№
5.
Dictated
(January 1903) by Śiśrátoka. See Nr. 2.
Kotánḱeś-un niśpa jaj áxkaś jaxka, emuśi; náx ki
jájne, Nítuj Tojukuśi oxta ájnu an. Ta utuxta kúnne áxkaś
utara Kotánḱeśi oxta ájnu utara kusu oman. Opóni únźi ampa
ojaśi áxkaś. Śine, réhe ne ámpe Péntaći koro ojaśi, ampa
5
ránḱe ájnu opóni áxkaś. Tóno nen an opaś káśḱehe únźi ni-
ḱépihi. Táha réhe ‘Péntaći koro ojaśi’ táne.
Nea ájnu eohajhájne, Kotánḱeś-ta ománte evébeḱe,
Kotánḱeś-un niśpa ekovébeḱere. Nea niśpa emuś stómuśite,
Noteto hekòta-ĕ́. Notet oxta ex-kanné, ośmaḱeva ájnu húm an.
10
Kohekiru jájḱe, nean péntaći ampa ojaśi jóboni ex ea.
Emúśihi eśina-kane ampa, riśéjḱe śiárakipòx kari emú-
śihi, táva oára te orova ámpate, erúbukhi horoka sokaene
amáte, ehánḱeno óśmaḱepèka ĕx húmhi án-kusu, tani tani
ehećíu kusu kara, táha oxta emuś ani: hoćika-ćika. Taha
15
nukárate aníhi kájki táta ráj, póno án-kane śíśnu.
Hóxpate
Kotánḱeś-ta ćiśe oxta oman evébeḱere: "Péntaći ámba ojaśi
emuś ani an-ćíute, anókane jaxkane jaxka táta rajan, emúśihi anećíu
karáte ànkosuratáte, hóxpa paj-án; śímma eći pájki-ćiki vón-
neka-ján".
20
Śínḱejkhe uśìuhećin vónnekaćì kusu árikixći neájḱe,
śine aćáure emuś stomúśite rájtex an. Péntaći ampa ojaśi,
utara rájkiḱe, ene ani jájkara kí, aćáure né jájkara rúhe an.
Néva ámpehe kusu Notet oxta utara ináube karaxći. Nean
ináuśihi, tani án utara, ejóḱeśta á utara, ónne ináu karaxći
25
kusu okajaxći.
Ne ámpehe orova utara jébehe Kotánḱeś-un niśpa ojáśi
rónno. Tá niśpa pájgara Tarajk ene utara kusu oman. Pírika
śeta óte omániḱ, Tarájka-ta tój ćiśe oxta makan; ájnu emújḱe
tupaxći hemaka, ájnu máw kájki iśám. Néva kájki oha tój
30
ćiśe oxta ahun. Kómun vekárika, únźi niḱe an;
ánihi uto tutan an kufkiśam oxta áte, únźi uáre.
Ínkara jájḱe, śímon kúxki śánta śine poro ćáća án, uma
únź uáre, oára únźi śiśḱe oxta únźi uáre, kómun únźi káśḱe
oro ó. Kotánḱeś-un niśpa iku, oháćisujè nejaxka támbaku kú;
35
kiśéri tujtuje, oháćisujè nejaxka kiśéri tujtuje; kiśéri eśiśta
táha nejaxka oháćisujè eipax. Emúśihi aśínḱe utómo śtajgika,
oháćisujè nejaxka emúśihi aśínḱejḱe, utómo śtajgika. Néra kí
jaxka, emújḱe kojajaxte hemaka.
Náx án-kusu néra ankíva, túxśe ánte, hesójne aśipan
40
kusu néjḱe, pónnoka anepiríka kuni, rámhuka an. Náx an
rénkajne túxśe an. Aśipan turano an iśjox śetáha enaxt oruj
śeta hémpara kanneka nuśotuś tujexći; tá oháćisujè śeta
húmpa háuhe an. Śeta vajájśe háuhe an. Táha pate annúte,
45
nuso oánte sapan.
Tarájka-ta sáx ćiśe oxta sapan, anèvébeḱere. Śínḱejkhe
tój ćiśe koro utara vónnekaćì nejájḱe, tá tu śeta, iśáox śeta
tuje rúhe an: sapáha, pentrámhu śíśo róruso ean túntu eàra-
uśí urúru káśḱeta túxśe rúhe an. Pájśerehè ne ámpe púj bu-
50
kun tóntu ónne túxśe rúhe an, urúru káśḱeta an.
Oháćisujè emúśi ené-kane énḱe rúhe án. Tani aśi utara
koipáśte, śine śeta tujéjḱe, sapáḱehe ni ój śuxta ćikàrakaśśeká,
pájśerehè śiśo-va áḱeś-ta urúru káśḱeta an. Ájnu utara nuka-
raxći sapàxćité evébeḱere: náxkane ámpe tánè.
A (certain) rich
man of Kotánḱeś. even when taking
a walk, had a sword by his side. Now there lived people in Nituj (and)
in Tojukusi (at that time). Between these (villages) there went people
in the night, going to visit the people of Kotánḱeś. Behind (them)
went a devil bearing a fire. One (devil) bore the name of "devil with
birch-bark torch", (which) carrying, (he) walked behind people. The
light of the fire upon the snow was like the day. The name of him:
"devil with birch-bark torch". - lo, such it is (1-6).
These people were afraid, (and)
coming to Kotánḱeś told it; to the
rich man of Kotánḱeś (they) told. This
rich man. taking the sword at his side, came to the Noteto. When he
came to the Noteto, behind him was a noise (as) of a man (who steps).
Turning (saw) Birch-bark-Torch coming after (7-10).
