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A Puke Ainu.

a5z

A Civilized Ainu.

PT{EF.ACE.

Mv book entitled T/ie Ainu of Japan was

written in the year 1889, and published three

years later. Since then it has been my privilege

to have had further experience of some twelve

years' duration in the midst of the Ainu, altogether

making a life among them of nearly twenty-five

years. On reading that book through in the light

of-^e more extended knowledge thus obtained, 1

am bounci *'?^ ^•^""'it that 1 found many matters

contained therein wA^h need modification, as well

as some others which sUl'^k me as being mis-

ix b

977052

Preface.

leading. It was an earnest desire to make amends
to the public by rectifying these blemishes which
first suggested the idea of either writing a new
book on the subject or revising the old one.

After thinking the matter well over, I came to
the conclusion that it would be better to write a
new book, especially as I had in hand a large
quantity of new material in the way of legends and
folk-lore. The present production is not, therefore,
simply the old volume revised (though much has
been quoted from it), but a new book with the
mistakes found in the old one rectified as far as
known. And it has been my aim throughout to let
the Ainu themselves speak, while I have simply
acted as translator in so far as the legends and
folk-lore are concerned.

It may, perhaps, be considered by some readers
that I have quoted too many similar legends and
items of folk-lore. But the apology for having
produced so many (if apology is necessary) is that
I thought it best to give all I had, so that any one
interested in this kind of research might have
materials for purposes of comparison with the lore
of other races ; and the ethnologist knows (and who
better than he ?) that slight differences in lore some-
times mean a great deal. Others also may imagine
that I might have made more use of Mr. Savage
Landor's book on The Hairy Ainu than I have
done. I have read that production through very
carefully, and have come to the conclusion tl^t his
book is too inexact to be used for^jiy purposes of
ethnological science ; it is.^^^erefore, not quoted in
this book.

Preface.

Through the courtesy of The Rehgious Tract
Society I have been able to reproduce in this
volume the illustrations contained in my old book,
and for this I desire to express my thanks. But
these have been largely added to by photos and
sketches I have been able to obtain since writing
that book, thus considerably enriching the present
volume. I am also greatly indebted to the Society
for the courteous way in which they have met me,
for the suggestions made by them, and for the care
exercised in bringing out this book. My best
thanks are also due to my friend, Dr. Miyabe,
Professor of Botany in the Sapporo Agricultural
College, Japan, for kindly supplying me with the
correct botanical names of plants mentioned in this
book.

In conclusion (to quote from the preface of my
old work), my ' object will be attained if it {tJie
present book) leads my readers to appreciate the
good points of this strange race ; and, above all,
if it leads them to feel renewed interest in the
efforts that are being made to bring them under
the civilising influence and saving grace of the
Gospel of Jesus Christ.'

Co:hte.xts,

pHAPTER I.

Concerning the Origin of the Ainu. page

The Ainu in Japan prior to tlie Japanese — The early Ainu
were cannibals — Aioi/ia as the Ainu ancestor — Meaning
of the words Aioina and Ainu — Okikuritini and Wariune-
kuru — How God created man — Calling names — Man im-
perfectly made — Dogs not totem animals — Ainu hairiness
— Ainu descent from a bear — Ainu descent from an
eagle — The Ainu are of Aryan stock i

QHAPTER II.

The Pit-dwellers and Causes of
Ainu Decrease.

The Pit-dwellers— Legend of the Pit-dwellers — Causes of
Ainu decrease : {a) Clan wars ; {b) Change of food ;
{c) Loss of vitality — Other causes — Adoption of Japanese
children 12

QHAPTER in.

Tattooing.

How tattooing is done — Legends of its origin — Reasons
for tattooing — Why the custom dies hard — Real meaning
of the custom — Frogs and tattoo — Woman metamor-
phosed into a frog — Names of frogs — The sparrows'
tattooing — The sparrows' feast 20

CHAPTER IV.

The Creation of the "World.

General idea of creation — Water-wagtail in creation —
The formation of Yezo— How the demons of marshes
were made — The tree of evil — The elm tree. ... 32

xiii

Contents.

QHAPTER V. <^

Matters Cosmological.

(a) The Earth and the Depths. page

The world's shape — The world founded upon a fish —
The cause of the ebb and flow of the tide — Of tidal waves
■ — Of earthquakes — Tartarus — Heaven under ground —
A dream about Hades 51

QH AFTER VI.

Matters Cosmological — continued.
(/') The Heights Above.

The confines of heaven — Materialistic expressions applied
to heaven — The sun and moon — Legends of the sun and
moon — The man in the moon — The raven and the sun
— The stars and the Milky "\A'ay — Living creatures descend
from heaven— The hobgoblin 60

QHAPTER Vn.

Ctipid and the Hero Okikurumi*

The water-wagtail as Cupid — He instructs husbands and
wives in their conjugal duties — Legend of Okikurumi in
love — Yoshitsune not worshipped — The shrine at Piratori 75

QHAPTER Vni.

The "Willow Totem.

Totemism defined — The seat of life in the backbone —
Willow totem made at birth — Life Ijound up in the willow
totem 83

QPLVPTER IX.

General Remarks on Nusa and Inao.

Niisa defined — When iuao are made — ^^'here placed —
Inao defined — About fetichism — The Ainu as idolators . 89

QilAPTER X.

The Chief of the Inao Fetiches.

The household fetich — How made — Dedicated — Hus-
band of the fire goddess — The fetich with curled shavings
— The fetich with shavings spread out — The fetich shaved
backwards 06

xiv

Contents.

QHAPTER XI.

The Inao Fetich called 'Little

Carved Birds/ page

The use of these fetiches — Their shape — Wood used in
making them — Food placed upon them — The nature
of disease 103

QHAPTER XII.

Inao as Living Mediators.

Iiiao as angels — Inao used in brewing — luao sent to hell
— Demon worship — Inao for sick man — Bush fetiches —
Fetich shavings no

QHAPTER XIII.

About Huts.

The hut a living creature — Its heart — How huts are built
— Prayer to hut — The sacred east corner — Store-houses
• — Fear of fire — Hut at Horobetsu — House warming —
Hut burning 117

QHAPTER XIV.

Household Furniture.

The cooking-frame — An incident with Penri — Pot-hooks
— Bark cooking-pots — Spoons — Moustache-lifters — Cups
and other things — Treatment of babies 133

QHAPTER XV.

Clothing.

The Attush — Fancy needlework — A man's coat — Leg-
gings, head-dress, and apron — ^\'inter clothing — Bark
shoes 144

QHAPTER XVI.

Treasures and Ornaments.

Ainu treasures and ornaments — Swords — Ikoro —
Women's fondness for ornaments — Finger-rings — Ear-
rings— Ear-rings ])robal)ly totems — Crown-w-earing a sur-
vival of toteniism 152

Contents.

QHAPTER XVII.

About Ainu Men. page

General appearance of the men — The hair — Finger-nails
— Objection to having the hair cut — Prison troubles —
Malodours and dirt — The men as family priests . . .165

QHAPTER XVIII.

About Ainu "Women.

General appearance of the women — Woman's status —
Woman's work — Angry women — A child turned into a
ffoat-sucker • • -174

QHAPTER XIX.

Etiquette.

Rules of etiquette to be observed — Men's salutation —
Salutation of women — Saluting children — How to enter
a hut — Various matters of etiquette — How to get rid of
a guest 188

(^HAPTER XX.

Food.

The kinds of food eaten — Places at meals — How the
food is helped — Mode of cleaning cups — Grace before
meat — Cereal totemism 198

QHAPTER XXI.

Women^s Charms or Fetiches.

Snakes' skins — Cuckoos' nests and eggs — Pigeons' nests
and eggs — The snipe — The crane — Eggs broken over
seeds 209

QHAPTER XXII.

Marriage and Divorce.

The Ainu and their courting — Betrothal — Proposal by
women — The marriage ceremony — Betrothal of children
— Voluntary service with a view to marriage — Concu-
binage— Why children are desired — Divorce . . .223
xvi

Contents.

(3 H AFTER XXI 1 1.

Birth and Individual Life. iage

Curious customs at birth — Purification — Physical life
originates in the mother — Spirit life originates in the
father 235

QHAPTER XXIV.

Abottt Names and Name Giving.

Selection of names — Difficulties — The ceremony of
naming children — Surnames — Names for husband and
wife — Tabooed names 242

QHAPTER XXV.

Education.

General education — Religious and moral matters taught
— Rehance on the gods for daily food taught — (jreediness
discouraged — Reverence for old people taught — Legend
of the mole and goddess — The skylark — Boys taught to
make iiiao — The Ainu without literature — Story of
Yoshitsune stealing Ainu books — Inscription at Otarunai 254

QHAPTER XXVI.

The Pleasures of Life.

Music and singing — How legends are sung — Musical
instruments — Dancing — Games 269

QHAPTER XXVII.

Government and Administration of Justice.

The village community — The head of the family —
Punishments : {a) for breaking into a storehouse ; {b) for
adultery ; {c) for murder— Ordeals : {a) hot water ordeal ;
(/») hot iron or stone ordeal ; {c) drinking ordeal ; (//) the
cup ordeal; {e) tobacco ordeal ; (/) the stake ordeal . 278

QHAPTER XXVIII. ^^

Diseases: Their Cause and Cure.

General causes of disease — Demons propitiated — (ieneral V
remedies — Disease brought by cats — The redcap — The
albatross- -Snakes and snake-skins — Imu or hysteria —
Water-blowing -Boils — Minor complaints Wizards . 290

xvii

Contents.

QHAPTER XXIX.

Exorcism. pagi

Possession by demons— Madness— Exorcising the demon
of a sick child— JVmien horippa, or the ' wild dance ' . 31 :

QHAPTER XXX.

Sympathetic Magic.

General remarks— Objection to being photographed —
Ichashkara (' enclosing a person within a fence ') — Trees
used in magic — Rain-making — Producing bad weather
— Producing fine weather 3^4

QHAPTER XXXI.

Sympathetic 1Adi%\.z— continued.
The water-ousel — The flying squirrel — Bewitching by
cutting one's clothes — Divination by a fox's skull . .336

QHAPTER XXXII.

Serpent Cultus.

General remarks — Origin and homes of serpents — Descent
of serpent from heaven — Why snakes cast their skins —
Why snakes eat frogs — Origin of evil-disposed snakes —
Ophiolatry — Snakes asked to bite people — The speckled
woodpecker and snake 355

QHAPTER XXXIII.
Fetichism.

{a) Trees and Tree Worship.
General remarks — Fetichism defined — Fetichism in trees
— Tree worship — Prayers to trees — The elm tree . -375

QHAPTER XXXIV.

Fetichism — continued.

(b) Animal and Bird Fetiches.
General remarks — The fore-paws of hares — Skuhs worshipped

— The l)at — Falcons' claws — The golden eagle . . . 386

xviii

Contents.

CHAPTER XXXV.

{c) Stone Fetiches and Some Other Matters. page

Rocks /;/ situ as fetiches — Stones as fetiches— Stones in
river-beds — Special fetiches for hunters — GoJici — Mime-
age — Ma-yoke 398

QH AFTER XXXVI.
Bird Cultus.

{a) The Eagj.e Owl.

General remarks — The eagle owl — Names — Owls
assisting hunters — Owls as mediators — Ornitholatry —
Legend of the eagle owl 408

QHAPTER XXXVII.

Bird Ctiltus — continued.

{b) The Screech and Other Kinds of Owls.

Name of the screech owl — Legend of the screech owl —
The litde horned owl — A legend — Superstitions con-
cerning owls — The brown owlet — Legend of the brown
owlet — The barn owl 417

QHAPTER XXXVIII.

Bird Cultus — continued.

The eagle — Legends of the eagle — The fish-hawk —
Night hawks — The devil's cook 430

CHAPTER XXXIX.

Bird Cultus — continued.

(d) About some Oihkr Birds.

The wren — The quail — The starling — The woodcock —
'l"he green pigeon- -The domestic fowl — Reed warbler —
The hazel hen- The rook — The swan -The woodpecker 4;
xix

Contents.

QHAPTER XL.

Hunting and Hunting Paraphernalia. pace

General remarks — Arrow poison— Legends concerning
poison— Stalking deer — ^Wolf hunting— Traps . . -453

QH AFTER XLI.

Animal Cultus*

(^7) Bears and Bear Hunting.

The origin of bears — The races of the bear and the sea
lion — I'he marten and racoon as servants of the bear —
Hunting bears — Bears' dens 4^6

QHAPTER XLH.

Animal CM\iu?,—confiimcd.

{b) Sacrifice and the Bear Festival.

Reappearance of living creatures after death — Reason of
the bear festival — 'Rearing cubs for sacrifice — Invitations
to a bear feast — Preparations for the festival — Teasing
and strangling the cub — The spirit of the cub feasted . 479

QH AFTER XLHL

Animal Cultus—confimied.

Myths of the origin of deer — The origin of squirrels —
The mole and the origin of foxes and cats — Bewitching
foxes^-The origin of rats and cats — Cat and dog
punishment — The mouse — The otter — The hare. . . 497

QHAPTER XLIV.

Fishing*

The salmon — Salmon fishing — Mud trout and pike fishing
Origin of the mud trout — Origin of eels — Yoshitsune and
Benkei fishing — The sword-fish 519

Contents.

QH AFTER XLV.

Fish Cultus,

(a) Gods of the Sea and Rivers. ,,ag

General remarks — The whale — -The tortoise — The alba-
tross— Kalpc-chupka-im-i^uru — Mo-acha and Shi-acha —
Chiwash-ekot-mat — Gods of the rivers — - Wakka-ush kamui
— God of the source of rivers — Goddess Of water-ways —
The river crayfish — A water insect 53:

QHAPTER XLVI.

Fish Culttts — continued.

{b) Demons of the Sea and Rivers.

Kofioto-ra/i-gi/ru — Mermaids — Deformed fish — The
demon of the surf — ^The demon who makes the sand fly
— The demon who resides in muddy places — The
demons of currents — Water nymphs 540

QHAPTER XLVII.
Religion,

(a) Animism and the General Aspects of Life and Death.

Animism defined — Life indestructible — Idea of death —
Terms for death — Dislike to approach graves, and why
— Women never pray to a deity — Ancestor worship . . 546

QHAPTER XLVin.

Religion — co/ifimwd.

(/>) Death and Buriat,.

How the corpse is treated — ^The death feast — The
burial — Reason for breaking implements and cutting
clothes — 'j'ombstones 554

QHAPTER XLIX.

Religion — coiitmued.

Contents.

QH AFTER L.

Religion— contimied

{d) Religious Terms. i-age

Plurality of gods— The word for God— Special words
illustrating Ainu religion 575

QH AFTER LI.

Religion — con tin tied,
(e) Gods and Demons ov Earth and Air . . . 586

JNDEX

595

Ax Ainu Woman and Cat.
xxii

Cage for Bear Cub.

LIST OF ILLUSTR.ATIOJiS.

A pure Ainu Frontispiece

A civilized Ainu ix

Ainu woman and cat xxii

Cage for bear cub xxiii

The Author and Chief Penri in 1879 xxviii

A hairy specimen 7

An ordinary Ainu . . 9

Trobable shape of Koropok-guru's hut 13

Plan of Kurile hut 13

Burdock leaves 14

Stone adzes r5

Prehistoric pottery 15

Flint knives 16

Stone-mallet sword 17

xxiii

List of Illustrations.

I'AGE

War-club - i?

Ancient war-club, showing place for the stone i8

Ancient war-club i8

Tattooed mouth and arm of a woman 21

A group of young Ainu men and women (Christian) . . - 25

An Ainu 33

Ainu, or aborigines of Japan 39

Sick Ainu of the ' Ainu Rest ' at Sapporo 49

A group of Ainu, taken at Piratori 53

Our Ainu servants 61

Another hairy one 66

Ainu woman and child 71

Ainu man about to drink 77

An Ainu patriarch 79

Willow totem 86

Nusa and skulls at east end of a hut 90

Nusa, or cluster of Inao 91

The household Inao 97

Fetich with curled shavings 99

Fetich with shavings spread out 99

The fetich which is shaved backwards loi

Chikappo-chikomesup, or litde carved birds 105

Refining club fetich 1 1 1

Evil fedch in

War-club fetich ....113

Hash inao 113

Inao of Saghalien Ainu 114

Inao kike, or fetich shavings 115

Chisei sambe, or the pulse of the house xi8

Hut-building 120

Plan of an Ainu hut 123

Hut of newly married Ainu 125

Japanese hut with Ainu roof . . .126

A hut, bear's cage, and store-house 127

A cup and hearth rake 131

Pot-hooks and water ladles 132

Cooking pot made of cherry-tree bark 135

Spoons 136

Moustache lifters 137

Ainu pestle and mortar 137

Parts of a loom 138

xxiv

List of Illustrations.

