Aynuitak Huskokampi Aomarepu アイヌ語古記録データベース Early Records Database of the Ainu Language

蝦夷方言藻汐草

えぞほうげん もしおぐさ · Ezo hōgen moshiogusa · 上原熊次郎・阿部長三郎 · 1792 · Wordlist · Place names · Characters · Catalogue record

Names & terms

Names and expressions in this work, with attestations in each witness.

All entries

3312 entries · 3397 attestations

Downloads: CSV · JSON · JSONL

ボキナシリ

Ainu

「極楽」

poknasirmedium
Poknasir is directly documented for the other world or underworld, and narrative and Mukawa contexts support that range. The commentary explains the recorded 極楽 as another world; the Japanese Buddhist paradise label is not a precise lexical definition of poknasir. The related poknamosir also denotes the realm of the dead and can acquire a punitive sense in some contexts. The current form and confidence remain; poknasiri tests final リ, and pokna sir displays the components. No modern heaven/hell opposition is imposed on this historical pair.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 22, line 12 · ボキナシリ

    …シナ埃（ホコリ）パナ地震重出シリシユムイ地獄テイネボキナシリ極楽ボキナシリ墓所セツトンバ隣家アウタ近所ツ゚タン人物天子チマイレカムイ公儀エントーカモイ国主モシリカムイ町奉…

セツトンバ

Ainu

「墓所」

settompamedium
Kayano and NINJAL directly give settompa for a grave or cemetery, matching 墓所. Batchelor’s Setomba has the same sense and suggests a Buddhist/Japanese origin; the Mukawa gloss also compares 卒塔婆. Those are reported etymological comparisons, not a demonstrated borrowing history. The source’s ツ supports the doubled t in the retained form. Setompa compares the shorter spelling; tusir is an independently attested different grave word. The three corpus records concern a grave, the borrowing comparison and the NINJAL entry; they are not three early field attestations.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 22, line 13 · セツトンバ

    …）パナ地震重出シリシユムイ地獄テイネボキナシリ極楽ボキナシリ墓所セツトンバ隣家アウタ近所ツ゚タン人物天子チマイレカムイ公儀エントーカモイ国主モシリカムイ町奉行マチヤントノ…

アウタ

Ainu

「隣家」

awtamedium
春日勇人『アイヌ語方言データベース』2016シート：蝦夷方言藻汐草のローマ字表記；和解は加賀家文書『蝦夷語和解』（深澤美香 2016）による；見出し アウタ「隣」；和解「声聞合」（現代語訳「[声を聞き合う]」）Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 22, line 14 · アウタ

    …シリシユムイ地獄テイネボキナシリ極楽ボキナシリ墓所セツトンバ隣家アウタ近所ツ゚タン人物天子チマイレカムイ公儀エントーカモイ国主モシリカムイ町奉行マチヤントノ家中コヤン…

ツ゚タン

Ainu

「近所」

tutanmedium
Batchelor directly records Tutan “next” with a next-door example, supporting the full selected form and raising confidence to medium. Tamura and Kayano document tutanu for next or following, including sequence rather than geographical proximity. That difference leaves the match to 近所 qualified. Tutan has no exact corpus hit; the numerous tutanu examples do not establish final-vowel loss here. The source’s marked initial glyph can be read as historical ツ゚; プ is a visual alternative, so putan is compared without correcting the transcription.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 22, line 15 · ツ゚タン

    …イ地獄テイネボキナシリ極楽ボキナシリ墓所セツトンバ隣家アウタ近所ツ゚タン人物天子チマイレカムイ公儀エントーカモイ国主モシリカムイ町奉行マチヤントノ家中コヤントノ武士トノ…

チマイレカムイ

Ainu

「天子」

cimayre kamuymedium
Batchelor gives the complete expression for the Japanese emperor and also a governor. The NINJAL edition based on the 1898 dictionary gives cimayre kamuy for 天皇. This supports the title, while its etymology remains uncertain. Fukasawa questions the commentary’s heated-food analysis and compares ci- with mayre “pay respects”. That comparison does not prove a historical derivation.
Batchelor 1938 s.v. Chimaire-kamui「n. The Emperor of Japan. A governor. Syn: Ahekote nishpa.」, Maire「v.i. To go to pay respects to (as to a governour.)」, PDF pp.80, 288; NINJAL Topical Dictionary #054/30; Fukasawa 2016 p.83Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 2 · チマイレカムイ

    …ナシリ極楽ボキナシリ墓所セツトンバ隣家アウタ近所ツ゚タン人物天子チマイレカムイ公儀エントーカモイ国主モシリカムイ町奉行マチヤントノ家中コヤントノ武士トノ貴人ニシパ諸侯カムイト…

エントーカモイ

Ainu

「公儀」

Ento kamuymedium
Ento is compared with Edo, and kamuy with an honorific for its authority. Fukasawa cites Kubodera’s endo kamui “Edo shogun”; that dictionary was not independently consulted. 公儀 can designate the governing authority, so identifying the entry exclusively with one person is too narrow. The corpus’s Ento examples refer to modern Tokyo; lowercase ento also names a medicinal plant. Neither establishes the complete historical title. The written long vowel and voiced/unvoiced variants remain qualified.
Fukasawa 2016 p.71, citing Kubodera 1992 s.v. endo kamui; Hirayama 2013 part 3 s.v. エントーカモイ「① 公儀（※江戸幕府のこと）；② 江戸（エント）神（カムイ）」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 3 · エントーカモイ

    …リ墓所セツトンバ隣家アウタ近所ツ゚タン人物天子チマイレカムイ公儀エントーカモイ国主モシリカムイ町奉行マチヤントノ家中コヤントノ武士トノ貴人ニシパ諸侯カムイトノ神霊カムイ○カモ…

モシリカムイ

Ainu

「国主」

mosir kamuymedium
The recorded kana permit mosir kamuy. Fukasawa cites a complete moshir kamui entry meaning the Matsumae lord, beyond the independently documented components “land” and “god”. The Kubodera citation remains secondhand. Both corpus matches concern the deity of the land; they do not attest a human ruler. 国主 retains its historical political context. The lexical reading is plausible, while the precise political referent remains qualified.
Fukasawa 2016 p.95, citing Kubodera 1992 s.v. moshir kamui; Hirayama 2013 part 3 s.v. モシリカムイ「① 国主（※松前藩主）；② 国（モシリ）、神（カムイ）」; Tamura 1996 s.v. mosir「国土､ 島､ 地(広い範囲の大きなまとまった土地を言う。…」, kamuy「①神。… ／ 熊(＝kimunkamuy キムンカムイ)。…」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 4 · モシリカムイ

    …家アウタ近所ツ゚タン人物天子チマイレカムイ公儀エントーカモイ国主モシリカムイ町奉行マチヤントノ家中コヤントノ武士トノ貴人ニシパ諸侯カムイトノ神霊カムイ○カモイ共通平人ヤヽシ…

