Materials-Ucaskoma-25-27

   Joś śere ḱere! In the land of Rurupa I grew up with the household of my uncle. My uncle had two wives. My uncle who bred me grudged me (my) food. In the time when my uncle was not (there), my two aunts fed me by stealth. When he was (there), be sorely grudged me (my) food; he chid me, he chid (me). Having a childish mind, I wept in secret. That day (they) made much sake (1-7).

Meanwhile one aunt (of) mine made shoes of fish-skin, (and) one of my aunts made robes (padded) with cotton. When I counted in my mind, the aunt who made robes (padded) with cotton made six robes (padded) with cotton. (And) one (of) my aunt(s) made six (pair of) shoes of (fish)-skin. When they had done, when it was dark, I laid myself down (to sleep). When I had lain down, (there) came a noise to me from two directions; as I woke, my aunt - (the one who) made shoes of (fish)-skin touched the tip of my ear, and quietly spoke thus: (8-15)

"Being whom I have fed, since I speak, listen well to me. Thy uncle, a wealthy man, as making sake, is making sake for thee. When the sake has fermented, he will invite thy kindred. The people who will drink sake, at the time of drinking it, will quarrel; when they shall rise, they (being) under the influence of the sake, will slay thee. To look on whilst they slay thee... it is too evil (a thing)! Therefore escape! (16-22).

Afterwards, when thou shalt come to the river-bank, (thou shalt see) on the river bank a large ash tree standing, with beautiful bark; on a branch (of it) (there) is a bundle of (fiah)-skin shoes, and a bundle of garments (padded) with cotton. In the space around there is a storehouse filled with thin skins (of fishes). Thereinto if thou goest, take of dried (fish), take as much as thou wilt. Thence when thou goest down, thou shalt go to a storehouse of rice. Take rice, as much as thou wilt (23-29).

After this, take the bundle of garments: one pair of (fish)-skin shoes shalt thou put on; one garment shalt thou put on. Afterwards wade along the river, and night and day go against the stream. Where this river is (near) disappearing, along its tributary (that runs) from the West, do thou walk on, (and) thou shalt come unto (certain) bare mountains. Thou shalt make a shed with fir-branches, (and) there shalt thou be. Until thy provisions be ended, (there) shalt thou be. Trusting in (thy) god, thou shalt do thus" (30-37).

Thus she spoke. Then I rose; quietly I got ready. When I went out, I made no noise. When I went out into the courtyard, I went up into the storehouse. I took (several pair of) thin (fish)-shoes. As many as I wished did I take. Thence I came down,   and entered the rice storehouse. And of rice also I took as much as I wished (38-43).

Afterwards, having done, I went away. Then; when I went away, I came to the riverbank. - Really there was an ash-tree with beautiful bark! On a branch (of it) there was a bundle of (fish)-skin shoes and a bundle of garments. Having taken (them), I made (one) bundle (of them). One pair of (fish)-skin shoes I put on, and one garment I put on. Afterwards I waded in to the river, and walked up (the stream) (44-49).

Meantime it became dark. (Whilst I was) wading in the night, the day broke. In the daytime too I waded. When I counted in my mind, six days I waded, six nights. At length, when I came to the highest point of the river, the tributary from the West was dried up. I went up (those) bare mountains. Afterwards I made myself a shed of fir-branches (50-55).

Jo3 ^ere kere! At last (being) satisfied, I ate. Both night and day I ate: I did. At last the provisions sufficed (me) for two months. Finally there was little food. Only a little rice was there; two days, three days I spent. Now I lived without eating at all. Afterwards I lay down to die (56-61).

Counting in my mind, six nights, six days, did I spend (thus). Now, the want of food had injured my health; had completely broken my health. I lived with hollow cheeks, with cheeks fallen in. That day (there) was a noise of two women walking; they entered. Such women I had not known (yet). From the upper part of their faces there rose up beams (of light), (they) illuminated the fir-branch hut with (those) beams. Looking shamefacedly, I sat (62- 68).

The younger of the women sat down on the left (side); the woman whom I reckoned (to be) the elder, sat down on the right. The younger woman took from her bosom a tobacco-pouch. A tobacco-pouch of silk stuff had she. She had a pipe set about with golden beads. The elder woman had a pipe set about with silver beads. The elder woman sat looking upon me. She drew herself nearer (69-74).

