Kamuichikap kamui yaieyukar – Chiri Yukie – Ainu
‘Shirokanipe ranran pishkan, konkanipe
ranran pishkan.’ arian rekpo chiki kane
petersoro sapash aine, ainukotan enkashike
chikush kor shichorpokun inkarash ko
teeta wenkur tane nishpa ne, teeta nishpa
tane wenkur ne kotom shiran
Atuiteksa ta ainuhekattar akshinotponku
akshinotponai euweshinot korokai.
‘Shirokanipe ranran pishkan,
konkanipe ranran pishkan.’ arian rekpo
chiki kane hekachiutar enkashike
chikush awa, unchorpoke ehoyuppa
ene hawokai: — —
‘Prika chikappo! kamui! chikappo!
Keke hetak, akash wa toan chikappo
kamui chikapoo tukan wa ankur, hoshkiukkur
sonno rametok shino chipapa ne ruwe tapan’
hawokai kane, teeta wenkur tane nishpa nep
poutari, konkani ponku konkani ponai
shichorpok chikushte shienka chikushte,
rapokita, hekachiutar tumukeheta
shine hekachi yayan ponku yayan ponai
ukoani iyeutanne, chinukar chiki
wenkur poho ne kotomno imi ka wano
akoeraman. Kipnekorka shiktumorke
chiuwante ko, nishpasani nekotomno, shinnai-
chikapne iyeutanne. Anihi nakka yayan ponku
yayan ponai uweunu wa unramante ko,
teeta wenkur tane nishpanep poutari euminare ene hawokai: – –
‘Achikara ta wenkur hekachi
toan chikappo kamui chikappo aokaiutar
akor konkaniai ka somouk ko, enepkoran
wenkur hekachi kor yayanai muninchikuniai
toan chikappo kamui chikappo shinoshino
uk nankor wa.’
hawokai kane wenkur hekachi ukooterke
ukokikkik. Kipnekorka wenkur hekachi
senne ponno ekottanu uneyoko.
Shirki chiki ihomakeutum chiyaikore.
‘Shirokanipe ranran pishkan,
konkanipe ranran pishkan.’ arian rekpo
chiki kane moiretara kamuinish kashi
chikoshikarinpa, wenkur hekachi
oatchikiri otuimaashi oatchikiri ohanke ashi,
poknapapushi shikoruki yoko wa anaine
unkotushura, tapan ponai ekshirkonna
tonnatara, shirki chiki chisantekehe
Lchiturpa wa nean ponai chieshikari
shikachikachiash rapash humi
chiekisarshut maukururu.
Ikichiash awa, nerok hekattar uhoyuppare
wenotaupun shiokotpakor unuwetushmak.
Toitoi kata hachirash koiramno hoshkinopo
wenkur hekachi unkoshirepa uneshikari.
Shirki chiki, teeta wenkur tane nishpa nep
poutari iyoshino hoyuppa wa arki,
tuwan wenitak rewan wenitak shuipa kane
wenkur hekachi ukooputuipa ukokikkik.
‘Shirun hekachi wenkur hekachi
hoshki tashi aki kushnep eiyetushmak.’
hawokai ko, wenkur hekachi unkashike
kamu kamu unhonkokishma.
Hushkotoi wano iki aine ainuutur wa
soikosanu orowano hoyupu humi taknatara.
Teeta wenkur tane nishpa nep poutari
shuma ari nihum ari yapkir korka
wenkur hekachi senne pono ekottanu
wenotaupun shiokote hoyupu aine shine ponchise
chisesoikehe akoshirepa. Pon hekachi
rorunpurai kari unahunke kurkashike
itakomare, tapne tapne nekatuhu eisoitak.
Chiseupshor wa onneumurek
tekkakipo rikunruke raunruke arki wa
inkarash ko, shino wenkur ikikorkaiki
nishpa ipor katkemat ipor ukoturpa,
unnukar awa, ikkeu noshki komkosampa.
Poroshikupkur yaikokutkor yupu kane
unkoonkami.
‘Kamuichikap kamui pase kamui
wenash shiri chiwenchisehe
koshirepa shiri iyairaikere.
Teeta anak nishpa otta yayukopishkip
chine akorka tane anakne tan korachi
shirun wenkur ne okayash wa, kotankor kamui
pase kamui chireushire ka
aeoripak kiwaneyakka tanto anak
tane shirkunne kushu tanukuran pase kamui
areushire wa nisatta anak ouse inau aripoka
pase kamui aomante kushne.’ ari okaipe
ye kor tuwan onkami rewan onkami ukakushte.
Poroshikupmat rorunpurai chorpoketa
okitarunpe soho kar wa otta unante.
Taporowa opittano hotkei nani etoro hawe
meshrototke.