(He) bore his hidden sword, having drawn (it and) carrying the sword
with one hand under his armpit, (and) thrusting (back)-wards, setting
out the end of the reversed sword, when behind (him) approached the
noise of footsteps close... close... all but touching' (him)... then
(he) lunged with the sword: (the devil) writhed (to and fro). When (he)
had seen that, he also (became as) dead, but revived a little after.
Leaving (bis sword he) went (back) to Kotánḱeś (and) told of it:
"When (I) thrust with the sword at Birch-bark-Torch. I ako (was as)
dead there, when (I) thrust (and) let go (my) sword (from my hand), (I)
left it (and) came (away); to-morrow when you rise (go and) see"
(11-19).
When the next day the servants came to see (there) was a dead raven
with the sword in its side. Birch-bark-Torch, after being killed (by)
the inau, apparently had done (thus) with himself (and) transformed
himself into a raven.
Therefore the people made an ??? at the Noteto. In that place of the
??? the people now living, established hereditarily, live there in
order to make the ??? (20-25).
Therefore the people henceforth called the rich man of Kotánḱeś the devil-killer.
This rich man went (one day) in the spring guestwise to Taraika.
Sitting (in) a (sledge drawn by) good dogs, (he) went driving up to the
earth-houses in Taraika, (but) all the people had removed: (there) was
not human breath (there). Nevertheless (he) entered (one) empty
earth-house. (He) collected some rubbish, kindled a fire; the light of
the fire was (visible); he, sitting next the door near to the oven,
kindled a fire (26-31).
When (he) looked, to the right of the oven (there) was ; a big old man.
also kindling a fire; in one corner of the hearth (he) made the fire,
(and) upon the fire he put some rubbish. The rich man of Kotankes
smoked, the Empty-House-Devil also smoked tobacco; (he) knocked (some
ashes) out (of his) pipe, Empty-House-Devil also knocked (some ashes)
out (of his) pipe; (he) knocked all (the ashes) out (of his) pipe, that
also did the Empty-House-Devil imitate. (He) pulled out (bis) sword
(and) struck his sheath with it. Empty-House-Devil also pulled out
(his) sword (and) struck (his) sheath with it. Whatever he did. (it)
was quite impossible (to prevent the goblin from imitating) (32-38).
Therefore he thought that it would be a little better, if he went
outside and took a jump. Therefore (he went and) jumped. When (he) went
outside (it was clearly to be seen that) the principal thong of the
harness had been cut; (and the two dogs) the leading dog and the second
dog were standing-near the door. When (he) went out (they) entered the
house; (after) was a noise (as) of the Empty-House-Devil cutting at the
dogs. There was a cry of pain from the dogs. On having heard this. (he)
seated himself on the sledge and drove away (39-45).
He drove down to the Taraika summer huts (and) told about this. When
the next day the people of (that) earth-house went to see these two
dogs, the leading dog had evidently been cut (to pieces): the head
(and) the forepart of the trunk had evidently bounded off to the right
near the pillar by the back wall from one side of it on to the heaped
earth flanging the wall. The back part of the body had evidently
bounded off to the pillar (which was) under the air-iole, (and) above
the heaped earth, flanging the wall (46-50).
So sharp it seemed was the sword of Empty-House-Devil. (Yes!) At last
the people found (it): when (it) had cut (that) one dog (to pieces),
its head had rolled down to the bottom of the firewood pile; (and) the
back part of the body was on the right side of the house, the side near
the door, upon the heaped earth flanging the wall. The Ainus have seen
(that, and) coming down told of it: thus was (this) thing (51-54).
Remarks
to Nr.
5.
1.
Кotanḱeś, literally 'village's or district's end', is the name of a village about 60 kilometres to the south of Taraika.
The people here in ancient times were very rich, and the village chiefs
very brave. Many traditions are extant about their courageous actions.
jаj, 'oneself, has also sometimes (as in this case) the meanning of aimlessness; a like form is jaj kondy, 'to give... for nothing'; jaj оkaj, 'to sit... doing nothing'.
stomuśi, comp. of s instead of śi, see 2. 8 + tom, 'the side of the body' + uśi, 'to put on'.
2. Nituj, the name of a large river, 5 kilometres to the south of Кotanḱeś, and of a village formerly existing near the mouth of the river.
Тоjukuśi, the name of a place near Кotanḱeś,
given it because the Ainus here got a kind of white fatty earth, used
for food with certain plants. Formerly there existed an Ainu village in
that place. The word is comp. of toj, 'earth' + uk, 'to take' + uśi, 'a place'.
utuxta, contr. from uturu oxta, cf. 1. 66.
4. pentaći, 'a torch of birch bark' which the Ainus use for lighting houses and fishing at night.
ojaśi, 'a devil'.
5. nen for nеnо, 'alike'.
7. eohajhajne, instead of eohajne, see 1. 34.
9. Noteto, literally 'cape's end', is the name of the cape nearest the village of Кotanḱeś.
оśmaḱeva,'from behind', comp. of оśmaḱе, 'behind', (derived from oś) + va, see 1. 243.
10. kohekiru, 'to turn over towards', consists of the root kiru, 'to turn over'.
nean or nea, 'this, that'.
joboni, 'after him'; comp. of i + oboni or оpоni.
еа, used as the sign of the present tense. For instance:
tara śeta etaraś an ea, 'that dog stays'; ajnu hoxḱe an ea, человек
спит.
11. riśejḱе, 'when pulled out', comp. of riśe + hiḱе.
śiarakipox, 'under the armpit', comp. of śi, see 2. 8 + araki, apparently for аrаḱе, 'from one of two sides' + pox, cf. 1. 221.
12. oara, 'one of a pair'.
te or tek, 'a hand'.
orova, instead of the usual expression ani; cf. 2. 26.
еrubukhi or еrupuki, 'the end of a knife, sabre, or lance'.
sokaene, 'back towards', comp. of soka, 'back' + еne, see 3. 20.
