274:
sorceress's incantation was far too powerful for him to handle. Subsequently, Aynurakkur faced his first defeat as the Swan
Princess got carried down to the Underworld and the sorceress's magic blinding the hero. Upon witnessing this event, Tokapchkamuy quickly took Aynurakkur back to his fort and attended to his wounds. That same night, as Aynurakkur fully recovered with his vision also restored, he armed himself in heavy armor and a heavenly sword blessed with Kannakamuy's power that Tokapchkamuy bestowed to him in order to annihilate the evil sorceress and the rest of the malevolent entities inhabiting the Underworld as well as saving the Swan Princess who is imprisoned there. As Aynurakkur descended to the Underworld, he caught his opponents off guard and began massacring them. After defeating the great king of the Underworld and the rest of his subordinates, Aynurakkur pointed his sword high up to sky and every time he thrashed the sword downward, a massive lightening bolt struck the realm which caused the Underworld to burn for twelve days only to finally cease after everything turned to ashes.
262:
defending them from malevolent entities who sought to destroy their work as they immerged from the ground. Sometimes later, Kannakamuy and the other deities who remained in heaven curiously observed the situation that was unfolding down on Earth. There, the lovely
Princess Chikisani caught Kannakamuy's attention and after several courtships later, Chikisani ascended towards Kannakamuy through thunderbolt. This violent ascension proved near fatal for the princess as she then fell from the sky creating multiple explosions while being engulfed in flame. Though it was within this moment when Aynurakkur was born thus making him the very first deity born of Earth. Hearing this event, the other deities previously dispatched on to Earth quickly began the preparation for nursing Aynurakkur and built a fort high above the ground to protect both the newborn deity and Princess Chikisani. Unfortunately, the princess got reduced to charcoals after burning for six days. However, her charred remains kept on burning, forever providing warmth for Aynurakkur as solar deity Tokapchkamuy became his guardian.
270:
Aynurakkur didn't have a moment to spare so he pressed forward. While on the trail, the giant deer presented itself and promptly attacked
Aynurakkur. This was a hard battle even for Aynurakkur who was used to wrestle with deers since he was very young which were nothing like the beast he was currently facing whose body was almost twice the size of a normal stag. Nonetheless, Aynurakkur prevailed and defeated the giant deer. Then Aynurakkur sensed that this giant deer was no malevolent entity like the ones which immerged from the ground at the very beginning of time, but a divine beast sent by the deities in heavens to test Aynurakkur's strength. Alas, he venerated the giant deer and crafted an arrow which he shot upwards as the spirit of the deer rode on top; ascending to the heavens.
251:, the hearth deity, and descends from the heavens to impart his knowledge to humanity. He is responsible for teaching weaving to the Ainu women and carving to the men. He is credited with teaching techniques of fishing, hunting, gathering, architecture, medicine, and religious ritual, and is associated with law and singing. He also fights several battles on behalf of humanity; in one instance, he destroys a personification of famine with his spear of mugwort, then creates herds of deer and schools of fish from the snow on his snowshoes.
278:
left to a land far, far away where he presumably died. The people lamented the loss of
Aynurakkur as misery began to plague the land now that he was gone. Some, however, remember what Aynurakkur told them before his departure about how he would occasionally visit the human world as lightning. Therefore, the people are reminded of Aynurakkur's presence and pray to him whenever a lightning courses through the sky.
266:
as ropes. Youth On a rainy day just before
Aynurakkur was about to turn 16 years old, Tokapchkamuy gave him two important directives. First, he was tasked to become the leader of humankind by vanquishing any aggressors (both human and non-human) who attempts of disrupting the peace. Second, he was destined to be the husband of Swan Princess Retacchir after she descended to Earth.
