Nr. lO.
Dictated (January 1903) by Ipoxni. See Nr. 9.
Rim a sine kotan am-manu; ram ohacisuje kotan am manu. Ta ci^e orun utara ne ampe matajta ne ampe kinta rija kotan am-manu. Sakita dise ne ampe oha cise ne-an manu. N6van cis6he oxta ohacisuje am manu. Hokimo san
(There) was also a village; (it) was also a village with an Empty-House-Devil. The people of that house lived in winter in a special winter village within the forest, (But) in summer (this) house was empty. In this house there lived an Empty-House-Devil. (One day there) were two sledges (car- rying two men), sledges coming from the forest, (they) went
104 B . P I L S U D S K1
nusu anike ne dmpe, rija kotan orova sax disd onne antu- raxdi. Oja kotan onne ikiisa utara ne-manu, tu nuso ne-manu.
Ndte ndrox nuso utara xosibixei maou. Vdm poro ikusa kisei manu. Neja kotan tukariketd ariki-kane utara osiriko- kune manu. Sistur uskane neja cise sojltet uta makax manu.
Isaoh nusu ne-dmpe cise axkari. ioboni nuso usanto dara pon axkarikane. cite orovano ajn asin hiimhi am manu. Inkara jajki Ajnu taga, hernata taga, ojasi taga, asin manu.
Neja ioboni nuso hdroka mujdphi ux manu, ampene ldsma manu. Neja Ajnu seta osakanke jaxka, neja ieta utara ukoxiieturin kane hekdmu jaxka. ampene neja nuso o£iro.
Neja ojasi ampene nuso kisma. Tambe rdnkajne neja ioboni ajnu isaox nuso kokajo manu: “Tani anaxne cise-koro paxko taga, didd-koro caca taga, isikojantoneka rusui kusu, ampene josiroxka.
,.Teman ankfke paje-an kumpeka hanne nanko. Nax together from a winter village to summer houses. In another village were the people who carried; two sledges were (1— 6).
Then those sledge (driving people) returned, (they) had a great load. Not (yet) arriving in that village, it was (already) dark. Losing (their) way, they came to the court of that house. (When) the leading sledge (was) beyond the house, the following sledge being a little farther from the doorway, (there) was (heard) the noise of a man going out of the house.
When (they) looked, a man or what? or d e v il... came out (7 — 12).
(He) seized the arched end of the second sledge and brought (it) to a standstill. Although the man cried out to the dogs, (and) those dogs stretching out their necks pulled, the sledge could not move at all. The devil brought the sledge to a com
plete standstill. Therefore the following man cried towards the leading sledge: “the old woman of the hut. or the old man of the but, wishing to force (me) to pay him a visit, has now made me quite motionless (13 19).
•‘What can I do. perhaps I shall not go (on). Thus being,
M A T E R I A L S O F T U B A I N U L A N G U A G E 105 an-kusu ankojanteni kusu ik i“, naxka jd manu. Neja isaox ajnu jotunijo* manu: „cdkaj ne-ampe hanni jantoni as-kus- iki, eani kajki sinenexka ejantoni rusui-ciki, ejantone jaxka, pirika nanko“. Nax jdte makan manu, jaj asurane kusu ma- kam manu.
Ndtehno ioboni ajnu neja ojaii kojtax manu. „Tani na- kan ampe eisikojantonika rusui kusu, n&x eki ampe ne-kusu, hemakari taxne eahunuva eung vare nanko, ioboni ahup as kus-iki”, nAx jd manu. Neja ojasi ahun manu. Neja ajnu isoo setaba kojta manu, setakoxni done esuje manu, numajke nuso turi; ndte orova apa d&xKe ahun manu. EoeiRetd neja ojasi ne ajnu raj If i manu. Oro asinKe ukoisjox seta rajki.