マチヤントノ

Ainu

「町奉行」

maciyan tonomedium
Fukasawa reads the related マツアントノ as maciyan tono, analyzing it as maciya an tono “the official in town”; her thesis explicitly compares this witness’s マチヤントノ. The shorter maciyan tono is retained as the contracted reading, with maciya an tono as its proposed expansion. Maciya “town” and tono “lord/official” have dictionary support. The complete title has no match in the searched corpus. Maci an tono and maci un tono were also searched, but neither has evidence here sufficient to replace the published analysis.
Fukasawa 2016 p.94; Fukasawa, doctoral thesis (2016 academic year) p.52; Tamura 1996 s.v. maciya「町､ 市街地､ 都市。…」, tono「(ウポポの中に出てくる意味不明の語｡… ／ ①殿様､ 旦那(和人の男子を呼ぶ敬称)､ 役人。…」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 5 · マチヤントノ

    …ン人物天子チマイレカムイ公儀エントーカモイ国主モシリカムイ町奉行マチヤントノ家中コヤントノ武士トノ貴人ニシパ諸侯カムイトノ神霊カムイ○カモイ共通平人ヤヽシヤモ○ヤヽシシヤモ…

コヤントノ

Ainu

「家中」

koyan tonoguess
Koyan tono is a provisional segmentation of the recorded kana. Tono “lord/official” is clear; the first element and the exact relationship to 家中 “retainers/household” remain unresolved. Fukasawa marks the commentary’s “descending lord” explanation for reconsideration and cites koyan with upward motion. Corpus examples likewise include rising fire sparks and landing. Koyantone “stay with someone” offers a different comparison for dependence on a household, but its final ne differs from written no and it does not attest the title. The complete expression remains uncertain beyond the related historical records.
Fukasawa 2016 p.77; Hirayama 2013 part 3 s.v. コヤントノ「① 家中；②」; Tamura 1996 s.v. apemeru koyan koyan「(Apehuci-kamuy アペフチカムイ《火の女神》の神謡の折り返し｡…」, koyantone「…のところに厄介になる(同宿させてもらう)。…」, tono「(ウポポの中に出てくる意味不明の語｡… ／ ①殿様､ 旦那(和人の男子を呼ぶ敬称)､ 役人。…」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 6 · コヤントノ

    …レカムイ公儀エントーカモイ国主モシリカムイ町奉行マチヤントノ家中コヤントノ武士トノ貴人ニシパ諸侯カムイトノ神霊カムイ○カモイ共通平人ヤヽシヤモ○ヤヽシシヤモ蝦夷アイノ魯斉…

トノ

Ainu

「武士」

tonomedium
The Japanese loan tono denotes a lord, official, patron, or respectful address to a Wajin man. It can fit the source’s 武士, but its documented range is wider than a fixed warrior class. Batchelor’s separate daylight entry and Tamura’s uncertain song refrain are excluded as proof of this title. Corpus frequency cannot by itself distinguish these uses.
Tamura 1996 s.v. tono「(ウポポの中に出てくる意味不明の語｡… ／ ①殿様､ 旦那(和人の男子を呼ぶ敬称)､ 役人。…」; Batchelor 1938 s.v. Tono「adv. Daylight. By day. Also “to shine.” ／ n. A chief. A government officer. An official. The government.」, PDF p.505Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 7 · トノ

    …ントーカモイ国主モシリカムイ町奉行マチヤントノ家中コヤントノ武士トノ貴人ニシパ諸侯カムイトノ神霊カムイ○カモイ共通平人ヤヽシヤモ○ヤヽシシヤモ蝦夷アイノ魯斉亜人フー…

ニシパ

Ainu

「貴人」

nispamedium
Nispa is documented as a respected or wealthy man and as an honorific. Nakagawa cautions against assuming exceptional wealth; Kayano includes personal standing and ironic use. These meanings support 貴人 as a broad respectful label, without specifying a hereditary aristocratic rank. Modern uses for named people are later examples of the honorific.
Tamura 1996 s.v. nispa「裕福な男性､ 裕福で身分の高い男性､ 金持ち､ 男子の尊称､ 旦那様。…」; Kayano 1996 s.v. nispa「①金持ち，物持ち，裕福な人，紳士，人徳のある人．… ／ ②あなた，夫，人．」; Nakagawa 1995 s.v. nispa「長者。…」; Batchelor 1938 s.v. Nishpa「n. Master. Lord. Sir. A rich person. A title of respect. Syn: Chimaire-kamui. Notonoho.」, PDF p.326Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 8 · ニシパ

    …モイ国主モシリカムイ町奉行マチヤントノ家中コヤントノ武士トノ貴人ニシパ諸侯カムイトノ神霊カムイ○カモイ共通平人ヤヽシヤモ○ヤヽシシヤモ蝦夷アイノ魯斉亜人フーレシシヤム…

カムイトノ

Ainu

「諸侯」

kamuy tonomedium
Nakagawa gives the complete expression “Wajin lord” with a narrative example. Multiple corpus narratives also use kamuy tono for a lord or respected Wajin man. This supplies stronger evidence than component matching alone. 諸侯 is a historical rank comparison; later uses of the same expression for an emperor do not establish that referent on this page. Repeated lines within a narrative and the modern social-media phrase are not independent historical attestations.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 9 · カムイトノ

    …シリカムイ町奉行マチヤントノ家中コヤントノ武士トノ貴人ニシパ諸侯カムイトノ神霊カムイ○カモイ共通平人ヤヽシヤモ○ヤヽシシヤモ蝦夷アイノ魯斉亜人フーレシシヤム人シシヤム○シ…

カムイ

Ainu

「神霊」

kamuyhigh
Kamuy directly names a deity or spirit, matching 神霊. This line explicitly pairs カムイ with カモイ and marks them 共通. Both source forms and their relationship are preserved under the common modern lemma kamuy. The word’s bear and honorific uses in other contexts do not establish the sense of every corpus hit.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 10 · カムイ

    …行マチヤントノ家中コヤントノ武士トノ貴人ニシパ諸侯カムイトノ神霊カムイ○カモイ共通平人ヤヽシヤモ○ヤヽシシヤモ蝦夷アイノ魯斉亜人フーレシシヤム人シシヤム○シシヤモ共通…

カモイ

Ainu

「神霊」

kamuyhigh
The source explicitly identifies カモイ with カムイ under 神霊, supporting normalization to the common lemma kamuy. This does not reconstruct an exact historical vowel quality. The sole kamoy corpus record introduces a name and lacks a Japanese translation, so it supplies no independent deity attestation.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 10 · カモイ

    …ントノ家中コヤントノ武士トノ貴人ニシパ諸侯カムイトノ神霊カムイ○カモイ共通平人ヤヽシヤモ○ヤヽシシヤモ蝦夷アイノ魯斉亜人フーレシシヤム人シシヤム○シシヤモ共通竜神レフ…