273:
After defeating the giant deer, Aynurakkur met up with the Swan
Princess once again, but their marry making was cut short when the evil sorceress Uesoyoma who was rumoured to have roamed the Earth at night kidnapped the Swan Princess. Aynurakkur fought hard to retrieve the princess at first, but the
265:
As deities provided humans with language and wisdom of Nature, people abandoned their cave dwelling lifestyle and began constructing houses as well as using fire. This was also when
Aynurakkur began playing with other human children which led to him creating useful tools such as bow and arrow as well
277:
Aynurakkur soon married the Swan
Princess after rescuing her from the Underworld. Although Aynurakkur was a mighty hero deity who looked after human by eliminating every threat posed against humanity, he was not immortal and eventually, he grew old and weary. Then one day, Aynurakkur vanished as he
261:
In this version, Aynurakkur was born between thunder deity
Kannakamuy and Princess Chikisani who is also the spirit of Japanese Elm. In a time when animals nor humans roamed Earth, several Kamuy (Ainu deities) descended from heavens to manage and populate the barren land with life as well as
269:
Rumor broke out that a giant deer terrorized the human community. This was when
Aynurakkur decided to test his strength as a defender of humankind by defeating this beast. As he departed his fort to confront the beast, he by chance came across his future wife Swan Princess near the river, but
209:
Ae-oyna-kamuy is described as a large man wreathed in smoke. When the smoke parts, he is seen to be surrounded by flames from his waist to his feet, and wearing a coat of elm bark and a sword. He also wields a magical
257:
In one myth, when he returns to the heavens, the gods send him back because he reeks of humans. Then he leaves his clothes on earth in order to return. It is said that his old sandals turned into the first squirrels.
179:
meaning "smells of~", is literally "human who smells like human" hence "humanlike person" according to Kindaichi. The implication is that this is a half-god, half-human (Ainu:
126:
Aynurakkur and Okikurmi may have originally been distinguished, but seem to have become conflated after a body of similarly plotted narratives became attached to them.
1098:
184:
227:
254:
Eventually, Ae-oyna-kamuy, disappointed at the decline of the Ainu, departs for another country; some myths say he returns to the heavens.
226:
There are a number of myths of Ae-oyna-kamuy's origin, arising from different Ainu tribes. He is said to be begotten by
198:
strictly means "person", various glossators take this implicitly to mean a deity, as is the case with Chiri and others.
1140:
1120:
1088:
1001:
971:
920:
751:
244:
according to a version collected at Shiunkot village, while other traditions name the father as the sun or thunder.
432:, which is to be taken to mean a god who is human-like in behavior, or god upon whom human nature has rubbed off.
1165:
17:
72:. In Ainu mythology, he is credited with teaching humans domestic skills, and for this reason he is called
676:
189:
529:. Mededelingen van het Rijksmuseum voor Volkenkunde, Leiden, 22. Leiden: Brill Archive. pp. 205–206.
157:
is "we", thus Ae-oyna-kamuy means "god whom we pass on (in our lore)" or "god concerning whom we sing the
850:
701:
781:
1015:
162:
1057:
854:
705:
383:
355:"god whom we should pass on by talk and story-telling over a myriad generations and never forget"
1130:
1078:
991:
524:
142:" (Donald Philippi). But the name has also construed to mean "god who engages/participates in
959:
552:
1102:
741:
680:
654:
449:
includes skins and of sea mammals and birds, and even fish-skin. as we as "fur" (Japanese:
302:. Hence the qualifying the appellation as "Oyna-kamuy" or Oyna-deity serves to distinguish.
1053:
1037:[(Shaman and otter:) On the Origin of Kotan-Kar-Kamuy, Creator of the Ainu Land],
910:
893:
889:
548:
135:
8:
1160:
241:
201:
Okikurmi is glossed as "he (who) wears a fur/leather robe with a shiny hem" by Chiri.