PAGE

A Tara 140

Tobacco pipe holder and box 141

An Ainu cradle 141

Mortar for mashing fish eggs, and knife-sheath . . . .142

A woman weaving cloth 145

Ainu chiefs coat (back) 146

Ainu man's coat (front) 147

Ainu woman's dress (back) 148

Leggings 149

Chipanup or woman's head-dress 149

An apron 149

Skin coat and shoes 150

Yezo snow-shoes 150

Ikoro 153

Ainu treasures 155

Old swords 157

Crown with fox totem 158

Crown with kite totem 159

Ainu men wearing crowns 163

Back view of Ainu head of hair 169

Ainu woman, and child in cradle 179

Daughter of Japanese father and Ainu mother . . . .183

An Ainu family 189

Ainu men saluting 193

Ainu woman saluting 194

Saluting a child 195

Arrowroot 201

Household treasures and drinking cups 203

An Ainu family 205

(jroup of Ainu by a ferry . . .' 211

A woman's necklace 215

Betrothed 227

Inscription at Otarunai 267

The Mukkuri, or Jews' harp 273

Enjoying a dance 274

Ukara 277

Husband and wife with the points of their noses cut off for

theft 279

An Aleutian canoe 282

Sleighs 283

The hot-water ordeal 287

XXV c

List of Illustrations.

PAGE

The stake ordeal 288

Hanging by the hair 289

Ainu bow and quiver 293

Winter in Yezo 297

An Ainu sub-chief 307

An Ainu village 313

A happy-looking Ainu 319

An Ainu bear hunter 327

Image of a snake used for worship . . 369

Examples of fetiches 401

Japanese farm-house with sickle on roof 405

A poisoned arrow 458

Ainu decoying deer 459

Ipakke-Ni 460

The spring bow, in section 461

A spring bow set 462

An otter trap, in section 462

An otter trap, ready set 463

A rat trap set ... . . . 464

Rat trap, under view 465

Spring bow for killing bears 468

Ainu with cups of J-c?/^^ 473

Man with bow 475

Blunt arrows, or Hepere-ai 488

Takusa 489

Tushop-ni 489

Sat-chep Shike 491

Imoka-shike 492

Keomande-ni 495

A marek, or salmon-spear 520

A spear used to catch trout . . 523

Boat of a successful fisherman 529

Sword-fish's head set up for worship 529

An Ainu canoe and bridge 535

Tombstone of an Ainu man 563

Tomb.stone of an Ainu woman 565

The Author and Chief Penri in 1879.

The Ai:ku ^a^kp

thei\^ f0li^l0t{e

QH AFTER I. ^ \

Concerning the Origin of the Ainu.

The Ainu in Japan prior to the Japanese — The early Ainu were
cannibals — Aioiiia as the Ainu ancestor — Meaning of the
words Aioina and Ainu — Okihiruiui and War'mnekuru —
How God created man — Calling names — Man imperfectly
made — Dogs not totem animals — Ainu hairiness — Ainu
descent from a bear — Ainu descent from an eagle — The
Ainu are of Aryan stock.

That the Ainu inhabited Japan long anterior to
the Japanese is a well-known fact. The names of
many places all over the Empire, from Satsuma in
the south to the Kurile Islands in the north, are of
Ainu origin, and therefore go a long way towards
proving this. The old hi'^tories of Japan also form
another link in the chain of evidence. These tell us
that on coming to Japan the ancient Japanese often
made war upon the Ainu living at that time upon
the mainland, and state that while many of them
were slain in battle, others saved themselves by
fleeing to the mountains. But do not let it be sup-
posed for a moment that the Japanese were always
the aggressors, for the Ainu of olden times were
undoubtedly a very savage people, and sometimes
provoked the wars by their barbarity and unrulincss.

The Ainu and Their Folk-Lore.

Nor must it be imagined that they were cowards,
for there are strong grounds for beheving that they
fought many hard battles, and that the Japanese,
even with their superior arms and armour, found
them very difficult to subdue.*

That the Japanese really found the Ainu a very
uncivilised race may well be believed, for Ainu
tradition itself rells us the same thing. h>om it we
leai^n that the Ainu forefathers were so far down in
the' human scale as to be given over to cannibalism,
and cannibalism of the very lowest type. Thus says
their legend on this point : —

' The Ainu were formerly cannibals. Not only
did they eat the flesh of bears, deer, and other
animals in its raw condition, but they used to kill
and devour their own relations also. They even
ate them without first cooking the flesh. But when
the divine Aioina descended from heaven he taught
the people to make fish-spears, bows and arrows,
pots, pans and such like useful articles. He also
commanded them to cook every kind of fish and all
kinds of flesh before eating it. He furthermore
warned them against the habit of devouring one
another.'

The name Aioina mentioned in the above
tradition is an important one, and will frequently
occur between the covers of this book. Many of
the people think that they are descended from
the person represented by it, not in every case
by way of natural generation, but by way of being

* These facts are collected from the Kojiki and Ni/uvigi, the
first of which was written a.d. 712.

The Name Aioina.

created by him. He, indeed, is supposed to be the
deity who made the first ancestors of the race.
They tell us that he was sent down from above
by the supreme God, with full instructions to first
form people, then teach them how to make various
useful implements, and after that to tell them how
to hunt and fish, worship the gods and perform
religious rites and ceremonies. The tradition
respecting these matters runs thus : —

' The divine Aioina is called by some people
by the name Ainn rak guru {i.e., " a person smelling
of the Ainu "). This is the way in which he came
by that name. After he had descended from
heaven and made the first Ainu [Aiim means
"man"), he stayed upon the earth with him for a
very long time, and taught him and his children how
to hunt and get their living. Whilst in the world
he lived just as the Ainu did, and dressed in the
same kind of clothing they wore. When he had
finished all that had been given him to do he
returned to heaven. Before setting forth, however,
he quite forgot to divest himself of his garments.
On reaching Paradise all the deities came sniffing
with their noses, and, looking in one another's faces,
said, " Dear, dear, what a smell of Ainu (men)
there is ! Whence can it come ? " On making a
closer search for the cause they found it to come
from Aioina who had still his earthly garments on.
He was therefore requested to go back to the earth
and take off his clothes. After he had done so he
returned once again to heaxen, and, lo. the smell
of men had departed from him.'

Notwithstanding the above legend, however,

The Ainu and Their Folk-Lore.

there are many people who say that the name
Aioina does not come out of Ainu, but that, on
the contrary, Ainu is derived from it. This opinion
must certainly be rejected, lor neither is really
derived from the other. Both the words Ainu
and Aioina have their own special meaning, and
therefore need no deriving such as the above legend
indicates. Ainu means ' man,' for which there is
no other word in their vocabulary, and Aioina
carries the meaning of ' teacher ' in it. I therefore
conclude from this and other facts that Aioina
was some great person who in very ancient times
acted as an instructor to this people. But as it will
be necessary to say more about him later on, let us
leave him for the present.

There is another myth very similar to the above,
in which one called Okikurumi and his son, Wari-
unekuru, are spoken of as being the first of the
race. But against this there is another story, which
tells us that these two persons were some Japanese,*
who fled to Yezo from the main island of Japan
many years ago. This matter is so obscure, how-
ever, that one can make neither head nor tail of the
legends, and they often give me the impression that
they are nothing more than made-up stories.

The shortest and in some ways the most interest-
ing legend of the Ainu origin I have so far heard
runs thus : —

'When God made man in the beginning, He
formed his body of earth, his hair of chickweed,
and his spine of a stick of willow. When, there-

■•• Yoshitsunc and Bcnkei.

Legends of Ainu Origin.

fore, a person grows old, his back bends in the
middle.'

Another legend on the same point says : —

' After the world had been created and put in
order, God made many of the herbs and trees to
grow out of the ground When this had been done,
He proceeded to make man. In forming him He
took a piece of wood to use as the spine and frame-
work, and filled in the spaces with earth. Hence it
happens that when a person becomes very old his
back bends like an ancient tree ; yea, it sometimes
bends so much that he becomes as stooping as a
deer.'

During my sojourn among this people, I have
often heard the men and women calling one another
such bad names as ' crooked back,' ' aged, mangy
deer,' and so forth. Before hearing the above
legends, I was at an utter loss to understand why
such names were used, but read in their light it is
easy to see wherein the sting lay. The words would
equal some such expressions as ' block-head ' and
' beast' in English.

The Ainu have another tradition respecting
their creation, by which they inform us that the
first man was not fashioned so perfectly as the
Creator at first intended him to be. He would, it
is said, have been made in a much more comely
manner had it not been for the extreme carelessness
of the river otter. Part of the folk-lore concernino

this matter runs as follows : —

' When God was in the act of making the first
man, and had nearly finished His task, it happened
to be necessary for Him to unexpectedly return to
5

The Ainu and Their Folk-Lore.

heaven on important business. Before setting out
for the return journey, He called an otter, which
happened to be near at the time, and told him that
He was going away, but would quickly send another
deity to finish the work He Himself had already
begun, and he (the otter) was to deliver a message
to him, explaining what to do. Now, although this
animal said he would deliver the message without
fail, he grew careless, and did nothing but amuse
himself by swimming up and down the rivers, catch-
ing and eating fish ; he fixed his whole attention on
this, and thought of nothing else. So intent was he
on his fishing that he entirely forgot the message
God gave him to deliver ; yea, the otter forgot all
about it. This is the reason why the first man was
made so imperfect, and why all human beings are
not quite in the fashion God originally intended.
As a punishment for this delinquency and astonish-
ing forgetfulness, God punished the otter with a
bad memory ; yea, he took his memory completely
away. This is why no otter can now remember
anything.'

It has been remarked by some travellers that
the Ainu consider themselves to have had a dog as
their ancestor. But this is pure fiction, for I am
well assured by the people themselves that they
think nothing of the kind. Nor do dogs in any
way figure among them as totem animals, as they
certainly would do, did they consider themselves
to be their descendants. The Kalangs, indeed,
who are supposed to be the aborigines of Java,
really appear to think that they themselves are
descended from a princess and a chief who had
6

Dogs

not Totem Animals.

been transformed into a dog. It is not at all
impossible, therefore, that travellers may have
brought this myth thence, and transferred it to the
Ainu. Nothing could be easier, seeing that the
native name Ainu (pronounced i-im in English)

A Hairy Specimen.

looks so very like the Japanese word Inu (pro-
nounced e-nu in English) which means ' dog.'
But to say that the myth is in any way of Ainu
origin is a purely gratuitous assertion, without the
least foundation in fact.

The Ainu and Their Folk-Lore.

The hairiness of the Ainu has also been brought
forward by some as a proof that the people are
nearly related to the brute creation. But this
can, of course, be of no real value, for the Ainu,
taken as a race, are not a whit more hairy than many
Europeans, and nothing like so well covered as
the Todas. Hairiness is not a monopoly of this
people, and I cannot help wondering how it is that
anyone can have the audacity to bring forth such
puerile arguments as a serious contention. How-
ever, if anyone has an earnest desire to derive the
Ainu hair from some four-legged animal, let him
take the bear and not a dog as the ancestor of
the race. This would be much more in accordance
with approved Ainu ideas on the matter, for there
are many Ainu who fancy that their ancestors were
descended from bruin. Moreover, this animal is
certainly looked upon as the great totem god of the
whole race. The following legend tells of this : —

' In very ancient times there lived two people
who were husband and wife. The husband one
day fell ill, and soon after died, leaving no children,
so that the poor wife was left quite alone. Now
it happened to have been decreed that the woman
was at some future time to bear a son. When the
people saw that the time for the child to be born
was nigh at hand, some said, " Surely this woman
has married again." Others said, " Not so, but
her deceased husband has risen from amono- the

dead.'" But the woman herself said that it was
all a miracle, and the following is an account of
the matter : —

' One evening there was a sudden appearance

An Ordinary Ainu.

The Ainu and Their Folk-Lore.

in the hut in which I was sitting. He who came to
me had the external form of a man, and was dressed
in black clothing. On turning in my direction he
said — " O, woman, I have a word to say to you, so
please pay attention. I am the god who possesses
the mountains {i.e., a bear), and not a human being
at all, though I have now appeared to you in the
bodily form of a man. The reason of my coming is
this. Your husband is dead, and you are left in a
very lonesome condition. I have seen this, and am
come to inform you that you will bear a child. He
will be my gift to you. When he is born you will
no longer be lonely, and when he is grown up he
will be very great, rich, and eloquent." After saying
this he left me.' P)\- and by this wonian bore a son,
who in time really became a mighty hunter as well
as a great, rich, and eloquent man. He also became
the father of m uiy children. Thus it happens that
many of the Ainu who dwell among the mountains
are to this day said to be descended from a bear.
They belong to the bear clan, and are called Kiiuun
Kanmi sanikiri — i.e., 'descendants of the bear.'
Such people are very proud, and say, ' As for me, I
am a child of the god of the mountains ; I am
descended from the divine one who rules in the
mountains.' These people are very proud indeed.

I have sometimes been much puzzled to under-
stand why the Ainu of a certain district often call
one another by names which mean ' children of the
eagle ' and ' descendants of the bird ' as a term of
reproach when quarrelling, but have at last dis-
covered that clan totemism lies at the bottom of it.
It may be of interest to the reader to know that I

On the Ainu Origin.

have a young man by my side at this very moment
who honestly beheved, before being further in-
structed, that the sire of his great-great-grandfather
was either brought no one knows whence by an
eagle, or was directly descended from one of these
creatures in an ordinary manner. But as the legend
concernino^ this is so similar to that o-iven above,
I refrain from repeating it here.

Such are the Ainu traditions relating to their
origin. They tell us nothing whatever as to where
they came from originally. For all they know, they
may have been in Japan since the beginning of
creation. That the race is not Mongolian is clear,
for the people are as different from their Chinese
and Japanese neighbours as the Malay is from the
Negro. The construction of the language is Aryan,
and differs radically from the Japanese. But to
which branch of the Aryan stock the Ainu race
reallv belongs has yet to be determined.

The Ainu and Their Folk-Lore.

AFTER II.

The Pit-dwellers and Causes of
Ainu Decrease.

The Pit-dwellers— Legend of the Pit-dwellers— Causes of Ainu
decrease : (<?) Clan wars ; {/>) Change of food ; (c) Loss of
vitality ; Other causes — Adoption of Japanese children.

The Ainu are not to be looked upon as the only
aborigines of Yezo, for they have a tradition which
speaks of a race of dwarfs who lived upon this
island before they themselves did, and whom they
look upon as the real aboriginal possessors of the
soil. These, they say, their ancestors extermm.ated.
All that is now left of them are the pits in which
it is said they used to dwell, together with a few
flint implements and some rude pottery. The
pottery, however, must not be taken to prove any-
thing, for there are grounds for believing that the
Ainu themselves used to make it. Only in the year
1900 I heard of Ainu children playing at making
pottery similar to that dug up about these pits.
It is not at all unlikely that these dwarfs were
simply an Ainu clan, and as much Ainu as the Ainu
themselves. And it should also be taken into
account that there are no native place-names
on the island which are not pure Ainu words, and
cannot be traced to anything else.

The people have a legend with regard to these
dwarfs which is as follows : —

Legends

f the Pit-clvvellers.

' In very ancient times a race of people who
dwelt in pits lived among' us. They were so very
tiny that ten of them could easily take shelter be-
neath one burdock leaf. When they went to catch
herrings they used to make boats by sewing the

Probable Shape of Koropok-Guru's Hut.

leaves of bamboo grass {arundinaria) together, and
always fished with a hook. If a single herring was
caught it took all the strength of the men of five
boats, or even ten sometimes, to hold it and drag it
ashore, while whole crowds were required to kill it
with their clubs and spears. Yet, strange to say
these divine little men used even to kill great
whales. Surely these pit-dwellers were gods.'