13. оśmaḱepeka or оśmaḱеtа, cf. 9.
14. еpećiu, 'to be stuck in'; derived from ćiu, see 1. 220.
hоćikaćikа, 'to flap about'. As concerns the reduplication, see 1. 34.
15. аnihi, 'he, she'.
17 аnokane, see 1. 156.
18. аnkosuratate, 'having dropped'; surata, 'to drop'; аnkо, see 1. 5, tе see 1. 3.
19. jan, the characteristic ending of the 2nd person pl. of the imperative.
20. uśiuhećin, 'the servants'. The Ainus had slaves, and also servants, and gave them the same name, uśiu. As regards ćin, see 1. 99.
vonnekaći kusu. instead of vonneka kusu; the plural sign, ći, seems logically unnecessary, because it is already expressed by аrikixći.
21. аćaurе, 'a raven', Соrvus corax
Linn.
rаjtеx, 'having died'; tеx see 1. 3 и 40.
[22]. utara rajkiḱе, 'when the people had killed'. A phrase with an undetermined subject, instead of the name of the killer.
24. inauśihi, 'a place with an inau', comp. of inau + uśi, 'a place' + hi.
еjoḱśtа, 'at the end of them (sitting person)'; same as
ḱеśеḱеtа: 'the now living descendants'.
26. jbеhе, 'a talk': je, 'to speak' + bе or pe + he.
27. rоnnо, 'to kill many times', having a frequentative sense. Cf. 1. 24.
28. śeta ote, 'sitting on the dogs'; that is, he was sitting on the sledge which the dogs drew.
29. tupaxći, 'changed place'; the root is tup or tuf. The people had removed to the summer huts.
maw, 'a breath, a smell, an odour'; this word also is used for 'a spirit'.
30. komun, 'dust, rubbish', comp. of kо, 'powder' + mun, 'grass'.
vekarika, 'to collect', comp. of vе, see 1. 237 + kаri or ekari, see 1. 68 + kа.
vаrе or uаrе, 'to kindle a fire'; uа, 'to burn'.
31. kufkiśam, comp. of kufki or kuxki, 'the place near the oven in an earth-house' + śam or sаmаtа or śаntа or śаnketа, 'by the side of'.
32. śimon, 'right', opposite to hariki, 'left'; śimоn, comp. of śi, 'true, very' + mоn,
'the hand'. The place of the housemaster is almost always on the right
(looking towards the door), and here also, at the right side of the
oven, was place of the house-mistress.
umá, 'the same, also', but ума, 'the horse'; from the Japanese word mma (or umá).
33. unźi śiśḱе, 'hearth-corner', rather usaxko śiśḱе. Usaxko (comp. of usа, 'a live coal' + kо or kоći, 'a place'); a little hearth for charcoal; there are three or four such in an Ainu earth-house.
34. iku or ku, 'to drink, to smoke'.
ohaćisuje, a name of the devil (or goblin) living in empty houses. The word is comp. of oha, 'empty' + ćis (ćiśе), 'a house' + ujе, 'to scold' (u + jе, 'to talk'). The Ainus believe that there lives a devil in every old deserted house, who is able to do harm to new comers.
tаmbаku, 'tobacco', from the Japanese tаbako; the Ainus of course became acquainted with tobacco through the Japanese.
35. kiśeri 'a pipe', from the Japanese kiśеru, 'a pipe'.
tujtuje, 'to knock out'; as regards the reduplication of the root, see 1. 34.
еśiśtа, 'to knock everything out'; еśiś, 'to take out', is opposed to śiś, 'full'.
36. utomo stajgi, literally, 'to strike side by side'; here it means, 'struck the sheath with the sword'.
38. kоjajaxtе, is a syn. of kоjakuś, see 1. 293.
nеrа аnkivа, cf. 1. 2 и 3.
hеsojne, 'towards outside'; comp. of е, see 1. 82 + sоj, 'outside' (used in compounds only: sоjtа, sоjḱetа) + nе for ene, 'to', see 3. 20.
40. ponnoka for pоnо, 'a little'.
аnерerikа, comp. of аn, see 1. 3 + ерirikа, 'to do better, to gain'.
rаmhuka, instead of rаmhu, 'the mind', is an ancient form, which (in my own opinion) indicates the evolution of the sense of this word: at first the ramu was a noun only, 'the mind, the soul' and rаmu
kаrа or rаmukа was used for 'to think'; more recently it has been contr. to rаmu, which means both 'soul' and 'to think'.
41. isiox or isaox, 'the first in a row'; isiox śeta, 'the dog that goes first in harness'.
еnахt or еnахtо, 'the end part of the cord in the dog's harness'.
оruj for оrun (before the next s). 'being in'; еnахt оrun is the name of tbe second dog in harness. See above.
42. nusotuś, 'the principal cord (or thong) in the dogs' harness'; nuso, 'the sledge and the dogs in harness together' + tuś, 'the cord'.
43. jеxujeći, equivalent (as the narrator told me) to itеreśi, 'awaited them'.
44. humpa, 'to cut into little pieces' (with anything sharp).
vajajśe, 'to cry out with pain' (said of the dog); vajajа – is an onomatopoetical word; śе, 'to cry': cf. охśе, 1. 46, also vоśе, 'to howl' (of the wolf).
46. sах, 'the summer'; the same word means 'dry' in comp.: sахṕе, 'a dry thing, a dry fish', sахḱе, 'to dry'.
48. pеntrаm, 'the upper part of the trunk, or the fore part of an animal'; pеn, 'upper', used in comp. only:pеnаtа, 'the upper part of a river', pеnḱе, 'a person living up the river'. Opposed to this is the word pаn with its comps.
pаnаtа, pаnḱе.
