The narrator explained to me, that the woman who appeared to the man was the goddess of fire; she wished to
8*
116 B . P 1 L S U D S K I
stop the man, and prevent a danger. The voice calling him was the voice of a pine-marten, wishing to kill the man.
Nr.
12.
D ictated (January 3903) by Sisratoka. See Nr. 2.
Sine kotan an. $ine cise oxta urivaxne ajnu tu ajnu an.
N6te i&o kojki temo askaj, sine joma ani patyki iso ciu ani kojki; ciS ani atuj oxta, apu oxta, ikoja-cki. kamiii porono r&jki. Hemata kotan oxta temo manka utara k) jaxka, tan utara ki ampe n6no ki ajnu isam. Tdkoro ison utara, kasReta manka utara,
Tani cise oxta sine to jaj utara tori. N6te siiikejkfie diraj utara kojki. Ta cise-un maxneku toma ta kusu asin.
Os&ne kipiri koro kotan. Nete sdnnisi kata toma ta. Toma ta j&jne. sine oxkajo hokimox sail. Sukuf ajnu rekihi, kurasno r6x-koro, maxneku kisiri kana: „e-kisiri exte aueikure kus-ikil‘.
Neja m&xneku neja oxkajo m&vehe kara, ramu toxtoxse.
(There) was a village. In a house, (there) lived two men, brothers. Then (they) were very skilful in bear-hunting, they killed bears, piercing (them) with the lance only; (also), when they went seal-hunting in a boat on the sea, (or) on the ice, (they) killed many seals. Although (perhaps there) were brave people in (other) villages, (there) was no man (who) did as (valiantly as) did those (two) men. They (were) very lucky and brave men besides (1— 6).
Now the people were one day sitting in the house, doing nothing. The next day they went fishing (for) large salmon.
The woman of that house went out to gather tubers of the Corydalis ambigua. (There was) a village with one single mountain (in the neighbourhood). So (she) gathered the tubers on the slope (of the mountain). W hen she gathered the tubers, (there) came a man from the forest. A young man with a beard, a black beard, (who) asked the woman (for her) pipe: ‘‘Grive thy pipe, I will give thee (wherewith to) smoke” (7— 11).
The woman was afraid of this man, (her) heart throbbed.
MATERIALS OF TH E AINU LANGUAGE 117 Maxneku jajkota kisdri asinke. kdxkoma orova tambaku kiscjri oxta amajke tambaku ku. Tani oxkajo jajkota tambaku ku.
Tani utara iku hemaka. Ndte suj an-kisdrhi ikokana. tdkoro anetiinne. Anetiinne jaxka, an teki onne an-kisdri ikou. TA oxkajo t&mbaku an-kisdri oxt ama. Ndte ikoturi. Ndte neja oxkajo kaxta eitusma. Hoski-kane kaxtajki, lin^i ikoture. Ane
tunne jaxka, ikoture j&jne, neja lin^i anukike. an-kiseri oxta anhokiijka, tambaku anku.
Ta t a mb a leu anku orovano an-ramhu kajki anturajno hemaka. E^in pdxno aneubajneka oxkajo, tani ne-ampe tdm- baku ankute. emiijke aneuh&jne ramhu kajki isam. Nete tani neja oxkajo inan kotiixte. Naruj sine ram ankoro hemaka.
Tani toma ta ikate kara. Hdmpara siij poro sarani sisteno toma-ta an hemaka.
Ndte ta oxkajo ankoodiu; ikoodiu hemaka. Ndte orova, The woman took the pipe herself (and) puting tobacco into the pipe from a leather ponch, smoked the tobacco. Now the man smoked his tobacco. Now they have finished smoking Then again (he) asked for her pipe, (but) she would not in any wise. Although (she) would not, (he) took her pipe into his hands. This man put tobacco into her pipe. Thereupon he stretched (it out) to her. Afterwards that man struck a light (from a flint), striving to be foremost. Having struck the light first, he stretched out, (giving) her the fire. Although she would not (have it), he stretched out and took that fire and kindled her pipe (and) smoked the tobacco (12— 20).
From the time of smoking the tobacco she quite lost consciousness. Hitherto she had been afraid of the man; and now, having smoked (his) tobacco, all that timid feeling was no (more). Now that man kissed her. She had more fondness for him. Now (he) helped her to gather the tubers of the Corydalis ambigua. (And) very soon they gathered a great basket full of tubers of Corydalis ambigua (21— 26).