Plan ok Kurilk Hut,

The above myth is, of course, a great exagge-
ration, so that a good deal must be taken off.
Another legend makes the pit-dwellers a foot or two
taller, but, at the same time, tells that quite a

The Ainu and Their Folk- Lore.

number of them (say, from five to ten) were able to
take shelter together beneath one burdock leaf, if
caught in a shower of rain. The largest burdock
leaf I have ever seen on the island measured
4 feet I inch across when spread out, while the

length of the stem
was a good bit over
5 feet. Thus a
whole company of
men might find a
good deal of shelter
in an acre or two of
it. All things con-
sidered, the ancient
dwarfs of Yezo are
not to be looked
upon as anything like
those rediscovered in Africa
b)' Stanley and Lloyd.

It is pretty certain that
the Ainu were once a
numerous people, though at
the present time there are
none living on the main
island of Japan, nor, indeed,
have there been for many
years. Even those in Yezo
only make a total of 16,000 souls, and these we
find are decreasing year by year. Till within
quite recent times the, Ainu had several capitals
in Yezo, which appear to have formed centres
of the various clans. After carefully talking the
matter over with the people, I have come to the
14

Burdock Li;avks.

Causes of Ainu Decrease.

conclusion that strife among the clans, as much as
wars with the ancient Japanese, spoken of in the
first chapter, had as much to do with the decrease

Adzks.

Prk-h

of the race as anything else. It is said that different

parties used to make night raids upon one another,

and put as many of the adult males to the sword as

The Ainu and Their Folk-Lore.

possible, while the women and children were carried
off and used as slaves. This clan hatred has not
yet wholly died out, for I myself have more than
once met with it, and made people jealous by not
taking- heed of the fact. Indeed, I have been
refused hospitality in one district because I went to

RNln 4 . '

» i

' ^ i^"-^''

Flint Knives,

stay with and made friends of the inhabitants of
another centre.

Of late years there has been a great influx of
Japanese into Yezo. The latest statistics given
stand at 1,000,815, of whom 58,661 are classified as
immigrants within the last year (1900). It will
not appear at all surprising, therefore, to hear
16

Causes of Ai

ecrease.

that the few Ainu left are being driven to the
wall by their more enterprising neighbours. These

people have been hsh and flesh eaters for untold
ages, while at the present moment they can get
neither of these articles of diet. They are forbidden
17 c

The Ainu and Their Folk-Lore.

by the authorities to kill deer, and the fishing
stations have been taken from them. They have
become almost entirely vegetarians, and this sudden
change has, I believe, told upon their constitutions.
Some of them have, at times, a very strong desire

A/vVVVVi

Ancient War-Club, showing
place for the stone.

Ancient War-Club.

for fresh meat, and more than once men have come
to me begging for a taste.

Upon asking an experienced medical man a
short time since as to what he considered the chief
cause of the decrease in the Ainu population, he
replied that he was of opinion that the race was
worn out. This is the true state of the case, for
vitality appears to have truly died out. They

Causes of Ainu Decrease.

are not at all prolific. With the single exception
of the Saru district, the births do not keep pace with
the deaths. In some places, again, I have observed
that there are not enough women to supply the men
with wives. It was only last year that I was called
upon to find a Japanese bride for an Ainu man,
because there were no girls in his village whom he
could marry. I am glad to say that the union is
a happy one.

There are other causes of decrease which do
not call for any special remark here, such, for
example, as lack of the knowledge of the common
laws of hygiene ; giving way to their ardent longing
for strong drink ; also the consanguineous mar-
riages which have taken place among them.

It has been remarked by more than one person
that there are many children among the Ainu who
look remarkably like the Japanese. The reason
of this is twofold. In the first place many of the
Japanese men have taken Ainu wives to themselves,
and their offspring have, naturally, some of their
fathers' traits. In the second place many women
who have no children of their own have adopted
Japanese boys and girls. This is one great Ainu
way of keeping up the race, so that the present
generation is probably the very last.

c 2

The Ainu and Their Folk-Lore.

HAPTER III.

Tattooing.

How tattooing is done — Legends of its origin — Reasons for
tattooing — Why the custom dies hard — Real meaning of the
custom — Frogs and tattoo — Woman metamorphosed into
a frog — Names of frogs ■ — The sparrow tattooing — The
sparrows' feast.

That the Ainu women tattoo their lips and arms,
and in some districts their foreheads also, has been
reported often. The men, however, never tattoo
themselves. It is an absurd habit ! and does not add
to the beauty of the people. Nor have I yet been
able to get any simple, direct, and sensible reason as
to how the custom arose, or why it is kept up. The
tattoo is of a bluish-black colour, and the process
of getting it in is both simple and painful. It is
accomplished in this way. Some birch bark is
taken and put into a pan to soak. Next a fire is
made and an iron pot hung over it. After this
some more birch bark is brouq-ht and burnt under
the pot till the bottom is well blackened. When
this has been thoroughly done, a woman takes a
sharp knife, cuts a few gashes .into the part to be
tattooed, then takes some of the soot from the pot
on her finger and rubs it well in. She next takes a
piece of cloth, dips it into the decoction in the pot,
and with it washes the part operated upon. In
children the centre of the upper lip receives the first
20

Tattooing.

touches, then the lower Hp, and so on alternately
till the tattoo reaches almost from ear to ear.

^R"*^!

6*^1

^^^^^^^^^HJH'

Tatt()(iki> Mouth and Arm cr a Woman.

It has been said by some that the Ainu learned
to tattoo themselves throuoh seeing the women of

The Ainu and Their Folk-Lore.

the ancient pit-dwellers, mentioned in the last
chapter, who were so tattooed. They thought it
very beautiful, and thus imitated them for the sake
of ornamentation. But this explanation is not
generally received. Indeed, the following legend
bearing on this very point was given me against
the theory.

'The pit-dwellers were a very little people,
and were not tattooed at all. The Ainu made war
upon them, and took many of their women prisoners.
When they brought them home they tattooed them
in the same way as their own wives were tattooed,
so as to distinguish them from others of that race.
All the smaller Ainu are descended from these
women.'

A better legend concerning the origin of this
custom runs thus : ' When the divine Aioina and
his sister came down from heaven the latter person
was tattooed, and before her departure hence she
introduced the custom among the Ainu women.'
This is a short legend, to be sure ; but it is quite
enough to satisfy the Ainu, though to us it may be
a simple begging of the question.

The reason given by some for tattooing is con-
tained in the following lore : ' There is a good deal
of bad blood in women which must be taken out.
Tattooing was therefore introduced, and is still kept
up, as a means of letting the blood escape, and thus
making the body strong.'

Upon inquiring why the tattoo should be placed
on the mouth and arms rather than elsewhere, I was
informed that, to quote the legend bearing on this
point, ' The tattoo marks are placed especially upon

Leo^ends concernino- Tattooinor.

the lips and arms, because they are the most con-
spicuous parts of the body. They are put there in
order to frighten away the demon of disease. Now
the wives of the heavenly deities are every one of
them thus tattooed, so that when the demons come,
and find that the Ainu women are marked in the
same way, they mistake them for goddesses, and
forthwith flee away.'

That the people really imagine tattooing drives
away disease and strengthens the body by letting
out bad blood, the following lore places beyond all
doubt :

' When the eyes of old women are growing dim
and they are becoming blind, they should retattoo
their mouths and hands, that they may see better.
This custom is called by the name pashka-oingara
■ — i.e., "looking over the tattoo."' I am well
acquainted with one old lady who actually tattoos
herself quite frequently, in order to strengthen her
eyesight.

Another piece of lore says : ' Should contagious
disease strike a village, all the women should tattoo
one another, to drive the demon away. This custom
is called tipasJi-Jmra-rakkare — i.e., " making each
other smell of tattoo." '

I have often tried to get this dreadful custoni
done away with, but have found the people too much
given to the superstitions connected with it to
accomplish much. Still, something has been done,
and the peo[)le are beginning to see the uselessness
as well as the barbarity of it. The women are, as
a rule, very careful to so teach their daughters that
they shall be afraid to discontinue the custom.

The Ainu and Their Folk-Lore.

Their method of intimidation takes the form of a
legend, and runs thus : —

' The divine sister, the sister of Aioina, has
taught us that if any woman marries a man without
first being tattooed in a proper manner, she commits
a great sin, and when she dies will go straight to
Gehenna. Upon arrival there, the demons will take
very large knives, and do all the tattooing at one
sitting.' This frightens the girls very much indeed,
for tattooing is a painful process.

It is not the women only who insist on having
the girls tattooed, but the men also have entered into
the conspiracy. The verdict of these wiseacres is
this : — ' Untattooed married women may not take
part in any feast, for to do so would be dishonouring
to gods and men alike. Indeed, it would bring
down the wrath of heaven upon both them and all
the assembled guests.'

What then, it may be asked, is likely to be the
significance of this custom ? I am quite convinced
in my own mind that it means neither more nor
less than taboo, or prohibition, though the Ainu
appear to have lost this idea now. I have on
various occasions been called upon to arrange
marriages for the people, and whenever things
have been properly settled I have noticed that
the bride goes and finishes her tattoo round the
lips, which is never completed till one has been
really betrothed ; and when the tattoo is finished all
men know that she is either a betrothed or married
woman. She is, indeed, ' set apart ' for some
particular man — she is engaged ; nay, really married.
Her tattooed mouth must now speak only for her
24

The Ainu and Their Folk-Lore.

husband, and her tattooed hands and arms must
henceforth work for him alone.

Frogs and Tattoo,

It is curious to remark in connection with
tattooing that the Ainu fancy they can see tattoo
marks on frogs resembhng those made on the
women. The following legend concerning the
origin of these creatures is peculiar, to say the least,
for it tells us that their first parent was neither more
nor less than a woman who was cursed by God, and
had her bodily form changed, on account of her great
wickedness.

He metamorphosed her as a punishment, and
her human spirit was turned into that of a demon.
All that was left to show that it had once been a
woman, were very slight traces of tattoo marks,
which may still be seen, if one will take the trouble
to look carefully on the legs (hands) of the frog.

The L.egend.

' In ancient times there was a man and a woman
who became husband and wife. After the first few
months they did not get on well together, because
the woman was discovered to be a bad character,
and proved undutiful to her husband. She was
also disobedient to her parents, and in the end be-
witched them so that they both died. In course of
time she married no less than six husbands, every
one of whom she soon killed. God observed all
this, and was very angry with her, so that He pun-
ished her by turning her into a frog, and throwing
26

The Orimn of Froes

^5" ^ ^^

her far away into a marsh. At the same time He
said to her : " O thou wicked woman, I indeed made
thee good in the beginning, but thou hast Hved an
abominable and iniquitous life ; thou hast not only
slain thy father and mother and husband, but others
besides. I am therefore now oroinQf to turn thee
into a frog ; thou shalt henceforth live in the marshes,
lakes, and ponds, and thou shalt become a fiend.
Thou shalt spawn young frogs, and hop about amid
the slime of the most filthy places. If thou dost
venture into the dwellings of men they will without
more ado knock thee on the head, and throw thy
dead carcase away."

'So spake God. And this then is a true account
of the origin of frogs ; any person will find, if he
examines them closely, that their feet are slightly
tattooed, like the fingers of a woman. It is because
a woman was the ancestor of these creatures that
they have the marks of the tattoo left. Now, there
are some people who, out of sheer pity, say in so
many words that frogs are divine ; but the)" are not
so in reality, for they are demons, and something
akin to ghosts. Yet, as they were once human, and
followed the customs of men and women, they still
go to the Japanese of the main island every winter
and do their marketing, and when they return eat,
drink, and make merry in their dwelling-places.
This is the noise one hears in the spring when they
cry, Ooat, ooat!

There is another curious matter connected with
frogs which it will not be out of place to mention
while on this subject. It has to do with their
names and derivation. The legend runs thus : —
27

The Ainu and Their Folk-Lore.

' Frogs are called by three nai.i-n&s—-to-oriinbe, Oki-
orunbe, and Uimam yapte iitara. Their true name,
however, is Tcrekc-ibe, though some people call
them otereke-ibe. They are also called ooat, ooat ;
this is because the noise they make when croaking
sounds as though they were saying ooat, ooat. The
name to-ornnbe, that is, " creatures of the lake," was
given them because they are often found inhabiting
lakes and ponds. They are called Oki-oritnbe, that
is, "creatures of the reeds," because they are also
found living in marshes among the reeds. And
they are called Uiinavi yapte iitara, that is, "persons
who come from trading," because they all migrate
to Japan out of the cold in winter, and do not come
back to Ainu-land, which is their native place, till
after the snow has gone and the spring is well
advanced. When they do return, however, they
are always careful to bring back with them a supply
of sake and rice, and they croak most when they are
eating, drinking, and making merry. They are
called Terckc-ibe and otereke-ibe because they eat as
they hop along, for these words mean "jump and
eat." '

No doubt the foregoing folk-lore, like all fairy
tales and myths, is curious and fanciful. But in a
cold climate such as that of Yezo the croak of the
frog is not heard at all during the winter months, so
that among the Ainu the idea of their going away
to warmer climes during a cold, snowy season is a
very easy, and for them fully satisfactory way of
accounting for the absence of their cry. Of course,
as they are able to live in both dry and wet places,
the sea need form no obstacle in the way of migra-
28

The Sparrow Tattooing.

tioii. The name given them, 'jump and eat,' is
also very reasonable, seeing that frogs do jump after
and catch flies and insects for food. That they are
in the habit of trading for and eating rice and
drinking sake is certainly to be put down to sheer
fancy and stupidity, but it is nevertheless inte-
resting.

The common house sparrow is also connected
with Ainu folk-lore respecting tattooing. Thus,
this bird is called ' the little bird which eats millet,'
and the tale given later explains this to be so,
because he feeds chiefly upon the millet which
bounces out of the mortars when being pounded for
kitchen uses. The little spot of dark brown at
the base of the upper bill is supposed to be
tattoo, and it is so small because the original birds
had not sufficient time to finish their toilette before
going to bid adieu to the Creator, who having
accomplished the work of creation was now about
to leave the world for His home in heaven above.
Although the sparrow's head, together wuth the
feathers, is worshipped when he is killed, and inao
are offered him, yet he is not kept as a charm. His
flesh also is eaten, but not from any religious
motive, and only because it is said to be of good
flavour.

The Lecend.

' When Clod had finished the work of creation
He made the sparrow, and placed him on the earth.
Whenever the people pound their millet he comes
and gathers up that which is scattered over the
sides of the mortar, and eats it. This is why he is
29

The Ainu and Their Folk-Lore.

called " the little bird which eats millet." Now, when
God had finished making the world and was about
to return to heaven, all the birds determined to
make Him a farewell feast. But the sparrows were
not informed of this, and when the time came were
busy tattooing themselves. However, as the time
fixed had arrived, the birds and bears and all other
creatures arose early in the morning and set about
to say good-bye. The sparrows, hearing much ado,
enquired what it all meant, and upon learning the
cause left off their tattooing before it was finished,
and went with the rest, for there was no time to lose.
Therefore, as may be seen even at the present day,
the sides of the mouth were not touched, and only a
small part of the upper beak was tattooed. Ancients
tell us this, and say that whenever a sparrow is
killed, his flesh must be eaten and his spirit sent
away with inao!

There is another piece of folk-lore about the
sparrow, which, as this bird is now in evidence, may
perhaps be brought forward here, and thus save
further reference later on when other birds are being
discussed. It is about the sparrows' feast and the
death of a crow.

' Once upon a time a little sparrow threshed out
some millet, placed it in six tubs, and set it by the
east window to ferment. After a few days the gods
earnestly desired to partake thereof The scent of
the brew filled the whole house. When it had been
strained and the time appointed for the drinking
feast had arrived, a great multitude of gods were
brought in, and the feast was well furnished with
guests. There were eagles and jays, crows and
30

The Sparrows' Feast.

water-ousels, fish-hawks, ravens and other kinds of
birds. All rejoiced much over the delicious wine.
While they were drinking, the jay stood up and
danced before the company. He went out of the
house and when he returned he had an acorn in his
beak which he dropped into the wine vessel. This
improved the wine greatly, and the gods were
delighted. After this the raven danced. He also
went out, but when he returned he had a piece of
dirt in his beak, which he also brought and dropped
into the vessel containing the wine. This spoilt the
wine and caused a great uproar to arise. It really
seemed as though the poor raven would be torn to
pieces. The guests, therefore, went out and called
the woodpecker, and asked him to come in and
mediate. But he said, " O sparrow, you made wine,
but you did not invite me to your feast. I will not
therefore come to help even though the quarrel be
so great." After this they sent for the snipe ; but he
returned the same answer. As no one could be
found willing to act as mediator, the poor raven
was killed.'