Chinetopake ashurpe ututta rokash kane
okayash aine shiannoshki turpaketa
chirikipuniash.
‘Shirokanipe ranran pishkan,
konkanipe ranran pishkan.’
arian rekpo haukenopo chiki kane,
tapan ponchise eharkiso un eshiso un
terkeash humi tununitara.
Shirappaash ko unpishkan ta
pirkaikor kamuiikor tuihumkonna
tununitara.
Irukai neko tan ponchise pirkaikor
kamuiikor chieshikte.
‘Shirokanipe ranran pishkan,
konkanipe ranran pishkan.’
arian rekpo chiki kane tapan ponchise
irukai neko kani chise poro chise ne
chikar okere, chiseupshoro kamuiimoma
chiekarkar, kamuikosonte pirkaike
chitunashkarkar chiseupshoro chietomte.
Nishpa horari ruwe okkashita tan porochise
upshoroho chitomtekarkar, chiokere ko
hushko anpe chishikopayar chihayokpehe
ashurpeututa rokash kane okayash.
chisekorutar chiwentarapka.
Ainunishpa maukowen wa wenkur ne wa,
teeta wenkur tane nishpa nep utarorke wa
chierampoken kushu, pashtakamui
chine ruwe ka shomone korka, ainuchise
chiko reushi chipirkare ruwe ne katuhu
chieramante.
Taporowa ponno okayash shirpeker awa
chisekor utar shine ikinne uhopunpare.
Shik noyanoya inkanrokpe opittano
amso kata oahuntaipa. Poroshikupmat
tuchish wenpe yayekote, poroshikupkur
tu pekernupe re pekernupe yaikorapte,
okai rokine, poroshikupkur chirikipuni
unotta arki tuwan onkami rewan onkami
ukakushte kurkashike itakomare:
“Tarap hetapne mokor hetapne chiki kuni
chiramu awa iyosserkere ikaran ruwe,
wenash shiri otuiash shiri chiwenchisehe
koshirepa patek neyakka chieyairaikep,
chierampoken unekarkar,
chikashnukar nakka shipase ike aunekarkar
kiruweokai.’ ari okaipe chishturano
eonkami.
Taporowa poroshikupkur inauni tuye
pirka inau tomtekar wa unetomte.
Poroshikupmat yaikokutkor yupu kane
pon hekachi shikashuire usa nina
usa wakkata sakeshuye etokooiki, irukai neko
iwan shintoko rororaipa.
Orowano apehuchi kamuihuchi tura
usaokai kamuiorushpe chieuweneusar.
Tutko pakno shiran ko, kamuierushuipe
nepnekushu chiseupshoro sakehura
epararse.
Tata otta nea hekachi okamkino
hushko amip amire wa kotanepitta okai The interview continues by
teeta wenkur tane nishpa nep utarorkehe
ashke aukte kushu asange wakushu
oshiinkarash ko ponhekachi chisepishno
ahun wa sonkoye ko,
teeta wenkur tane nishpa nep utarorkehe
euminare:
Usainetapshui wenkurutar koohanepo
nekonaan sake kar wa nekonaan
marapto an wa eunahunke hawe ta an,
payean wa nekona shirki ya inkarash wa
aemina ro. ari
hawokai kane inne topa ne uweutanne
arki aine toop tuimano ouse chise nukar wa
ehomatpa yashtoma wa nani hoshippap ka okai,
chisesoi pakno arki wa oahuntaipap ka okai,
Shirki chiki chisekor katkemat soine wa
ainuopitta ashkehe uk wa ahupte ko,
opitta no shinu kane reye kane ahup wa
hepunpa ruwe oararisham.
Shiranchiki chisekon nishpa chirikipuni
ki charanke kakkokhau ne ouseturse
ene ene ne katuhu eisoitak:
‘Tapne tapne wenkur ane wa raukisamno
ukopayekai ka aeaikap ruwe ne a korka
pase kamui unerampokiwen, nep wenpuri
chikon ruwe ka somone a kushu tankorachi
aunkashnukar ki ruwene kushu,
tan tewano kotanepitta shine utar
ane ruwene kushu uwekatairotkean
ukopayekaian ki kunine nishpa utar
akoramkor shiri tapan.’ ari okaipe
echaranke awa nishpa utar
otusanashke oresanashke ukaenoipa
chisekor nishpa koyayapapu, tewano anak
uwekatairotke kuni eukoitak.
Chiokai nakka aunkoonkami.
Taporowa ainuopitta ramuriten wa
shisak tonoto ukoante.
Chiokai anak Kamui Huchi Chisekor Kamui
Nusakor (16) Huchi tura uweneusarash kor
ainupitoutar tapkar shiri rimse shiri
chinukar wa chieyaikiror ante kane,
tutko rerko shiran ko ikuoka an,
ainupitoutar uwekatairotke shiri
chinukar wa chieramushinne,
Kamui Huchi Chisekor Kamui
Nusakor Huchi chietutkopak.