śiśо, 'the right part of the floor in the house (on going out)'. Cf. above. 32.
rоrusо, for rоrun sо, 'a part of the floor along the back wall'.
еаn for аn, 'being'.
49. ururu, 'the high shore of a river, and earth carried inside into the earth-house'.
pаjśеrеhе, 'the lower part of a man, or the posterior part of an animal'; pаj is changed from pаn (before the following s), see above, 41; I have not met with śеrе as a separate word.
puj bukun for puj pokun, 'what is under the hole';
puj, 'the hole', (here) the hole in the earth-house for the access of light and fresh air; pоk, see 1. 221; un see 1. 177.
52. koipаśtе, 'have found them'; comp. of kо + i + pаśtе, 'to find'.
śuxta or suxta, 'at the foot'; suх, 'the lower part of anything high'; tа, 'in'.
ćikаrаkаśśеkа, 'the passive of kаrаkаśśе or kаrаkахśе, 'to roll'. Cf. 1. 74.
53. аḱеśtа, 'on the floor near the door'; comp. of а, 'to sit' + ḱеś, 'the end' + tа.
№
6.
Dictated
(January 1903) by Śiśrátoka. See Nr. 2.
Ójmakuś
máxneku ućáśkoma
Aśíśne ájnu atúi oxta kamúi kójki kusu repun. Néte
úrara an,
śíśtur ájnu śine kotan oxta jan, ćíśe oxta makan.
Ćiśe koro ájnu numa,ćíś sapáne ájnu sapákhe oxta eheḱem,
riśta numáre rájki, imáni únźi otta ćī́re. Néte neja ćiśe-
5
koro ájnu kámhi ḗ. Néte orova śíśtur ájnu utara kána śúj
púri koro kotan oxta ján.
Néte otakáta ćiś eheḱem. Śine máxneku ćiśe oro sán:
"śíśtur ájnu utara ćókaj orovano rámhu karáte, tán ći kotan
10
oxta ećí janḱe, ći óxt ahun. Neja máxneku kusúri ohau kara,
ájnu utara kúre. Néte ájnu utara tékoro rámu pírika.
Néte: "tán teta ći ćiśéhe oxta mokoro-ján. Eći mokoro-
ćiki, hankájki ìńkooćíi-ján. Ćókaj ne-ámpe pírika máx-
15
neku, ći né-kusu, píśkan kamúi utara inránu kusu iśantusúi
jaxka, ći bókihi oxta vén ámpe án, jàjkiśtené. Néte ájnu
utara eći né-kusu, inránupan kusu néjḱe, jájkiśte".
Náxte mokóro jmaj kara. Ná máxneku samáḱeta ho-
péox áj śéx káta tu ájnu omájhe kará, áso áj śéx káta tu
20
ájnu mokoro. Néte tá máxneku ná mokoro. Néte orova śine
ájnu oćíu rusúi, ejàjkíśma kojákuś. Néte śine ájnu śúj uko-
piśixći, unéno utara oćíu rusúi manu. Ne ámpe utara ki jájne
ejàjkíśma kojákuś. Śine ájnu hémpara śúj tá máxneku hekota
oman, koahúnte ukoćíu humićin án.
25
Néte orova oven hánki kane, oven turano tá ájnu háuhe
Án. Tá máxneku ćíś kara; "eśin anetúnne jaxka, utara ikoćíu
Rusúi jájne, ánetúnne jaxka, utara kíte, tani oćíu ájnu ráj he-
Maka". Tani kosóndo míre, śex káśḱet ama. Néte śúj utara
Mokoro. Śúj śine ájnu oćíurusúi, néra ejajkíśma jaxka, ko-
30
jákuś neja, oćíu risúi śivehe oxta, ćipúni-púni ránḱ, raośma,
kí jájne, tani neja máxneku ónne oman. Śúj ukooćíu humi-
ćin án.
Néte ovén oxta, ćí etujtéxte, ráj háuhe an. Néte nea
Máxneku ćiś kara. Ćiś kara hemákate, tani kosóndj ukáuka
35
ráj ájnu míre. Tání tu ájnu ráj hemaka. Neja máxneku ita:
"tani íne ájnu eći néjḱ, tani inránupan jájne, tani tu ájnu
ráj hemaka. Náxte orova śúj hankájki inránupan, jájkiśte.
Tani tu ájnu pate eći okaj". Náxte śúj mokoroxći.
Néte śúj tá tu ájnu śúj oćíu rusùijaxćí. Śine ájnu ći-
40
púni púni ránḱraośma. Nani rujóma orova fúre rúj aśínḱe,
teki oxta ama, néte neja máxneku hekota oćíu kusu oman.
Tani máxneku pókhi kári ćíeahúnḱe. Tani ukooćìuvaxćí
húmhi an. Tani oven kusu kara oxta, ćí eaśínḱete, fúre rúj
nea máxneku pókhi kári ahúnḱe húmhi ánte, nea máxneku
45
pókhi kári fúre rúj poćite húmhi án.
Neja máxneku tani numáte únźi uáre. Tani ájnu ḱeráj-
kusu am-pókhi oxta ámpe kájki tani véntete, tani aśin he-
maka, imákixćin aśin hemaka. Tani énćiu utara ḱeráj – kusu,
tani am-pókhi oxta ámpe aśin kusu, anékojajrájkixćì. Tani
50
ráj utara tánne, náx ajje ikóro, neja máxneku sanḱéjḱu, tu
rájku nea tánne samáḱeta ama; kosóndo ój, pírika kosóndo
ój, neja ráj utara ammìrexćí.