The Ainu and Their Folk-Lore.

/\ptp:r IV.

The Creation of the World.

General idea of creation— ^^'atel■-wagtail in creation — The forma-
tion of Yezo — How the demons of marshes were made — The
tree of evil — The elm tree.

It may be taken for granted that what the Ahiu
actually know about the creation of the world is not
very much, though it will be seen that the amount
he guesses with respect to its origin, constitution,
and government is not only quite considerable, but
also in very many respects absolutely absurd. I ndeed,
this book will afford us one more illustration of what
depths of intellectual blindness a race may sink
into — how warped the reason may become, how
vain the imagination, and how much the soul, the
intellect, and the judgment may run riot, and become
a prey of all manner of perversion, when the thoughts
of the heart are not guided first by revelation, and
then by literature and science, backed up by inter-
communication with the people of other lands.

It must not for a moment be imagined that these
people think of creation as a calling forth of the
various objects in Nature out of something which
once had no existence. Such an idea is quite
foreign to the Ainu mind. Foreign, they would
say, not because God could not have thus produced
them, had He determined to do so, but rather because
He did not choose so to do; for the words 'could

An Ainu.

The Ainu and Their Folk- Lore.

not ' are pre-eminently human, and do not apply to
the actions of the deities in the work of creation.
The substance and matter were there to work upon
befoi^c all time, but the transformation took place
in time according to God's own will.

Thus, then, it will be seen that the Ainu takes
it for granted that both spirit and matter are eternal.
Given the primal elements, he strives to account for
the different kinds and manifestations of organic
life, and also for the existence of inorganic substances,
in his own rude way. Being the son of Nature that
he is, he is very fond of theorising about what
meets his eye, and sometimes he allows his imagina-
tion to run away with his judgment and reason to
an absurdly ridiculous extent. According to him,
there is very little difference between vegetable,
animal, and spirit life — between the life of a plant
and that of a reptile, man, demon, angel, or god.
Many things have, he is fully convinced, been evolved
and developed — some by various deities, some by
the divine Aioina, and others by the demons. Thus,
for example, the supreme God is said to have created
the world, a demon made rats, while Aioina produced
snakes, among other things. Legends tell us that
some deer were made out of the bones of dogs cast
out of Paradise, and others out of hair. Hares are
said to have been evolved out of the hair plucked
from the skins of heavenly deer ; squirrels are neither
more nor less than the cast-off sandals of Aioina the
divine ; while some fishes are said to have been
produced out of scales, and others out of bones,
and so on. A certain flower (the Adonis ainurensis)
is said to have been a goddess, who was changed
34

How the Earth was Produced.

from her real state and form by a curse of God and
the mole for disobedience. Frogs have their origin
in a woman who was cursed, and thus changed
because of unfaithfulness, while the grebe is said to
have been developed out of the unedible parts of
a trout.

In speaking of the creation and origin of things,
however, it is evident that we ought to touch upon
the creation of the world before turning to the
things contained therein. And in doing so we must,
if we would enter into the matter from an Ainu
standpoint, commence by granting this people's very
firm and most reasonable belief in the existence of
an all-powerful God, who takes a real interest in the
things of earth and concerns of men, and who has
innumerable hosts of angels and helps of various
kinds and degrees of order and importance to assist
Him in all that He does. God, they say and
believe, is not alone, but is the ' Lord of Hosts.'

We gather from native tradition that when God
created the world He called the water- wagtail to
assist Him in the work, and the following stories
form the folk-lore concerning this matter : —

' In the beginning the world was a great slushy
quagmire. The waters were at that time hopelessly
mixed up with the earth, and nothing was to be seen
but a mighty ocean of bare, sloppy swamp. All the
land was mixed up with, and aimlessly Hoating about
in, the endless seas. All around was death and
stillness. Nothing existed in this chaotic mass and
nothing stirred, for it was altogether incapable of
sustaining life ; nor were there any living fowls
flying in the airy expanse above. All was cold,
35 i> 2

The Ainu and Their Folk-Lore.

solitary, a-nd desolate. However, the clouds had
their thunder demons, the skies above their living
creatures, and the Creator abode in the hig'hest
heavens with mighty hosts of subordinate deities.

' By and by the great God — the true God —
determined to render the world inhabitable. He,
therefore, made a water-wagtail, and sent him down
from heaven to produce the earth When he
descended and saw what a dreadfully shocking-
condition the elements were in, and how they were
mixed up in confusion, he was almost at his v.its' end
to know how to perform his allotted task. But he
thought of a way, for he fluttered over the waters
with his wings, trampled upon the muddy matter
with his feet, and beat it down with his tail, till,
after a very long time of fluttering, trampling, and
tail wagging", dry places appeared, and the waters
became the ocean. In this way the worlds were
gradually raised, and made to stand out of the
waters, and caused to float about upon them. There-
fore, the Ainu call the world mosJiiri — i.e., " floating
earth." and hold the water-wao^tail in o-reat esteem,
for was he not the angel of God ? '

From this legend it w^ould almost appear as
though the Ainu had heard something of the first
chapter of Genesis before they made it up ; for there
w^e read : 'In the beginning God created the
heaven and the earth. And the earth was without
form, and void ; and darkness was upon the face of
the deep. And the .Spirit of God moved upon
(hovered over) the face of the waters.' But one
feels constrained to remark that the legend is so
thoroughly in accord with the Ainu way of thinking.
^.6

Water- Wagtail and Creation.

and aorees so well with the general run of their
folk-lore, that if they ever had any knowledge of
the Scripture quoted, and used it as a basis for the
tradition, it must, in our judgment, have been in
very remote ages.

A Further Myth of the Water-Wagtail's
Work in Creation.

There is another legend dealing with the water-
wagtail in creation which runs thus : —

' In very ancient times indeed, when God deter-
mined to create the world. He caused a water-
wagtail to come down out of heaven to assist Him.
The way he helped was in this manner. God
caused him to fly down and settle upon the rough
places He Himself had cast up with His mattocks
and axes, and in order to make the ground level
ordered him to jump and hop about on it, scratch
with his claws, flap with his wings, and wave his
tail up and down. Thus it happens that at the
present day even whenever this bird is seen he is
sure to be found beating the earth with his tail.'

To understand the drift of this legend it must
be remembered that many of the Ainu believe the
Creator to have made the world with stone tools,
such as mighty hammers, axes, and mattocks ; for
God is never conceived of as working without
means. He, it is said, did the rough digging, chop-
ping, and hammering, while the water-wagtail
hopped about and made the level places.

But in so far as the island of Yezo is concerned
(and it is about the inhabitants of this island that I

The Ainu and Their Folk-Lore.

am now speaking), the Ainu appear to believe that
the Creator did not produce it immediately by Him-
self, but through certain other subordinate deities,
who acted as His deputies. Thus, as I was one
day walking from the interior towards the sea-shore
with an Ainu companion, and talking about the
west coast of Yezo, which is very wild and rocky,
and saying that it would have been much more
useful had the shore been flat, he rebuked me, and
said that I ought not to murmur at these things,
for I thereby reflected upon the good works of God.
In the course of the conversation which followed,
he volunteered the piece of folk-lore now to be
given as bearing on the matter under discussion : —

Legend why Yezo is so Rugged.

' It is said that the island of Yezo was made
by two deities, a male and a female, who were the
deputies of the Creator. The female had the west
coast allotted to her as her portion of work,
and to the male deity was assigned the south and
eastern parts. They vied with each other in their
tasks, to see which should get through first. But
as the goddess was proceeding with her work, she
happened to meet with the sister of Aioina, and
instead of attending to her duties, stopped to have
a chat with her, as is the general custom among
women when they meet. Whilst they were thus
talking the time sped till the male deity, continuing
to work away, nearly finished his portion. Upon
looking up and seeing this, the female became very
much surprised and frightened, and in order to
^.8

How Yezo was Made.

hasten matters did her work hurriedly and in a
slovenly manner. Hence it is that the west coast
of Yezo is so rugged and dangerous. If, there-
fore, anyone is disposed to grumble at the very
rough and dangerous condition of the west coast

Ainu, or Aborigines of Japan.

of this island, he should remember that it is not the
Creator Himself who is at fault in this matter, but
His deputy. The chattering propensity of the
goddess was the original cause.'

It goes almost without saying that this legc!id
39

The Ainu and Their Folk-Lore.

is sometimes quoted to women who are given to
talking overmuch, and the moral drawn from it
is this : — ' Set a watch over your lips and attend
to your duties, for see how rough the west coast
of Yezo is, and that all owing to the chattering
goddess.'

Another legend about the creation of the world
runs thus : ' When God commanded Aioina and his
sister, Tureshmat, to make the world, He gave her
the western portion for her task. The work proved
so difficult to her that when she heard what was
assigned her she burst into weeping. Yea, much
water gushed from her eyes. This is the origin of
nupe — i.e., " tears." '

The word nupe is a play upon words, nu mean-
ing ' to hear ' and pe, ' water ' ; the inference is ' to
hear and shed water from the eyes,' impe also being
one word for 'tears.' Wild garlic is also called
nupe ; this is possibly because garlic makes one shed
tears when peeling it or otherwise preparing it for
the pot.

As regards the tools which were used in the
formation of Yezo, it is said that there is a rock
upon the sea-shore near Moruran called by the
name mukaj-a-so — i.e. ' axe rock,' which is thought
to be the very axe with which one of the deities
worked in making this island. It remains where
it was thrown down, for no man has been able to
move that mighty tool. Certainly the rock can by
a violent stretch of imagination be said to look
something like an axe, hence, I suppose, the idea
as to how it came there. But then the exact form
of the rock need not trouble one now, for axes in
40

Demons Produced.

those days may not have been quite of the same
shape as they are now.

How Mattocks Evolved Demons.

We are informed by some Ainu that the Creator
is supposed to have used no less than three score of
mattocks in the work of knocking this workl into
shape. And they tell us that these tools were all
thrown away when done with, and that they gradu-
ally decomposed where they lay. When far
advanced in decomposition the constituent parts
of soiTie became demons, others bad water, while
some of them grew into trees which originate some
kinds of disease. The chief of the demons so pro-
duced is called by the name Nitat iinarahc, i.e.,
' aunt of swamps ' or ' marshes,' and she, as her
name implies, is supposed to have her home in low
and marshy localities. Very many, though not all,
of the evil-disposed ghosts and ghouls are thought
to be her offspring, and those which really owe their
origin to her by way of direct descent, go by the
general name of Toihehmra. The following legend
gives a fair idea as to what the people consider them
to be li-ke : —

TolIIEKUNRA OR DeMONS OF MaRSIIES.

' All ghosts are closely related to the demon of
swamps. They have very large bodies and extra-
ordinary big heads, while their hair is always rough
and stands perfectly upright. However, as they
only appear after dark and are but dimly seen, one
41

The Ainu and Their Folk-Lore.

cannot tell exactly what they are like. Whenever
they reveal themselves it is only in order to bewitch
people and do them harm. They are dreadful
creatures, and as they are true demons are much to
be feared. They came by their origin in this way.
After God had finished making the world, He
threw His mattocks away among the mountains,
and there left them to rot ; but as they decayed
they changed themselves into demons and ghosts.
They should be carefully avoided, for if one catches
but a glimpse of them, possession immediately
follows, even though the demons themselves should
not see the persons who have observed them.
These ghosts only walk at night ; it is therefore
best for all people not to go out of doors after dark.
Such, indeed, is the command of the ancients.
Now, if a person should have the great misfortune
to meet one of these creatures he should hasten to
say the following words : " O thou demon, I have
been desiring to see and speak with you for a very
long time, and now at last we have fortunately met.
What I so particularly want to tell you is this. At
the other end of the world, very very far away,
there is a demon called Moshiri-SJiiunaisani, who
has been most grievously backbiting you. He says,
' There is a demon inhabiting the marshes who is
unbearably proud and bumptious. She had better
be careful, for if ever I come across her path I will
give her such a sound whipping that she will never
forget it.' Now, therefore, hasten away, for if he
catches you you will be flogged, and it will go hard
with you, for he is a mighty one." If one addresses
the demon in this way she will believe it, and set
42

The Origin of Demons.

out at once filled with wrath to take vengeance.
These words are spoken to the demon to deceive
her, and so frustrate her evil designs ; and unless
they are said in her hearing, the person to whom she
appears will immediately fall down and die. So
say the ancients.'

When the Ainu are quarrelling among them-
selves they may sometimes be heard calling one
another Toihckunra. I could never quite under-
stand wherein the sting of the word lay, till I heard
this legend recited. Now, however, I understand
that to call an Ainu ToiJiekiinra is tantamount to
calling an Englishman 'demon,' 'devil,' or a
Japanese baka, chihisho — i.e., 'fool,' 'beast.'

Another legend on the same subject runs as
follows and professes to account for the origin of all
demons, elfs, mermaids and such like entities : —
' When God created the world on which we dwell.
He used sixty obsidian axes in the work. It took
Him a long long time to accomplish His task, but it
was finished at last. When all was done, as He
had no more use for His mattocks. He threw them
away into a valley among the mountains and re-
turned to heaven. Here they lay for many years
till they became quite rotten and worn away by the
running water. As this water was tainted by the
obsidian and became putrified. all kinds of diseases,
particularly colds and consumption, arose out of it.
Moreover, all the demon-elfs of the land and fresh
waters find their origin in this water. Again, some
of this tainted water also fiowed down to the sea,
and mixed with the salt waters thereof, and here
became the origin of all thi; mermaids and demon-
43

The Ainu and Their Folk- Lore.

elfs in that element. Not only so, but some of it
gradually sank down through the earth to Hades,
where it became a large river full of bogs and quag-
mires. The name of this river is Kunnc-pet, " the
black river," and out of this come all the elfs of the
lower regions. In the middle of a large extent of
quagmire in the river the principal demon of Hades
has his home, and he himself has a large body of
obsidian stone.'

A Further Legend of the Demon of Swamps.

Another myth concerning the demon of swamps
runs thus : —

' When God created the world He first made
sixty axes with which to labour. After He had
finished all the work He intended to do. He
straightway cast them into the valleys among the
mountains where they gradually rotted away.
However, as it was not possible for them to cease
to exist altogether, they turned themselves into
mire, which in its turn became " mother swamp," and
"aunt marsh." These two demons took up their
abode in the swamps and marshes and low-lying
plains of trees. They and their offspring are
essentially vicious, and do all the harm they can to
men, by rendering them wicked and making them
ill. Not only so, but they also possess bears, and
cause them to kill horses and sometimes people.
But even this is not all, for they enter into men, and
cause them to be seized with fits of epilepsy. They
are therefore to be very much feared and carefully
avoided. These demons walk only at night, and
44

The Tree of Evil.

when wandering about make a noise as if someone
were rubbing pieces of birch bark together.'

It may perhaps be thought curious that the
people should have such a dread of swampy locaHties,
but in reality it is quite natural that they should
fear them. I believe that the so-called demons of
such places are neither more nor less than malaria
personified, and I believe so especially, because the
Ainu consider every disease to be a demon, and
every sick person to be possessed by one of these
beings.

But, as has already been intimated, all the axes
and mattocks used in creation did not become
demons ; some of them, we have seen, are supposed
to have turned into trees producing evil. Of the
origin of this kind of evil I have had two accounts
given me. One says that the tree causing it
descended direct from heaven, and the other that
they sprang out of the aforesaid tools. The latter
is, I believe, the orthodox one, and is accepted by
most of the people versed in their folk-lore.

The Trf.i: of Evil.

I learn from the people that they have a tradition
to the effect that the alder, which they call nitat
kene-ni {A /nits japouica) was the first tree created.
And one man told me it must be, he thought, the
same as 'the tree of knowledge of good and evil,'
I had been speaking of a short time before. It is
not supposed, however, that this tree was caused to
grow, or was created in our sense of the word. But
it is said to have l)een sent direct from heaven
45

The Ainu and Their Folk-Lore.

already grown and planted in a land called Wcnpipok,
wherever that may be.