When she spoke, the sound of her words was as   the sound of (pieces of) metal clanging: "Child of Rurupa, what hast thou come (here) to do? Thy uncle, a rich man, bred thee up for himself. He was not a true uncle. He took (thy) land for himself. Now he makes sake (on account) of thee. Therefore^ knowing of it, I have made thee to come where I (dwell). Of old, the 'inau' made by thy distant ancestors - I did accept, and (it was) well (75-81).

I therefore, the child of the god of the Middle Hills, - (his) daughter am I. Because if thy uncle should make sake for thee. and slay thee during the drinking (thereof) it were wrong - (therefore) have I brought my younger sister to marry (her) with thee". Thus spoke she, (and) rising took my hand. When she went with me where she lived, in the river (near) her dwelling did she lave me (82-88).

She dried up that little streamlet (with the laving). She went with me to another streamlet; (and) this little streamlet too did she make dry. When I counted in my mind, six little streamlets did she make dry. From my body a radiance of beams shot forth. Afterwards, when we re-entered (the house), she clad me in raiment of silk, most precious. I was a young man. Jos ???? kere! Bidding (me) farewell, she said: (89-94).

"Afterwards, when ye shall go, set in order my house, my divine house. In thy turn, thou being a mortal man, if thou shalt (renew and) set in order the 'inaus' of thy forefathers, the things carved out by thy ancestors, thou shalt make 'inaus' as thank-offerings, in payment for thy wife. If thou makest 'inaus', setting the years in order, (it will be) well. Afterwards, when thou goest, and when thou comest to my house, I shall set in order (therein) beautiful heaps of precious things". Having spoken thus, she went out (95-101).

Afterwards, to one extremity of the land, to the edge of the horizon, there went the sound of a true deity disporting (itself). To the middle of the land there spread the sound of the deity rising up (and) disporting itself. Afterwards we lay down to sleep. On the next day, at dawn, when I looked round. I woke in the house of a god, within (that) house. Piles of precious things (gifts) of the goddess reached to the roof-beams. My wife, a divine woman, was sleeping beside (those) piles (102-107).

When she rose. I rose too. I went out upstream to the bend of a river, (where stood many trees). I cut an 'inau'. This large 'inau'; calling upon the god of the middle hills, - I made an 'inau'. Making (one) every year, tens of he (-bears) six tens, tens of she (-bears) six tens, did I bring home. I was luckier than any man soever (108-112).

When at last I listened by the sea-shore, my uncle, completely impoverished, had ailed wretchedly, and died. A deity had made him exceeding weak: (so) I heard. Afterwards, having come to my village, I was a rich man, (and) the head of the district, of the district of Rurupa. In my turn I made 'inaus' in the forest. As I made them with gratitude, the swords in my piles (of precious things) clattered ever more noisely. (when) I took them down (11?-118).

From another place (there) came two people; when (they) came, they settled and lived (there) quite (for good). Again from another place two people, three people, having come, settled and lived (there) quite (for good). Thus doing, they made to themselves a second row of houses at the end of the village. (Men), talking among themselves (said that in) this new row in my village, the village of Rurupa, the people spoke like gods. I was a great rich man, more than any other rich man. I had two children; the daughter did the woman educate; the son did I educate myself. Afterwards (we) died. After (death), when I listened, my children were richer than I had been (119-127).