Náx néte tani: "téva eći śìśturájnu jájne, tani téta ećí
jáx oxta, tu ájnu ráj jaxka, tani ćí ejàjníntomu kusu, náx-
55
kane ikóro nejaxka eći óxta ći śánḱe. Náx án-kusu, eći ko-
tánu eći jáx-kun oxta, ikóro utara hankájki ráj utara oxta
tój túnḱeta hankájki ahúnḱe-ján, kosóndo utara nejaxka ráj
utara oxta habkájki kooćivèján. Tán ćkorópehe ne ámpe ńej-
pahno nejaxka eći eućáśkoma kumpene.
60
Néte tani otakáta unéno sapánaxćin oxta, neja ráj utara
nejaxka iśínne ćíś oxta eći ama. Hemáka kuni oxta, ećókaj
ne ámpe ćíś oxta eći okaj; néte orova ćókaj ne ámpe ota-
káta etárasaś kuni oxta, atuj oxta eći ćíbova eći repa; túiman
eći páj kusu-néjḱe, tán ći kotánu oxta án nupúri váxkaa ka-
65
śíkuś jaxka, ota-káta etárasaś kusu-néjḱe, níśkuru páhno ći
netópakhi rikin kusu-néjke, táha eći nukára kane, eći jáx
kusu-néjḱe, eći kotánu oxta eći jáx kumpene".
Śine ájnu ne ámpe ćibo, śine ájnu um kánźi ampa.
Utara ćibo jájne, tá máxneku kotánhu emújḱe kasi váxka
70
kuś, tá nupúri pón erópokhi pate án-kane, śirúkuni. Śínḱejkhe
tá máxneku kotánu hekota utara ínkara, tá máxneku níśkoro
oxta etáras ea. Néte utara ćibo jájne, utara kotánu oxta śirepa.
Néte utara ćíś heḱem, neja ráj utara ćiśe oxta utara tura
Makan. Tura makánte, mi kosóndo utara emújḱ utara aśinḱe,
75
oja kosóndo ráj utara míre; hemákate, neja ikóro ná emújḱe
ojáxta utara ama, aja ikóro kavárihi ráj utaras ambáre.
Tani náxte hemákate, ráj-utara útara eaśiś, útara etojpoj
hemaka. Hemákate neja ikóro utara ióboni śikax utara eućáś-
koma. Hóśki kí utara tani ráj hemaka. Tni okáḱeva śikax
80
hekáći utara mośíri ḱéś pahno eućáśkomaxćì.
The tradition (of) the
woman (with) a toothed 'vagina'.
(Once upon a time) five
men went to the sea to catch seals. After (a time there) was a fog,
(they) lost (their) way, canio to a village, (and) went up to a house.
The master of the house rose, took the head of the master of the bout,
pulled him. lifted (him) up, killed (and) roasted (him) before the
fire, setting (him) on a spit. After (that) the master of this house
ate the flesh (of the man). Thereupon the people who had lost (their)
wwy returned to their boat. Rowing aimlessly in the sea, (they) landed
on a land (where) there was a great mountain (1-7).
Thereupon (they)
dragged the boat up the shore. A woman came from the house (and said):
"(If you) men have los (your) way, (that is) on account of me; (wishing
for you, ? made you land (in) this country. Come (now) to my house!"
Then the people entered the house of that woman. This woman prepared
drugged soup (and) gave the people to eat, And the people (were) very
satisfied (8-12).
Thereupon (the
woman said): "Sleep here in my house. When you go to bed, do not wish
to have copulation witk me. Because I am a pretty woman - (and)
although all the gods loving me wish to marry me - (there) is an evil
thing in my vagina, it is dangerous. You being men, if you lore me, (it
will be) dangerous" (13-17).
Thereafter (they)
made a bed to sleep (in). By the side of this woman, near the corner of
the back wall, two men made a bed upon a sleeping bench, (and) on the
opposite sleeping bench two men slept. After (that) this woman also
(went to) sleep. Thereupon a man wished for copulation, eould uot
refrain. Thereupon (that) man again asked the others, (and) also (the
other) people wished for copulation. Such being (the case) the people
could not refrain. One man. a little after, went to this woman; when
(he) entered (her) bed, (there) was a noise of copulation (18-24).
Thereafter when
(it) was near emission, in the time of emission, this man cried (out).
This woman wept (saying): ''Although I did not consent before, (they)
wished for copulation; although I disliked (it), they had (their will
and) now the man (who) made copulation has died". Now (she) dressed
(the dead roan) in a silk dress (and) laid (the body) upon the sleeping
bench. Thereupon again the people (went to) sleep. Another man wished
to have copulation, allthough he in every manner (tried to) refrain,
when (he) could not, in the fit of (this) desire of copulation (he)
rose (many times) and lay down (again); and so at last (he) went to the
woman. Again there was a noise of copulation (25-32).
Now in the time of
emission, (his) penis was out oft' and (there) was (heard) the groan of
a dying (man). Then this woman wept. Having finished weeping, (she)
then sewed a silk dress, (and) dressed the dead man. Now two men were
dead. This woman said: "You were four men. now two men having loved me,
now are dead. Therefore again do not love me, (it is) dangerous. Now
you are only two
men". Thereafter (they went to) sleep again (33-38).
Now again these
two men wished to have copulation. One man rose many times and fell
(back on the bed). (He) took then from (his) bag a
red whetstone, put (it) in his hand and went to this woman for
copulation. Now (he) put his penis into the woman's vagina. Now (there)
was a noise of copulation. When it came near emission, (he) took
out (his) penis. (and there) was a noise as of putting the red
whetstone into the vagina of this woman, and (after there)
was a noise of crushing of the red whetstone in this woman's vagina
(39-45).
Now this woman
having risen, made a fire. Then thanks to the men, (those evil) things
in her vagina were now broken and come out - (and) teeth
came out. Now because it was owing to the
Ainus (that) the (evil) things came out of her vagina, she was thankful
to them. Now (to these; dead men this woman took out
some taftt/e's - as (is) called a precious thing. - and laid these
tonne's by the side of the two dead men; and (she) dressed these dead
men in many silk dresses, in main- rich silk dresses (46-52).
