bear (standing) beside (me) (74-80):

"Child of Rurupa, surely this devil is no common devil. That not being (so), the sleep of thy elder brothers is also no common sleep. This monstrous devil has made them to sleep thus. (That) being so. these two wolves, these, are the guardians of thy elder brothers, the wealthy men of Turupa (81-86).

Therefore, the guardians are ready to save thy eider brothers. However. I think that the guardians too will be unable to help. Now, I am the god of the beginning of the hills. I too live looking forward to meet the 'inaus' cut out, the 'inaus' covered with shavings, by thy brothers, (those) wealthy men of Turupa. And therefore I have come to save (these) Turupan wealthy men (87-93).

Yet I too think I shall be unable. And therefore thou alone, if thou quickly shalt return to thy home, (it will be) well". Thus I heard the voice of the large bear's breath. Having heard, I feared yet more. Though I would (fain) have fled, - yet. having broken all those various precious things in my elder brothers' absence, I would not flee and leave my elder brothers now (94-100).

So thinking, having a very strong feeling of terror, nevertheless I remained notionless. I remaining (so), at last that devil arrived behind the hut. What was it? I knew not: a god or a devil? a very great devil. Though its head was (just) behind the hut, still there was in the forest the rustle (of its body). (Its) upper jaw touched the clouds; its lower jaw touched the ground. Thus it went behind the house (101-107).

Meanwhile the he-wolf and the she-wolf pawed the air behind the hut; thus doing, they went to (meet) this devil. Afterwards, (these) beings fought with each other. When (these) beings fought, (and) whilst they were fighting the whole night, (long) some one fell, (as it were) a stone that had fallen. As I looked (I saw) the two wolves, cut exactly in halves, lay dead behind the hut (108 -114).

After (this), that monstrous devil came (round one) side of the hut. Then the god of the beginning of the hills, that large bear, likewise pawed the air and went. With a loud cry the (two") beings went one towards other. Also did (these) beings fight together all night. Whilst the beings were fighting, some one fell; (as it were) a stone that had fallen at the side of the hut. When I looked (I saw) that large bear, (cut) exactly in halves, lying by the side of the but (115-121).

When I looked, I had a feeling of terror. At last this devil made ready to go in at the door of the hut, and came not to me. Then taking out the golden knife (I had) put in
my girdle, I raised it to strike. Having raised it to strike, I cut through the monster's) neck: (I) having cut through its neck, (its) head alone attacked me. I raised the silver knife to strike. The upper part of the body (then) attacked me (122-128).

When the upper part of the body attacked me. again I raised the golden knife to strike. The lower part of the body attacked me; again I cut at the lower part of the body. At last I quite slew that devil. Afterwards, with the golden knife and with the silver knife, I cut the devil in pieces. Having cut him in pieces, - cut him all in pieces - I gave all of him to the grass and to the trees and to the birds (129-134).

Thus did I make even that devil's shadow to be no (more). Having done (so), as I listened, I thought that, since (there) had been all night the noise of the fight with such a devil, my brothers (must have) heard; nevertheless, I thought they heard not. Whilst they slept (just) the same, the noise of their snorings twain was as if they were chasing flies; (those) two, sleeping and snoring (made) a (great) noise (135-142).

Having heard (this) I went out of the yard into the house. Running did I go on my way to the house. Having entered the house, I sat, with the bearing of one who has gone nowhere. (As I was) sitting there, when the end of the day came, I heard the noise of my brothers coming along the road, and speaking of something. When I heard, (it was) the voice of the younger of my elder brothers, speaking thus, I heard the voice: (143-149)

"When even (our) guardians and the god, the bear, had been killed, who was it that saved us? (To what is it) owing that we live now?" Such voice of conversation did I hear. The younger of my elder brothers said: "A little way off, there, further in the forest, in the middle of the road, in a soft place, I have seen one footmark of our little boy, brought up by us who was running". Such was the voice of him that spoke (150-156).