3. kośma, here means 'the aunt', see 12. 123.
6. mimis-ćiśpo, a literary word instead of the more usual pi-ćiś, 'to weep in secret'.
7. saḱe. From the Japanese saké, with the same general meaning of rice-wine. But the Ainus now make their own sake, which is a much weaker and sourer beverage than that brewed in Japan.
8. ejax is a syn. of neja, 'that'.
24. pinni see 1. 8.
humhi for homhi, 'a branch'; for hum see 1. 102.
33. ćuxpokutonne, 'to the west'; comp. of ćux or ćuf, 'the sun', + pok, 'under' + ut, 'a side of the body' + onne, 'towards'.
34. Tara or rara, 'bare, without trees or shrubs'. Said of land only.
36. eśko, kuki, instead of eśki koki; koki, belongs to the verb eeśikopa. In this word, ko occurs again. For ki, see 2. 159.
58. rikoma, 'a month, the moon'; comp. of rik, 'high place' + oma, 'to be inside'.
ajśikaomare, 'was sufficient for me'; omare, 'to put in'.
59. mojo, 'a few'; mo, 'little'.
61. anerajkun hoxḱe, 'I lay down to die'; cf. 2. 147.
62. piśḱe kaniḱe, instead of pisḱe aniḱe, cf. 21. 35.
63. ib́ene kamui, 'food'.
67. ratoćuf, 'a beam, a ray'. Perhaps it comes from ran, 'to descend' + ćuf, 'the sun'.
77–78. śikotankonde, 'took possession of a village', literally: 'gave himself a village'.
80. e-maxta ekaśi, 'thy great-great... grand-father', maxta means literally, 'upwards'.
82. śekuma nośkun kamui, 'the god of the middle mountains'. Cf. 21. 131–132.
83. ee-saḱe kara for e-saḱe ekara, 'thy sake" makes'.
85. ećikorura, 'I brought to thee'; comp. of e + ći, 'I' + ko + rura.
99–100. joikiri, syn. of soetox, 'a pile of articles of value heaped up in a corner of the house'.
100. ćiki, comp. of ći, 'I' + ki, 'to do'. Cf. above 98, 99 и 4. 78.
105. ćase(he), is a syn. of ćiśe, 'a house'.
106. eamam pok ićiu, 'to reach to the beams'. This is a hyperbole; the meaning is only that there were many valuable things; amam instead of amani, 'a beam'; comp. of ama, 'to place' + ni, 'timber'.
108–109. nitax or nutax, 'the land comprised in a bend of a river'. Generally trees grow luxuriantly in such places, and wood for 'inaus' is often cut there.
110. tu-ḱeśp aśinko, 'every year'; for tu, see 15. 2.
116. esapane, 'a chief, derived from sapa, 'the head'.
118. so etokho, see above 99. Literally, 'the end of the floor'.
ikox for ikoro, see 6. 56.
tanunka or ranunka, 'to take down' is derived from ran, 'to descend'.
komajnatara, 'made a noise maj-maj', an onomatopoetic word. There were a great many swords heaped together, and they clanked one against the other.
119. umure ajnu (or kuru), 'a couple of persons of different sexes: husband and wife, or son and daughter'.
120. tu ajnu-ka instead of tu ajnu kajki; as to kajki, see 1. 35.

I was a woman. At one end of my village (there lived) six young men; at the other end of my village (there lived) six young men. When from one end of the village the six young men went to catch seals, I every year ate (much), living well. When from the other end of the village the six young men went likewise to catch seals, I ate (much), living well. Being grateful for this, I made one day six garments of bark for the (six) young men of one end of the village (1-6).

Being grateful for my daily food, one day I sewed six garments of bark. For the six young men of the other end of the village, I likewise sewed six garments of bark in one day. Being grateful, one year, with six robes of seal-skin did they clothe me. The six young men from the other end of the village likewise one year clad me with six robes of sealskin. Being grateful, with various foods dug out of the earth did I in my turn give thanks (7-12).

Doing (so), one day, having heard the birds' (talk, I knew that) the young men from one end of the village (and) the young men from the other end of the village had gone to the forest to strip off bark. Two days did I wait for them, but could not (see them again). Therefore, one day I went to the forest. Then went I on the hunting-track of the six young men from one end of the village (13-18).

(Thus) doing. I arrived at a tarn. At one extremity of the tarn the lifeless corpses of the six young men of one end of my village lay stretched out. At the other extremity of the tarn, the lifeless corpses of the six young men of the other end of my village lay, (and) I saw (them). On the shore of the tarn I lay down (and) wept; whilst I did (so), the day's end came: I rose. Then, in the centre of the tarn a huge trout waved its tail, and at the end of the tarn it opened its mouth silently: I saw (this) (19 - 25).

Then (I saw) a wide path going towards the forest; and along it I went, drooping. Before me, on the way (there was) a large house, to (which) I came. I sought where the door was; I struck with my hands on two sliding panels of iron; they creaked, I pushed them back, and entered. I sat down close to the door. By the right wall (there) sat a big wealthy man; he rose at once, took down a black tray from a shelf, (and) having placed some bear's flesh on the tray, handed it to me, stooping very low (26-32).