Now that man (wished for) copulation, (and they) have copulated. Now the man said he wanted to marry her at once.
118 li . P J tS U D S K l
nani isam kusu, oxkajo nax j6. Nete neja maxneku cise oxta san, ta oxkajo ne-ciki hdkimo makan. Maxneku tani cise oxta so sapanike, ifte an hemaka. Hemakate, pu oxta rikipan, hdp-o- tapara anukike, dise oxt tura ahupan. Okaribe, ndx ajje ampe.
emujke enete, an-ckaribe, emiijke ankaribe hemaka. Otoko oxta porono ckaribe okaj.
Anokhocm, tanto toma-ta an, iokdkeva ^iij kamuj koj- 85 kici kusu asipaxci, tani ahupaxci, atuj kamiii nejaxka porono rajkixci. Kesan tone anoko utarakhe kirohocim pdxne ramma anujnajke, horiko anrdxkire. Tanto ne Ampe anokohocin ahii- nuva kajki. kodne kdjki haman kl, dkaribe kara pate anki.
Kiroho pdxne jaxka, ajsaxlte kajki hanne ki.
to Am-mat&khi tdha pate kam sukejke, anokho ere. (5ise oxt dn ajnu utara kdm isinne eci, oja cise-iintara nejaxka Now that woman came down to her house, and that man went up (back) to the forest. The woman, having come to (her) house, did eat. (And she said): “When I had done, I went to the store-house; and having taken a basket for the tubers of the Fritillaria Kamtschatensis plant, I carried it into the house. A so-called made-dish; as many as were of these my tubers, of them all did I make the made-dish. There was much of this made-dish in the kneading-trough (27— 33).
My husbands, after I had gone to gather the tubers, again went out to catch seals (and) now they entered, (and) had killed plenty of seals. Every day I took the wet shoes of my husbands, and hung (them) up. That day, although my husbands entered, I did not approach, I was busied in pre
paring the made-dish. Although (their) shoes were wet, I did not dry (them) (34—39).
% younger sister — she alone — having cooked the meat, gave to eat (to) my husbands. All the people of the house ate all the meat, the people frorn other houses were invited to eat the meat. When all the people had finished eating the meat (and) I had meantime finished preparing the made-dish, at once I put that made-dish into wooden vessels, and gave
MATERIALS OF T H E AINU LANGUAGE 119
kam utara etax kara iki. Isinne ajnu isinne kam eci hema
kate, anokane ne ampe ikaribe pate anki hemakate; nani oibe utara (ikaribe anorojke, ajnu isinne anero hemaka. Hemakate tani oja dise-iintara asipaxci hemaka.
Anokho tani mokoro, ajnu isinne mokoro. Anokane ampe linp 3amp<5ka okuf tura un^i sampeka mokoro an. Anokho kana n umate. tu pirika aspe ihekota je; itura mokoro kusu, nax j 6. Anokho nax j<5 jaxka, ampene nu kajki anetunne.
Nax nete anokho makanike. omaj oxta mokoro, anokaj ne ampe un^i samp6ka mokoro &n.
N6te Sistono anokho tani numajke, nokan ramhu tura ibdxdi hemaka. Cirdj kojki utara asipaxci. Am-matakhi ne Ampe anokho oxta j e : „tanto ne ampe hankajki ne-ene paje- jan, sine to ne-kusu jaj dise oxta tori-jan; numan e-macihi osojne toma-tate. tava ahunte, iporo kaskehe annukara jaxka, emiijke sinnaj iporo koro. N ax an-kusu tanto sine to n6-kusti to all the people to eat. Now when (the meal) was over, the people from the other houses went away (40-—45).
(One) hushand of mine now went to sleep; all the people went to sleep, and I went to sleep near the hearth, girt with a girdle. My husband having risen again, told me some pleasant words; he would sleep with me; so said (he). Al
though my husband said so, I would not hearken at all.
After that my husband, having gone, slept on the bed, and I slept near the hearth (46— 51).
Now at day-brealc my husband, having risen, ate with (his) younger brother. They went a fishing for large salmon. And my younger sister said to my husband: “Do not go anywhere to day; remain but one day at home without working (outside);
yesterday thy wife having gathered tubers... when she came thence, I saw her looks, all (her) looks were quite changed.