175:
Ainurakkur signifies "he who has a human smell". The name, which contains the element
1136:
1116:
1084:
1074:
997:
967:
916:
747:
530:
1108:[Names of genres in Ainu narrative literature: distribution and history],
1031:
1154:
1011:
147:
69:
1047:
Ainu Folklore: Traditions and Culture of the Vanishing Aborigines of Japan
56:
743:
Japan's Ainu Minority in Tokyo: Diasporic Indigeneity and Urban Politics
534:
248:
161:". In formal grammatical terms, Ae-oyna-kamuy has also explained as a
898:, Board of Tourist Industry, Japanese Government Railways, p. 27
143:
958:
Irimoto, Takashi (1997), Yamada, Takako; Irimoto, Takashi (eds.),
445:
here is defined as "skin", and Philippi gives "leather robe". But
215:
166:
134:
Oyna-kamuy literally signifies "god who is passed on (in lore)" (
103:, who in Ainu tradition is a culture hero or culture-giving deity
1115:(in Japanese), vol. 1995–1996, Sanseido, pp. 151–164,
320:
Kindaichi also gives renderings that are more long-winded, i.e.
218:. The flames he is wreathed in indicate his virtuous character.
183:) being or divinity, as explained by Kindaichi and his disciple
941:
939:
937:
935:
933:
931:
475:
154:
1132:
Songs of Gods, Songs of Humans: The Epic Tradition of the Ainu
236:, the god of the year or the god of smallpox) on an elm tree (
631:
211:
169:
60:
928:
621:
619:
579:
577:
575:
573:
571:
343:
wareware no bandai ītsugi kataritsugite wasurerarenai kami
119:, is otherwise known by the names Ainurakkur or Okikurmi/
1103:"Ainu monogatari bungaku janru-mei no bunpu to rekishi"
866:(2nd ed.). Methodist Publishing House. p. 484.
767:
717:(2nd ed.). Methodist Publishing House. p. 252.
604:
870:
616:
568:
780:分類アイヌ語辞典", p. 88 (ref. 3). AinuMuseum digital version:
721:
499:
408:, "god who smells of human=half-god half-human deity")
322:
wareware no nagaku denshō shite wasururu bekarazu kami
960:"Ainu Shamanism: Oral Tradition, Healing, and Dramas"
594:
592:
298:
also refers to a type of mythological song, like the
746:, Santa Barbara, California: Routledge, p. 5,
694:
843:
795:suso no kirakira suru koromo wo mi ni tsukeru kami
589:
487:
334:"god whom we should long pass on and never forget"
733:
388:, but conjugation applies to verbs and not nouns.
1152:
353:
332:
112:
860:
833:
799:
711:
425:
403:
377:
347:
326:
231:
106:
48:
35:
912:The Genetic Relationship of the Ainu Language
882:
564:] (in Japanese), Kawade shobo, p. 72
526:Irezumi:The Pattern of Dermatography in Japan
541:
804:, "god who wears a glittering-hemmed robe")
671:
669:
915:, University Press of Hawaii, p. 19,
648:
646:
1052:
989:
966:, Hokkaido University Press, p. 26,
945:
888:
876:
849:
763:, translated by K. Selden, pp. 34–48
700:
637:
610:
583:
547:
453:) or "fur coat". Also, the Japanese word
1128:
1097:
675:
666:
625:
505:
481:
1059:Kindaichi Kyōsuke senshū: Ainu bunkashi
996:. Santa Barbara, California: ABC-Clio.
957:
951:
652:
643:
518:
516:
514:
14:
1153:
908:
902:
739:
27:God and culture hero in Ainu mythology
1073:
1029:
1010:
835:"kiki (きらきらする) -ur (皮ごろもを) -mi (着ている)
773:
758:
727:
598:
522:
493:
1083:. London: Kegan Paul International.
1049:. Chicago: Wilcox and Follett, 1949.
859:An Ainu-English-Japanese Dictionary
710:An Ainu-English-Japanese Dictionary
511:
281:
838:, "wearing a glittering skin robe")
681:"Ainu no kenchiku girei ni tsuite"
138:) or "god of the sacred tradition,
24:
25:
1177:
964:Circumpolar Animism and Shamanism
430:, lit. "god who reeks of human")
787:
435:
413:
391:
371:Kindaichi actually called it a
365:
314:
1135:. Princeton University Press.