This tree is supposed to have been the origin of
evil, or rather the means by which evil was brought
into the world. I speak now not of moral evil, but
physical ; evil in the sense of causing bodily pain
and suffering, but not evil in the sense of having
brought sin into the world. The bark, not the
fruit, is supposed to be the evil-causing agency.
Even at the present day some Ainu consider it to
be the direct cause of a disease they call sJiihapapu,
a complaint which is said to consist chieBy in severe
internal pains, and which often terminates in death.

After some time, as the tree grew old, the bark is
said to have fallen off and rotted on the ground, as
it does indeed at the present day. I^ut as it decom-
posed and became fine powder or dust, it was blown
over the face of the earth by the winds, and in some
mysterious way became the cause not only of
stomach complaints but also of many kinds of bodily
ailments. But, strange as it may appear, the bark
of this tree is not only looked upon as the cause of
illness, but is also sometimes used as a means for its
cure. The bark, if taken fresh from the tree and
a decoction made by steeping it in hot water, is said
to work wonders ; and not only therefore are there
special maladies for which it is to be particularly
recommended, but, as might be expected, it is also
supposed to be good for almost every kind of
disease.

If, now, instead of saying that this tree came
down from heaven already grown, we say that it
grew out of the axes and mattocks spoken of on a
46

Fire and the Elm Tree.

previous page, we have the second legend. There
will therefore be no need to repeat it here.

The Elm Tree.

Do not let it be supposed that the Ainu are all
of one mind on so important a subject to them as to
which tree was really first created, for we must not
expect to find unanimity of opinion on such a
matter. Accordingly we are told that while some
hold the alder to have been first produced, others
give the preference to the elm, and stoutly maintain
their belief by argument. The reasons for the elm
as against the alder are something like these : —

(i) Man existed before disease, for unless there
were some person to be ill, sickness could have no
place. Granted.

(2) Health is naturally prior to sickness, and is
the proper condition of man. Also granted.

(3) F'ood and clothing are necessary to health,
and cooking is equally necessary for the preparation
of food. Granted also.

(4) But fire is necessary to cooking food, and
the means for producing fire are also necessary
before fire can be produced. Granted of course.

(5) But before matches were brought in by
foreigners, and the flint and steel by the Japanese,
our ancestors produced fire by either rubbing the
roots of trees together, or striking flints against one
another ; also before clothing material was intro-
duced among us from Manchuria or by the Japanese,
bark was used for making clothes. Granted.

(6) Now the roots by which fire was produced

The Ainu and Their Folk-Lore.

and the bark out of which the clothing was made
came from the dm tree. This is also granted.

Mark then the conclusion of this Socrates.
Hence as the elm roots were originally necessary
for making clothes, as fire was necessary for cooking,
and cooking necessary for food ; as food and cloth-
ing were necessary for health, and health, being the
original state of man, was prior to sickness ; there-
fore there must ha\-e been fire to cook with and
clothing to wear, and elm roots and bark to produce
them ; hence the elm tree and fire were the most
ancient deities produced by God. The elm is
therefore prior to the alder. This ' This is the
house that Jack built ' kind of argument is thought
to be conclusive, and there is not much to be said
against it.

Those Ainu, however, who protest for the
alder against the elm, rest their main argument
on the belief that fire came down from heaven in
the beginning. But as no one living has ever
seen fire descend therefrom, except in lightning,
and as lightning is not a very desirable thing, this
argument is not considered to be so strong as the
other, and the sceptics have pretty sure ground to
stand on Here. I will remark in passing, that
on points like these there are plenty of sceptics
among the Ainu ; but I feel bound to say that I
have never heard of an atheist in their midst.
Atheist is a term altogether outside of their thought
and vocabulary.

There is one interesting point in the above
statement which I think should not be lost sight
of, and that is, that the Ainu cannot imagine their
48

Sick Ainu ok thi'. 'Ainu Rkst' \i' Sapporo.

The Ainu and Their Folk-Lore.

ancestors to have been ever without fire and the
implements for producing it — namely, the roots of
trees and pieces of flint. In this they are like all
other savage races ; for, vast as the antiquity of
the remains of man may be, they never carry us
back to the time when he was ignorant of the art
of making fire. In so far as this world is con-
cerned, so say the Ainu, the elm tree and fire
were the most ancient deities produced by God.
Whether totemism is to be found in this or not,
wnll appear as we proceed.

AFTER V.

Matters Cosmological.

(a) The Earth and the Depths.

The world's shape — The world founded upon a fish — The cause of
the ebb and flow of the tide — Of tidal waves — Of earthquakes
— Tartarus — Heaven under ground — A dream about Hades.

It Is perhaps curious that the ideas of some of
the Ainu as to the shape of the world should differ
from those of the ancient Japanese ; for while these
considered it to be flat, some Ainu look upon it as
beino- round like a ball. Accordino- to them, the
world is a vast round ocean, in the midst of which
are very many islands, each governed by its own
special orders of gods. In fact, the Ainu have no
word for the whole world or universe. Islets in
rivers and lakes, islands in the sea, and mighty
continents, are all called by the same name,
iiiosJiiri, i.e. ' floating earth ' ; but whether an islet,
or island, or country is intended, is made known by
adjectives. Thus Rep-iin-mosJiiri is ' land in the
sea,' i.e. an island ; Samoro moshiri, Japan, i.e. ' the
island next to us.' Upon asking the people why
they supposed the world, taken as a whole, to be
round, many of them replied, ' that it was because
the sun rises in the east, sets in the west, and comes
up the next morning in the east again.'

Like the Japanese, this people also appears
to imagine that the world rests upon the back of a
51 E 2

The Ainu and Their Folk-Lore.

large fish, the Ainu name for which is vioshiri
ikkezve chep, i.e. ' the backbone fish of the world.'
It is said that whenever this creature moves it
causes the earth to quake, and it is likewise thought
by some to be the direct cause of the ebb and flow
of the tide. Although there are large tortoises
sometimes to be seen on parts of the coasts of Yezo,
yet I have never heard of one of these creatures
occupying the place of the world's-supporting tortoise
mentioned in the old Indian myths, and called in
the Sanscrit K{lrinardya, ' King of tortoises.' Nor
is the snake or any other creature ever conceived of
in the Ainu mind as sharing the honours of support-
ing the world with the trout mentioned above.

The following is a myth concerning the ebb and
flow of the tide : —

' Before God made the world there was nothing
but swamp to be seen, in which, however, there
dwelt a very large trout. This trout was indeed a
mighty fish, for his body reached from one end of
the swamp to the other. Now, when the Creator
produced the earth He made this creature to become
its foundation. There lies the living trout beneath
the world, taking in and sending out the waters of
the sea through his mouth. When he sucks the
water in, the ebb of the tide takes place, but when
he sends it out the tide flows.' When this legend
was told me it brought to my mind the following
myth, related in my hearing some time previously,
and of which I still find the original among my
manuscripts.

' At the source of the Saru River there is a large
lake, in which there used to live a monster trout,
52

The Ainu and Their Folk- Lore.

which was so big that it used to flap its (pectoral)
fins at one end, and wave its tail at the other.

* Now once upon a time the honourable ancestors
met together and went to kill this fish, but found
themselves unable to accomplish their end, though
they attempted to do so for many days.

' Because, then, they very much desired to kill
this fish, the gods, who had a special regard for
Ainu-land, sent help from heaven.

' And so the heavenly beings descended and
seized the great trout with their hands (claws).

' Upon this it plunged mightily, and went to the
bottom of the lake with great force.

' Then the gods put forth all their power, and,
drawing the great creature to the surface of the
water, brought it to shore.

' Upon this all the honourable ancestors drew
their swords and chopped at it till they killed it.'

It is said that this mighty trout was in the habit,
not only of swallowing animals, such as deer and
bears, that might come to the shores of the lake to
drink, but would sometimes swallow men, women,
and children ; nay, not only so, but even whole
boats full of people ! Yes, boats and all ! Hence
it was that the ancients were so anxious to slay this
monster.

The Ainu even now appear to have a special
dread of large lakes, because they say that every
now and again one of these monster fish suddenly
appears, and commences its destructive work of
swallowing animals and human beings. Only a few
hundred years ago, they say, one of these awful
creatures was found dead upon the shores of the
54

Cause of Tidal Waves.

S/cikot to (Chitose Lake). This monster had swal-
lowed a lar<4-e deer, horns and all ; but the horns
caused a severe attack of indigestion to come on,
which the fish could not get over ; the horns
were so long that they protruded from its stomach
and caused its death.

That tidal waves and earthquakes are supposed
to owe their origin to this trout is clear from the
following legend : —

' The trout upon whose back the world is founded
is the cause of tidal-waves. Every now and again
he takes in a vast quantity of water, and then with
,an extraordinary effort shoots it out of his mouth in
one mighty blow of his breath. It is this which
makes the tidal-waves.

* So, again, when he shakes himself the con-
sequence is an earthquake. When he moves gently
the earthquake is small, but when he is angry and
moves furiously it is great. As this is such a
dangerous fish, the Creator has sent two deities to
stand one on either side of him, to keep him quiet.
These divine beings always keep one hand each on
him, to hold him down and prevent any severe
movements. Whether they eat or drink they must
each keep one hand upon him without fail ; they may
never on any account take it off.'

As this then is the true cause of these things, the
old men say, when they see the children eating with
only one hand, which is a very wrong thing to do,
' It is only the deities who stand by the backbone
fish of the world who are allowed to eat with one
hand : are you those gods ? ' Thus do they rebuke
them.

The Ainu and Their Folk-Lore.

When discoursing upon cosmology the Ainu
never forget to bring in the matter of" Tartarus, so
that it is evident that this subject figures in their
mythology. It is not pretended, however, that the
Tartarus of the Ainu is quite the same as the
Tartaros (Tayorapo?) of Homer. Tartarus, as
described in the Iliad, is a deep and sunless abyss,
as far below Hades as heaven is above the earth.
It is closed in by iron gates, and into this place
Zeus hurled those who rebelled against his
authority. Later writers undoubtedly considered it
to be the place of punishment for the spirits of the
wicked, and the poets of yet later date consider the
name to be synonymous with Hades. But it seems
to me, so far as I am able to judge by ancient Ainu
traditions, and the interpretation as given by those
living to-day, that the Ainu do not mean Sheol or
Hades, where all men go at death, when they speak
of that place. In the Ainu tongue Hades is called
Pokna-moshiri, ' the under world.' Nor do they
mean Gehenna, where the wicked are punished, for
that is called Nitiic Kanuii moshiri, ' the world of
the devils,' and Tcine-pokna-iuoshiri, ' the wet
underground world.' Tartarus, in their idea, is not
the abode of men in any condition. They consider
it to be the bounds of this material creation. The
word Tartaroo (Tayora/jow), ' to hurl into Tartarus,'
occurs once, and but once, in the Christian Scrip-
tures, and that only in the place where we are told
that the angels, when they sinned, were not spared,
but cast down to Tartarus, and committed to pits of
darkness. Hence the Scripture meaning of Tar-
tarus, being very closely allied to the idea of that
56

Tartarus.

place as gathered from the IIiad\ also differs from
the Ainu idea thereof.

Yet, though their conception of Tartarus seems
to differ from both Greek and Christian representa-
tions in some respects, it is found to agree with
each in other respects. As regards place, it is
thought by the Ainu to be situated at the very con-
fines of all created worlds. There are supposed by
some to be six worlds beneath this upon which we
dwell. The very lowest of these is called Chirama
luosJiiri, ' the lowest world.' I can find no word
better suited to designate this place than Homer's
Tartaros (Ta/3ra/309). But as regards the nature of
this land, it is not supposed by the Ainu to be a
place of darkness. It is said to be a very beautiful
country, and as full of light as this world ; and it
seems not to be the prison-house or abode of fallen
angels or any other living beings, whether they be
gods, men, or demons. The thunder god, or more
properly the thunder demon, after once waging war
upon this earth, is said to have proceeded to do so
in heaven, because this world was unable to stand
such a grievous conflict. The Creator, who resides
in hea\'en above, was very much distressed at this,
and sent the demon to fight in Chij'ama moshiri,
Tartarus. Here the thunder demon was slain,
and, as no god or demon can actually die, his spirit
again ascended to its original home, namely, the
lower heavens or clouds. Such, then, is one Ainu
tradition — vague indeed, it may be thought, still it
is a tradition — concerning Tartarus.

There is another legend, however, which appears
to militate against the above-mentioned doctrine of
57

The Ainu and Their Folk-Lore.

there being six worlds beneath us. How the people
reconcile the two I have never yet heard satis-
factorily explained, though explanation there prob-
ably is somewhere, could one but find it. The
legend is as follows : —

' The place in which we dwell is called by two
names, first, Kanna moshiri, i.e. "the upper world,"
and then Uzvekari iiotereke moshiri, i.e. " the world
in which the multitudes trample one another's feet."
It is also called Um^e moshiri, i.e. " the place in
which to multiply one another." It is the upper
world, because there is another world under foot.
That world is very damp and wet, and when wicked
people die they go there and are punished. But by
the side of this place there is another locality, which
is called Kamui moshiri, i.e. " the 'country of the
gods" or "heaven." It is to this place that the
good people go at death. They live there with
the deities and walk about upside down, after the
manner of flies, so that their feet meet ours.

' When it is day upon this earth it is night in
heaven, and when it is daylight there, it is dark
here. Now, when it is dark in this world, men
should neither do any work, nor trim one another's
hair, nor cut the beard, for at that time the deities
and ghosts of men are busy in their own spheres.
If, therefore, the inhabitants of this world work
during the hours of darkness, they will be punished
with sickness and meet with an early death.'

This myth shows pretty clearly that the Ainu

believe the soul to exist apart from the body after

death. It goes to Hades, in which place both

heaven and Gehenna are situated. A man once

5«

A Dream about Hades.

told me of a dream in which the soul of a deceased
chief appeared to him and said : —

' Listen to me. I am chief so-and-so, who now
resides in Hades. Upon my departure from your
midst I went to the underground world, where I am
now undero-oing punishment. But, alas, the punish-
ment is not for anything I did myself, but because
the people under my charge were so wicked when I
had the rule over them. I ought to have kept them
in better order. Let all at once repent of their evil
deeds, lest they too be punished when they join me.'

The man who gave me the foregoing piece of
folkdore also said, when speaking of dreams —
especially bad dreams — that they were much
dreaded by the people, also adding, ' When a man
has had a bad dream, he should call the village
elders together, tell them all about it, and ask them
to make inao, and pray that the evil indicated by it
may pass away.'

The Ainu and Their Folk- Lore.

QHAPTER VI.

Matters Cosmological, coutimied.

(b) The Heights Above.

The confines of heaven — MateriaHstic expressions applied to
heaven — The sun and moon — Legend of the sun and moon —
The man in the moon — The raven and the sun — The stars
and the Milky A\'ay — Living creatures descend from heaven —
The hobgoblin.

Just as the Ainu consider Tartarus to be situated
on the lower confines of the earth, so there is
supjjosed to be a corresponding lower region to the
heav^ens. It was stated in the last chapter that the
demon of thunder once fought a very great battle,
and that he, when defeated in Chirama moshiri,
ascended to his original home in the lower skies.
That home is thought to lie at the very confines of
the air. Though some Ainu say that there are six
skies above us, yet I have been able to get the
names of five only. The lower heavens are called
tirara kando, or ' fog skies ' ; the next range kando,
or ' hanging skies ' ; then follows the nochiuo kando,
or ' star-bearing skies ' ; after these follow shinish
kando, or ' the high skies of the clouds ' ; and lastly,
shirik 2in kando, or ' the skies in the most high.'
The highest heavens are supposed to be inclosed
and guarded by a mighty metal wall or fence, and
the entrance to them has a large iron gate. I have
frequently heard the Ainu speaking of the opening
60

The Ainu and Their Folk-Lore.

and shutting of this iron gate of heaven. The
highest heaven is said to be the special home of the
Creator and the more important orders of angels.
The second or ' star-bearing skies ' comprise the
dwelling-place of the second orders of gods and
their angels. Demons are supposed to reside in the
clouds and air immediately surrounding our earth.