Ndte orova isaox ajnu kotan-ta makdnte Ankas ocasaxei nani evdbekere. Tava orovano ne ajnu ankas orajaxci. Sax dise oxta utara usaxte nej anike, hiisko orovano ndja ainu I will pay a visit (here)”, so said (he). The man in front ans
wered: “as for me, I shall not pay a visit, thou alone, if thou likest to enter, go in visiting, all right”. Having said so, (he) went on (his way); to tell about the danger did (be) go (20 25).
Thereupon the following man said to that devil: “Well, because thou wishest to force me to pay thee a visit, thou hast done this, entering quickly, thou wilt perhaps kindle a fire; afterwards I (also) shall enter”; so said (he). The devil went in. That man cried out to the leading dog, directed (it) towards the wooden rail (to which) dogs (ore tied up and) having got up. (he) attached the sledge; after (this he) opened the door (and) entered (the house). At the same time the devil killed this man. Thereupon (he) went out and killed the two first dogs (26—32).
Now the man in front having arrived at the Ainu vil
lage was surrounded by the people wishing to hear the news, and told them (about) the incident. Therefore those men went to see. When they went down to the summer houses, (they) saw that the man had been evidently (already) killed long ago. After (they saw that) all the dogs were quite dead. Then
1 0 6 » . FULSUDSKI
esoocisara hemaka ruhe an. Tavano setaha ra emiijke rajki riihe an. Nete orovano nuso pajsere pate utara nukara manu.
Kopajkarikh<$ utara ukopagari, tan oja^i nax aj-jajne, ne mosiri Ms paxno siij seocisara kusu-nejke. hannax kusu utara ebaukomo kiimpe hanne. Nax an kusu nupiiru tusuku, re tu- suku, an-xunana karaxci. Nate orovano cise koro utara hekaci onneno emiijke anasinkexci. Tusuku, re tusuku, ta 6ise-ta &n.
Orovano mdnka ajnu, sambe koro ajnu, tu ajnu tax, kaco s6sexka-kiintara n6 manu.
Simoj sota daca tusuku poro tusuku am manu. Riiru sota sine tusuku am manu. Hariki sota pon tusuku sukuf tu
suku am manu. R6 tusuku utiirhu oxta jaj ajn utara ana- maxci manu. Ojaxta aj jaxka, anehotasnoxci, ni. nejaxka emiijke rurusova anamaxci. Ta ojasi ne ampe simoj sova ho- rok akesta am. manu. Sonno dimikara ojasi n6 manu.
Tusu utara mave kara kusu, usa torima vekarikajk6 they saw that only the latter part of the harnessed dogs (re
mained alive) (33—37!.
When spring was near the people reflected: “if the de
vil — things being so — keeps slaying (men) till the end o f the world, will not the (dead) men be angry?”. Therefore (they) sought for mighty Shamans: three Shamans. The ma
sters of the house, including the children, all were taken out.
The Shamans (only), the three Shamans were in that house.
After (this they) asked for two brave men, stout-hearted men to warm the drum (38—44).
Inside (the house) to the right was an old Shaman, a great Shaman. In the background (also) was a Shaman..
To the left was a little Shaman, a young Shaman. Between the three Shamans (they) seated common folk. Although (they) were in a strange place, they (did not wish) damage, and laid the firewood along the back-wall. The devil was on. the right side of the hut near the corner. The devil was quite to be seen. (45 — 50).
Having felt the spirits ot the Shamans, (he) drew
to-M A T E R IA L S O P T H E A IN U L A N G U A G E 107 sika oxte kurukasketii. ven tojupun n<5no sika oxte manu.
Tani cup ahun. Tusu kas-kamui an kara-karaxci. So djkari pon lin^ipo huxte un^ipo anSrexcl. Kaco jiifk e hemaka, n<5 lin^i aniiskaxdi. Nete orova neja re tusuku tusu manu. Ipaxno neja oja£i uma tusu manu, arevoja kopilmp sika oxte manu.
Ariisa tue kiro ujna mamijke. utontare manu.