ヤヽシヤモ

Ainu

「平人」

yayan samolow
Yayan “ordinary” and samo “Wajin” explain 平人 in this sequence of titles and ethnic names. The NINJAL edition gives both sisam and samo, and yayan sisam for an ordinary Wajin. This witness writes ヤヽ, without an explicit final n; yaya samo remains a closer literal alternative. Restoring n is an interpretation, and the complete yayan samo has no corpus match. The source’s distinct shorter and longer variants remain separate entries.
NINJAL Topical Dictionary #054/55, #054/57; Tamura 1996 s.v. yayan「ただの､ ふつうの､ まじりもののない。…」; Batchelor 1938 s.v. Shamo「n. A Japanese. Syn: Shisam.」, PDF p.446; Hirayama 2013 part 3 s.v. ヤヤシヤモ「① 平人；② 普通の (ヤヤン)、和人 (シサム)」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 11 · ヤヽシヤモ

    …ントノ武士トノ貴人ニシパ諸侯カムイトノ神霊カムイ○カモイ共通平人ヤヽシヤモ○ヤヽシシヤモ蝦夷アイノ魯斉亜人フーレシシヤム人シシヤム○シシヤモ共通竜神レフンカモイ閻魔王ニツ…

ヤヽシシヤモ

Ainu

「平人」

yayan sisamlow
The NINJAL edition directly gives yayan sisam for an ordinary Wajin, with a boat-ownership example. Both corpus hits come from that same dictionary. This supports the expression and sense, but ヤヽ lacks an explicit n and シシヤモ ends in o. Yaya sisam and yayan sisamo preserve one or the other feature as tentative alternatives. These unresolved correspondences limit confidence in the exact pronunciation represented by this witness.
NINJAL Topical Dictionary #054/57, #057/34; Tamura 1996 s.v. yayan「ただの､ ふつうの､ まじりもののない。…」, sísam「自分のそば。… ／ 日本人(和人)(｢シャモ｣)(アイヌ民族でも他の少数民族でもない日本人の多数民族を指す名称)。…」; Hirayama 2013 part 3 s.v. ヤヤシシヤモ「① 平人；② 普通の (ヤヤン)、和人 (シサム)」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 11 · ヤヽシシヤモ

    …ノ貴人ニシパ諸侯カムイトノ神霊カムイ○カモイ共通平人ヤヽシヤモ○ヤヽシシヤモ蝦夷アイノ魯斉亜人フーレシシヤム人シシヤム○シシヤモ共通竜神レフンカモイ閻魔王ニツツネカモイ阿弥…

アイノ

Ainu

「蝦夷」

aynumedium
Aynu is independently documented as “human”, “man”, and the Ainu ethnonym, depending on context. The contrast with neighbouring Wajin and Russian labels supports the ethnic sense here. The current lemma aynu is retained beside the source’s アイノ; it does not claim that the historical final vowel was necessarily identical to modern u. Other uses of aynu in the corpus do not all refer to ethnicity.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 12 · アイノ

    …カムイトノ神霊カムイ○カモイ共通平人ヤヽシヤモ○ヤヽシシヤモ蝦夷アイノ魯斉亜人フーレシシヤム人シシヤム○シシヤモ共通竜神レフンカモイ閻魔王ニツツネカモイ阿弥陀如来コタ…

フーレシシヤム

Ainu

「魯斉亜人」

hure sisammedium
The written フーレシシヤム supports hure sisam; joined huresisam is also a dictionary headword. Tomita explicitly includes Russians within a broader foreign/white-person sense. Hirayama cites フウレイシヤム in the 1786 蝦夷拾遺, but that earlier witness was not independently inspected here. Modern corpus examples include Russians and white people more broadly. The source’s specific Russian referent is preserved; neither its exact eighteenth-century pronunciation nor an exclusively Russian meaning follows from those later examples. The related commentary’s shorter hure sam is a comparison, not a replacement for the extra written シ.
Tamura 1996 s.v. húresisam「白人。…」, sísam「自分のそば。… ／ 日本人(和人)(｢シャモ｣)(アイヌ民族でも他の少数民族でもない日本人の多数民族を指す名称)。…」; Tomita 2021 s.v. huresisam「ロシア人などの外国人 白人 ＜赤い・隣人、髪の毛の赤い人＞」; NINJAL Topical Dictionary #054/15; Hirayama 2013 part 3 s.v. フーレシシヤム「① 魯斉亜人；② 外国人、白人 (フレシサㇺ) (※工藤平助『赤蝦夷風説考』(1783年)に「カムチャツカを赤蝦夷と言い、オロシヤ国に従属している」という文が書かれた。佐藤玄六郎『蝦夷拾遺』(1786年)では、アイヌがロシア人をフウレイシヤ…」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 13 · フーレシシヤム

    …カムイ○カモイ共通平人ヤヽシヤモ○ヤヽシシヤモ蝦夷アイノ魯斉亜人フーレシシヤム人シシヤム○シシヤモ共通竜神レフンカモイ閻魔王ニツツネカモイ阿弥陀如来コタンカラカモイ靺鞨レフン…

シシヤム

Ainu

「人」

sisammedium
Sisam is documented as “Wajin”, fitting the recorded kana and the neighbouring ethnic labels. The Japanese heading 人 is broader, so the modern reading should not be presented as a generic word for every human. Tamura distinguishes this ethnonym from the differently accented sisam “beside oneself”; the accent-folded corpus count includes both. The original heading and its paired カナ variant are preserved.
Tamura 1996 s.v. sísam「自分のそば。… ／ 日本人(和人)(｢シャモ｣)(アイヌ民族でも他の少数民族でもない日本人の多数民族を指す名称)。…」, sisam「自分のそば。… ／ 日本人(和人)(｢シャモ｣)(アイヌ民族でも他の少数民族でもない日本人の多数民族を指す名称)。…」; Nakagawa 1995 s.v. sisam「和人；くsi-「自らの」sam「傍ら」。…」; NINJAL Topical Dictionary #054/55Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 14 · シシヤム

    …通平人ヤヽシヤモ○ヤヽシシヤモ蝦夷アイノ魯斉亜人フーレシシヤム人シシヤム○シシヤモ共通竜神レフンカモイ閻魔王ニツツネカモイ阿弥陀如来コタンカラカモイ靺鞨レフングル西の蝦…

シシヤモ

Ainu

「人」

sisammedium
The source pairs シシヤモ with シシヤム and marks them 共通, supporting their identification with sisam “Wajin”. The final o could reflect the Japanese rendering of a final consonant or a historical pronunciation variant; the witness does not establish one explanation. Sisamo is retained as a literal comparison, with no corpus match. The cause of the vowel difference remains uncertain. The broad heading 人 and the distinct positional homonym sisam remain qualifications.
Tamura 1996 s.v. sísam「自分のそば。… ／ 日本人(和人)(｢シャモ｣)(アイヌ民族でも他の少数民族でもない日本人の多数民族を指す名称)。…」, sisam「自分のそば。… ／ 日本人(和人)(｢シャモ｣)(アイヌ民族でも他の少数民族でもない日本人の多数民族を指す名称)。…」; Nakagawa 1995 s.v. sisam「和人；くsi-「自らの」sam「傍ら」。…」; Moshiogusa ninjal-1 p.23 l.14Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 14 · シシヤモ

    …シヤモ○ヤヽシシヤモ蝦夷アイノ魯斉亜人フーレシシヤム人シシヤム○シシヤモ共通竜神レフンカモイ閻魔王ニツツネカモイ阿弥陀如来コタンカラカモイ靺鞨レフングル西の蝦夷シユムグ…

