Camokiun; for un see 1. 177; Camoki, the name of a village on the same coast, but more to the north. Now the Ghilyaks live in that village, they are the offspring of mixed marriages between the two races. The Ghilyaks call the place Tsamg- vo (vo means ‘village’).
89. eocis or ocis, ‘to be angry’; the root is cis, ‘to weep’.
56 B. P ttS U D S K I
99. tuntuhu. ‘a pillar’; the store-houses of the Ainus are built on pillars.
99. mukar ani instead of mukara, ‘an axe’ -j- ani. see 26.
113. toj cise, contr. from toj cise oxta. The Ainus of Saghalien, mostly those living on the colder Eastern shore, used to make earthen and partly underground houses for winter in the forest at a little distance from their summer dwellings, and from the store-houses. When in Saghalien, I found these winter earthen dwellings only in the four northern villages.
In many others they spend the winter in huts built on the Russian pattern.
116. tua, a special word, used only in connection with pu\ it means ‘to go for food to the store-house’.
131— 132. nejaxka... na. . . , ‘also (b o th )... also (and)..
134, pono-pono is the repetition of pono, comp, of pen,
‘little’ no, an adverbial particle. The duplication of such words gives an intensified meaning.
137. e instead of eci; sing, instead of pi.
143. maxnek utara, instead of maxneku utara.
144. tama, ‘beads’, a Japanese word.
mukaxct or muftexci, ‘they hung’, suspended from the neck or schoulder.
145. Kosondo, the name of Japanese or Manchurian bro
cade, which the Ainus liked to purchase and prized very highly. The word was afterwards extended to any silk dress, or silk material. It is a Japanese word kosode, ‘a cloak without sleeves, made of brocade’. Such precious dresses are often put on the dead, as a funeral garment. Here the women put on beads and silk dresses, and prepared themselves for death, which was inevitable.
145. mici, pi. of mi, ‘to put on a dress’.
146. ajn with elided u.
147. uhoxkekaci is a form of the 3rd person pi. of hoxke\
cf. 1. 316.
150. sin-an kusu for sino. ‘truly’ an kusu, ‘being’.
MATERIALS OF TH E AINU LANGUAGE 57 151. cepoma, comp, of cep, ‘a fish’ -j-om a, ‘to lay’; it has two synonyms: cex noje (a fish, to twist), and cex rajki (a fish, to kill). See similar descriptive expressions 1. 24.
152. eukahox/ce, cf. above, 147.
154. ra j, the sing, instead of the pi. form rajaxci.
156. hoski ramhu, literally, ‘the previous soul’, is a de
scriptive expression for the ‘elder brother’, a younger brother is called nokan ramhu, £a small soul’. See 163.
157. maxnu, ‘to take a wife’; comp, of max or m aci,-\- nu. Also: hokonu, ‘to take a husband’; ponu, ‘to bring into the world a child’; nu generally signifies, ‘to hear’, but whether this is its meaning in these three compounds, I am unable to say.
159. ki, ‘did’. This word is sometimes used as an augment-O ative affix to a verb.
161. auvonnekare, comp. of. au (instead of an. cf. 1. 5, n before v u) -j- vonneka, ‘to visit’ -j-re, see 1. 258.
162. naxa for nax, ‘so’.
163. see 156.
165. ivonneka, comp, of i, acc. of pers. pronoun, first and third persons, sing, and pi., here it means ‘them’ -j- vonneka, see 161.
168. cepomate, a participle of cepoma, see 151.
176. iso, ‘a bear’; ison, ‘one lucky in hunting’.
177. kimojki, comp, of kim, which is a root used in com
pounds, and means ‘a mountain-forest’.
181. untfi or unci, ‘a fire, a hearth’. The large houses of the Ainus have two hearths, placed in the middle of the house. The smoke goes out by the aperture in the roof. The fire-place is a sort of large wooden box or framework, about six feet square and one high, almost filled with beaten earth:
the logs are piled up in the centre upon the earth.
186. amani, comp, of ama, ‘to put on’ -j- ni, ‘a tree’.
187. ukositurupa, comp, of uko -j- si -j- turupa, plur. form, of turu or turi, ‘to stretch out’.
188. suhecin, comp, of su, ‘a pot of iron’, which the
58 B. PILSU D SK I
Ainus received from Japan or Manchuria, -f- he -{- cin, one o f the plural signs for nouns, see 1. 99.
189. huxkara. ‘a grove, a little forest of any trees with needle-shaped leaves; derived from hux or huf\ hufte, ‘the leaves or branches of coniferous trees’.
tnj sata: comp, of ‘the inside of anything’; sata or sata or samata. see 48.
190. The Ainus make their burial grounds close to the grove that is next their houses. There also, after the burial, they lay certain objects which are supposed to be used by the dead in the other world. In this case the inhabitants of Vennaj also placed pots for themselves, making preparations for their own impending death.