1080:Handbook of Japanese Mythology
1034:呪師とカワウソ--アイヌの創造神コタンカルカムイの起源的考察
993:Handbook of Japanese Mythology
305:
288:
13:
1:
1069:] (in Japanese), Sanseido
761:Harukor: An Ainu Woman's Tale
523:Gulik, Willem R. van (1982).
464:
457:typically denotes "fur robe".
397:Kubodera glosses the name as
1129:Phillipi, Donald L. (2015).
690:(3), 北海道大学文学部附属北方文化硏究施設: 245
221:
204:
129:
7:
990:Ashkenazy, Michael (2003).
399:ningen no nioi ga suru kami
354:
333:
247:Ae-oyna-kamuy is taught by
123:according to some sources.
113:
10:
1182:
84:), and otherwise known as
1039:Hoppō bunka kenkyū hōkoku
861:
834:
800:
759:Honda, Katsuichi (2000),
712:
688:Hoppō bunka kenkyū 北方文化研究
656:Kodai nihonjin no uchūkan
653:Arakawa, Hiroshi (1981),
426:
404:
378:
348:
327:
232:
107:
49:
36:
1112:
1104:
1061:
1033:
1017:
740:Watson, Mark K. (2014),
682:
658:
556:
484:, pp. 154–155, 162.
165:with the addition of a "
163:morphological derivation
91:
1030:—— (1952),
662:, Kaimeisha, p. 69
441:Batchelor defines term
1016:"Bunrui ainugo jiten"
909:Patrie, James (1982),
1067:Ainu cultural history
895:Ainu Life and Legends
349:我々の万代言い継ぎ語り継ぎて忘れられない神
1166:Textiles in folklore
640:, pp. 450, 291.
181:arke ainu arke kamui
1032:"Jushi to kawauso"
948:, pp. 109–110.
778:Bunrui ainugo jiten
328:我々諸人の永く伝承して忘るべからざる神
1105:アイヌ物語文学ジャンル名の分布と歴史
1075:Munro, Neil Gordon
1054:Kindaichi, Kyōsuke
1023:Jōmin bunka kenkyū
890:Kindaichi, Kyōsuke
776:, pp. 88–89 "
677:Kubodera, Itsuhiko
549:Kindaichi, Kyōsuke
242:Mount Oputateshike
82:father of humanity
78:father of the Ainu
1099:Nakagawa, Hiroshi
730:, pp. 59–60.
419:Chiri phrases as
282:Explanatory notes
194:. While the term
99:or Ae-oyna-kamuy/
16:(Redirected from
1173:
1146:
1125:
1094:
1070:
1042:
1026:
1007:
977:
976:
955:
949:
946:Ashkenazy (2003)
943:
926:
925:
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900:
899:
886:
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877:Kindaichi (1960)
874:
868:
867:
864:
863:
847:
841:
839:
837:
836:
805:
803:
802:
801:裾のきらきらする衣を身につける神
791:
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719:
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638:Kindaichi (1960)
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629:
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611:Kindaichi (1960)
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584:Kindaichi (1960)
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458:
439:
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405:人間の匂いがする神=半神半人の神
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55:for short is an
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38:
21:
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1172:
1171:
1170:
1151:
1150:
1149:
1143:
1123:
1114:
1106:
1091:
1063:
1062:金田一京助選集: アイヌ文化志
1035:
1019:
1004:
980:
974:
956:
952:
944:
929:
923:
907:
903:
887:
883:
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851:Batchelor, John
848:
844:
831:
797:
792:
788:
772:
768:
754:
738:
734:
726:
722:
706:"kuru/guru/gur"
702:Batchelor, John
699:
695:
684:
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667:
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651:
644:
636:
632:
626:Phillipi (2015)
624:
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582:
569:
562:Ainu literature
558:
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521:
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506:Nakagawa (1996)
504:
500:
492:
488:
482:Nakagawa (1996)
480:
476:
467:
462:
461:
440:
436:
423:
421:hito kusai kami
418:
414:
401:
396:
392:
384:conjugated form
375:
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5:
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1121:
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1043:
1027:
1012:Chiri, Mashiho
1008:
1002:
986:
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984:
979:
978:
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927:
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869:
842:
820:kawa goromo wo
786:
766:
752:
732:
720:
693:
665:
642:
630:
628:, p. 187.
