37. ajseranka raxtejke, ‘hanging the soul’; cf. 1 . 417,
142 B . P l i S U D S K I
37. ajsisamtere, ‘that he might marry her’. The discourse is indirect, re standing for ‘it’. Cf. below 44, ajsikondere.
53 — 54. kojajjoskire, ‘to make the first advances’. From ko -f" ja j -j- hoski, ‘the first’, -(- kire, ‘to cause to make’. One syllable ki seems to have been omitted. The verb ki, ‘to do’, often has a sexual signification. The custom alluded to was formerly much in vogue amongst the Ainu women also; but it is no longer so, and they are even very much displeased at any hint of such a thing.
Nr. 15.
Dictated (January 1903) by Ipoxni. See Nr. 9.
An-koro kotan okajan. Jos sere kere! Hank-an Turupun nisSpa koro macihi, kamui asiinne annua kusu, tu-iv&va keu- tum panekoro kara. Tam lie renkajno ekas otom ortimpe pane- jajkara. Tanusko otom ordmpe ajsitomusi, Hank-an Turupun nispa Tuiman Turup-ene oman ramhu ankokard. Tuiman Tu- rup-ene oman annu.
Tambe r^nkajne ekas siri kapu anejajkara. Ekas atam- pusa anepausi. An-koro cise orova sisojnoraj6 an; oman an tojru, tojru ru kata sapam manu. Ari sapan-kane tu etukuma anosujA-suja anokust6 ankoniteupa, ajnu sinne ankara manu,
I lived in my village. — Ah, it was splendid! — Hearing that the wife of a wealthy man of Near-Turupan was famous amongst the gods, I had envious thoughts. Therefore I made m yself a pipe-holder (the same as this) old man’s. This old pipe-holder I thrust into my girdle, (and) gave the man of Near-Turupan a mind to visit Far-Turupan. I heard that he had gone to Far-Turupan (1— 6).
Therefore I took the form of the old man. On my head I put a small turban, (like) the old man’s. Forth from my house I came into the yard, (and) went on the w ay where (men) go. On the way, I loosened two tree-stumps, and set (them) upside down; I seized (the roots of) these trees and
M A T E R IA L S O F T H U A IN U LANGUAGE: 143 asi oxkajjo ne ankara. Poj s ite pone ejajkaraci, tojruru ruru kata antura sapaxci.
Hank an Turu kotan arewtum sesanki ani osanki, ota kata enekaneka. H ank -an Turupun nispa axkas katuntuliii panurenkare. Tani paxnono H ank -an Turu ani josmari. Oise esan tube anciosmare. Ruesan kata tu mojre axkas anuren- kare. Jox sere kere! Apa uspe arnijna koro, ancaxke manu.
Apa tuikata siaunaraje. setoxka aninkara kusu ajje rox manu.
Hank an Turupun ni^pa koro macihi maxneku anaka eramuskari. Kamiii naneto koro maxneku. Nerokampe hema- kox sirajo koxsakhe ankus. Oise koro nispa koro omajhe ko- horaxtexka, haese turanu: „anki omanaji. tukarikeh^ kojaj- ramecanka anki renkajne kotan tukareva xosipi an”, siinke ani ajje manu.
Hank - an Turupun ni^pa koro maei hi inukara poka gave them the seeming of men: (as) manservants I made (them). They made themselves little bundles and came to
gether (with me) along the way (7— 12).
From the farther side of the cape we went towards Near-Turupan, along the seashore. I imitated the gait of the wealthy man of Near-Turupan. Presently we arrived at Near- Turupan. W e came to a path which led to (his) house. With slow steps I imitated (him) along that path. — Ah! it was splendid! — I took the door handle, and opened, and through the door I entered the house. Having looked before me (I saw that) she I spoke of was sitting (3—-18).
The wife of the wealtly man of Near-Turupan (was) a woman whose like I had not known: a woman having a godlike face. She moved to one side, and I came close to her. I sat down in the place of the master of the house, having sighed. “I went out, and half-way I had no mind, and bo half-way to this village I came back”, lying I spoke (thus) (19— 24).
The wife of the Near-Turupan man could not look at me. She thought (I) was (her) husband, and though she smiled
144 B. PIM UDSKI
kojakus. Hokho ne-kuni esiraisuj6, tu- mina keutum panekote kara jaxka, usdnneko kociie. Enekaneka Hank-an Turupun nispa itax kunhi panurenkare. Oise koro meneko itax jopunhi pdj iki koro, cikonojtek ohau ijecaraojki kara, oxkajo utara arissinneno imex kara manu.
Ibe anaxci hem&xka koro, cisaxkaifie eitumanka iecarojki kara. Hemaxpa koro janto omajpu kara manujke, antura ox
kajo utara makapaxci, janto omajhe pekara hemaka. N6ro ox
kajo utara makapaxci janto omaj kari mokoroxci. Annukarate, cite koro meneko ape sintuspo erave roskhi. Hem&katexno anok&jne ampe max tura hoxke an. mokoro poka ankojakus.
Andnte meneko tu etoro-piska esuje n6no, mokoro manu.
Upakan no ski ne-kun, anramute, neja maxneku to uturukhe antaxtdxte, koro rain&thu aniijnate, anekira manu. Ankoro cite oxta antura makante, an kasi pi to, maxne ankoro, mat ejajko- niipuru anki manu, aiimpo kajki ankojakus.
Cxap oropeka inu am manu: Hank an Turupun nispa a little, yet she did not look. I arranged (so as) to speak like the Near-Turupan man. The mistress of the house, after a talk, rose up, and gave me to eat of the soup (made) for the weary;
and to all the men (there) she dealt out food (25— 30).