レフンカモイ

Ainu

「竜神」

repun kamuymedium
Repun kamuy is directly documented as the offshore deity and orca; Kayano explicitly prints the spaced analysis. These complete-form matches justify raising confidence above a mere 龍/竜 heading mismatch. Narrative contexts also attest the sea deity, sometimes with an explicit orca gloss. The Japanese 竜神 expresses a religious comparison and does not establish that this entry identifies a dragon as an animal species. The source’s フ and カモイ spellings are preserved beside the normalized interpretation.
Tamura 1996 s.v. repunkamuy「シャチ。…」, kamuy「①神。… ／ 熊(＝kimunkamuy キムンカムイ)。…」; Kayano 1996 s.v. repunkamuy「シャチ．」; NINJAL Topical Dictionary #028/35; Fukasawa 2016 p.98Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 23, line 15 · レフンカモイ

    …ヤモ蝦夷アイノ魯斉亜人フーレシシヤム人シシヤム○シシヤモ共通竜神レフンカモイ閻魔王ニツツネカモイ阿弥陀如来コタンカラカモイ靺鞨レフングル西の蝦夷シユムグル東の蝦夷メナシグル…

ニツツネカモイ

Ainu

「閻魔王」

nitne kamuylow
The complete nitne kamuy is documented for a fierce or harmful deity. That supports a lexical comparison with 閻魔王, while the particular Buddhist identification remains the source’s gloss. The facsimile has a distinct extra sign after ニ, followed by ツ and a 子-shaped ネ; its angular shape also resembles ツ elsewhere on this page. Nitne does not account for every sign. Nitutune and nittune are literal spelling-based comparisons without lexical confirmation. The modern and biblical corpus senses do not settle the extra kana or identify the deity with the Buddhist judge of the dead.
Tamura 1996 s.v. nitne「①硬い､ コチコチである/になる。…」; Batchelor 1938 s.v. Nitne「adj. Hard. Tough. Stiff. Heavy as dough. Bad. Evil. Rotten.」, Nitne-kamui「n. The devil. Evil spirits. Syn: Iwendep. Nitnep.」, PDF p.328; Fukasawa 2016 p.88Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 1 · ニツツネカモイ

    …亜人フーレシシヤム人シシヤム○シシヤモ共通竜神レフンカモイ閻魔王ニツツネカモイ阿弥陀如来コタンカラカモイ靺鞨レフングル西の蝦夷シユムグル東の蝦夷メナシグル東島々の蝦夷チユツプ…

コタンカラカモイ

Ainu

「阿弥陀如来」

kotan kar kamuymedium
Kayano distinguishes kotan-kar-kamuy, the deity who made the Ainu land, from kotan-kor-kamuy, the owl deity. The recorded カラ supports kar. Narrative examples explicitly attest kotan kar kamuy and the joined kotankarkamuy as a creator deity. The spaced reading reflects the village-making expression. Hirayama’s owl comparison uses the different kor form and cannot establish the same identification. 阿弥陀如来 remains a historical religious comparison; the lexical evidence does not equate the creator with Amida.
Kayano 1996 s.v. kotankarkamuy「アイヌの国土を作った神様．」, kotankorkamuy「シマフクロウ，フクロウ．」; Fukasawa 2016 p.76; Hirayama 2013 part 3 s.v. コタンカラカモイ「① 阿弥陀如来；② シマフクロウ、フクロウ (コタンコロカムイ)」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 2 · コタンカラカモイ

    …ヤム○シシヤモ共通竜神レフンカモイ閻魔王ニツツネカモイ阿弥陀如来コタンカラカモイ靺鞨レフングル西の蝦夷シユムグル東の蝦夷メナシグル東島々の蝦夷チユツプカタウタレ大工パンチヨー船…

レフングル

Ainu

「靺鞨」

repunkurmedium
Repunkur is a documented word for people overseas, often foreigners. It fits レフングル as a normalized reading, but its range is broader than the specific heading 靺鞨. The commentary gloss “people of the offshore country” and modern foreign-person examples do not establish a precise ethnic identity or location for this occurrence. The final グル is represented by the modern person element kur; the original spelling remains visible.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 3 · レフングル

    …神レフンカモイ閻魔王ニツツネカモイ阿弥陀如来コタンカラカモイ靺鞨レフングル西の蝦夷シユムグル東の蝦夷メナシグル東島々の蝦夷チユツプカタウタレ大工パンチヨー船方チポグル商人…

シユムグル

Ainu

「西の蝦夷」

sumkurmedium
Sum “west” with kur “person” explains the shorter recorded form. Fukasawa compares sumkur with the expanded sumunkur; the NINJAL edition directly attests sum un kur for a person in western Hokkaido. Its two corpus entries repeat one expression. The expansion adds material absent from シユムグル, so sumkur is retained with that comparison. Tamura’s west is regionally oriented toward Usu and Abuta, and the homonym sum “oil/fat” supplies no evidence for this group name.
Tamura 1996 s.v. sum「(所は sumi(hi) スミ(ヒ)) あぶら､ 油脂 (液状のも固体のも)。… ／ 西(有珠・虻田の方法)。… ／ 不作である。…」, un「①(連体句をつくる､ つまり名詞にかかる｡… ／ (強めの一種､ 考慮・納得を表すことが多い｡… ／ ①(そこ)にある､ (そこ)につく､ (ふたが)(そこに)しまる。… ／ ①(名詞・副詞の後で､ ne ネ《…だ》を言わずに文を終止する。…」; NINJAL Topical Dictionary #051/39, #059/5; Fukasawa 2016 p.79; Hirayama 2013 part 3 s.v. シュムグル「① 西の蝦夷；② 西 (スム)・人 (クル)」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 4 · シユムグル

    …王ニツツネカモイ阿弥陀如来コタンカラカモイ靺鞨レフングル西の蝦夷シユムグル東の蝦夷メナシグル東島々の蝦夷チユツプカタウタレ大工パンチヨー船方チポグル商人イホクシヤモ通詞ツ…

メナシグル

Ainu

「東の蝦夷」

menaskurmedium
The recorded shorter menaskur is retained. Tamura gives Menas un kur for people toward Shizunai and Kushiro from Saru, while Hirayama cites the historical shorter メナシクル as 東衆. These support an eastern-group interpretation with regional limits. Menas can also denote a southeast or south wind in Saru; a fixed compass bearing cannot be inferred across all dialects. The expanded menas un kur has dictionary and corpus support, with one bot record repeating the dictionary. It does not prove an unwritten un in this witness.
Tamura 1996 s.v. Menas「東南の方向の地域(沙流地方からみて静内・釧路の方を言う)。… ／ 南風(｢やませ｣､ 東南つまり静内・釧路の方向ないし南の方から吹いてくる風｡…」, menas「東南の方向の地域(沙流地方からみて静内・釧路の方を言う)。… ／ 南風(｢やませ｣､ 東南つまり静内・釧路の方向ないし南の方から吹いてくる風｡…」; NINJAL Topical Dictionary #051/40, #059/7; Fukasawa 2016 p.95; Hirayama 2013 parts 1 and 3 s.v. メナシクル, メナシグル「① 東の蝦夷；② 東(メナシ)人(クル)」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 5 · メナシグル