615:
613:, p. 450.
603:
588:
586:, p. 434.
567:
540:
510:
508:, p. 158.
498:
486:
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1142:9781400870691
1138:
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1122:4-385-35692-0
1118:
1111:
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1090:9781576074671
1086:
1082:
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1055:
1051:
1048:
1045:Etter, Carl.
1044:
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1028:
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1003:9781576074671
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973:9784832902527
969:
965:
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932:
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922:9780824807245
918:
914:
913:
905:
897:
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885:
879:, p. 15.
878:
873:
865:
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829:
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821:
817:
813:
812:kirakira suru
809:
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753:9781317807568
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45:
32:
31:Ae-oyna-kamuy
19:
18:Ae-oina Kamuy
1131:
1110:Gengogakurin
1109:
1079:
1066:
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983:Bibliography
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793:Chiri gives
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774:Chiri (1936)
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760:
742:
735:
728:Chiri (1952)
723:
709:
696:
687:
683:アイヌの建築儀礼について
655:
633:
606:
599:Chiri (1952)
561:
554:Ainu bungaku
553:
543:
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494:Munro (1996)
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172:" (prefix).
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139:
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125:
120:
101:Ayoyna-kamuy
100:
96:
95:
85:
81:
77:
73:
70:culture hero
65:
59:
43:
30:
29:
782:Plants §144
373:katsuyō-kei
228:Pakor-kamuy
188: [
1161:Ainu kamuy
1155:Categories
1041:(7): 47–80
535:B0006ED624
465:References
455:kawagoromo
311:Okikorumi.
249:Kamuy-huci
167:pronominal
114:jinbunshin
76:(アイヌラックㇽ,
74:Ainurakkur
44:Oyna-kamuy
862:アイヌ・英・和辭典
713:アイヌ・英・和辭典
659:古代日本人の宇宙観
470:Citations
294:The term
238:Chikisani
222:Mythology
205:Depiction
144:shamanism
136:Kindaichi
130:Etymology
121:Okikirmiy
1101:(1996),
1077:(1996).
1056:(1960),
1018:分類アイヌ語辞典
1014:(1936),
892:(1941),
853:(1905).
828:kite iru
704:(1905).
679:(1968),
551:(1933),
185:Kubodera
153:The Ae-
86:Okikurmi
37:アエオイナカムイ
216:mugwort
1139:
1119:
1087:
1000:
970:
919:
750:
533:
451:kegawa
233:パコロカムイ
155:prefix
68:) and
50:オイナカムイ
1065:[
855:"uru"
806:; or
757:apud
560:[
557:アイヌ文学
443:ur(u)
427:人くさい神
341:, or
300:yukar
240:) on
212:spear
192:]
170:affix
148:Chiri
146:" by
92:Names
61:kamuy
1137:ISBN
1117:ISBN
1113:言語学林
1085:ISBN
1025:(64)
998:ISBN
968:ISBN
917:ISBN
808:kiki
748:ISBN
531:ASIN
296:oyna
159:oyna
140:oyna
97:Oyna
57:Ainu
822:) -
814:) -
382:, "
379:活用形
214:of
196:kur
177:rak
108:人文神
80:or
66:god
42:or
1157::
1021:,
962:,
930:^
857:.
824:mi
816:ur
708:.
686:,
668:^
645:^
618:^
591:^
570:^
513:^
447:ur
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352:,
331:,
190:ja
150:.
111:,
88:.
1145:.
1093:.
1006:.
840:.
832:(
830:)
826:(
818:(
810:(
798:(
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424:(
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376:(
362:.
359:)
346:(
338:)
325:(
230:(
117:)
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47:(
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