I took it, raising it up. Two tiny bits did I take; being ashamed, I ate but one tiny bit. I raised (the tray), giving (it back to him); he took it, stooping low. On the shelf he (re-) placed it. (as) I saw. Afterwards he put me questions (to which I answered): "Now, when the young men who gave me to eat went to strip off bark, and when I waited, I could (wait) no (longer) (33-38).

Therefore to-day I went on the hunting-track of the six young men, and arrived at a (certain) tarn; after that, in the centre of the tarn I saw a huge trout. At one extremity of the tarn the lifeless corpses of the six young men of one end of my village; at the other extremity of the tarn, the lifeless corpses of the six young men of the other end of my village: having seen, I tell thee that" (39-44).

This rich man, growling, took down a black fur from a shelf, (and) put (it) on over his head. I had it in my mind to fear. Then he took a sword down, and whetted (it) on a whetstone (from; which) some liquid dripped. Then he thrust it into his girdle, and went with me: - "I am going with thee to my tarn". - So I went gladly with him; to his tarn he came with me. Being at the one end of the lake, he cut with his sword at that huge trout, and the sword broke (45-91).

Afterwards with a growl, he went to the forest. Having made a hook of maple-wood, he brought it. With the hook of maple-wood did he catch hold of that huge trout (which) at the end of the tarn had silently opened its mouth. This man dragged it to the end of the tarn. At the end of the tarn (the two) beings fought; at the other end of the tarn (the two) beings fought. When I saw this big man thrown down a lifeless corpse at one end of the tarn, I fell down weeping; (thus) doing (52-57).

Afterwards I rose and went away; to my house did I come. In my poor house, in the midst (of it), the dust was standing high; long had it (lain there)! As once I had done, I put things in order carefully, and I lived all alone. One day, as I was living (thus) I heard the birds (say) that a wealthy man, coming from afar, was coming to me (58-63).

Having spent two days, I heard upon the sea the creaking (of oars) of a small boat. On my poor way I heard the sound of the footsteps of a man approaching. (He) came in. When I saw the man who entered, clad in black silk, sat down close to me, I thought thus: "How well it is! I shall make (him) feed me!" so thought I. That night were we married (64-69).

Afterwards we lived as I had lived formerly. After two years we married for good. (We, being) very powerful (in magic), had no children, and both grew old. Afterwards, having no man (of our) kindred, we died. (So) lay we, two bodies (without burial). In the Underworld our trace has vanished quite. Where we went, no men are (to be found), the true gods have destroyed us (70-75).

We may note that the narrator said he had this legend from an Ainu girl of fourteen, who was born in Yeso, but whose parents (the people who told me tales Nrs. 17 and 20) came from Saghalien and belonged to the 'Tsuiskari' Ainus. This may account for a certain obscurity in the tale itself.

1. meneko or menoko, see 20. 2.
śekuxpe, a word used by the narrator for śukuxpe, or śukufpe, 'a young man'. See later, 14.
3. repojkiśiḱe, 'when they hunted seals'; comp. of rep, see 1. 66, + ojkiśi, see 1. 60 + iḱe, see 1. 170.
aneib́e kopirika, cf. 3. 36.
6. axtuśihi, 'cloth of elm fibres', or nettle fibres; comp. of ax, 'the innerbark' + tuśi or tuś or ruś, 'the skin of an animal'. This compound shows that the Ainus used formerly to be dressed in skins exclusively, and that their garments of bark or fibres are relatively modern. Cf. 24. 78.
12. toj tumun ib́e, 'food from within the earth', i. e. the roots of plants.
14–15. axḱepaxśi, 'they strip off the bark'; pl. of axḱe, which is comp. of ax (see above, 6) + ḱe, 'to peel'.
22–23. toḱeś kooman, cf. 1. 41.
24. jajće, 'a trout', Salmo fario ausonii Heckel. Comp. of jaj, 'simple, common' + će, 'a fish'. In Ainu legends goblins, when they take the form of a fish, usually appear as trouts.
31. ukujox, 'a bear'; a word used only in tales.
32. tan orawpeka ikotanana, 'gave me (food) bending down'; ikotanana, a word used in tales instead of the more common omante or kore. Ainu etiquette demands, as guests sit upon the floor, that the person who serves them should bend down; the lower he bends, the greater the courtesy.
45. śaośaxte or saosaxte, a word used in tales instead of the usual sanḱe, 'to take down'.
kune ruś, 'black garments'. According to a remark of the narrator, the big personage in black garments (of bear-skin) was the master of the forest on the mountains, who sometimes descends in semblance of the bear.
52–53. niśteni, 'a maple tree', Acer. Literally 'hard tree'.
53. tapa, 'a hook'. Until quite lately, the Ainus employed wooden hooks to pull down dry boughs, which they afterwards used for firewood.
67. ḱeraj nax kajki or kajkiśa, an exclamation of rejoicing, meaning 'Very good'! As to ḱeraj, see 1. 392.
71. ajśakaśi, 'they had not'; the root is sax, 'without' In Ainu folk-lore, those that were famous for their magical power seldom had children.
73. kamui un kotan, literally 'divine country' is another name of the Under-world. Cf. 20. 38.
74. am-mave toko, literally 'the place of my breathing', means 'my trail, or track'. Toko is from the Japanese: tokoro, 'a place', instead of the Ainu word koći or uśi.
75. ćiaxka or ćaxka, 'destroyed, made weak'; it seems to have the same root as ćan, see 1. 89.