    …弥陀如来コタンカラカモイ靺鞨レフングル西の蝦夷シユムグル東の蝦夷メナシグル東島々の蝦夷チユツプカタウタレ大工パンチヨー船方チポグル商人イホクシヤモ通詞ツ゚ンジ飯炊の人シユ…

チユツプカタウタレ

Ainu

「東島々の蝦夷」

cupka ta utarlow
The visible カタ sequence requires accounting for ta. Fukasawa’s thesis prints cupkata utar beside the complete historical form, whereas the article and derived TSV give the shorter cupkautar. Cupka ta utar makes the proposed east/locative/people analysis explicit. Tamura documents limited adnominal ta uses; the NINJAL comparison cupka ta [an] kur inserts an to clarify the construction. The complete selected phrase remains unattested in this corpus, and its grammar is qualified. Cupka un utar occurs in a modern museum text about the Kurils; it does not fix the extent of 東島々 in this witness. The recorded plural islands and final ウタレ remain unchanged.
Fukasawa, doctoral thesis (2016 academic year) p.58; Fukasawa 2016 p.84; Tamura 1996 s.v. cupka「日の出る方角､ 東。…」, ta「①(強め) …こそ。… ／ (生活にいるものを地面や地下から)取って来る､ …を掘る(採取する)。… ／ ①(空間的・時間的位置を示す副詞句をつくる｡… ／ ここに､ ほらここに､ これ。… ／ (舟)をほる(＝木をくりぬいて丸木舟をつくる)。…」, utar「(所は utari(hi) ウタリ(ヒ)) ①人々。…」; NINJAL Topical Dictionary #059/7; Batchelor 1938 s.v. Chup-ka「n. The east. As:—Chup-ka un utara, "the Ainu who live on the east coast of Yezo." Syn: Moshiripa.」, PDF p.96Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 6 · チユツプカタウタレ

    …イ靺鞨レフングル西の蝦夷シユムグル東の蝦夷メナシグル東島々の蝦夷チユツプカタウタレ大工パンチヨー船方チポグル商人イホクシヤモ通詞ツ゚ンジ飯炊の人シユケグル船頭センド百姓トイタシシ…

パンチヨー

Ainu

「大工」

pancohigh
Panco is independently attested as a carpenter in several dictionaries, and corpus examples describe carpenters and carpentry. Batchelor’s Pancho has the expected older ch spelling. The modern lemma omits the recorded length mark in パンチヨー, without claiming an exact historical vowel duration. Repeated teaching sentences and occurrences within axe names are distinguished from independent occupational examples.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 7 · パンチヨー

    …夷シユムグル東の蝦夷メナシグル東島々の蝦夷チユツプカタウタレ大工パンチヨー船方チポグル商人イホクシヤモ通詞ツ゚ンジ飯炊の人シユケグル船頭センド百姓トイタシシヤモ僧ヌブレシ…

チポグル

Ainu

「船方」

cipokurmedium
Tomita gives cipokur “sailor/crew member” with cip-o-kur segmentation, while the NINJAL edition prints cip o kur for a boatman or person aboard a boat. This supports the complete reading beyond kana similarity. Hirayama’s shorter gloss “row/person” is compared with the explicit boat/ride/person analysis. The corpus’s three spaced examples comprise two dictionary entries and a bot copy. Cipo examples include boat travel and an interrupted cipoyep utterance; those component matches alone do not establish a professional role.
Tomita 2021 s.v. cipokur「船乗り、船員」; NINJAL Topical Dictionary #054/16, #057/21; Fukasawa 2016 p.83; Hirayama 2013 part 3 s.v. チポグル「① 船方；② 漕ぐ(チポ)、人(クル)」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 8 · チポグル

    …の蝦夷メナシグル東島々の蝦夷チユツプカタウタレ大工パンチヨー船方チポグル商人イホクシヤモ通詞ツ゚ンジ飯炊の人シユケグル船頭センド百姓トイタシシヤモ僧ヌブレシルウタレ筆者…

イホクシヤモ

Ainu

「商人」

ihok samolow
Ihok samo accounts for both the trading verb and the recorded シヤモ. Ihok alone denotes trading and leaves シヤモ unrepresented. Ihok sisam is directly documented for a merchant in the NINJAL edition, which also gives samo beside sisam for a Wajin. Ihok samo itself has no corpus match, so the full reconstruction retains low confidence. Ihok kur “merchant” is a documented semantic alternative, but replacing the final element with kur would leave the source kana unexplained. The Japanese 商人 does not itself specify the Wajin sense of the final element.
Tamura 1996 s.v. ihok「商売する､ ものを買う､ ものを売り買いする。…」, ihok kur「商人､ 仲買人。…」; Batchelor 1938 s.v. Ihok「v.t. To buy or sell. In S. it is ihoh.」, Shamo「n. A Japanese. Syn: Shisam.」, PDF pp.178, 446; NINJAL Topical Dictionary #054/55, #054/60; Hirayama 2013 part 3 s.v. イホクシヤモ「① 商人；② 売買する（ihok）」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 9 · イホクシヤモ

    …グル東島々の蝦夷チユツプカタウタレ大工パンチヨー船方チポグル商人イホクシヤモ通詞ツ゚ンジ飯炊の人シユケグル船頭センド百姓トイタシシヤモ僧ヌブレシルウタレ筆者カンビシシヤム巫…

ツ゚ンジ

Ainu

「通詞」

tuncihigh
Tunci is directly documented for an interpreter, and Tomita labels it a Japanese loan. Corpus examples show interpreters appearing alongside minor officials in a historical narrative, with one broader mediator gloss. This supports 通詞 and the normalized t/c spelling of ツ゚ンジ. The related verb tuncikara “interpret” is a comparison rather than a replacement noun. The borrowing date and exact historical voicing are not determined by the modern examples.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 10 · ツ゚ンジ

    …チユツプカタウタレ大工パンチヨー船方チポグル商人イホクシヤモ通詞ツ゚ンジ飯炊の人シユケグル船頭センド百姓トイタシシヤモ僧ヌブレシルウタレ筆者カンビシシヤム巫医ヘシルウタ…

シユケグル

Ainu

「飯炊の人」

suke kurmedium
Suke kur is directly attested for a cook and matches 飯炊の人. The NINJAL entry prints the modern phrase with kur for the person element. Suke means preparing food or cooking generally, so the expression does not specify only rice cooking. The source’s final グル is normalized with kur while its original kana remain visible. The two corpus matches consist of the NINJAL entry and its bot copy.
Batchelor 1938 s.v. Shuke-guru「n. A cook.」, PDF p.478; NINJAL Topical Dictionary #025/107; Tamura 1996 s.v. suke「炊事をする､ 煮炊きする､ 食事をつくる。…」, kur「(所は kuri(hi) クリ(ヒ)) ①影(うつる影)。… ／ ①影､ 姿､ 見える形。… ／ …の人､ …する/した人。…」; Hirayama 2013 part 3 s.v. シユケグル「① 飯炊の人；② 料理人 (shuke-guru)」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 11 · シユケグル

