85. simaJcetari 'jara kici, ‘let them defeat them’. Japanese makeru, ‘to be defeated’. For si, see 2. 8.
Mr. 5.
Dictated (January 1903) by Sisratoka. See Nr. 2.
Kotdnkes-un nispa jaj Axkas jaxka, emus stomusi; nax ki jajne, Nituj Tojukusi Oxta ajnu an. Ta utuxta kunne axkas utara Kotankes-un Ajnu utasa kusu oman. Oponi unfi ampa ojasi axkas. Sine, rehe ne ampe Pcntaci koro ojasi, ampa s ranke Ajnu oponi axkas. Tono nen an opas kaskehe linsji ni-
kepihi. Taha rehe ‘P^ntaei koro ojasi’ tane.
Nea ajnu eohajhajne, Kotankes-ta omdnte evebekere.
A (certain) rich man of Kotanke^, 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 Kotankes. Behind (them) went a devil bearing a fire. One (devil) bore the name of “devil with birch-bark torch”, (which) carrying, (be) 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 Kotankes
MATERIALS OP T H E AINU LANGUAGE 77 Kot&nke&-un nispa ekov^bekere. Nea nispa emus stomusite, Noteto hekota-e. Notet oxta ex-kanne, osmakeva ajnu hum an.
Kohekiru jajke, nean pentaci ampa ojasi joboni ex ea. 10
Emusihi esina-kane ampa, risejke siarakipox kari emii- Sihi, tiiva odra te orova ampate, erubukhi boroka sokaene amdte, ehdnkeno osmakepeka ex hiimhi &n-kusu, tani tani epeciu kusu kara, tab a oxta emu^ ani diu: bocika-dika. Taha nukarate anihi kajki tata raj, pono dn-kane sisnu. Hoxpate 15
Kotdnkes-ta cise oxta oman evebekore: ..Pentaci amba ojasi emus ani an-diute, anokane jaxka tata raj an, emusihi aneciu karate ankosuratate. hoxpa paj-dn; slmma eci pajki-ciki von- neka-jdn”.
SinUejkfte usiuhecin vonnekaei kusu arikixci neajke, 20
sine aeaure emus stomhsite rajtex an. Pentaci ampa ojasi, utara rdjkike, ene ani jdjkara ki, aeaure ne jajkara ruhe an.
told it; to the rich man of Kotankes (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) car
rying the sword with one hand under bis armpit, (and) thrust
ing (back)-wards, setting out the end o f the reversed sword,,, when behind (him) approached the noise o f footsteps c lo se ...
c lo se ... all but touching (h im )... then (he) lunged with the sword: (the devil) writhed (to arid fro). W hen (he) had seen that, he also (became as) dead, but revived a little after. Leav
ing (his sword he) went (back) to Kotankes (and) told of it:.
“W hen (I) thrust with the sword at Birch-bark-Torch, I algo (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).
W hen 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 man, apparently had done (thus) with him self (and) transformed him self into a raven..
78 B . P liS U D S K l
Ndva ampehe kusu Notet oxta utara induhe karaxci. Nean inau si hi, tani an utara, ejokesta a utara, onne inau karaxci kusu okajaxdi.
Ne ampehe orova utara jebehe KotanKes-un nispa ojasi ronno. Ta nispa pajgara Tarajk ene utasa kusu oman. Pirika seta ote omsinike, Tarajka-ta toj cise oxta makan; ajnu emiijke tupaxci hemaka, ajnu maw kajki isam. Ndva k&jki oha toj cise oxta ahun. Komun vekarika, lin^i vare, lingi nike an;
anihi uto tutan an kufkisam oxta ate un^ uare.
Inkara jdjke, &non kuxki santa ^ine poro caca an, uma un^ uare, oara ungi siske oxta un^i uare, komun un^i kaske oro o. Kotankes-un nispa iku, ohacisuje nejaxka tambaku ku;
kiseri tujtuje, ohacisuje nejaxka kisdri tujtuje; kisdri esista, taha nejaxka ohacisuje eipax. Emusihi asinke utomo stajgika, ohacisuje nejaxka emusihi asmkejke, utomo stajgika. Ndra ki jaxka, emujke kojajaxte hemaka.
Therefore the people made an inau at the Noteto. In that place of the inau the people now living, established heredita
rily, live there in order to make the inau (20—25).
Therefore the people henceforth called the rich man of Kotankes 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 Ta
raika, (but) all the people had removed: (there) was not hu
man 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 o f the hearth (he) made the fire, (and) upon the fire he put some rubbish. The rich man of Kotanltes smoked, the Empty-House- D evil 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 bis) pipe,
M ATERIALS O F TU B AINU LANGUAGE 79 Nax an-kusu nera ankiva, tiixse Ante, hesojne asipan kusu ndjke, ponnoka anepirika kuni, ramhuka an. Nax an rdnkajne tiixse an. Asipan turano an isjox setaha enaxt oruj seta hdmpara kanneka nu3otu£ tujexci riibe Ante, uto oxta jexujeci. Asipan turano hecisonne ahupaxci; ta ohacisuje seta hiimpa hauhe an. Seta vajaj^e bauhe an. Taha pate anniite, nuso oante sapan.
Tarajka-ta sax cise oxta sapan. anevdbekere. SinkejkFie toj cise koro utara vcnmekaci nejajke, ta tu seta, isAox seta tuje ruhe an: sapaha, penlrAmhu siso roruso ean tiintu eara- usi uniru kasketa tuxse riibe an. PAjserehe ne ampe piij bu- kun tontu onne tiixse riibe an, uriiru kasketa an.
that also did the Empty-House- D evil imitate. (He) pulled out (his) sword (and) struck his sheath with it. Ernpty-House- Devil also pulled out (his) sword (and) struck (his) sheath with it. W hatever be did. (it) was quite impossible (to pre
vent 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 (be 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, (be) 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 evi
dently 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 evi
dently bounded off to the pillar (which was) under the air
hole, (and) above tbe heaped earth, flanging the wall (46— 50).
80 B. PltSO D SK I
Ohacisuje emu si ene-kaue enke ruhe an. Tani asi utara koipjyte, sine seta tujdjke, sapdkehe ni oj suxta cikarakassekd, pajserehe siso-va akes-ta uriiru kasketa an. Ajnu utara nuka- raxdi sapaxditd evdbekere: naxkane ampe tane.
So sharp it seemed was tbe sword of Em pty-H ouse-Devil, (Yes!) At last tbe 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).
R e m a r k s t o N. 5.
1. Kotankes, literally ‘village’s or district’s end’, is the