Just as we find that the Ainu very frequently
apply materialistic expressions to immaterial spirit,
so, it is very interesting to remark, they often
import most materialistic ideas into their conception
of heaven ; and yet, all things considered, it is so
intensely natural that they should do so that we
cannot possibly wonder at them or call them un-
reasonable for so doing. The Ainu have had no
Christian revelation, to inform them as to the nature
of heaven, and that they or anyone else should
have any connate and intuitive knowledge thereof
is, I suppose, altogether out of the question. As
heaven, according to their ideas, is surrounded by a
metal wall and has an iron gate, so the Creator is
supposed to reside in an iron house. The idea the
Ainu intend to convey by this is undoubtedly dura-
bility, security, richness and beauty. Even multi-
tudes of Christians of every age and country are
found to convey materialistic ideas in their thoughts
of a spiritual place and state called heaven. It
seems to be impossible, as things are now constituted
and conceived of, not to do so. The 'portals,'
'shining gates,' 'pearly gates' of heaven, like
'Jerusalem the Golden,' are all Christian expres-
sions. They are poetical and beautiful modes of
expressing thought, indeed ; and though we may say
62

The Goddess of the Sun.

that they are not exact, certainly are they not wrong
or unreasonable modes of expression. They are
highly figurative of the beauty and richness of
heaven. I have called the reader's attention to the
Ainu expression, ' iron gates of heaven,' because it
is one which goes to prove the universality of the
fact that all human ideas of the spiritual must be
imaged by expressions drawn from the material ;
and that however much man may endeavour to
express his ideas of the beauties of heaven, the
attributes of God, and the infinitudes of number,
space, and time, he must ever fall far short of his
ideals. To understand many of the peculiarities of
Ainu belief, it will be found necessary to keep this
principle continually in view.

The deity who is supposed to hold the most
important office next the great Creator of all may
be said to be the goddess of the sun, for she is con-
ceived of as being the special ruler of the good
things God has made and fixed in the universe.
The Ainu are also believers in a god of the moon,
as might be expected. Some of them consider the
moon to be the female principle, and the sun the
male, and others vice versa ; but the majority speak
of the sun as though it were of the feminine gender.
However, neither the sun nor the moon is ex-
tensively worshipped by the Ainu, though some
persons, few perhaps in number, may be met with
who pay their respects to these useful works of
creation.

The sun is really supposed to be the vehicle of
a goddess who is its ruler, rather than the goddess
herself It is, therefore, not the sun that the Ainu
6-.

The Ainu and Their Folk-Lore.

worship, but the goddess who resides in the sun,
and whose brightness shines through it. Yet it is
exceedingly interesting and curious to learn that
the goddess who lives in the sun and the god who
resides in the moon are the very life and soul of
these useful objects. Take the goddess from the
sun, and immediately all becomes darkness and
blackness by day ; and abolish the god of the moon,
and there will not be a speck of light in the night.
Hence it is that the Ainu, like many uncivilised
people, fear a total or partial eclipse of the sun or
moon.

In 1887 an eclipse of the sun occurred, and I
blackened some glass so as to enable an Ainu to see
the eclipse when it took place. At the proper time
we bade him look at the sun. Immediately the
exclamation rang out, ' Chup rai^ cJnip rai,'' ' the
luminary is dying, the sun is dying.' Another
person called out, 'Chup chikai aim,' 'the sun is
fainting away,' or ' the luminary is suddenly dying.'
This is all that was said ; silence ensued, and only
now and then an exclamation of surprise or fear was
to be heard. But it was plainly evident that the
people were in fear lest the eclipse should be total,
in which case the sun might quite die away and not
come to life again, and so all living beings would
perish. It might be expected that the Ainu would
worship the sun at this particular time ; but such is
not the case. They are consistent, and treat the
sun as they do a dying or fainting person. When
a person is dying one of the company will either fill
his mouth with fresh water, and squirt it into the
sufferer's face and bosom, or will bring water in a
64

About Eclipses.

vessel of some kind and sprinkle him with his hand,
thereby attempting to revive him. In like manner
when there is an eclipse, particularly a total eclipse,
of the sun, the people bring water and sprinkle
it upward towards that luminary, thinking thereby
to revive it, at the same time calling out, ' Kamiii-
ateinka, Kaimii-atcnika,' ' O god, we revive thee ; O
god, we revive thee.' If the water is sprinkled with
branches of willow, it is supposed to have special
efficacy and power in bringing the sun back to life.

The sun having been restored to his normal
condition of brightness and glory, the cunning old
sdh' drinkers have a fine pretext for getting intoxi-
cated. Of course libations of wine must be held in
honour of the sun's recovery from faintness and
return to life, and the subject must be duly talked
over, and ancient instances of a like occurrence
recited. But a few cups of sa/ce soon cause the
talkers to speak what is not true or reliable, and
they are not long before they begin to show signs
of being in a somewhat maudlin state.

Sober Ainu traditions of eclipses are all of one
stamp, and run thus : ' When my father was a child
he heard his old grandfather say that /lis grand-
father saw a total eclipse of the sun. The earth
became quite dark, and shadows could not be seen ;
the birds went to roost, and the dogs began to howl.
The black dead sun shot out tongues of fire and
lightning from its sides, and the stars shone brightly.
Then the sun began to return to life, and the faces of
the people wore an aspect of death ; and as the sun
gradually came to life, then men began to live again.'
Eclipses are quite inexplicable to the Ainu ; nor
65 F

The Ainu and Their Folk-Lore.

have I ever heard a single theory advanced with
reference to their causes.

Since the above was written the following folk-

Another Hairy One.

lore regarding the sun and moon was told me by

another Ainu, and in his story we are informed that

the sun is the male and the moon the female principle.

Concerning the Sun and Moon.

Legend oe the Sun and Moon.

' The sun and moon are husband and wife.
They are divhie beings whose province it is to rule
heaven and earth. The male is appointed to do his
work during the daytime only, and the female at
night. Sometimes, however, they may be seen
travelling across the heavens in company. The
divine sun has the brightest and best clothes to
wear, and this is why he shines so clearly. His
garments consist of white embroidery, and he has a
larger body than his wife. The moon is like a
round cake made of millet, and is clothed in dark
and white garments worn one over the other. That
this is so one may see by looking at her with care.
Now the moon is sometimes invisible. When this
is the case it is because she has gone to visit her
husband. So say the ancients of the people.'

The myth concerning the man in the moon
is curious, but very characteristic, and runs as
follows : —

The Man in the Moon.

' In ancient times there was a lad who would
neither obey his father nor his mother, and who even
disliked to fetch water ; so, the gods being angry,
they put him in the side of the moon, as a warning
|l to all people. This is the man in the moon. k\)r
this reason let all the world understand that the
words of parents, whether they be good or evil,
must ])e obeyed,'

The Ainu give a curious explanation of this
legend, which is as follows :

' Though the lad was ordered to draw water, he
67 V 2

The Ainu and Their Folk-Lore.

was idle, and sat chopping at the fireplace with an
edged tool. As he went out he struck the door-
post, saying, "Ah me, you, being a door-post, do
not have to draw water." Then, taking the ladle
and the bucket, he went down to the river ; and
when he came to the river he saw a little fish coming
up the stream, to which he said, "Ah me, because
you — you awfully bony creature — are a fish, you do
not have to draw water." Then, descending thence,
he saw an autumn salmon, to which he said, " How
do you do, how do you do, Mr. Salmon ? " and
straightway he was seized by the salmon, and, for
the instruction of all people, placed in the moon.
Thus did the angry gods to him who disliked to
draw water.'

Among all the feathered kind of Yezo there is
no bird so saucy and bold as the crow. It has been
known to fly into the Ainu huts and take the food
from the very vessels out of which the people have
been eating, and to settle upon the bundles of fish
which the men and the women have been in the act
of carrying on their backs. On talking this matter
over with an Ainu, he informed me that crows had
reason to be saucy, and, as they once did a good
thing for human beings, we must not grumble about
them. Indeed, they were made for man's preserva-
tion. His tale about them is as follows : —

Legend of the Devil Attempting to Swallow
THE Sun.

' When God created the world the evil one did
all he could to frustrate His designs, especially with
regard to human beings. Now, after all things were

Satan attempting to Swallow the Sun.

made, the devil perceived that men could not pos-
sibly live without the lio-ht and warmth-orivins: sun.
He therefore made up his mind to destroy that
beautiful and useful work of creation, and thereby
injure men. So he got up early one morning, long
before the sun had risen, with the intention of
swallowing it. But God knew of his designs, and
made a crow to circumvent them. When the
sun was rising the evil one opened his mouth to
swallow it ; but the crow, who was lying in wait,
i\ew down his throat, and so saved it. Hence
the crows, remembering the benefits they once con-
ferred upon the human race, have an idea that they
may do just as they like with men, and live upon
the food they provide for the sustenance of
themselves and families. Thus we find that they
have good cause for being bold and saucy, and
it is not for men to say that crows are useless
creatures.'

A further legend on this subject runs thus : —
' A very long time ago, when the sun was about
to rise for the first time, the devil opened his mouth
to swallow it. L'pon this a multitude of crows —
they being the most numerous birds in the world —
(lew down his throat. This disconcerted him so
that while he was busily engaged in getting rid of
the feathers out of his mouth the sun arose, and it
became daylight. And so the Ainu were all able
to hunt and fish, and did not come to nothing, as
the demons desired. For this reason, then, ravens
must be borne with and not grumbled about, even
though they are bold and saucy and take the
food away from the people. And although they
69

The Ainu and Their Folk-Lore.

should not be prayed to, yet inao * may be offered
to them.'

The last part of this myth is somewhat difficult
to understand. Prayers, it is said, should not be
made to ravens, though nicro may be offered to
them. But the act of offering i;iao is in itself
worship ; and, as a matter of fact, I find that crows
and ravens are prayed to by people living in widely
separated districts, and that they are actually brought
up in cages and killed in sacrifice.

It is quite possible that this apparent incongruity
may be explained by supposing the crow to have
once been the totem bird of the inhabitants of a
certain district, and that those who were of this clan
somehow incurred the displeasure of the members
of other clans. But one cannot now speak with
certainty on this point, and it is only mentioned as
a possible if not probable solution of the difficulty.

There is not much to be said about the stars,
except that they are not worshipped, though the
term used for 'god' is sometimes, but not generally,
applied to them. The term 'god' is merely used
of them on account of their usefulness in the system
of Nature, particularly out of regard to their useful-
ness in giving light. Comets are known by the
name of 'broom star,' and the Milky Way is called
'the picture of the crooked river.' This 'crooked
river ' or Milky Way is also sometimes called ' the
river of the gods,' and the various deities are sup-
posed to spend much of their time on this ' river '

* Ifiao are religious symbols and fetiches made of whittled
sticks, and are fully described in later chapters.

Living Creatures in Paradise.

in catching hsh. The appearance of a comet is
regarded with fear and consternation, for it is
thought to be the sure forerunner of some dreadful
calamity, as, for instance, war, disease, famine, or

Aixr \\'()MAx A\i> Chii

death. It is a very curious thing, but it is a fact
nevertheless, that the Ainu imagine paradise to be
stocked with birds, beasts and fishes, as this world is.
Indeed, we are told that this earth was in part
71

The Ainu and Their FolkT^ore.

first supplied with living creatures from heaven.
Thus a certain legend says —

' Long before this world was made heaven itself
was stocked with all kinds of birds, beasts and
fishes. When these creatures saw how beautiful
the earth had become, and how fresh the rivers and
mountains looked, many of them had an ardent
desire to come down and reside here. Upon asking
permission from God to descend. He granted their
request, saying : " You may go to the world in
which men dwell, but whenever you see the Ainu
meet with accidents, get ill, or become hungry, you
must be sure to attend to their wants, and cure
their disease." Having received this permission
they came down, and here they live and multiply.
As, then, birds and beasts were sent down for such
a good purpose, they should be worshipped without
fail, for those who pray to them will receive their
special aid when needed. This is the reason why
such creatures are loved, and why they are wor
shipped and treated as deities.'

But it must not be supposed that all animals
came down from heaven in the beginning, perfectly
whole, or as entirely ready-made creatures, for the
following tradition tells us that some of them were
evolved out of the remains of feasts enjoyed in
paradise by the deities. Thus the legend runs : —

' In very ancient times, after God had formed
the rivers and seas and made the land. He returned
to His heavenly home. Upon His arrival there
He entered His house, and took from a corner two
bags, one containing fish bones and the other the
bones of deer. These were tjie remains of His
72

A Hobgoblin orioinates F'lies.

great feasts. He emptied the bag having deer-
bones in it upon the mountains, where they at once
became Hving deer, beautiful to behold, and that
containing the bones of the fish He cast into the
rivers and sea, where they became fishes of various
kinds. As this, then, is the way in which these
creatures came into the world, the people pray to
God when deer and fish are scarce, asking Him to
send more down, for as He produced them in this
way in the beginning, He is able to do so now.'

But, lest it should be concluded that all living
creatures came down from heaven in this way at the
beginning, the following story is related to show
that they did not do so. Some we are informed
came out of a hobgoblin.

' Once upon a time,' say they, ' many years ago,
there was a great hobgoblin, who had his home far
away in the midst of the mountains of Ainu-land.
In bodily shape he was like a man. His carcase
was exceedingly large, and M-as closely covered with
hair ; in fact, his skin was like that of a bear, so
hairy was he. However, he had but one eye, and
that was situated in the middle of his forehead, and
was as large as a common pot-lid. This creature
was a very great nuisance to the Ainu, for he had
such a tremendous appetite that he was actually in
the habit of catching, killing and eating everything
and everybody coming in his way. For this reason
the people were afraid to go far into the mountains
to hunt, for. though the one-eyed monster had
]jeen shot at many times, not an arrow had taken
effect upon him. Now it happened one day that
a brave hunter, who ^was an expert with the bow,
11

The Ainu and Their Folk-Lore.

unconsciously went near the haunt of the cannibal.
While he was in the pursuit of game he was
astonished to see something brightly glaring at him
through the undergrowth of the forest. Upon
drawing near to see what it was he discovered it to
be the big-bodied, hairy, fierce-looking hobgoblin.

' When he saw what it was the hunter became so
frightened that he knew not what to do ; but he
soon mustered sufficient courage to draw an arrow
from his quiver, and, fitting it in his bow. stood on
the defensive. As the creature drew nigh the Ainu
took a steady and deadly aim at his solitary eye,
and, being a good shot, hit it fair in the centre.
The hobgoblin immediately fell down dead, for the
eye was the vital — the only vital — part of the body.
To make sure that so foul a creature and so deadly
an enemy was quite killed, and would not come to
life again to trouble the people, the brave hunter
made a great bonfire over his body, and burnt it
quite up, bones and all. When this was done he
took the ashes in his hands and scattered them in
the air, so as to make doubly sure that the monster
was thoroughly destroyed. But lo, the ashes
became gnats, mosquitoes, and gad-flies as they
were tossed upward. However, we must not
grumble at these things, for the lesser evil of
flies is not so bad as the greater evil of having
the one-eyed man-eating monster amongst us.'

QHAPTER VII.

Cupid and the Hero Okikurumi.

The water- wagtail as Cupid — He instructs husbands and wives
in their conjugal duties — Legend of Okikurumi in love —
Yoshitsune not worshipped — The shrine at Piratori.

If the ancient Greeks and Latins had their Cupid,
the xAinu also are human enough to have theirs.
But, instead of being a saucy, winged, chubby child,
with a malicious smile and cunning twinkling eyes,
he appears in this case with wings indeed, but the
wings of a bird. He is, in fact, no other than the
water- wagtail.

It has already been shown elsewhere that, by
one account, this bird is supposed to have brought
the earth out of chaos, and by another to have
simply made rough places plain and level. We
are now about to learn that he first taught the
ancestors of the Ainu race their duties to each
other as husbands and wives, and that he has been
known to act as Cupid in watching over love-
stricken people. I find that some young Ainu
men keejj the skins and skeletons of these birds
in boxes, as love charms, carefully wrapped up in
171(70 shavings. These they sometimes worship,
especially if their possessors are in love or want
a wife. The legend recounting this is as follows : —

' The water-wagtail is called Ochiu-cJiiri by some
75

The Ainu and Their Folk-Lore.

people, and this means the " bird of passion "
or "desire." He is thus named because he has
strong sensual desires. After God had created
human beings and placed them in the world, the
water-wagtail came to them, and first taught them
their duties to one another as husbands and wives.
It is through his kindly offices of instruction that
men increased and multiplied in the world. He is
known to be a good charm, and therefore to be
highly prized. Once upon a time a man killed one
of these birds, and used the body as a charm. It
was soon observed that its possessor was becoming
very lustful, and was continually getting into all
kinds of trouble. He had to pay a great many
fines for his misdeeds. This kind of thing lasted
just six years. After that time had elapsed he
repented, and completely turned over a new leaf,
and grew very rich indeed. This was all owing
to his possessing a water-wagtail as a charm.
Whoever, therefore, keeps this kind of fetich must
expect to be very wicked for the space of six
years ; but after that time he may, by exercising
care, repent and grow rich.'