Taporowa chiunchisehe chikohekomo.
Unetokta chiunchisehe pirka inau
pirka sake chieshikte.
Shiran chiki hanke kamui tuima kamui
chikosonkoanpa chitak wa shisak tonoto
chiukoante, ikutuikata kamuiutar
chikoisoitaka, ainukotan chihotanukar
eneshirani eneshirkii chiomommomo ko,
kamuiutar unkopuntek.
Kamuiutar hekompaita pirka inau
tup chikore rep chikore.
Nea ainukotan orun inkarash ko
tane anakne ratchitara ainupitoutar
opittano uwekatairotke nea nishpa
kotan esapane wa okai,
nea hekachi tane anakne okkai pakno
shikup wa, mat ka kor po ka kor,
onaha ka, unuhu ka, nunuke kor okai,
rammaramma sakekarichi ko
ikiratpa ta usa inau usa sake unenomi,
chiokai nakka ainuutar sermakaha
hempara nakka chiehorari,
ainumoshir chiepunkine wa okayash.
ari kamuichikap kamui isoitak.
The Song the Owl God Himself Sang – Chiri Yukie (Translation by Kyoko Selden)
‘Silver droplets fall fall all around me
golden droplets fall fall all around me.’ So singing
I went down along the river’s flow, above the human village.
As I looked down below
paupers of old have now become rich, while rich men of old have now become paupers, it seems.
By the shore, human children are at play
with little toy bows with little toy arrows.
‘Silver droplets fall fall all around megolden droplets fall fall all around me.’ So singing
as I passed above the children
running beneath me
they said the following:
‘A beautiful bird! A divine bird!
Now, shoot that bird,
the one who shoots it, who takes it first,
is a true valiant, a true hero.’
So saying, children of paupers of old now rich
fixing to little golden bows little golden arrows
shot at me, but I let the little golden arrows
pass beneath me and pass above me.
Amongst them, amongst the children
one child carrying a plain little bow and plain little arrows
is mingling with the rest. As I look
a pauper’s child he seems, from his clothing, too
it is clear. Yet a careful look at his eyes
reveals that he is the offspring of a worthy person,
a bird of a different feather, he mingles with the rest.
To a plain little bow he fixes
a plain little arrow, he, too, aims at me.
Then the children of paupers of old now rich burst into
laughter
and they say
‘Oh, how ridiciulous.
A pauper child.
That bird, the divine bird
doesn’t even take our golden arrows. One like yours,
a pauper child’s plain arrow of rotten wood,
surely, he’ll take it all right.
That bird, the divine bird.’
So saying, they kicked and beat
the pauper child. Minding not a whit,
the pauper child aimed at me.
Seeing how it was, I was touched with pity.
‘Silver droplets fall fall all around me
golden droplets fall fall all around me.’ So singing
slowly in the big sky
I was making a large circle. The pauper child,
one foot far out and the other foot close by,
biting his lower lip, aiming while
letting it go. The little arrow flew
sparkling toward me, so I extended
my hand and took that little arrow.
Circling around
my hand and took that little arrow.
Circling around and around
I whirled down through the whistling wind.
Then, those children ran toward me.
Stirring up a blizzard of sand, they raced.
The moment I fell to the ground,
the pauper child ran to me first and took me.
Then the children of paupers of old now rich
came running from behind him.
They said twenty bad things, thirty bad things
pushing and beating the pauper child:
‘A hateful child, a pauper’s child.
What we tried to do first you did ahead of us!’
As they said this, the pauper child covered me
with his body, firmly holding me under his belly.
After trying and trying, finally from between people,
he leaped out, and ran and ran.
Children of paupers of old now rich
threw stones and splinters of wood at him, but
the pauper child, not minding a whit,
stirring up a blizzard of sand, ran and arrived
at the front of a little hut. The little child
placed me in the house through the honored window,
adding words to tell the story that it was thus and so.
An old couple from within the house
came out, each with a hand on his forehead,
and I saw that they were extremely poor. Yet
there were signs of a master, signs of a mistress.
Seeing me they bent themselves at the waist with surprise.
The old man fixed his sash
and made a ceremonial bow.
‘Owl god, great god,
to the meager household of us paupers,
thank you for presenting yourself.
One who counted myself amongst the rich in bygone days
now I am reduced to a humble pauper as you see.
I stand in awe of lodging you,
the god of the land, the great gos,
but today the day has already dusked,
so this evening we will lodge you, the great god,
and tomorrow, with inau, if with nothing else,
we will send you, the great god, on your way.’ So saying
he repeated his ceremonial bows over and over again.