When they had done eating (the soup), various vegetables in plenty did she give to them. When they had done, she made a bed for guests. For the men that had come with me did she made a hospitable bed. Those men went and lay down on (their)hospitable beds. Having seen (this), the mistress cov
ered the embers. When it was finished I lay down with the wife, but sleep I could not (31— 36).
My wife slept, and snored rhythmically. Thinking it was just midnight, I struck the woman between the breasts, I caught hold of her soul, and I escaped. To my house I car
ried (her) and fed (her); made (her my) wife, and rejoiced with her; I could not go out (37—41).
Through the birds did I hear that the Near-Turupan man had returned to his village. By the side of the road lay
MATERIALS OF THE AINU LANGUAGE 145 jaj kotan kohosipi, ru etokota koro macihi tusuntex kenhe am
manu. Nukara ampe, yen ramu erajkuske. Tambe renkajne kotan pageva oxkajo tusuku, ivan tusuku, oha urivaxne utara ne manu. Kotaj sara keseva maxneku tusuku, ivan tusuku eokdjuu manu.
Oxkajo tusuku arisinn6 anahunkecl. Neja tusuku aris- sinneno antusurexci iki jaxka, siki tukarekehecin ankotoumpa.
nd ^ine tusukufka iniikara poka isam. Pennine tusuku nani pdxno isike oskondv. Ikijax k&jki, mun raxpo aniijna koro.
herlko ani paru-para, setiika sampo poro nupuri Cashne an- kokara, inukaramu isam.
Neja, tusu utara issinneno anasmkexci, joboni maxneku tusuku anahunkeci. Ivan tusu maxneku anssmneno anahun- keci, antusurexci. Poniune maxneku sataxkino isike oskondy:
jjtany nakan ampe sumari i6inn6ka emaxsax an. Tambe r<5n-his wife’s body, being decomposed. Having perceived, he was much grieved. Now, there dwelt at one end of the village, male Shamans — six Shamans — all brothers. At the other end of the village, there dwelt female Shamans — six Sha
mans (42— 47).
They brought (thither) all the male Shamans. All these Shamans they made to perform the Shaman rites. Though they did thus, their eyes did not reach (to me, for) I covered (them and) none of the Shamans perceived me. At last the youngest Shaman nearly set eyes on me. When he had done so, I caught hold of a bunch of grass, and waved it upwards, (and thus) caused many mountains to spring up as a defence;
(and) he saw me not (48 — 53).
All those Shamans (then) they led away from the house;
afterwards they brought the female Shamans. Six women Shamans they brought (them) all, (and) they made them perform the Shaman rites. The youngest woman nearly set eyes on me, (and said): “Now a fox (is become) a were'wolf, and has lived without a wife. Therefore on purpose did he cause thy desire to go to Far-Turupa. When thou wentest to
Materials of the Ainu Language. a r\
146 B. PB.SUD.'iKI
kajne oka ankino Tiijma an Turup ene eoman t&mhu eko- karava. Tuiman Turup ene eoman te. eokaketa s anike tehne, ekoro macihi ramatuhu ujna taxne, koro ci^dhe oxta tura ma- kaniklie, maxne ejajkard, tane paxno mat ejkjkomipuru ki-kusu an. Sim an to-keta kotumi mak&nke, ediki nankoro”, nax jd manu.
Ananaka eramuskari, mokoro poka ankoj&kus, rdusi £n.
Kosistono tono&ke kooman-kane an-koro disdhe, di£e sojpeka tu djnu d&pi3 Au ceukoturupd. Na turano an-koro apaha uto pui kare naja hum manu. Nujetokoho ciereve-reve; tdmfte rdnkajne inkara poka ankoj&kus.
Pan&nte macihi ani sisit&jki, pon dka ne ankara, an- caruhu onnajketa anama, diiSonnajpeka diterekerd an. Tu apa cara ankoro. Sine apa car kari esojne lincini ni auhe esojne aiSin; tamfie rdnkajne oponi tiixse An, tejun divassa andreu kosanu. Una turano ituman kata tu ni sirosma: tambe pate vdn takassane anomante.
Far-Turupa, after thee did he come; lo, he caught hold of thy wife’s soul, bore (it) away to his house, made (her) his wife; and now lives rejoicing with his wife. To-morrow, in the daytime, ye shall surely go to fight (him)”. So she said (54— 63).
What it was, I know not, (but) I could not sleep; (thus) I spent the night till daybreak. About noon, in the yard of my house, two persons’ talk (occurred). Meanwhile a noise of flames at (my) doors (was heard) through the apertures. The extremity of the flame drew nigher; so (that) I could not look (at it) (64—68).
I pushed my wife, and made (of her) a small bird; into m y mouth I put her, and ran about within (my) house. Two door-openings there were. Through one opening a tongue (of flame) from the wood burning (in the house) came outside into the yard; so I leapt after it into the yard, alighting there. At the same time, upon my body there fell two pieces of wood: it was (to me) as a bad dream” (69— 74).
M A T E R IA L S O F T H E A IN U L A N G U A G E 147
R em ark s to N. 15.
As concerns the narrator, see Nr. 9. A favorite subject of Ainu legends is that of a fox that takes human shape, somewhat like the were-w olf of European folk-lore. It either takes the shape of a man and goes to his wife or sweetheart in his absence; or of a woman, going to her lover when she is away: in both cases intending harm. In Saghalien, this
‘were-fox’ is called isinneka; in Yeso. isinere or isinerep. The fox bears the same bad character also in Chinese and in Japanese folk-lore.