Therefore to-day, for one day only, remain at home without working (outside)”. Although my younger sister said this, they did not hearken, (they) went away at once (and) went to catch large salmon” (52—59). (The younger sister says;)
1 2 0 B. PH.SUDSKI
cise oxta jaj tori-janua!“. Am-matakhi nax jd jaxka, ham utara niixci, nani uasistexci, ciraj kojki epajexci.
Ndte okaketa aj-saha tura okajan. Sine hankata dkaribe oro-o, esisteno oro-ote an. Imi nejaxka asiri ampe pate mi.
Ndte ninkari nejaxka endte an ampe, emiijke kisaraiiu kari ahunke, tani kisarahu oxta porono an. Kani k iif nejaxka ekuf kuru. Hemakate tani ckaribe o hankata ampate sojta asin.
Taha oxta aj saha ene an ikoitax ki: „sojta itura easin kusu ndjke, ta ik u ... niiman toma-ta oxta sine ajnu koekari, ndx an-kusu nani isan tusiii rdnkajne, ankordnkate, tani hdm- para isam hemaka. Nax an-kusu, sojta asipan-ciki, makapaj sirihi nukara‘£. Ndte tani sojta asipan, inkara anajke, inausi dsmaketa ^ine sukuf ajnu, kurasno rdx-koro Ajnu, n 6-ruhe ampe.
Tata aj-saha kotex paru-paru, aj-saha tani ta ajnu he
kota oman. Tata omante neja oxkajo ta hankata oro o
cka-“Thereupon I remained with my elder sister. (She) put the made-dish on to a vessel of birch-bark, (she) put in (till) it was full. (She) dressed herself in new clothes only. After, all she had of ear-rings, she put (them) all in (her) ears, so in (her) ears there were many. A girdle studded with rounds of metal did (she) put on. Having finished at last, she went out, carrying the bark-vessel with the made-dish ( 6 0 - 6 4 ) .
After that, my elder sister spoke thus to me: “I f thou go out into the yard with me, that m an ... yesterday ga
thering tubers I met a man — (that) being so, because he wished to marry me, (and) I having consented, now already he has married me. (That) being so, if I go out, look, where I shall go (into the forest)”. Now I went out, when I had looked (around I saw) a young man, a black-bearded man, was to be seen behind the inau (65— 71).
There (staying) he beckoned, calling my elder sister, (and) my sister now went towards that man. After she had gone there, that man — the made dish (she had) put into the bark-vessel —- now that man ate. Having finished now, that man struck my
M ATERIALS OF TH E AINU LANGUAGE 121 ribe. tani t& oxkajo e. Hemakate tani neja oxkajo aj-saha tek ani sitajgi, kucan ne-jaj kara hemaka. Oxkajo suj jajeiiista anike, pinne iso ne-jaj kara. N4te tani macis tek ani stajgi, hoski-kane makan, anihi joboni makan. Tu iso-ne vopumpaxci ani makapaxci. Hemakate tani anokaj cise oxta ahupant&x, an-cise-un oxkajo utara ant6rex6i.
Tani onumun eh&nke-kanne, neja ajnu oxkajo utara ci
raj £ike kicite ahupaxci. N6te tani ibe kara an, hemakate tani anerexci. N^te tani ankov^bekerexci: „esin ni^axta tanto nevan tokihi sine to n£ kusu, tori-janua, nax ajjejke kajki, ham eci mi jajne, tani niiman emacihi toma-ta oxta sine ajnu koek&ri toma-ta na eukasuvaxci; nete tani sanike, ahun, nean dkaribe karajke, siriman ajnu issinne tani eci6he tane. Nax an-kusu tane, sine to ne-kusu, cise oxta eci ama rusui jan, nejaxka ecietiinnete eci ciraj kojki kusu eci asis okakeva tane, elder sister with (his) hand, (and) she became a she-bear.
Then the man struck him self and became a he-bear. After (he) had struck (his) wife with (bis) hand (and) gone the first (leading the way), she followed (him). The two bears went one after another. After that I entered the house and waited for the men of the household (72— 79).