    …レ大工パンチヨー船方チポグル商人イホクシヤモ通詞ツ゚ンジ飯炊の人シユケグル船頭センド百姓トイタシシヤモ僧ヌブレシルウタレ筆者カンビシシヤム巫医ヘシルウタレ蝦夷地上古の人ク…

センド

Ainu

「船頭」

sentomedium
NINJAL’s conversational dictionary gives sento hotuyekar wa ek with 船頭を呼んで来い, directly supporting sento for the recorded boatman. The two topic records repeat one sentence. The resource combines an 1898 base with later transcription and speaker data, so its metadata date alone cannot date this exact spelling. Ota’s sento names the currency unit cent and supplies no evidence for 船頭. The Japanese-loan analysis is plausible from センド and 船頭, without fixing its borrowing date.
国立国語研究所『トピック別 アイヌ語会話辞典』船・釣り #30／水 #76, sento hotuyekar wa ek; 太田 2022 s.v. セント（比較対象）Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 12 · センド

    …ー船方チポグル商人イホクシヤモ通詞ツ゚ンジ飯炊の人シユケグル船頭センド百姓トイタシシヤモ僧ヌブレシルウタレ筆者カンビシシヤム巫医ヘシルウタレ蝦夷地上古の人クルムセ チ…

トイタシシヤモ

Ainu

「百姓」

toyta sisamlow
Toyta sisam separates the documented farming verb from the Wajin ethnonym. Tamura illustrates the plural toytapa sisam utar as Wajin farmers, and Hirayama analyzes this historical entry with the same components. The complete toyta sisam phrase has no corpus match here. The source’s final モ permits toyta sisamo as a closer literal comparison; its relation to modern final m remains uncertain. The Japanese 百姓 is broader than a phrase specifically describing Wajin farmers, and the evidence does not establish an identical social category.
Tamura 1996 s.v. toyta「畑を耕す(｢はたけをおこす｣)､ 農耕する。…」, toytapa「(toyta トイタ は単複の区別なし)(二人以上が皆)畑を耕す､ 農耕する。…」, sísam「自分のそば。… ／ 日本人(和人)(｢シャモ｣)(アイヌ民族でも他の少数民族でもない日本人の多数民族を指す名称)。…」; Kayano 1996 s.v. toyta「畑を耕す．…」; Hirayama 2013 part 3 s.v. トイタシシヤモ「① 百姓；② 畑を耕す (トイタ)、日本人 (シサㇺ)」; Fukasawa 2016 p.87Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 13 · トイタシシヤモ

    …グル商人イホクシヤモ通詞ツ゚ンジ飯炊の人シユケグル船頭センド百姓トイタシシヤモ僧ヌブレシルウタレ筆者カンビシシヤム巫医ヘシルウタレ蝦夷地上古の人クルムセ チセコチカムイ コル…

ヌブレシルウタレ

Ainu

「僧」

nupur suru utarguess
Fukasawa proposes nupur with Japanese suru and utar, and the thesis prints nupursur(u) utar for a person exercising spiritual power. Nupur suru utar exposes that tentative hybrid analysis. The source’s レ and シ still require explanation; nupure sir utar is a closer literal comparison with no established whole-expression meaning. Nupur kur and nupur utar independently describe people with spiritual power, but omit the middle element and do not specify Buddhist monks. Batchelor’s nupure “like/be fond of” and the Bible example about liking public prayer are a different lexical comparison. No full candidate is attested in the searched corpus; the reconstruction remains a guess.
Fukasawa 2016 p.88; Fukasawa, doctoral thesis (2016 academic year) p.68; Tamura 1996 s.v. nupur「透視力をはじめとする霊力(超能力)がある(神のように､ 見ないでもわかるし､ 先のこともわかる､ 病気や災いの原因を言い当てたり､ 重病人を癒やしたり生き返らせたりできる)。… ／ (お茶や汁が)濃い。… ／ …を神力で守る。…」, utar「(所は utari(hi) ウタリ(ヒ)) ①人々。…」; Kayano 1996 s.v. nupurkur「みこ：占いや予言のできる人．…」; Batchelor 1938 s.v. Nupure「v.t. To like. To be fond of.」, Nupuru「adj. Precious. Estimable. Mighty. As:—Kamui nupuru mon-kashi, “by the estimable (or precious) works of God.” ／ adj. Turbid. Thick or dirty or strong ／ n. Magic.」, PDF pp.339–340Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 14 · ヌブレシルウタレ

    …ヤモ通詞ツ゚ンジ飯炊の人シユケグル船頭センド百姓トイタシシヤモ僧ヌブレシルウタレ筆者カンビシシヤム巫医ヘシルウタレ蝦夷地上古の人クルムセ チセコチカムイ コルボツクルカムイ源義…

カンビシシヤム

Ainu

「筆者」

kanpi sisamguess
Kanpi sisam fits the recorded components and the thesis’s kampi sisam analysis of the related witnesses. Kanpi/kampi covers paper, letters, literacy and learning; sisam identifies a Wajin. Their combination could designate a literate Wajin or a clerk, but the full expression has no independent corpus attestation here. Batchelor documents the longer kanpi nuye kur “scribe”, which includes a writing verb absent from this record. The commentary’s センビシシヤモ is a related variant, with Fukasawa questioning its initial kana. The exact occupational sense and construction remain unresolved.
Tamura 1996 s.v. kanpi「紙､ 書類､ 手紙､ 読み書き､ 学問。…」, kanpinuye「紙に字を書く､ 書きものをする､ (読み書きの)勉強をする。…」, sísam「自分のそば。… ／ 日本人(和人)(｢シャモ｣)(アイヌ民族でも他の少数民族でもない日本人の多数民族を指す名称)。…」; Kayano 1996 s.v. kampi「紙，手紙．」; Batchelor 1938 s.v. Kambi-nuye-guru「n. A scribe.」, PDF p.225; Fukasawa 2016 p.81 and doctoral thesis (2016 academic year) pp.58, 69; Hirayama 2013 part 3 s.v. カンビシシヤム「① 筆者；② 〈釧路〉紙、手紙、本（カンビ）和人（シサム）」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 24, line 15 · カンビシシヤム

    …の人シユケグル船頭センド百姓トイタシシヤモ僧ヌブレシルウタレ筆者カンビシシヤム巫医ヘシルウタレ蝦夷地上古の人クルムセ チセコチカムイ コルボツクルカムイ源義経ヲキクルミ弁慶シ…

ヘシルウタレ

Ainu

「巫医」

hesuri utarlow
Hesuri utar restores the recorded people/plural element ウタレ. Batchelor and Hattori document hesuri for a priest or monk; Batchelor also records a bald-headed person. These meanings do not by themselves establish the source’s 巫医 role. Recorded ヘシル is closer to hesiru or hesir than hesuri, so the order of the final sounds remains uncertain. Neither the proposed full phrase nor those literal alternatives has a corpus match here.
Batchelor 1938 s.v. Heshuri「n. A Buddhist or Shinto priest. Also any person whose head has become bald through disease.」, PDF p.160; Hattori 1964, priest/monk, Yakumo; Tamura 1996 s.v. utar「(所は utari(hi) ウタリ(ヒ)) ①人々。…」; Hirayama 2013 part 3 s.v. ヘシルウタレ「① 巫医；② 出家、神主 (heshuri)」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 1 · ヘシルウタレ