My eldest brother did not believe (and said): "Such (mighty) gods! and yet they have all been slain. (If) so, our little boy... how could he know how to save (us)?" They did not believe; I heard their voices as they came. Though I heard I sat with the bearing of one that had gone nowhere. At last my brothers, my two brothers, came in at the door (157-163).

Whilst entering, and when in the house, they, speaking of that alone, sat. "Who, such (a one), has saved us? To what do we owe our being now alive ?'' They sat talking aside. I, though I heard, (yet) I sat with the bearing of one that had gone nowhere, and with bearing of understanding nothing. Sitting, I thought, (that) though I should not say, (yet) they would discover me, that I had broken (those things) in the corner (of the room); if I should say, it would be all one (164-171).

So I told (them) openly. "Then, when my elder brothers went out hunting, I had in (their) absence such a thought. Wanting to see what it really was that my brothers had piled in a corner, I uncovered the pile. When I opened (it), there lay various goodly precious things and goodly swords. Whilst I looked, wishing to look into the very bottom of the pile, I took out things, and all goodly swords, the goodly precious things that were in the box (172 -179).

At the very bottom of the pile there were two such things: a golden knife and a silver knife: these two things did I see. Having seen, I knew that they were at the bottom of the pile. Afterwards, - - I meant not to do thus - all the goodly precious swords and goodly precious things did I knock to pieces; all the precious things did I break. Afterwards, when I went out on the way that you went, on the way you went hunting went I (180-186).

As I went, I arrived at your hunting-cabin. When I arrived, there was the sound of your slumbers. Hearing, I would (fain have) entered. Being (fain), but not going in, - being guilty because I had done ill, o- and standing outside during the night, (I heard a sound of) one coming from the forest - (was he) a god, or a devil? Your guardians, the two wolves, and the god of the beginning of the hills, having pity on you, defended you. However, (he) caused (those) gods to go for ever to the underworld (187-194).

I therefore, thanks to my carrying that golden knife and that silver knife, with them have killed that devil; I caused him to go for ever to the underworld. (It is) owing to this (that) we are all alive now". (This) told I to my two brothers; having listened, they were astonished: "Then if (it is) owing to our little boy (that) we live now, - then who? no one -shall take (these) precious things, (these) swords; thyself shalt, although they are, take (them)". Although thou thyself hast broken them, we do not grudge (thee them)". So they said (195-203).

After that, the next day they rose up. When they rose up, they made 'inaus' for the guardians, the two wolves (and) the god of the begmuing of the hills. They made new gods (of them). After, again, new guardians looked upon them from above. Afterwards, whatever they did, they were prosperous, they hunted with success. All animals that they slew they slew easily. Many skins had they; (bladders of) gall they had also. When they sold (these), they acquired many precious things for the price (thereof). Much of all things whatsoever had they, more than the (people of the) ancient houses of Rurupa. They were wealthy men, more so than any other wealthy man (204-213).

The land of Turupa was (a) very good (hunting ground). Every one of the former years tens of he-bears, - six tens, - did they bring home. Every one of the former years, tens of she-bears - six tens - did they bring home. But now, at the (other) end of the district, there was the god of the mountains. At the tail of the mountains was the land of the foxes, of the (more) ancient gods. (A Bear speaks here). "That day I listened. I heard that the foxes had made a design, that a man of Near-Turupa should go (to visit) a man of Far-Rurupa (1-7).

Therefore I talked to myself with various thoughts: 'Every season the man of Near-Turupa sends great' bundles of 'inaus' (as offerings); he offers 'inaus' unto me, making order in the years; and therefore when, - refreshing myself in my turn, being thankful to the man of Near Turupa, -I give my people instead of myself, (he) with fervour prepares bundles of 'inaus' for me; (this) alone did I say to myself (8-14).

The wife of the man of Near-Turupa, though (being) a woman, (daughter) of man, (being) a woman having a most beautiful face, (she) gives me offerings of food, much vegetable food. Therefore I being very thankful, now if the elder gods shall come to that woman, this world of day will give no (more) beams. Thus thought I of this (15-25).