Now near evening the male people entered with a load of large salmon. Now therefore I cooked the food; having fin
ished, I gave them to eat. Now therefore I told them: “Before this morning, when I said thus to you ‘Only one day remain at home’ and you did not hearken to m e ... well, yesterday thy wife whilst gathering tubers, met with a man, and they helped each other to gather the tubers; and after she came down and entered (and) prepared that made-dish; yesterday all the people (ate it) and you also ate. That being so, I wished to leave you at home but you, not having consented, you went to catch large salmon; afterwards you went out;
then my elder sister, putting in the bark-vessel the made-dish (which) she had prepared yesterday, put (till it was) full, and (then) left (it) all night (80—90).
122 B . P I tS U D S K I
tani aj-saha tani siriman kara ckaribe nejaxka hankata or-d so ojke. areanno amate reusika.
Tanto sindne cise oxt okajante, nea aj-saha isikoniskete.
sojta itur asin kusu, nax j^; nihkari nejaxka emujke kisarliu oxta emiijke puj no hemakate, orova imi nejaxka, asiri kanne an ampe nejaxka, emiijke mi hemakate, tani tejta asipan,
95 inausi oamaketa sine sukuf ajnu tata an ea-kusu an. Aj-saha kotex paru-paru neja, aj-saha ta djnu hekota oman. Ta ajnu tani ta ckaribe tani 6, hemakate maei sitajgi kucan ne-jaj kara. Oxkajo hosuje jaj stajgi pinne iso ne-jaj kara tex, ma- kapaxci, Nete tani cise oxt ahupante, ant&reci kusu okajan ioo tane”.
N^te tani urivaxne utara aiikoveheliere hemakaxdi. Nete tani neja ponfune oxkajo tekoro ana cicaruv^nte manu: “iso, ndx ajje ampe, ne-ampe sine joma ani andiu ajsankepe! Iso nejava, naxkane aj-jiibihi maei iso ikouf hemakate, tani tura
i o s makan hemaka. Anokane ne-ampe haciko orovano iso, nax
To-day, being alone at home, I was called by my elder sister: “Come outside with me”, so said (she); all the ear-rings also in all the ear-boles (did she) put in; after (she) dressed (in) all (her) new robes; then I went outside into the yard;
one young man was standing behind the inau. W hen (he) beckoned, calling my elder sister, my elder sister went towards that man. That man now ate that made-dish; after (he) struck (his) wife, (she) became a she-bear. The man turned (and) struck him self (and) became a he-bear, and (away they) went. After that, having entered the house, behold, I have been awaiting you" (91— 100).
Now she has finished (her) relation to the (two) brothers.
After that, the younger man chid exceedingly: “The so-called bear creature (that) with a pike I have (oft) pierced and borne home! The bear! so having taken my elder’s brother's wife, it is now gone with her! And yet from (my) childhood did I pierce and bring home (those) so-called bear-creatures, like mice that live in the h ou se... What! a bear is now (so
MATERIALS OF THK AINU LANGUAGE 123 aj j e ampe, cise orun erumu heiie ajsocispa kuni, neno ajsa os&xte. Iso nejava, n^te tani i-oxta ciruj. Nera nejaxka oro eo^ma-kun toko paxno annospa kumpene”.
Oha pirika utara pate, tu ajnu ikdsnia van ajnu, ilie haru porono van ajnu s6, nete ioma nejaxka ajnu isinne no emiijke amba, kii nejaxka ajnu am-pahno litara ampa, hema
kate, tani neja iso makan ruhe okakari utara maka. Tu ciif, re ciif pahno utara maka, nejaxka neja iso an tokoho utara eoiSma kajki hanne ki. Ilie haru emiijke isam. Van ajnu cise oxta san, tu ajnu pate ta iso oponi makan, nihe okakara 11s makan.
Makapan jajne, tu to paxno, re to paxno, Mmo ibe ma- kapan. Nax an-kusu: “eani t6va san xosibi, cokaj sindne kajki ta iso enekanne makam pahno (jinospa kusu ik i”. Tani antura
■Ajnu atuj onne san, xosibi hemaka. Anoka sin6ne pate ramma 120
ta iso ruhe annospa. Ivan to h&nne ibe an. Makapan jajne
^ine poro najko kitajketa sine tuampe an. 6aketa makapan, suddenly) insolent to me? Come what may, I will go on its trail to the place where it lies” (101— 108). ■
Twelve valiant men only — ten of them bearing provisions on their backs, and all carrying pikes, and also carrying bows, as many as there were men, went upon the way on which the bear had gone. Two months, three months did they go, yet they came not to the place where that bear was.