    …センド百姓トイタシシヤモ僧ヌブレシルウタレ筆者カンビシシヤム巫医ヘシルウタレ蝦夷地上古の人クルムセ チセコチカムイ コルボツクルカムイ源義経ヲキクルミ弁慶シヤマイグル幽霊ば…

クルムセ

Ainu

「蝦夷地上古の人」

kurumseguess
Kurumse remains an unanalysed historical name. Hirayama suggests an association with Kamchatka’s indigenous population, without establishing the identity intended by this entry. A modern museum sentence uses kurumuse alongside rutom for the Kuril Islands; that regional name is a useful comparison, but it does not attest this spelling or an ancient people. The exact kurumse form has no corpus match, and no secure morpheme analysis is proposed.
Hirayama 2013 part 3 s.v. クルムセ「① 蝦夷地上古の人；② カムチャツカ半島の先住民族 (カムチャダール) を指すことがある (平山『アイヌ史を見つめて』)。」; Upopoy exhibition corpus, 2020, upopoy-exhibits/002#3Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 2 · クルムセ

    …ヌブレシルウタレ筆者カンビシシヤム巫医ヘシルウタレ蝦夷地上古の人クルムセ チセコチカムイ コルボツクルカムイ源義経ヲキクルミ弁慶シヤマイグル幽霊ばけものアヱシユル イシ…

チセコチカムイ

Ainu

「蝦夷地上古の人」

cisekoci kamuylow
Cisekoci kamuy accounts for the complete recorded word. Tamura gives koci(hi) as the possessive form of kot “trace/site”; this supplies a possible explanation of コチ. Fukasawa’s /ci/ table compares cisekot, -i kamuy, “god of a house site,” while the article prints cisekotkamuy for a related witness. Both full readings lack corpus matches here. The construction and its relation to 蝦夷地上古の人 remain uncertain; cisekot alone names a house site and leaves カムイ unexplained.
Kayano 1996 s.v. cisekot「家の跡，以前に家が建っていた跡．」; Tamura 1996 s.v. kot「…についている。… ／ (所は koci(hi) コチ(ヒ)) 何かの跡､ (地の)くぼみ。…」, koci(hi)「(概は kot コッ) …を置いた跡､ …があった跡､ …の(くぼんだ)跡。…」; Fukasawa 2016 doctoral thesis p.52, /ci/ table; Fukasawa 2016 article p.83; Hirayama 2013 part 3 s.v. チセコチカムイ「① 蝦夷地上古の人；② 家の跡、以前に家が 建っていた跡（チセコッ）」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 2 · チセコチカムイ

    …ウタレ筆者カンビシシヤム巫医ヘシルウタレ蝦夷地上古の人クルムセ チセコチカムイ コルボツクルカムイ源義経ヲキクルミ弁慶シヤマイグル幽霊ばけものアヱシユル イシネレプ船玉神ニマ…

コルボツクルカムイ

Ainu

「蝦夷地上古の人」

korpokkur kamuylow
The two small-print columns form one expression, コルボツクルカムイ. Kayano and Yoshimura document korpokkur for people said to live under butterbur leaves. Batchelor instead analyzes Koropok-guru as people dwelling in pits. These are alternative explanations of the name; they do not establish the identity or historical existence of the people described by 蝦夷地上古の人. Hirayama compares the full historical expression, including kamuy. The full korpokkur kamuy phrase has no match in this corpus search, so the reading remains low confidence.
Kayano 1996 s.v. korpokkur「フキの葉の下にいる人：フキの葉の下に暮らしていて時にアイヌを助けてくれるともいう．」; Chiba 2002, Yoshimura Fuyuko #5621; Batchelor 1938 s.v. Koropok-guru「n. The name of such people, Ainu or others, who dwell in pits during the winter months for warmth. Koropok is local for …」, PDF p.270; Hirayama 2013 part 3 s.v. コルポツクルカムイ「① 蝦夷地上古の人；② フキの葉の下にいる人（コロポックル）」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 2 · コルボツクルカムイ

    …シシヤム巫医ヘシルウタレ蝦夷地上古の人クルムセ チセコチカムイ コルボツクルカムイ源義経ヲキクルミ弁慶シヤマイグル幽霊ばけものアヱシユル イシネレプ船玉神ニマム医師イツ゚ヽネ賢者…

ヲキクルミ

Ainu

「源義経」

Okikurmimedium
Okikurmi is directly attested as a named figure in Ainu narratives, and the recorded kana supports this spelling. Dictionaries describe a culture hero or deity, often paired with Samayunkur. The source’s identification with Minamoto no Yoshitsune is a historical narrative association; the linguistic matches do not establish that the two were the same person. Corpus occurrences support the name and its narrative use, without independently confirming that identification.
Tamura 1996 s.v. Okikurmi「オキクルミ(伝説の主人公。…」; Kayano 1996 s.v. okikurmikamuy「オキクㇽミ神：アイヌに生活文化を教えた神の名．…」; Nakagawa 1995 s.v. Okikurmi「カムイユカㇻの主人公。…」; Hirayama 2013 part 3 s.v. オキクルミ「① 源義経；② オキクルミカムイ（オキクルミ神）」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 3 · ヲキクルミ

    …蝦夷地上古の人クルムセ チセコチカムイ コルボツクルカムイ源義経ヲキクルミ弁慶シヤマイグル幽霊ばけものアヱシユル イシネレプ船玉神ニマム医師イツ゚ヽネ賢者ヤワシノグル死人…

シヤマイグル

Ainu

「弁慶」

Samaykurlow
Samaykur follows the recorded name with modern final kur. Kirikae documents Samaykur in Kushiro tradition, where it is associated with Yoshitsune; Hirayama notes the contrasting Benkei association in western areas. Samayunkur is independently attested in other narrative traditions, but its additional un is not written here. No exact Samaykur corpus match was found. The differing narrative identities should remain separate from the normalization of the name.
Kirikae 2004 Kushiro vocabulary s.v. Samaykur; Tamura 1996 and Nakagawa 1995 s.v. Samayunkur「サマユンクㇽ；カムイユカラの登場人物。…」; Hirayama 2013 part 3 s.v. シヤマイグル「① 弁慶；② 〈釧路〉物語の中の源義経 (※道西部では弁慶) (サマイクル)」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 4 · シヤマイグル

    …クルムセ チセコチカムイ コルボツクルカムイ源義経ヲキクルミ弁慶シヤマイグル幽霊ばけものアヱシユル イシネレプ船玉神ニマム医師イツ゚ヽネ賢者ヤワシノグル死人ライグル使者ウデ…