In the first chapter of this book, which was on
the subject of the origin of the Ainu, we had occa-
sion to discuss an ancient hero named Okikurumi.
It was there shown that in all probability this
person was no other than the Japanese Yoshitsune,
who is said to have come to Yezo and married an
Ainu damsel. The following legend shows him to
have been really in love with his bride, and the
purpose of it appears to be to teach young lovers
never to despair, even though they cannot always
76

The Water-Wagtail a Cupid.

obtain the object of their affections, and to show
young men that they ought never to look too much
after the softer sex. It also shows the water- wagtail
acting in his capacity of Cupid.

' The great Okikurumi fell deeply in love ; he
became very ill, yea, exceedingly love-sick ; he lost

Ainu Man abuut to Drink.

his appetite and bodily strength ; he lay down in
his hut in sullen despair, and would eat neither
good food nor bad ; he was, in short, ready to die
of love. And, mark you, all this happened through
taking just one glance at a beautiful woman. " Dear,
17

The Ainu and Their Folk-Lore.

dear!" says the legend, "how badly he felt!"
Therefore let the young beware.

' But Okikurumi was cured of his dangerous
malady, A little bird, the water-wagtail, flew to
the cause of this affliction — the object of his affec-
tions. Word was brought to her of his deep-seated
love and critical condition. The pretty little bird
wagged his tail, and whispered in the lady's ear that
if Okikurumi died the soul of Ainu-land would also
depart. Therefore the bird begged her to have
mercy upon poor Okikurumi for the sake of Ainu-
land. The intercession was successful. An unreal,
unsubstantial woman was made in the likeness of
the beauty with whom Okikurumi had been smitten.
She was brought to his hut, and forthwith proceeded
to arrange the mats, furniture and ornaments.
Okikurumi took a sly glance at her through his
sleeve ; he was encouraged ; he got up, rejoiced, ate
food, was revived, and felt strong again. This
done, the lady took her departure ; she was not.
What then did Okikurumi do ? Why, he saw that
he had been deceived in the woman, and, as there
was nothing to be done, nothing to be said, he got
,well again, like a sensible man.'

The following is the explanation of the legend : —

' The goddess {i.e. the beautiful maiden) felt
lonely, and gazed upon the inside and surveyed the
outside of the hut. She went out, and behold ! the
clouds were floating and waving about in beautiful
terraces upon the horizon of Ainu-land. Yes, that
is what she saw ; so she returned into the hut back-
wards and took down her needlework.'

(By this we are taught how it happened that

Okikurumi in Love.

Okikurumi first caught sight of this beautiful woman
with whom he fell in love. She had been sitting In
the hut, and now felt a little lonesome, restless, or
tired. Her eyes had been wandering about from
one object to another with weary solicitude. She
gets up, goes outside in an aimless kind of way, and
scans the horizon, which she sees Is very beautiful
In its grandeur, the clouds being piled one upon

An Ainu Patriarch.

another In terrace-like masses. She revives and
returns into her hut. But we are told that she
returns backwards. This Is a sign that she was
paying great respect to someone or something out-
side. The Ainu say that she was paying respect to
the Ijrilliant beauties of Nature which were depicted
upon the heavens ; hence she came into her hut
reverently walking backwards. Now women never
pray to the- heavens, indeed, they never worship
79

The Ainu and Their Folk-Lore.

any deities at all ; I therefore venture to think that
she was paying her respects to Okikurumi, whom
she saw outside.)

' Again, she looked to the point of her needle,
and fixed her gaze upon the eye-end thereof.'

(That is to say, she paid great attention to her
work.)

' Then came a little bird, called the water-
wagtail, and sat upon the window shutter. He
wagged his tail up and down, and waved it from
right to left.

' Then two chirps and three chirps came to her
and touched the inside of her ears, and what she
heard was this: "The mighty Okikurumi, who is
governor of all Ainu-land, went out of doors for a
little while, and seeing you, has fallen ill of love on
your account. And though two bad fish and two
good fish were placed before him for food he refused
to eat." '

(Two good and two bad fish is merely an
expression meaning that whatever food was placed
before Okikurumi he could not touch it, he was so
love-sick.)

' " Now, if Okikurumi should die, the soul of
Ainu-land will depart."

' Then the little bird called water-wagtail,
waving its tail, spake two words to her and said,
" Have mercy upon us, that Okikurumi may live."

' Thus, then, by simply looking out upon the
world, Okikurumi fell so sick of love that though
two bad fish and two good fish were set before him
he could not eat.

' Dear, dear, how badly he felt !
80

The Shrine at Piratori.

' Therefore the form of a woman resembhng the
go.ddess was made and sent down to Okikurumi.

' The house was set in order ; that woman who
was sent down put things to rights.

' Then Okikurumi looked through his sleeve, and
saw the beautiful woman. He got up greatly rejoic-
ing. He ate some food ; strength came back to his
body, and — the woman was gone !

' Okikurumi saw he had been deceived ; but there
was nothing to be done and nothing to say, so he
got well.'

It has been thought by many that Okikurumi
or Yoshitsune has been and is still worshipped by
the Ainu, and the fact that a shrine has been set up
to him at Piratori has lent colour to this idea. But
that shrine is of purely Japanese manufacture, while
the idol within it, which is also of Japanese make,
only dates back one hundred and ten years.
Beyond this there is nothing of antiquity about it.
Indeed, no Ainu would think of offering prayer at
this shrine. The very idea of such a thing would
have been ridiculed by the people twenty years ago.
As a matter of fact, Yoshitsune was not spoken at
all well of by the Ainu when I first came to Piratori.
It is true, indeed, that he is supposed to be the
maker of some things in creation. But of what
kind of objects ? The cuckoo, for example, which
is looked upon as a bird of evil omen ; and snakes
also, which are not pleasant creatures by any
means.

I have sometimes seen iiiao offered at the above-
mentioned shrine, and on one occasion heard a
semi-prayer said, which was as follows: —

oi G

The Ainu and Their Folk- Lore.

' O my divine Yoshitsune, through thy divine
favour I am frequently getting sake. I salute thee ;
I thank thee.' This can hardly be called proper
pra3Aer, and it was old Penri who said it. This old
gentleman is very fond of sake, as is shown in
another chapter, and this shrine used often to be the
means by which he obtained it Indeed, the nick-
name the shrine used to be called by, a very few
years ago, was ' Penri's sake trap.'

He considered it a great joke when some
Japanese appointed him keeper of the shrine, and
was duly pleased and thankful.

HAPTER VIII.

The Willow Totem*

Totemism defined — The seat of life in the backbone — Willow
totem made at birth — Life bound up in the willow totem.

Like all other uncivilised races of whom anything
definite has been learned, the Ainu also are, it is
not surprising' to find, totemistic in their religious
notions. Indeed, it would be wonderful if they
were not, for so universal is this cult that there are
those who claim, and that very truly, that every
race under the sun was at one time imbued with
ideas which find their centre in it, and they are even
prepared to maintain that the crests and emblems of
the various clans and houses in Europe are but
remnants of it.

The most unvarnished examples of late and
even present day totemism are undoubtedly to be
found among the American Indians, where the wolf,
bear, beaver, turtle, deer, snipe, heron, hawk, crane
and duck, among a variety of other things, are taken
not only as personal but also as the tribal totems.
Though the totemistic cult is still in practice among
the Ainu, it has never yet been brought to public
notice as such, nor even discovered hitherto, so far
as I can learn ; yet it is nevertheless true that the
Ainu are just as strongly totemistic in faith and
practice as the red man, and far more so than their

The Ainu and Their Folk-Lore.

present Japanese neighbours. Their ideas on the
subject may not be quite so well defined, perhaps, as
those of the American Indians, nor so constantly
and emphatically expressed ; but, notwithstanding
this, when some of their actual and private every-
day practices are illustrated by their ancient tradi-
tions— -traditions which have been very carefully
handed down from father to son, and constantly
and zealously kept secret from outsiders — the thing
itself is seen to stand out in such bold relief that its
existence cannot for a moment be doubted.

It may very likely be thought by some who
have not dipped into the matter very deeply that
the totems of the American Indians are neither
more nor less than the carved poles set up at the
principal wigwams in their encampments, and
perhaps used in some cases as idols to be
worshipped. Webster's definition of the word
totem is ' a rude picture, as of a bird, beast, or the
like ; used by the North American Indians as a
symbolic name or designation of a family, etc' He
then quotes Longfellow thus :^-

' And they painted on the grave-posts
Of the graves yet unforgotten,
Each his own ancestral totem —
Each the symbol of his household \
Figures of bear and reindeer.
Of the turtle, crane, and beaver.'

That this definition is insufficient will be readily
acknowledged by all who have made a study of
such subjects, or lived among people practising
totemism, for it by no means covers all there is in
this cultus. The totem is not merely a ' picture '
84

The Willow Totem.

of some object, nor is it simply a * symbolic ' name ;
but it is really the animal, fish, bird, reptile or tree
represented by the picture, and with which the
people imagine they have some close affinity, in
many cases of blood relationship, and in others of
friendship. The deity represented by the willow
tree is supposed to be very closely connected with
— very nearly related to — every individual born
into the Ainu race. Indeed, were this tree but an
animal, it would not be out of place to say that the
two, the man and the tree, were blood relations.
It was shown in Chapter I. that the backbone of
the original ancestor of this people was believed to
have been made out of wood — out of willow, in fact.
This is said to be the reason why the human spine
is so very pliable and elastic. It seems to me that
this mutual resemblance in the matter of elasticity,
though it does not appear to be much in itself, yet
is a point which should not be lost sight of when
considering this matter, for it takes us directly back
to a time when the Ainu did not distinguish
between the nature of the life existing in widely
different objects — in objects belonging to totally
distinct and widely separated kingdoms — as much
as they do now.

And so the backbone, having been expressly
taken from a willow tree, forms the principal part
of the human body. The life of the man is sup-
posed to have its seat in it, and not in the blood,
as many other races believe. Hence the connection
between the willow and human life is seen to be
most close and vital. No wonder, therefore, that
this tree is thought so much of. It is supposed that

The Ainu and Their Folk-Lore.

in olden times no warrior could be slain in battle
unless his backbone, the very seat of life, were cut
through. He might be stripped of every particle of
flesh and bone, but unless the spine itself were
seriously injured his soul could not depart to the
other world — the land of the gods.

Now, when a child is born into the world,
or even sometimes before that event has taken

Willow Totkm.

place, the grandfather will go to a river's bank and
cut a nice green stick of willow. This he will bring
home and shape into an inao. When made he will
proceed to worship it, after which he will reverently
take it in his hands, carry it to the bedside, and
there set it up as the tutelary deity of the child.
The accompanying illustrations show what it is like.
That marked (i) is the willow stick itself, and is
86

The Willow a Tutelary Deity.

called the sJmtii, i.e. ' club ' ; and that marked (2) is
the ' club,' with the sacred shavings, called inao
hike, i.e. ' fetich shavings,' tied round it. The
pillow marked (3) is called kainui set, i.e. ' god's
chair ' or ' throne,' and is made of stout reeds. The
end is stuck into this, so as to keep it dry, and thus
prevent it from rotting. That this totem may be
correctly called the angel of the child's growth the
following folk-lore makes clear : —

Tutelary Deity or Willow Totem.

' As the backbone of man is made of willow
wood, the men should hasten to make inao of this
tree as soon as a child has been born. After it
has been properly whittled they should address it
thus : " As thou, O inao, art a god, we worship
before thee. When God formed man in the
beginning, He made his spine out of willow wood.
We therefore call upon thee, O willow inao, to watch
over this child while he is growing up. Guard him,
and give him strength, together with long life."
After this prayer has been said, the inao should be
reverently stuck in its pillow or " seat," and placed
by the bedside. When the child has grown up, he
should frequently procure sake or millet beer, and
worship this, his guardian fetich.' Such is the folk-
lore, and from it we conclude that the willow is the
special individual tree totem of every Ainu born in
Yezo. As might be expected, this inao is particu-
larly worshipped iti time of sickness by the individual
for whom it was made. The following is a prayer
taught to children for their use on such occasions :
^7

The Ainu and Their Folk-Lore.

' O thou willow god, as thou art my spine and back-
bone, do thou hasten to heal me and make me
strong. O thou dear deity, I am ill, and my body is
weak ; pray help me soon.' If this prayer is said
devoutly, it is supposed that the sufferer will soon
recover from the malady.

So, too, when an older person falls sick, the
elders often meet together and make inao of this
tree. After these have been worshipped they are
taken out to the sacred place and stuck up among
the iiusa* If after being stuck up they strike root
and grow and flourish, it is supposed to be a very
good sign, showing that the person on whose behalf
they were made will recover, and have a long life.
It also gives much pleasure if the inao made for the
baby mentioned above happens to grow (which is a
very rare thing, inasmuch as it is stuck in dry reeds),
for that also means either health and strength or a
long life, or else that the child will be a great leader
of the people. This is very like the old belief of
the Aryan peoples, Romans and Teutons, who held
that the fate and life of a person was mystically
involved with that of the ' birth-tree,' i.e. a tree
planted at his birth. We shall see something of the
same idea expressed when we come to treat of the
subject of ' Household inao J where it will be found
that a man's life was supposed to be affected by the
decomposition of his /;2^^ fetich.

* For the meaning of /iiisa see next chapter.

AFTER IX.
General Remarks on Nusa and Inao,

Ni/sa defined — When i/iao are made — Where placed — I/iao
defined — About fetichism — The Ainu as idolaters.

A VERY few decades ago, before the Japanese had
mixed with the Ainu of the interior to any very
great extent, the first thing that would have struck
a visitor on coming to a purely native village would
doubtless have been the large groups of whittled
wands and pilled sticks he would have seen set up
together with the skulls of various animals outside
of the eastern end of each of the huts. Particularly
would this have been the case had the visit been
paid about the very early spring, for he would then
have found them new and white, and glistening
brightly over the snow in the winter's sunshine, it
being at this time that they are chiefly made. This
large cluster contains many kinds of these wands,
some long and others short ; some shaved upwards
towards the top, others downwards towards the
base, while some again are not shaved at all.
When taken singly, each is called by the name t7iao,
and when grouped together, as now mentioned, and
as is shown in the accompanying illustration, they
are collectively called mtsa. This being so, we may
here, to save space further on, once for all define
89

The Ainu and Their Folk- Lore.

nusa as being a collection of inao or wooden wands
used for religious and ceremonial purposes.

It is not intended by these remarks to imply
that the inao are formed into nusa only in the early
spring. There are other occasions on which they
are miade and set up. Such, for example, will be the

Nusa and Skulls at east end of a Hut.

time of erecting a new hut ; also in cases where
death is present ; when also a bear feast or any
other great function or solemn rite or ceremony is
in progress. But these, one may say, and that very
rightly, are merely individual or occasional instances,
while in the early spring it is the universal custom
of those Ainu who are untainted with Japanese
90

About Nusa.

usages, or untaught in the first principles of Chris-
tianity, to make them.

These nusa, however, are not only to be seen
near the huts ia which the people dwell, but also
upon the seashore where the fishermen push ofi"
their boats when they go fishing. These are set up
for the gods of the sea, and are called keum-ush
inao, i.e. ' the fetich with legs.' They are so called

Nusa, or cluster of Inao.

because they are tied to stakes in the ground,
which go by the name o{ kema, ' legs.'

It will have been noticed by those who have
read about the Ainu elsewhere that inao have been
defined as ' whittled willow shavings,' or ' willow
wands with overhanging shavings ' ; but such a
description, when compared with that to be now
given, will show this definition to be true only in
part, for not only are many kinds of wood besides
willow used, but in making them the men do not
whittle or shave all of the pieces of wood employed.
91

The Ainu and Their Folk-Lore.