And their provisions were quite gone. Ten men went back home, two men only went on, following the bear’s trail (1 0 9 - 1 1 6 ).
Having gone 011 for two days, three days, they went forward eating nothing. That being so, (the younger brother said) ‘"'(Hence!) go back! I alone will go on the trail so far as the bear has gone”. “Then my companions went down seawards, going back. I alone continually went on the bear’s trail. Six days I ate not. As I went upwards along the higher parts of the bed o f a stream, there was (to be seen) a bear's den.
I went to the threshold and looked in. That wife of my
124 15. PIfcSUDSKI
onnajkene inkara an, nea an-kosmacihx hdmpara suj tu po koro hemaka nihe an. Hokoho ne ampe macihi samaketa
125 kiiftoka ante, mokoro ea-kusu an.
Ndte tani ta ruampe cdketa oliajante inkara an: sine poro c&ea, sine paxko, nax-kane okajaxdi ruhe an; anoka ne- ampe etarasante ankocarankexci: “kusii-kane kajki an-kosma- cibi tani ikoiifte, tani etura makan. Nax an-kusu, tani asinua, iso etura ukqjki an raj an etur upaxno uko^imojpa an-cikin, an-
nukara kusu iki”.
Ndte tani ta dise onnajkepeka ta caca jajkonivdn hauhe an. Ndte hesojne sine sipo odipa ihdkota: “t&n sipo kajki ampa kane, e-cise oxta esan kusu ndjke, ramma oja maxneku 136 kAjki, nd kotan onne kajki eje ana, ramma esam kumpene;
e-jupibi tura isinne ramma emaxnu kumpene. N&x An-kusu, e-ko^macihi ci-poho koro oxkajo ranu rdnkajne, tani usamaxdi hemaka.
“Nax an-kusu, tani, tdn £ipo edikondehd. Anoka ne-ampe 140 iso anne. Nax anaxkajki ner ampe kajki ajsa, nax eramuva
brother — so soon! — had got two children. The husband lay on his back, sleeping beside his wife (117— 125).
Thereupon, standing at the threshold, I looked: an old man and an old woman were sitting inside, and I stood and chid them: “Wherefore hast thou taken from me my brother’s wife, and led her away with thee? That being so, now come out, and we shall fight, I with thee, till death; if we fight...
we shall see” (126— 131).
Now therefore there was heard inside that dwelling the grumbling of this old man. After (he) threw a box outside, (and said to) me: “I f thou wilt go down to thy house, taking that box, and when thou wilt ask for another woman in any village, thou wilt also marry (her); with thy elder brother — you will both marry. That is so: because my son loves the wife of thy brother, they are now married (132— 138).
That being so, now I give thee this box. I am a bear.
Although thou thinkest (that) I have nothing, yet a part of
MATERIALS OF TH E AINU LANGUAGE 125 kdjki, tani an-koropehe (inko orovano usiturukes kondy ane ekara-kara. N6-kusu tani ekoro iruskaha anekoramu osrna!”
Nejaxka hosojne an ajnu urajki pate ki rusui.
“Nax-kane eki ampe-ne-kusu, suj ikata sine sipo ane- kondy kusu iki. Tani tu sipo n6 oxta. ne-ciki, ekoro iriiskalia us tani pono eramhu maxtakan earn a-eki, pirika!”
Nejaxka anokane ampe tuampe caketa etarasante, urajki rusui pate anki. N6te ruampe onnajkepeka ta caca jajkonivcn:
“eani ne-ampe eneiu ene, urajki rusui pate eki jax kajki, sonno ur&jki an-kusu nejke. eani era). Anokane jaxka eirajki iso kumpene, rajaj jaxka, anoka ne-ampe sisnu an-kusu iki. kana
^isnu an-kusu iki. Eani ne-ampe ax suj eraj kusu n6jke, ax- rajne, eraj kumpene. Nax an-kusu, haurax-kanne urajki pate hanka ki rusui”.
Nejaxka etarasante, urajki pate ajje jajne, neja caca 15 s
tani asi: “utara urajki rusui kusu nejke, urajki jaxka, pirika”.
tani asi: “utara urajki rusui kusu nejke, urajki jaxka, pirika”.