Neja re tusuku tusu mamijke, kamiii vekari. cise kuru- kdske rera hiim n£no cise ekoniru hiimhi am manu. Na tu
rano puj orovano kamuj aj ahiinum am manu. Kosiri piu ko- sanu, neja oja^i an tuganaxci. Utar inkarajke. situkaxta neja tue kiro utojstajkir^ ukotesu manu. Neja kamuj aj tutdnka manu, situkaxta kosistax kosanu. Utar inkarha nejanike, neja tue kiro tonkeva kamiii aj hotaxse.
Na turano neja ojasi mlna hauhe ene pokane ane: „iha-gether (lots of) different rubbish and put (it) over himself;
like great clouds of sand (in a storm) he put (it) over him
self. Now the sun went down. (There) were prepared the sacred things of the Shamans. Around the seats (they had) made several little fires of fir-boughs. When the drum (in the hands of the Shamans) sounded loud, (they) put out the fires.
Thereupon those three Shamans made their performance. The devil imitating (them) also cried out as a Shaman, (and) put over himself different rubbish. Taking some shoes in tatters (he) struck them together (51 — 57)
When the three Shamans continued their performance, the gods (helping the Shamans) came together, and (there) re
sounded above the house as it were a noise of wind. And after that, through the smoke-hole (there) entered a god (-sent) arrow. (It) whistled, (the gods) were shooting at that devil.
When the people looked, (he) clapped before him with the shoes in tatters (and) kept (it) back. That (god-sent) arrow came against him, and he stopped (it). When the people looked, the arrow (sent by) the gods had stuck in those tattered shoes (58— 64),
Thereupon that devil s laughing voice was (heard) thus:
108 B. PIfcSUDSKI
haha-hahaj, tue kiro coxcaxclke ihahaha hahaj!”. tekoro emina manu. Kana tusu utara tekoro eocisaxci. Kana utara kotnsu jupu manu. Kana puj orova kamui aj ahum manu, kosiri piu kosanu. Utar inkara neanike, nipapo axcik6u utojstajgiri situ
kaxta, kamiii aj tutdnka neja kamui ajhe kosistax kosanu, nipaboxcikd orova kamiii aj hotaxte.
Na turano neja ojas mina bauhe ene poka am manu:
„iha-haha nipapo axcikdu coxcaxclke ihahaha“ tekoro emina manu. Rikisi kono utara koas manu. Kana kamiii a; ahun.
Neja ojasi situkaxta hankata sisk<ki utojsitajgire manu. Kamiii aj tutanka. Neja kamiii aj hankata sisktki tutanka, neja kamiii ajhi neja hankata siskeu tonkeva hotaxse manu.
Neja ojasi mina manu: “ihahaha hankata sixkdu coxcax
clke ihahana-caju, tekoro emina, manu. Nejajne ta ikotuxta
“ihahaha-hahai, shoot the tattered shoes, ihahaha-hahai!”, (he) laughed very (much). Again the Shamans were very angry.
Again they earnestly continued the Shaman performance.
Again (there) entered by the hole (above the hearth) a god (-sent) arrow with a whistling (sound). When the people looked:
in a wooden bowl broken in halves (which he) held clapping before him self — (he clapped) towards the arrow (sent bv) the gods — this god (-sent) arrow shot, hit the one half of tbe wooden bowl: (and there) the god (-sent) arrow stuck (65-..71).
Thereupon that devil’s laughing voice was (heard) thus:
“ihahaha! they have hit a broken wooden bowl! ihahaha!” he laughed v e r y , (much). Sleepless sat the people. Again a god (-sent) arrow entered. That devil held (two) fragments of a birch-bark- vessel, clapping (them) before him in the direction of the god (-sent) arrow. That god (-sent) arrow came against the birch-bark fragments, and that god (-sent) arrow stuck in the birch-bark fragments (72— 77).