Thereupon (she
said): "When you landed here,
bavin" lost (your) way. two men died;
notwithstanding, now being thankful to yon, I give you these
precious things. (That) being so. when you came to your country, do not
put the precious I things into the earth with the dead men. do not put
in the silk dresses either with the dead men. (Of) these my things, you
will relate the story for all time (58-59).
Then when
(we) go together to the sea-shore, you will put all these
dead men into the boat. When (you) have done you will get into the
boat; thereafter, when I remain upon llbe shore, you will go rowing
seawards: if you go far, (and) Bins mountain which is in my country
will descend beneath the sea. if I remain on the shore, if my bod}-
ascends to the oelouds and if you seeing that (still) go on landwards,
(then) you will (happily) land in your country" (60-67).
One man rowed, one
kept the steering-oar.
When the o people had rowed (a long
time) and when (they saw) the water was all above the
land of the woman, (and) only tb very peak of that mountain was (to be
seen), it was dart The next day the people looked towards the land of
that wo man, - that woman was standing in the clouds. Tbereupoi they,
the rowing people, arrived in (their) country. Afterward the people
dragged the boat, (and) they bore the dead me) to the house. Having
brought (them), they took all the silt dresses off (and) dressed the
dead men in other silk dresses having accomplished (this) they laid all
these precious things in another place, and instead of them (they) gave
other precious things to the dead men (68-76).
Now when (this
was) thus done, they carried out the dead men (and) buried them in the
earth. Having finished, they told the tale about these precious things
to the people (that was) born later. The people (who) formerly did
(these deeds) now are dead. Now the youths born later tell this
tradition till the end of the world (77-80).
Remarks
to Nr. 6.
This legend is one
of the best known and most widely spread. It is given by B. H. Chamberlain
(Aino
Folk-tales in the Proceedings of the Folklore Society. London.
1888). and also mentioned by Dr. Dobrotworski
(Ainu-Russian
Dictionary, Supplements, page 67. Kazan, 1875). Dr. L. Sternberg
and I too have taken down in Saghalien some similar tales in the
Ghilyak language (Materials for
Studying the language and folklore of the Ghilyaks. St.
Petersburg 1908. Nrs. of legends: 17. 18, 19); but there are clear
indications that it is of Ainu origin. In Yeso. an old man assured me
that there was a whole island inhabited bv women like the one in this
tale. They were, however, able to bring forth children, by exposing
themselves to the East Wind, by which they became pregnant. They used
to kill all their male children, and kept only their daughters.
We may find some explanation of this strange belief in the phenomenon
known to physicians as 'vaginismus'. and called by the Japanese, xhaku
(i. e. cramp of the uterus); a sort of hysteria, rather common in the
Far East, and not unknown amongst the Ainus. It is said that the
husbands of such women usually die very soon, on account of nervous
exhaustion. However, the Ainus themselves, whilst admitting the
existence of such women, maintain also that of the former, as narrated
here
2. śiśturajnu, 'to lose one's way', literally: 'to lose
(turajnu) 'the eyes'. Alternative form:
siśturaśnu.
3. sapane, comp. of sapa, 'the head', derived from pа (see 1. 69) + nе, 'to be. being'; it means, "being a chief, a commander'.
4. numare, 'to raise', comp. of numa, 'to raise', + rе.
imani, 'a spit'; comp. of ima, 'to grill' + ni, 'a tree, a bit of wood'.
ćire, 'to roast'; ći, 'to dry up. to burn, to be baked'.
6. etaraḱeśpa or etaraka, 'without plan, without reflection. see 3.
57.
9. ćokaj, 'I', cf. 1. 156 и 382.
ći, 'my', cf. 1. 13.
10. makapan-kane, 2nd plur. Imp.;
kane instead of jan. See further, 13.
11. kusuri ohau, 'a medicine soup'. The woman had given them an aphrodisiac, which produced the expected result.
14. ińkooćiu, comp. of iń, мне + kо, к + oćiu, comp. of о, половые органы + ćiu, касаться, проникать.
15. iśantusui, comp. of i, 'me' + śan, instead of śam (= sam), 'to marry' + tusui instead of rusui, 'to wish'.
16. bohihi or boki or poki, 'the vagina'; perhaps derived from pо, 'child' + ki, 'to make'; or from pok, 'the lower part'.
17. inranupan instead of inranu, which is comp. of in, 'me' + ranu, 'to love'.
18. hopeox, 'in the corner of the hut, where the inau's are placed'.
19. aso or axso, 'opposite to'.
21. ejajkiśma, comp. of е + jaj, 'oneself' + kisma, 'to hold', and means 'to refrain'.
śine
ajnu ukopiśixći, 'one man asked the others'. Cf. 1. 270.
24. koahunte, 'entered', meaning that the man crept up under the bedclothes.
ukoćiu, contr. from ukooćiu, see 1. 39 and above, 14.
25. oven, 'ejaculare': utara is employed instead of 'he'.
hauhe an, 'cried'; cf. 1. 102.
34. ukauka, 'to sew'. From ukao, 'to place one thing on another'.
40. rujoma, 'a satchel for a whetstone'; comp. of
ruj, 'a whetstone' + о, 'in' + ma, 'to put'.
42. ukooćiuvaxći, is the plur. of oćiu, see 14.
48. imakixćin, 'the teeth'; imaki, 'a tooth'.
enćiu,
'a man', a name of men (and Ainus) given them by the gods. The Ainus of
Saghalien use it in prayers and in poetry, when gods and men are named
in contrast. The word is taken from the Japanese language, in which the
word iźin 'a barbarian, a foreigner'.