アヱシユル

Ainu

「幽霊　ばけもの」

aysirlow
Aysir “ghost/spirit” is documented for Kussharo, and Batchelor has the related Aishiru. Fukasawa compares these forms with ヤヱシユル in a related witness. They provide a closer comparison to アヱシユル than the longer aynusit previously selected from Hirayama. Tamura and Hattori document aynusir as a separate ghost term. The source’s ヱ and シユル still leave the precise vowels and ending uncertain; aysiru and a more literal aesur remain alternatives. No queried full ghost form has a corpus match here.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 5 · アヱシユル

    … コルボツクルカムイ源義経ヲキクルミ弁慶シヤマイグル幽霊ばけものアヱシユル イシネレプ船玉神ニマム医師イツ゚ヽネ賢者ヤワシノグル死人ライグル使者ウデツクル貧者ヘロングル …

イシネレプ

Ainu

「幽霊　ばけもの」

isinerephigh
Isinerep is directly documented for a ghost or monster, matching both the source kana and 幽霊・ばけもの. Kayano includes a narrative example, and Yoshimura’s vocabulary and the NINJAL edition give the same sense. One separate Yoshimura entry means “fake”; it is counted by the spelling search but does not supply an additional ghost attestation. The modern p spelling represents the final consonant recorded with プ.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 5 · イシネレプ

    …ルカムイ源義経ヲキクルミ弁慶シヤマイグル幽霊ばけものアヱシユル イシネレプ船玉神ニマム医師イツ゚ヽネ賢者ヤワシノグル死人ライグル使者ウデツクル貧者ヘロングル ウヱングル …

ニマム

Ainu

「船玉神」

nimamlow
Nimam is documented for a boat. Fukasawa records 船神 in a related historical witness and offers the boat word as a comparison, while this source writes 船玉神. The surviving lexical evidence does not settle whether the entry names a boat, a personified boat, or a particular protective deity. The sole corpus match is a 2024 social post glossed “boat”; it supplies no independent historical boat-deity attestation. The historical “wood joining” explanation remains tentative.
Tomita 2021 s.v. nimam「船 ◆hure nimam（外国船）」; Fukasawa 2016 p.88, ニマム; Hirayama 2013 part 3 s.v. ニマム「① 船玉神（※船を守護する神。小樽周辺では船魂 と表記する―白浜注)；②」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 6 · ニマム

    …キクルミ弁慶シヤマイグル幽霊ばけものアヱシユル イシネレプ船玉神ニマム医師イツ゚ヽネ賢者ヤワシノグル死人ライグル使者ウデツクル貧者ヘロングル ウヱングル 乏者 シルン…

イツ゚ヽネ

Ainu

「医師」

itutuneguess
Itutune is a tentative expansion of the marked ツ and following stroke. The facsimile does not securely establish whether that stroke repeats a syllable, so itune and itunne are compared without selecting them. Hirayama supplies no lexical explanation. Fukasawa records a different physician expression, hesirtono?, in a related witness; it cannot be substituted for the visible form. None of these queried expressions has a corpus match, and the meaning 医師 remains supported only by the source heading.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 7 · イツ゚ヽネ

    …慶シヤマイグル幽霊ばけものアヱシユル イシネレプ船玉神ニマム医師イツ゚ヽネ賢者ヤワシノグル死人ライグル使者ウデツクル貧者ヘロングル ウヱングル 乏者 シルングル 主人コロ…

ヤワシノグル

Ainu

「賢者」

yawasno kurlow
Yawasno kur preserves the source’s ヤワ order and separates the person word kur. The independently attested wayasnu kur describes an intelligent or eloquent person and is a strong semantic comparison. Fukasawa nevertheless notes consistent ヤワ spellings in related manuscripts and treats yawasno/yawasnu as unattested forms. Reversing the initial syllables would therefore be a reconstruction, with further uncertainty in シノ. The source-faithful candidate remains low confidence and has no full corpus match.
Tamura 1996 s.v. wayasnu「(＝pawetokkor パウェトッコㇿ)口が達者だ。…」; Tomita 2021 s.v. wayasnu「口が達者だ、賢い 対語→wayasap」; Fukasawa 2016 p.96, ヤワシノグル; Hirayama 2013 part 3 s.v. ヤワシノグル「① 賢者；②」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 8 · ヤワシノグル

    …幽霊ばけものアヱシユル イシネレプ船玉神ニマム医師イツ゚ヽネ賢者ヤワシノグル死人ライグル使者ウデツクル貧者ヘロングル ウヱングル 乏者 シルングル 主人コログル幼ヲイパカリ…

ライグル

Ainu

「死人」

raykurhigh
Raykur is directly documented for a dead person or corpse and closely matches ライグル. Narrative and dictionary contexts support the joined form as well as ray kur. Tamura records a Mukawa ghost sense, which must be distinguished from the corpse sense given by Kayano, Batchelor and Yoshimura. Corpus compounds for funeral clothing and coffins provide related uses rather than additional isolated synonyms for 死人.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 9 · ライグル

    …シユル イシネレプ船玉神ニマム医師イツ゚ヽネ賢者ヤワシノグル死人ライグル使者ウデツクル貧者ヘロングル ウヱングル 乏者 シルングル 主人コログル幼ヲイパカリシマク ヤイ…

ウデツクル

Ainu

「使者」

uytekkurlow
Uytekkur and uytek kur are documented for a servant or person sent on an errand. A narrative uses the joined form for retainers; another uses a=uytek kur for an animal messenger. This is compatible with 使者, although many corpus matches concern domestic service. Hattori also records utek “send on an errand” in Saru. The source ウデツクル and related ウエデツクル do not uniquely settle the intervening sounds; utek kur remains a comparison, and confidence stays low.
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 10 · ウデツクル

    …ネレプ船玉神ニマム医師イツ゚ヽネ賢者ヤワシノグル死人ライグル使者ウデツクル貧者ヘロングル ウヱングル 乏者 シルングル 主人コログル幼ヲイパカリシマク ヤイランベテウノ童…

ヘロングル

Ainu

「貧者」

heron kurlow
Batchelor directly records heron as poor or destitute. Together with kur “person,” it accounts for the source’s whole expression and 貧者. Hirayama makes the same component comparison. Neither heron nor the full heron kur phrase has a corpus match here. The dictionary entry supports this analysis, but the evidence is insufficient to establish its dialect or historical use as a fixed social label.
Batchelor 1938 s.v. Heron「adj. Poor. Destitute.」, PDF p.160; Tamura 1996 s.v. kur「(所は kuri(hi) クリ(ヒ)) ①影(うつる影)。… ／ ①影､ 姿､ 見える形。… ／ …の人､ …する/した人。…」; Hirayama 2013 part 3 s.v. ヘロングル「① 貧者；② 貧乏ナル、貧シキ (heron) 人 (クル)」Source passage
References
Occurrences (1)
  1. National Institute for Japanese Language and Linguistics · 乾巻 · Page 25, line 11 · ヘロングル

    …マム医師イツ゚ヽネ賢者ヤワシノグル死人ライグル使者ウデツクル貧者ヘロングル ウヱングル 乏者 シルングル 主人コログル幼ヲイパカリシマク ヤイランベテウノ童子テンネツ子供…