196. itakihi for itak\ the addition of hi (see 1. 25) pro
duces a verbal substantive.
197— 198. era,mu sikiru instead of ramu esikiru; e ex
pressing the character of an object.
198. kuni, ‘that’ (conjunction) is placed at the end o f the proposition.
199. Jcohekiru, comp, of ko he -\~ kiru, ‘to turn over’.
202. ejajtuparepe, comp, of e - f ja j - |- tupa, ‘to change places’ re -j- pe. It may be that, as the Ainu canoes are very long and narrow, and it is dangerous to change places in them, this is the origin o f the word.
203. tane, comp, of ta ‘this’ -)- ne, ‘to be, is’.
204. caca, comp, of ci aca, 'my (or his, her) uncle’; caca is used to designate any old man.
207. ecakakno, comp, of e-j~ca, ‘the mouth’, kas or kasi,
‘upper, upon’ -j- no.
MATRUIALS OF T H E AINU LANGUAGE 59
N r . 3 .
Dictated (January 1903) by Sisratoka. See Nr. ‘2.
Tokes utara etokota ajnu poron an. Sine ajnu macihi pise. Ta ajnu niven, etaspe torara ani maei stajgi hemaka.
Poro iruska isam, pono pono iriiska, maei tura mokoro, ramu pirika. Tani po-koro; tiipu maxneku hekaci an. Ta mirokupo utara tani poro hemaka. Sine mirokupo ttis'u, t& mirokupo rdhe Saunno'nnu.
Etokota ne ampe Siret-oxta atuj oxta mosiri isam. Sau- nonnu atuj kamui po ne manu, siij sine mirokupo jaun mo
siri kamui poho. Orovano ta maxneku ne ampe ajnu hoko koro jaxka, maxpdhocin ajnu pd kajk hanne. Sinex ne ampe atuj kamiii poho, sine mirokupo ne ampe jaun kamiii pdho.
NAx ndte nea atuj kamiii pdho Saunnonnu nd kusu, tani tusu ani Sirdt-oxta tan atiii tutano kane sine mosiri asinke.
The people of Tokes were formerly many people. The wife of one man became big with child. This man was an- 'gered (and) beat his wife with a thong (made of the skin of) a sea-lion. (He) was not (however) very angry, (only) a little angered, (he) slept with (his) wife (and) was heart-eased. Now (his wife) bore; two female children were. Now these maidens grew up. One maiden practised sorcery, this maiden’s name, Saunnonnu (1— 6).
Formerly, however, about Sireto were no islands in the sea, Saunnonnu was the child of a sea-god. and the other girl the daughter of a land-god. The woman (their mother) then, although (she) had for husband a man, (yet her) daughters were not the children of man: one, the child of a sea-god, (and) one, the child of a land-god. Saunnonnu therefore, being the child of a sea-god, now making (pratice of) sorcery in Sireto, brought an island out directly beyond that sea.
(7 - 1 3 ).
60 B . P lf .S U D S K l
Etokota ne ampe ta mosiri Saunnonnu orova uhun-asi asinke oxta ne ampe oha tukara koro mosiri. Tu rd koro:
„Tukara koro mosiri“, „Pompe koro mosiri14. Ndte tani nea pompe mosiri oxta tani tekoro poro no an, mosiri ojkari porono an. Tani nea Saunnonnu asinke mosiri onne tani repun; ta mosiri oxta mosiri jokofpe kasketa Saiinnonnu an. Oxta Saun
nonnu dnte, isirankuri utara ta-end ta mosiri onne dibo axkas;
pompe nejaxka porono eis sisteno oro-o ranke tura japaxei.
Saunnonnu sirankuri utara tekoro pirikano an.
Tani sine kotan oxta okaj utara ukodaruvenaxci; utomoje jiifke. Nax an rdnkajne Saiinnonnu sirankuri utara, sine poro cis siskaune, ajnu oj endkane isirankuri utara po tenkorosi.
maxnek utara nejaxka isinne ta mosiri onne repaxci. Saun
nonnu, sirankuri utara tata repaci kusu nukara kusu, siran
kuri utara emiijke lif hemaka, xosibi isam.
Ndte tax okakeva pompe ta mosiri oxta isam; tani oka- keva etaspe pate okaj. Nax anajne nea etaspe utara siij tani isam, onne pate porono an. Etaspe sine ranke pate tani ta mosiri oxta an. Hiisko ucaskoma naxkane an.
Formerly, this island, when it was at first brought out by Saunnonnu, the island had only one year-old-seals. (It) had two names: ‘Tukara koro mosiri’ (the island of one year- old-seals) (and) ‘Pomp'e koro mosiri’ (the island of little seals).
Afterwards, on this island were very many little seals, (and) round about the island were many. Now this Saunnonnu sailed to this island brought out of the sea, (and) Saunnonnu lived on this island atop of an island reef. W hile Saunnonnu was there, her kinsfolk went there to the island in canoes:
filling and filling the canoes with plenty of seals, they would sail (back) to the shore. The kinsfolk of Saunnonnu lived very well. (14— 22).