49. anekojajrajkixći, 'I am to you thankful'; comp. of
an + e + ko+ jaj+ paj + ki + xći. For the plur. form depending upon the object, see 1. 270; jajrajki, or (more usual form) jajrajǵeri
an, 'I thank, thank you'.
50. tanne,
literally means 'long', but also is the name of the scabbard of a long
sword, which was often plated with silver, and sold by the Japanese to
the Ainus. as an article of great price. They may have got this notion
from seeing ancient Chinese silver money in long bars.
54. ći ejajnintomu, 'I am guilty as regards you'; Cf.
ći ejajnintasa, 'I am thankful to you'.
56. eći jax – kun oxta, 'you come (to land) when'. See below. 61.
56, 57. ikoro utara, kosjndo utara, see 1. 99.
58. ćkoropehe, мои вещи, comp. of ć = ći, мой + koro + pе + hе.
64. kaśikuś, 'to pass over'; comp. of kaśi, 'upon' + kuś,
'to cross'. The Ainus, wishing to express distance, say: "The sea will
be above the mountains"; ,-in allusion to the seeming descent of the
mountains into the sea, when a ship leaves the land.
68. um kanźi, 'a rudder-oar'. In Jap. oar is
kai.
72. etaras ea, cf. 5. 10.
76. kavarihi, 'instead of; the Japanese word kawari has the same meaning.
77. eaśiś, 'bore them out', instead of eaśinḱśi.
etojpoj 'dug them the earth', is comp. of
е + tоj, 'the earth' + pоj = poje, 'to dig'.
80. mośiri ḱeś pahno, literally 'till the end of the land (earth)', means not place, but time: till the end of the world's existence.
№
7.
Dictated
(January 1903) by Śiśrátoka. See Nr. 2.
Etókota ne-ámpe śine ájnu kímpeka ná, śúj otàkapéka
ná, áxkaś jájne, níśkoro orova ká raníḱe, pusa okóxka etó-
koho hanápuj. Táha koekári ájnu ukíḱe, ináuhe
kara pírikahno kośìnnúnuka. Tá ájnu ḱeśp aśínko iśánḱex
[5]
orova ànkaśioínkara. Náx án-kusu, ner ámpe nejaxka emóni
ćirénka. Náx án-kusu ihóxṕe kopírika. Táha orovano ner mpe
nejaxka śíśam ónne nejaxka usa an kamúi rúśihi eihókiḱe,
táha atájhe koro, nani ónne ejàjniśpà né-ka. Ḱéśp aśínko ki-
mójkiḱe, nā́ruj kaśi ćinúkara, ner ámpe nejaxka koro iki,
10
iníiśpa né. Náxkane ućáśkoma.
Literary
translation.
Once
upon a time, as a man was walking in the forest upon the mountains and
on the sea-shore, some cotton tried (happened) to descend from
tho clouds (with) the end spread out into a tassel (of filaments
attached to the) looped thong of a dog's collar. That the man happened
upon; taking (that, he) made an inau,
wrapped it up and hid (it) carefully. The talisman looked (down) upon
this man every year. (That) being so, (he) succeeded (in all) the work
(of his) hands. (That) being so, he sold well. After that whatever (he)
sold to the Japanese (e. g.) the furs of different animals, (he)
received payment (for) that, (and) quickly became a rich man. Hunting,
every year he (was) more happy.
Remarks
to Nr.
7.
As regards the
narrator, see N. 2.
The subject-matter of this legend and of the following one relates to
certain objects which the Ainus believe to have fallen from the sky.
They were told me on the occasion of my asking the narrator whether he
had ever heard of meteorites. As to these, he informed me that one had
fallen near the Cape of Patience, and had made two holes (!) in the
ground, because now and then it changes the place where it lies
1. kimpeka, 'about the forest'; comp. of kim, 'the forest inside the land upon the mountains' + peka, 'about'. Kim is opposed to otoka, 'the sea-shore', see 1.
176.
2. pusa, 'a tassel'.
3. hana, 'a dog's leather collar in harness'.
inauhe kara,
'inau made'. The Ainus believe that any very rare thing, which they
meet with unexpectedly, is a talisman, with power to bring luck to the
possessor. Therefore they set up lina.us' in the place where such
objects have been found, as a thank-offering; they also wrap these
objects in the shavings of the inau and hide them away in a special box
for charms. The name of this action is:
4. kośinnunuka, comp. of ko + śin or śina, 'to bind' + nunuka, 'to hide'.
iśanḱex or iśanḱe, is the name of such a charm. It seems to be comp. of iśam, 'is not', + ḱe, instead of ki, 'to do' (the m before k is often changed into n, e. g., sanḱetа, instead of samḱeta, ihunki instead of ihumko, 'the cradle song'; ranka, instead of ramka,
'the breast-bone', etc.). This etymology is probable, because the
possessor believes that so rare a thing is unique, and that, by
concealing it, he keeps its virtue all to himself. He never speaks
about it, and does not show it to anybody else, even to his children,
unless he believes the charm has ceased to have power. The syn. of iśanḱe is ćikaś nukara,
which means '(what men) look on'. They 'look upon' their charm with
fondness, and think that in its turn the charm 'looks upon' them, when
hunting, etc.
5. ankaśi – oinkara, 'was looked upon', is the passive form; inkara is a syn of nukara.
emoni ćirenka, 'acquired with hands', i. e. working (hunting, fishing etc.);
emoni has for root mon; cf. 5.
32.
6. ihoxṕe, 'the thing sold'; comp. of inok, 'to sell, to purchase' + pe.
The first commerce amongst
the Ainus, as, amongst the other primitive
tribes, was by means of barter; and therefore one word
sufficed for the two actions, so different in our days.
ihoxṕe kopirika, cf. 3. 36.