That devil laughed: “ihahaha, birch-bark-fragments have been hit; ihahahahai!” (he) laughed very (much). Thereafter — a little time after, he covered himself (with) the most various
MATERIALS OP TH E AINU LANGUAGE 109 arevoji komun sika oxte manu. Sis nik^pbi cise tuonnaj sis- nikephi usaxtax n6no am manu. Ne turano upak annoslie poro tusuku sine tusuku kamiii ox maim; n6te orovano tusu na kojakus. Tani a6i kajki neja pon tusuku nanhu orovaka k^m asin kusu kara, tekoro niven manu.
Pon tusuku ne ampe jokirasnoka pate kihi ne manu.
Tani asi pon tusuku kamuj sikohiiki manu, numava tusu manu. Numa-us rdxni ani kaeo ta manu. Utar Inkara neja- nike tfaaii ohiinkesi orova ojau asin. Neja ojau rauta haciri.
Ne turano neja ojau lix mamijke, ekaco ta manu. Neja ojauhe haw iki manu: „pi£s“ nax ki manu. (3arhu maspa-kane haw iki manu.
Tax oxta ne ojasi sisnum noskfie oakasin kane inkara- raj manii, liamo si^rampa tekoro inkararaj manu. Na turano puj orova kamuj emus ahun manu, neja ojasi rekiici kasosma pieces of rubbish. The (glare) of bis eyes was inside the hut like bits of (glowing) charcoal. Thereafter, just at midnight, the great Shaman's gods — one shaman’s (only) — were an
gered, and (he) could no longer perform the Shaman rites.
Now at last, in the face of the little Shaman, (did) the blood (mantle) almost coming forth, (so) angered was he (78 — 84).
The little Shaman alone performed (the rites) with energy.
At last the little Shaman invoked the (helping) gods, (and) having risen, (he) performed the Shaman rites. (He) struck on the dram with a little wooden drumstick, covered with hairy (leather). As the people were looking on, from this wooden drumstick, (from) the end (thereof) (there) came out a snake.
That snake fell down. After, (he) took that snake, and struck with it on the drum. That snake uttered a voice: piss; so made (it). Opening its mouth, (it) uttered a voice (85—91).
Thereupon the eyes of that devil protruded and (they) stared without blinking, very staringlv. Thereafter, through the hole (in the roof there) entered a god (-sent) sword, fell on the neck of that devil (and) cut his neck through. (His) head
110 B . P J & S U D 8 K I
9 5 manu, rekiici an tujexci. Sapaklie karakaxse kana kojajetesu.
Na turano puj orovano kamiii aj ahun. P6m muxcara kata aj hotax^e, piskanenf netopakurhi ckarakaxsek;L Neja ojasi ne- topakiirhi toj komake, oha kox kesehe tes kosanu
Turano sistono. piskan cise orimtara anetax kara annu-
100 kandyxci, oha kemhi pate sex kasketa pon naj caxse neno ante, netopakhi isam manu. Ndte orova neja tit tusuku oxta veil ajnu, tu ajnu, kevatajhe paxneno ankondexei. Kamiii ox tusuku end-kane jaj tusu piimma ankondyxci. Kdraj kusu asin tam mosiri kesta koramusine okaj utara ki manu. Tan
105 tu tusuku isam-kusu ndjke, tan ohacisuje tam mosiri kes paxno an-kusu ndjke, hannax kusu eramumo kiimpe kajki hanne manu.
rolled about, again it rose. At the same time through the (house) hole (there) entered a god (-sent) arrow. The arrow stuck in the upper part of the (body), the body quivered all (over). The body of that devil disappeared in the earth, (there) was to be seen only the trace of the place (by which he entered it) (92— 99).
After at day-break (they) called all the people (owners) of the house and showed (it them, there) was only blood flow
ing along the sleeping bench like a little stream, (but) the body was not (there). Thereupon (the owners) gave the two Shamans in payment just the fine for the two poor men slain.
To the Shaman, whose gods (his patrons) had been an
gered, (they) gave the usual payment of a Shaman’s perfor
mance. Thanks to that, the people (will be able) to live with
out trouble till the end of the world. I f (it) were not (for) those two Shamans, (and) if that devil had lived till the end of the world, would (they) not have had (continual) trouble?
(99— 107).