Now the people living in a certain village (happened to) quarrel; the quarrel (was) serious. Therefore the kinsfolk of Saunnonnu — one great canoe-full, people (in) plenty, her
MATERIALS O F TUB AINU LANGUAGE 61 Etokota ta mosiri onne ajnu &xkas iki: keraj - kusu atiii kamui, pompe utara na, rajkiKe, ta mosiri ott£ cis ^iskane usan kamiii raj kike, kotanu onne exosibi, Tarajka paxno tura ekike: Keraj-kusu ftdhe nejaxka eibekopirika anki. Nax ndte tani nuda enekane ta mosiri oxta axkas orova, Ajnu utara ta mosiri oxta axkas kajk hanne kiei. Ajnu utara isinne cis ko- racino tani okajaxci.
Etokota - kanne ajnu skaxte mosiri nete, tani nuca ren- kajne ajnu utara ta-ene &xka£ kajk hanne ki, ikoja kdjki h&nne ki; ndp axkarino ajnu veomantepd ta mosiri kajk hanne tekoro ana ajnu isinne, maxnek utara nejaxka, cis koracino oskorope.
Ta mosiri ne tani nuda pate, onne axkas ranke, onne
kinsfolk bearing children in arms, women also, — all went to that island. When Saunnonnu saw (her) kinsfolk arriving there, (she) received all the kinsfolk; not (one) returned (23— 28).
Afterwards, after this (there) were no little seals on the island; afterwards only sea-lions lived (there). (It) being so, now again (there) were no sea-lions, only many sea-bears.
S ea-lion s are now (seen) on this island one by one. Such was the ancient tradition (29— 32).
Formerly to this island there went Ainus: thanks to this, having killed seals, little seals also — on this island hav
ing killed different (kinds of) seals with full boats (they) returned home coming with (them) as far as Taraika:
thanks to (this) ate well and fatly. Since, after that the Russians now have gone to that island, to that island the Ainus do not go. The Ainus all now live as if weeping (33— 39).
This island having been brought forth before by the Ainus... now owing to the Russians the Ainus do not go there and do not catch seals; the Ainus think of nothing else more (than) of this island; all the Ainus, even the women, as if weeping regretfully think (of it) (40—44).
On this island now only Russians journeying there, kill
62 B. P ltS U D S K I
rAjkixci, p en p j or-odi atajhe epirikaxci nejaxka, ajnu sine ci6 temo oro opihi onne kajki konte kajki hanne kici. Taml'ie tani dsi tekoro ana husko caca utara, paxko utara nejaxka, isinne veomante ki ranke cissaxci.
Paxko utara caca utara ramhu nax An, tani ne ampe, sukuf ajnu utara r&mubu ne Ampe ene ani: n6ra isa tan onne mosiri, husko ajnu ucAskoma nax An kusu, nuca 6Angi utara okaj-kusu, n6raka am pagarite, tan onne mosiri ukokanapa ram anekoro kara. Ajnu isinne kajki nax an ram koro. Neva kajki nuda cangi utara, tdmana an ram koroxci jAkuni kajki aneramus kari, renkajne. n6r aj sukuf ajnu kajki nuca cangi onne etaraka je kajki hanne ldno an.
sea-bears, fill their boats (with them) and although (they) get a good price, do not give the Ainus one boat even to fill with sea-bears. Therefore the old old men and also the aged women, all recalling (this) strongly, shed tears (45— 49).
Thus think the old men and women, therefore the young people think also thus: at any rate this island of sea-bears — the ancient tradition being such, the Russian officials — (they) being so many — at any rate should consider this island o f sea-bears, (we) wish to profit (by) it together (with them).
All the Ainus also think thus. However, what the Russian functionaries think, we do not know: therefore no young Ainu ever speaks to a Russian functionary without reflection (50 - 57).
R e m a r k s to N. 3.
This tradition relates to the famous Robbin - Island in Patience Bay, a place where the Otaria ursina, famous for its costly fur, comes in great numbers in summer. The island, as the Ainus say, has no very ancient origin; and the tradi
tion connected with it is a favorite with the Ainus of tbe North-East shore of Saghalien. I have heard it from many Ainus, and give here one of the fullest and cleaxest versions.
M ATERIALS O F T H E AINU LANGUAGE 63 Near the cape of Patience, on the other side of it and more to North, there was, says the Ainu legend, another island, which was first seen by the woman mentioned in the above story. The island daily came out of the sea at night and again hid itself in the sea at daybreak. This island was covered with a forest of firs, and therefore was named hufkara mosiri,
‘forest island’, or porop koro mosiri, 'great sea - calves possess
ing island'. The island has now disappeared, but the old men of Taraika say that they saw the wonderful phenomenon in their youth.
1. Tolies, the name of a settlement of Ainus now no longer