7. śiśam,
a name given by the Ainus to the Japanese; it means 'a
foreigner'. So the Ainus of Yeso call the white
people, fure śiśam, 'red foreigner'.
8. ejajniśpa neka, 'he became a rich man', instead of
niśpa nejajkara. It must be supposed that his ancestors were poor people.
8, 9. kimojkiḱе, 'hunting- in the forests'; comp. of kimojki, see above, 1 и cf. 1. 60 + iḱe, see 1. 170.
9. nāruj, the comparative of ruj, 'great, large' + na, 'yet, more'.
kaśi
ćinukara, 'lucky in hunting and fishing' (but not in other things); it literally meant?, 'from above looked on'. Syn. ćkaśnu is a contr. form. Sec above, 4.
№
8.
Dictated
(January 1903) by Śiśrátoka. See Nr. 2.
Kotánḱeś
kotan án. Kúnne ajnu utara aśipaxći, Kotánḱeś
aràpexćáḱeva únzí nén-an tóno ámpe nupúri káta an. Utára
mokoro, śímma utara pájki, śúj śirúkunne, śúj Kotánḱeś-un
niśpa aśin, śúj ínkara, śúj únźi nén ámpe an.
5
Tani ćíśe oxt ahun, maćíhi ćaxćánki kokána. Nea máx-
neku ćaxćánkihe aśinḱéjḱe, hokóho kóre, śikáxka né ejàjkará.
Náxte aśin. Neja Kotánḱeś aràpexćáḱene pećika, nupúri káś-
ḱene rikin, samáḱeta rikin.
Mávehe júfḱe, nurarájḱe, ćúf nén an. Nani ú, tura sán.
10
Kúnne néva kájki tóno nén an. Ciśe oxta tura ahun. Nani
pírikahno ama, amáte śúj aśínḱe. Nukarájḱe, níń ćuf ná, tóno
ćux ná, śúj aśíri ćux ná oxta án.
Táha réhe ne ámpe ćux-noka-ùn káni, kamúi ránḱe táne.
Tani páxno aníḱe, tani emújḱe kamúi ćánka hemaka. Tani
15
Kotánḱeś-tà Śitórik-ájnu oxta án. Tán kamúi ránḱe náx-kane
utara eućáśkoma.
(There) was the village
of Kotánḱeś. In the night the people went out (of the house and)
from the other side of the river Kotánḱeś (there) was (seen) upon the
mountain a luminous thing like a fire. The people slept, the next day
the people rose, again the darkness (came), again the rich man of Kotánḱeś went out. again he looked (forth), again a thing like a fire
was (seen) (1 -4).
Now (he) entered (his) house (and) asked (his) wife for a woman's
loin-cloth. The woman took out a loin-cloth and gave (it) to (her)
husband; (he) made himself an eye-shade (of it). Afterwards (he) went
away. (He) crossed the Kotánḱeś river, (came) to the other
side (of it), ascended the mountain, and ascended near (that luminous
thing) (5-8).
Дух (от
него был) сильный; когда он поглядел, (оно имело) вид светила. (Он)
взял (его) быстро (и) понес (домой). Была ночь, однако было как день.
(Он) внес (его) в дом. Тотчас же (он) старательно уложил (его в ящик);
положив (его, вскоре) вытащил. Когда (он) взглянул (на него), был
внутри (его): одно (светило) как луна в последней четверти, другое как
солнце, третье как молодой месяц (9–12).
(Люди)
называют их: «металлические подобия светил»; это вещи, ниспосланные
богами. В настоящее время все эти талисманы совсем потеряли силу.
Теперь (они) находятся в (селении) Котанкес (в доме) Ситорик-айну. Люди
рассказывают так предание об этих предметах, посланных богами (13–16).
Remarks
to Nr. 8.
Относительно рассказчика и его произношения see общие замечания под №
2. Тема данного предания сходна с темой предыдущего.
2. arapexćaḱeva, с другой стороны реки; comp. of ara, see 5. 11 + pex or pet, река + ća, берег + ḱeva, see 4. 78. На сахалинском диалекте
pet – речка, а naj – большая река. На диалекте Йезо
наоборот.
nupuri, гора, возможно, от nup, равнина + ri, высокий.
ćaxćanki, девичья набедренная повязка;
прежде носилась спереди и только во
during maidenhood only. It is used as a talisman b Ainus, as also other objects in close connection with tl male organs.
kokana, 'to ask of.
6. kore, syn. of kondy, 'to give'; kо or kоrо, 'to have' + rе, see 1. 258.
śikaxka, 'an eye-shade'; comp. of śik or śiki, 'eye' + haхkа, 'a cap.'.
7. pećikа, 'to cross the river'; comp. of
pеt, 'the river' + ikа, 'a step, to pass over'.
9. mаvehе = mаvе = mаw, see 5. 29. Here we have with the magical force of the thing, felt by the men approach it.
11. niń ćuf, 'the last quarter of the moon'; niń, 'to disappear, to wane'; ćuf, 'the sun, the moon, a month'.
12. ćux = ćuf = ćup; tono
ćux, 'the sun'.
Asiri ćux, 'new moon', the first phase of the moon.
13. noka, 'a model, an image'.
kamui ranḱе, 'the god let down'; (ranḱе comp. of ran, 'to descend' + ḱe, see 1. 187); there ranḱe is a noun instead of ranḱep,
i. e. 'a thing', which is let down from heaven. This talisman is let
down, as the Ainus believe, by the sun-god; and to this day is now and
then taken out of the treasure-box and hung upon the "inau".
14. kamui instead of iśanḱе, see 7. 4.
ćanka,
'to grow weak'. The iron models of the sun and moon lost their
splendour and, as the Ainus believe, have no longer magical virtue in
guarding their possessors.