The old woman, beneath the eastern window
laid a spread and seated me on it.
And then the moment they lay down,
with snores they fell fast asleep.
Seated between ear and ear of my body I remained, but not too long after that, around midnight,
I rose.
‘Silver droplets fall fall all around me
golden droplets fall fall all around me.’
Thus singing quietly,
to the left seat, to the right seat, within the house I flew
making beautiful sounds.
When I fluttered my wings, around me
beautiful treasures, divine treasures scattered down
making beautiful sounds.
Within a short while, I filled this tiny house
with wonderful treasures, divine treasures.
‘Silver droplets fall fall all around me
golden droplets fall fall all around me.’
So singing, I changed this tiny house
in a moment into a golden house, a large house.
In the house I made a fine treasure altar,
hastily made fine beautiful garments, and
decorated the interior of the house.
Far more finely than for the residence of the rich,
I decorated the interior of this large house.
That done, I sat, as before,
between ear and ear of my helmet.
I made the people of the house have a dream:
Ainunishpa unluckily became a pauper,
and by paupers of old now rich
was ridiculed and bullied. Which I saw
was ridiculed and bullied. Which I saw
and took pity on, so although I am not a plain god
of meager status, I lodged
at a human’s house and made him rich
This I let them know.
That done, a little while later when it dawned,
the people of the house rose all together.
Rubbing their eyes, they looked around the house
and all fell on the floor, having lost feeling in their legs.
The old woman cried loudly.
The old man shed large teardrops.
But before long, the old man rose,
came to me, ceremoniously bowed
twenty times, thirty times in repetition, and said,
‘A mere dream, a mere sleep I thought I had,
but what wonder to see your blessings in reality.
To our humble, humble meager house
you have come, and for that alone I am thankful.
The kotan god, the great god
pities our misfortune,
and, behold, the most precious of blessings
you have given us. Thus through tears
he spoke.
Then, the old man cut an inau tree,
beautifully carved a fine inau, and decorated me.
The old woman dressed up.
With the little child’s help, she gathered firewood,
scooped water, prepared to brew wine, and in a little while
arranged six vats at the seat of honor.
And then, with the old woman of fire, the old female god,
I exchanged stories of various gods.
In two days or so, wine being the gods’ favorite,
inside the house the fragrance
already wafted.
Now, the child, deliberately clad in old clothes
to invite from throughout the village
the paupers of old now rich,
was sent off on an errand.
As I saw him from behind, entering each house,
the child delivered the message he had been sent,
at which the paupers of old now rich
burst into laughter:
‘This is strange, those paupers.
What wine they brew.
What feast they invite people for.
Let’s go and see what’s there
and have a big laugh.’ So saying
to one another, many of them together came,
and from a long distance, at the mere sight of the house,
some went back startled and embarrassed,
while others fell to the ground upon reaching the house.
Then, as the lady of the house went outside to
take all by the hand and usher them inside,
all crawled and sidled, none raising his head.
Upon this, the master of the house rose and
spoke in a sonorous voice like a cuckoo’s.
Thus and so, he said, was the situation:
‘Like this, being paupers, without reservation,
to keep company with you was beyond us,
but the great god took pity.
No evil thoughts did we ever entertain,
and so in this manner we have been blessed.
From now on throughout the village we will be a family.
So, let’s be friends
and keep company — to you
I convey this wish.’ Thus
he spoke. Whereupon the people,
time and time again, rubbed their palms together,
apologizing to the master of the house for their wrongs.
From now on they would be friends, they said to one another.
I, too, received ceremonial bows.
That done, their hearts mellowing,
they held a cheerful banquet.
With the god of fire, the god of the house,
and the god of the altar, I spoke,
while the humans danced and stepped,
a sight that deeply amused me.
Two days passed, three days passed, and the banquet ended.
The humans made good friends,
seeing this, I felt relieved, and
to the God of fire, the god of the house,
and the god of the altar I bade farewell.
That done, I returned to my house.
Before I arrived, my house had been
filled with beautiful inau and beautiful wine.
So, to nearby gods and distant gods,
I sent a messenger to invite them to a cheerful banquet
I was holding. At the party, to those gods,
I spoke in detail of how, when I visited a human village,
I found its appearances and circumstances.
Upon which the gods praised me highly.
When the gods were leaving, beautiful inau were my gifts, two of them, three of them.
When I look toward that Ainu village,
now peaceful, the humans are
all good friends, that nishipa
being the village head.
His child, now having become
a man, has a wife, has a child,
is filial to his father, to his mother.
Always, always, when he brews wine,
at the start of a banquet, he sends me inau and wine.
I too sit behind the humans
at all times
as I guard the human land.
Thus the owl god told his tale.