Afterwards I made r.eady (to go out). I took an old kerchief, and put (it) on my head. I placed it on my head. An old weapon did I stick in my girdle. Having finished, I made (to) myself the skin (and exterior) of a man. Slowly I rose, (and) went into the courtyard. On the way I (am wont to) go, slowly on the way, when I went imitating the gait of the wealthy man, I came to the house of Near Turupa (26-32).

Now I arrived at a path through the sand (of the shore). On the way, on the way that led to the great house of the man of Near-Turupa. I went slowly, (even) as the man of Near-Turupa walked, having taken the appearance of an old man. Now I came to the door. Through the door. Through the door I entered the house. I looked in front of me. When I looked, (I saw her to be) a fair renowned woman, (from whose) truly beaming face, a face like (the face of) a goddess from whose face came forth beams, and spread throughout the house... the house of a (mortal) man (33 - 41).

I being a god full of love, felt a yearning towards her. Various thoughts I revolved withim myself. The mistress of the house looked upon me, smiling a little; she hung her head, and spoke thus: "I thought that thou wast (even) now going far away. How hast thou come (back) so quickly home?" Thus speaking, she made place (for me) (42-47).

Having come near the spot (where she was sitting), with a deep breath I let myself drop into the place of the master of the house. Taking off the old man's kerchief I let it fall on the floor. Though from the odour of man my soul had become heavy, (yet) I controlled myself. The mistress of the house, having risen, gave me to eat of the soup (prepared) for the weary. Directly afterwards, someone entered the courtyard; through the door there came in two wealthy men (apparently, but indeed) gods clad alike in red silk dresses; they stared at me (and) showed their tongues (48-55).

Having walked (in) further, they unrolled their mats (and seated themselves) along the back wall, (and) all partook of my soup, (prepared) for the weary. Having done, these men-foxes said to the mistress of the house: "Thou being a woman, give us to eat of any vegetable thou hast". So then that mortal woman cooked stalks of the plant axturi. Having bit off pieces of hard roe (preparing it), she helped (each of) the men-foxes to a heaped-up vessel (56-62).

Me also did she help (to some). Having stooped forward over my food, I ate. And at times, with the tail of my eye, I looked at the men-foxes. The men-foxes, choosing (the intervals) between my glances, stealthily raised their hind-paws to scratch their gums with their claws. They stealthily put their saliva, mixed with blood, through the chinks of the framework of the fire-place. Though I saw, I did as if I had not seen, and ate. Having done eating, I gave my vessel to the mistress of the house; she put it aside (63-69).

Having done, though I was loth, I forced myself to talk and I added laughter; I endeavoured (to make) the men-foxes sit by my side. When it was dark, the mistress of the house made the beds. The man-fox guests went to the beds for guests, (and) lay down. The mistress, put together the ember-stumps into the ashes. Having done, she lay down upon her bed (70-75).

I likewise, though my soul was heavy by (reason of) the odour of man, still having compassion on the soul of the mortal woman, undid my girdle and going (to her) covered her with the skirts of my fur. Those men-foxes fell asleep, with wide-spread snores they slept. The mortal woman likewise slept well. So I rose and cut off the ends of the ears of both the foxes (76 - 82).

Having placed (these) between that woman's breasts and afterwards having gone out on the hunting path of the man of Turupa, on that path did I turn into a great bear. Unable to pass through the narrow spaces between the forest trees, (and) choosing the wider spaces, I went along: to my house did I go. Afterwards, the next day at dawn, there was a cry in Foxland, as of those rejoicing (to have got) a wife (83-88).

When I listened, "There are (but) ear-tips (here!)" thus I heard. - Thus did the foxes talk now: "The man of Rurupa has indeed a powerful god, and is stronger in magic might than we are". Thus they spoke. Whatever they might do, they would achieve nothing. After this, they would no (longer) love mortal men. Thus they spoke together. (But) if they could find a "Sumarima", a being like them, and if they should go (to the men), (it would be) well (89- 96).