There were three men. One was younger; the (other) two were elder (folks). The younger, (who was) a sick man, had a house to himself; the two elder ones had a house to themselves. They listened to (news from) another village (in the district) of Turupa. Every night the dogs barked. In a distant village of Turupa, the dogs barked nightly. This news did (the men) get from the birds. When one day they were sitting (together), a wealthy man from that other (village of) Turupa, arrived (1-6).

He told them (that) now, at the (one) end of his village, an infectious disease had broken out; at the (other) end of his village likewise had an infectious disease broken out. So (he asked) the rich men of Eurupa, having (the protection of) a god, to find some (remedy). The people took thought. The two elder rich men - the younger man stuck a short sword in his girdle, the elder man stuck a longer sword in his girdle - went together to the village of the other rich-man of Rurupa (7 -12).

(The youngest man speaks). Afterwards I alone remained, being that wretchedly ailing man, - I slept. And I saw a vision. A poor man from the forest of our village gave me in (my) dream an earthen sword. (Thus) did I dream. I woke: beside me lay an earthen sword. Having taken (it), I put it in my bosom. To the place whither my elders had gone, went I on their track; I went to the other village (of the district) of Turupa; I got to the edge of the village (13-18).

Meanwhile the younger of my elder brothers came running; following (and) pursuing my brother, (there came) a beast with six tails. I made way for my elder brother. I seized the thing in my bosom: with (my) earthen sword, I struck the six-tailed beast; just in the middle did I cut it in two. My elder brother saluted me. We returned together to the other village (of the district) of Turupa; we returned; I went with my elder brother to a house (19-24).

I went to the (other) end of the village. Meantime, rny eldest (brother) came running. When I looked towards him, (I saw that) a six-tailed beast was likewise pursuing my eldest (brother). I retired to one side of the road. I seized the thing (that was) in my bosom. The lower jaw (of the beast) touched earth, the upper jaw touched the clouds; it came. I likewise seized the earthen sword. I struck the six-tailed beast just in the middle, I cut it through (25-30).

My elder brother saluted me, he thanked me. We returned; to the other village of Turupa we returned. Much did they wonder at me, the man (who was) so wretchedly ailing: the strong rich men could not kill the six-tailed beast; the poor sick man had been (so) valiant (as to do it). Now I heard how the rich man of the other village in Turupa said (he) would give his daughter to wife to the poor sick man (31-36)

Having heard, I thanked. The rich man of Far Turupa gives his daughter to wife to my second (brother), they said. The rich man at one end of our village gives his daughter to the eldest (brother), they said; (all) was right. - Two days we spent (there); I went away together with my wife. My elder brothers and their wives - (we) all went away. The people living in all the villages wondered at me still more, I heard (37-42).

I became a great rich man, yet more than (my forefathers) did before. My elder brothers were poor. But I, (who) had before been so wretchedly ailing, am now the greatest rich man. I had two children. I taught my children (to do) as the ancestors did. My elder brothers also had two children each. They taught (them to do) as the ancestors did; we became old, (and) died. (My) children after me live yet more happily (than I) (43-49).