I heard them speaking together thus. Afterwards, once more. I heard from the birds about the man of Turupa. He gave me new (marks of) gratitude. Owing to there being a god, though the foxes in guise of men had tried to take his wife -- owing to there being a god, he was (still able) to have himself fed by his wife. Every year he made many fresh gifts (to me); therefore I have evolved myself into a new god (97-104).

Thankful to a mortal man, I in my turn have become a protector to the man of Turupa. Now therefore, the man of Ru-rupa has had a daughter, a son - - two offsprings. The man educated the son, the woman educated the daughter. When they had the look of old people, they bent down each to one side, and died. Afterwards, the man who followed (his father) was more prosperous than any other rich man; they said that he ordered men to seek news in secret about himself. From the beginning this land of Turupa alone was a land wherein rich men dwelt" (105-112).

As to the narrator, see Nr. 9. The subject-matter is sim-milar to that of Nr. 21. The difference is, that in the former it is a fox that saves a woman's life, and here the guardian's office is taken by a bear. Herein we see a certain discrepancy between the Northern and the Southern Ainu folk-lore. The Northern Ainus do not recognise any kind of fox as the friend of man, whilst those of the South (Yeso) consider the black fox to be a friendly exception.

5. aćane kamui 'a more ancient god'; cf. 16. 12. The fox is believed to be more ancient than the bear.
9. inau śiḱe, 'a bundle of inaus'. The idea refers to the great number of 'inaus' made for the 'bear-feast', which 'inaus' the bear is supposed to carry away.
10. pa urenka, 'to put the years in order'. A term consecrated to the act of making new 'inaus' every year, as may be required.
11. kojaipitunte, 'refreshing myself. Derived from pituru, 'fresh'; cf. 21. 12–13.
17. popo iśraphu, 'food prepared for festivals, as offerings to the gods'. Iśra, 'to send'.
24. tan tono mośiri kojaj-ćufki kondy hanki nanko, 'this daily world will not give rays'. Perhaps this is an allusion to the belief that the 'inaus' give forth mystic beams of light, which are dear to the gods. Further in the legend, we have also the woman giving forth beams of the same sort. See 39.
29. kaxka, syn. of kapu, 'a skin'.
45. anramu ajnu, 'I thought'. Cf. 6. 2.
54. jajkoau tererexći, 'they put out their tongues'. Not far, but just between the teeth, as I have seen the Ainus do, when surprised.
56. kojajesoxḱeści, 'they spread their mats'. Generally the mats are spread for guests; it is only guests of less importance who do this for themselves.
57. ankomavaxći, 'they ate'; mava usually means 'hungry'.
59. ne suoma ib́e, any vegetable'; literally: 'any food put into the pot'. The woman is wont to give desirable guests what she has gathered herself, i. e. roots, etc. As she did not, the foxes -- undesirable guests! -- asked her to do so.
60. axturi, 'the stalks of certain Ranunculaceae, которые сушатся, после чего варятся.
61. kokuj-kuj, 'to bite to pieces'. As the salmon roe is dried in hard lumps, the Ainu women bite these lumps first, in order that they may be more easily cooked.
65. uta, сокр. от utara, see 10. 9.
Iśik uturu nunḱe. Literally: 'the spaces between my eyes did they choose': i.e. the intervals between my glances.
70. hamenampeka itaxne ankara, 'I forced myself to speak'. He would have preferred to be silent, but Ainu etiquette allows no host to treat a guest thus.
70–71. am-mina kotesu, 'I added laughter'; i. e. I tried to be pleasant.
71. aneśikoareka, 'I made them sit by me'. Are, 'to place'.
78. śeta-rus, 'a robe', literally 'a dog's skin'. In Saghalien, the Ainus make winter garments of this material: and thus it has become a general name for winter clothes.
95. sumarima. The name of a goblin fox. He never assumes a human form as does the iśinneka (a fox like a werewolf), but uses various wiles to lead men astray into the forests to their destruction.
105. koiśanḱepo, for iśanḱe, see 7. 4.
110. śikoasunnujara, 'forced himself to hear the news'; asun, contr. from asuru.