I have often insisted both in my lectures and also in
my writings that the Ainu do not worship their
inao, but that they make them as offerings to the
deities, and set them up as signs showing reverence
towards them. This, I must now remark, is true
but in part, for while some of the ordinary or less
important kinds are not worshipped, there are
several others which are. Those not worshipped
may almost always be regarded as offerings and
charms pure and simple, while those which are
worshipped must generally be regarded as messen-
gers sent to the higher deities. The fact is that,
having due regard to the light we now possess
on the subject, inao must for the most part, and
taken together with a variety of other subjects, be
looked upon as fetiches, some of which are invested
with life of a higher or lower degree and nature as
the case may be, while others are to be considered
as having no life at all apparent in any particular,
though, if the truth be told, the essence of life will
be found to be latent in all. This is how it comes
to pass that these religious symbols and instruments
of worship are regarded in different lights and
treated in various ways by the people on varying
occasions ; for that they are so treated and regarded
by the inhabitants of separated districts and at vary-
ing times and under certain circumstances cannot be
questioned.

It would be a very difficult task indeed to give
anything like a concise definition of fetichism as
believed in and actually practised by the Ainu. It
will require several chapters rather than a few lines
to do so. The pages next following are an attempt
92

Influence of Fetiches.

to explain, by illustrations gained from personal
observation, what I find it to be among this people.
Whether I shall succeed in this explanation or not
remains to be seen. Broadly speaking, however,
Ainu fetichism may be said to consist in a belief
that the possession of a thing can procure the
services of a spirit which is either supposed to
actually reside in it, or to be in some other
mysterious way very closely connected with and
allied to it. Fetiches, so long as they are kept in
good condition and are duly respected, are, we find,
generally looked upon as continual guardians
against harm from Nature, disease and evil spirits ;
but it is a doctrine which must never be forgotten
by those who possess them, that when they decay
their influence ceases. Nay, more, the life of the
possessor is also supposed, in some cases, to pass
avv^ay as the fetich decays.

The chief iiiao should be made, so far as the
stem of it is concerned, of lilac, because this is said
to be a hard kind of wood, and does not quickly rot
even if stuck in the damp ground out of doors.
Upon questioning an Ainu on this subject, he said :
'It is not considered wise to use any wood other
than the lilac for making the stem of this kind of
fetich, for in ancient times a certain man made one
of cercidiphyllum, the end of which rotted after a
short time, so that it fell over. Not many months
elapsed before the owner himself became weak and
died. This was owing to the influence of the fetich
being withdrawn. For this reason it is now known
that the stem should be made of lilac onl)-. that
being the most durable wood of all. However,
93

The Ainu and Their Folk-Lore.

should he happen to be in a place where he cannot
obtain lilac, he may use either willow or cercidi-
phylhun ; but these must not be kept long, for fear
they should rot away. When they become a little
old, they should either be cast right away in the
forest or reverently burnt upon the hearth, before
they have a chance of rotting. Others should then
be made in their place.' Hence it will be seen that
the unwritten letter of the law must be fulfilled by
possessing the inao fetich ; but latitude is mercifully
granted, by allowing those who cannot obtain lilac
to use other wood.

If we define idolatry as being worship paid to an
image which is taken to be the usual or temporary
abode of a super htiman, or perhaps one should say,
other than htmtan, personality ; or if again we take
it in a lower sense, as merely bowing down to
images and fetiches used to excite the eye and mind,
whether the image itself is supposed to be animated
or not — then, whichever way it is looked at, the
Ainu must certainly be classed among the idolators,
and some of their inao fetiches may with truth be
called idols. There is no escape from this con-
clusion. I formerly had many doubts on this point,
but have long since found that it may not be
disputed for a moment, as the illustrations of the
inao which will be described in the followino-
chapter will clearly show. These inao, one of
which may surely be found in every hut, are said to
be the chief of this kind of fetich, because they are
of the highest importance ; since they are especially
made to represent a god who, in so far as this world
of men is concerned, is supposed to stand next in
94

Orders of Deities.

order to the supreme God or Creator. There are
many orders among the deities ; this is an un-
doubted article of faith among this people ; and it is
also a fact that there are some kinds of iiiao which
are offered to the 'distant gods,' and others which
are presented to the 'near gods.' By 'distant
gods ' is meant those who are remote from human
beings, and by ' near gods ' the minor deities who
are said to deal immediately with this world. For,
be it understood, the greater and higher and more
honourable the deity, the further off is his dwelling,
and the more in number are the lesser inter-
mediaries through whom he is supposed to act. It
will thus be seen that the Ainu idea of the divine
government of the world and men is fashioned very
much after the model of human governments with
their kings and officers.

The Ainu and Their Folk- Lore.

QHAPTER X.

The Chief of the Inao Fetiches.

The household fetich — How made — Dedicated — Husband of the
fire goddess — The fetich with curled shavings — The fetich
with shavings spread out — The fetich shaved backwards.

The most important and relatively highest inao
fetich the Ainu possesses (and every family must
have this one) is called Chisei koro inao, i.e. ' the
inao which keeps the house ' ; CJiisci koro Kamni,
' the divine keeper of the house ' ; and CJiisci
epunginc ekashi, ' the ancestral governor of the
house.'

This fetich is invested with life, and it is his
province to be continually looking after the health
and general well-being of the family. His special
abiding-place is in the north-east corner of the hut,
at the back of the family heirlooms. He is not
only worshipped where he stands, but is also
occasionally brought out from his corner, stuck in
the hearth, and there prayed to by the head of
the family. This is done, however, only quite
occasionally and in times of exceptional trouble.
This kind of inao is, as the names given it imply,
of the male gender, and his consort's name is
Abe Kanini, i.e. ' divine fire,' of whom an account
will be given in another chapter. When questioned
on the subject, some of the men informed me that
96

The Chief of the Fetiches.

they believe the original pattern of this fetich to
have been sent down from heaven by the Creator
Himself when the world was first made; and the
lore given me concerning it runs thus : —

' The deity who keeps the house was originally
made by the true God, and it is because he was
sent down to be the husband of the goddess of
fire, and to help her attend to the wants of men,
that he is called the " ancestral governor of the
house." '

Mouth

Inao Netoba.

Stem of the Household Inao.

Chisei Koro Inao.

The Household Inao.

The way this kind of fetich is made is as
follows : A piece of wood, say an inch or so in
diameter, is taken from a green lilac tree. This
is to form the stem, and is usually about two feet
in length. One part of it is shaved with a sharp
knife from top to bottom, to represent the front
of the idol. Near the top a gash is cut across, in
imitation of the mouth, and a little below this the
so-called heart is carefully boimd in. This heart
consists of a warm black cinder, freshly taken from
the hearth, and firmly bound to the stem with a
97 H

The Ainu and Their Folk-Lore.

string made of twisted willow shavings. The Ainu
call this stem the netoba, or ' the body.' I was
formerly led into supposing this word was the
name of the whole fetich, but that, I am sorry to
say, was my mistake. The ndoba is the stem only,
the whole thing itself being called by the names
given above.

After the heart has been nicely bound in, a
number of shavings taken from a willow tree are
tied all round, as shown in the illustration given
on the preceding page, and thus the niouth and
heart are completely hidden from observation.
After this has been respectfully done, it is
reverently stuck in the ground by the fireside,
and the following dedicatory prayer devoutly said
to it : ' O fetich, you are henceforth to reside in
this house with the goddess of fire ; you are to
be her husband, and your place will be in the
treasure corner. Please help her to watch over
and bless us.' After this prayer has been said
saki is drunk, and the fetich is called ' the divine
possessor of the house,' and ' the divine ancestor.'

There are two things of special interest in the
foreooino- account which deserve, I think, to be
kept before the mind's eye when trying to under-
stand this people. The first is recorded in the
last chapter, and is the fact that the life of the
man who made the stem of his inao out of cercidi-
phyllum wood was believed to have been so bound
up in the fetich that when the end of it decayed
he himself died also. I am inclined to think
that what is called by that very ambiguous term
* sympathetic magic ' is the great principle under-
98

Other Kinds of Inao.

KiKE-CHINOVE

Inao.

Fetich with
curled shavings.

lying the idea ; and it is certainly well worthy of

notice that in very many cases the Ainu of the

present day actually believe that their fetiches

exercise a strong influence upon their lives and

personal comfort. Somewhat of the

same kind of thing was seen to exist

in Chapter VIII., when showing the

connection between the backbone and

the willow tree.

The second thing worthy of special

note is the connection of fire with

their chief inao. The fire goddess is

said to be his wife, and a cinder is

placed upon his bosom as his heart.

This is indeed curious, but yet it is

not to be wondered at, when it is

remembered that the Ainu think so much of fire as

to be out and out fire-worshippers.

We come next to consider a fetich which has

especially curled shavings. The ' household inao '
was found to be an idol pure and
simple, and as such is continually wor-
shipped. The fetich standing next in
order to him is called Kike-chinoye inao,
and this means ' the fetich with curled
shavings.' This one has a long stem,
and is that which is so often seen ele-
\ated above the rest among the niisa
clusters. It is tied to a long stick to
make it fly high, and this, like the stem
of the 'household inao,^ is called its

'-air-

KlICE-PARASK

Inao.
Fetich with the nctoba OX body. This kind, though

sometimes worshipped and kept as a

99 11 2

■spread

The Ainu and Their Folk-Lore.

charm, seems usually to be presented as an offering
to many of the deities in the Ainu pantheon. Those
I have had in my hand to examine have invariably
been made either of willow or dogwood, which
wood is really the material the Ainu assure me
ought always to be used in making them.

I have seen these fetiches offered on several
occasions. At one time they were presented to
the goddess of fire, together with a little sake. On
that occasion the following prayer was said : ' O
divine goddess of fire, have mercy upon us, and
please take care of this house. I now present
thee with some sake and inao! The fetich was
here regarded not only as a sign of reverence,
but also as a present, in return for which the
great blessing of preservation from evil was to be
vouchsafed to the worshipper.

At another time I saw one offered to the
Creator of all things, and on that occasion the
following prayer was said to him : ' O thou God
who dwellest in the highest heavens, who hast Thy
dwelling in the highest and most glorious heavens
above ! O Creator of the world, condescend to
accept this wine and inao. In return for them
mercifully bless us.'

The next fetich to be considered closely
resembles that last spoken of in use and nature,
and is called Kike-pa^-asc inao, i.e. ' the fetich with
the shavings spread out' It has a shorter stem
than the other, and, as the name implies, the
shavings are more wavy and extended. They
are made of either willow or dogwood, whichever
should happen to be nearest at hand when required.

lOO

Prayer to the God of Mouruains.

This kind is used very often indeed as an
offering to such deities as are supposed to inhabit
the mountains, rivers and seas. They are some-
times set up singly, and sometimes in clusters of
from two to five or six. The prayers used when
they are being presented are all of one stamp,
and the following one, made to the god of the
mountains, may be taken as a good representative
example : ' O thou god of the mountains, should
the people at any time fall sick, condescend to
heal them ; should food become scarce, favour us

^x;^^)>2^.

Chiehorokakep.

The Feticli which is shaved backwards.

by bringing plenty. Thou art a mighty god, and
we therefore present thee with these beautiful inao
which our forefathers taught us to make. Please
accept them graciously and rejoice over them.
Such is the prayer ; and we learn from it that
these particular fetiches are regarded as offerings
pure and simple, and nothing more, and that the
gods are pleased to have them presented to them.

Another kind which is very extensively used
is called Chiehorokakep, i.e. ' the shaved backwards.'
These, as the name implies, are made by being
shaved downwards from the top. Some of them

lOl

The Ainu and Their Folk-Lore.

have three sets of shavings left attached to them,
while others have but two. I have never been
able to learn the rule which governs the exact
number of sets of shavings which should be left
in given cases. The Ainu themselves do not
appear to be quite certain on this point, for they
seem to fashion them each one after his own
uncertain ideas about what will be acceptable.
But, though they may not be particular as to the
number of clusters of shavings they leave on the
stick, many of them are extremely careful about
having six distinct shavings in each cluster upon
either side of the stem, this being the sacred or
perfect number of the people.

These chiehorokakep symbols are made as
offerings to the EJiange Kcwmi, i.e. ' the gods
near at hand.' By this term they mean those
gods who are supposed to be between them and
the higher deities, who are thought to be too
honourable to act immediately and of themselves.
Thus, for example, this kind of inao is often seen
by the springs of water, near precipices, and some-
times, when the lesser deities are invoked, by the
fireside. It will thus be observed that this special
kind of offering is presented to the local and
tutelary deities, or those deities which are thought
to be in direct touch with men.

102

QHAPTER XI.

The Inao Fetich called ^Little
Carved Birds/

Use of these fetiches — -Their shape — Wood used in making
them — Food placed upon them — The nature of disease.

For purposes of worship and defence from evil the
Ainu use a fetich which is supposed to represent
the eagle and eagle-owl. In vol. xxiv. p. 6i, of
the Transactions of the Asiatic Society of Japan, I
wrote of this fetich under the name of * Little
Carved Birds,' and I now reproduce what I there
said, with such slight revision as I find, after further
study, to be required. The article runs as follows : —

Chikappo-chikomesup.
(Little Carved Birds.)

In the event of a village being attacked by an
epidemic disease of any kind, but more certainly
and particularly if the disease be of a severe and
dangerous nature, the Ainu of the villages imme-
diately surrounding the infected one will proceed to
get sticks of elder or cladrastis, about four feet in
length, and make them into a kind of charm or
fetich. These sticks are named Chikappo-cJiikouicsup,
i.e. ' little carved birds,' by some ; and Rui-shitu
inao, i.e. 'great' or 'thick war-club inao,' by others.
As soon as made, and this is done with scrupulous

The Ainu and Their Folk-Lore.

care, they are set up with grave reverence and due
ceremony by the chief and elders of the people, and
of course, if possible, with plenty of saki drinking,
at the end of the village nearest the one attacked.
After being properly established in their places, they
are devoutly worshipped, and called upon to defend
the people by keeping the malady from their midst.
I need hardly remark that these fetiches are looked
upon as most powerful charms, and that the people
have very great faith in them, for the Ainu is
nothing if not sincere and devout in his belief and
trustful in his worship. Indeed, so highly do they
think of and reverence these 'little carved birds,'
and so great is their faith in them, that they have
given them the special name of Kotan kikkara
inao, i.e. ' the iuao who are the defenders of the
village.'

It will be seen by the accompanying illustra-
tions that the sticks are shaved downwards, the
shavings being left attached and standing upright,
while a slit is made in the top. The reason for
this slit will be understood, when it is known that
the iuao are intended to represent the eagle and
eagle-owl. These birds, it is supposed, are able
to prevent harm from coming to the individuals
of any village where their images or fetiches are
set up.

The shavings left on the sides of the sticks are
Intended to represent feathers or wings (the latter
being much more probable in this case than the
former), and the split top the bird's mouth. I have
a few times seen portions of food and herbs placed
in the mouth, to render the fetich more potent and

IO +

Charms against Disease.

certain in its operations and more obnoxious to the
disease. Not only so, but I have often seen small
ones so extensively used as to be nailed on the
window-frames and door-posts of nearly every Ainu
hut in the village, the special purpose of which is
acknowledged to be the keeping out of sickness.
The smaller ones, however, are not worshipped ;
and the only difference I can discover between the
raison d'etre of these and that of the horse-shoes

t \

/ \

/ ^

Chikappo-chikomesup, or Little Carved Birds.

one may sometimes see nailed to doors, gates and
posts in country places in England, is that the
former are intended to keep misfortune and ill-
luck out, and the latter to bring fortune and
prosperity in.

The particular number of shavings to be left on
the sticks is left to the religious taste and theolocrical
ideas of the individual. Some have six left on them,
and are therefore called kuan rapushbe inao, i.e. ' six-
winged iiiao ' ; others have seven, and are called
105

The Ainu and Their Folk-Lore.

arazvan rapitshbe iiiao, i.e. ' seven-winged inaoj for
by some seven appears to be thought the perfect
number, and others again have as many as twelve
(which is the sacred number six doubled) left on
them, and are called fitp ikashima zvan raptishbe inao^
I.e. 'twelve-winged inao.'

There is one thing here which may be a little
mystical and confusing to anyone not initiated into
Ainu theological and mythological notions. I refer
to the fact that the supposeci wings of the owl are
left standing up, and therefore pointing forward
rather than backward, as one would naturally expect
in the fetich of a bird. But to the Ainu it would be
most unnatural to have the wings, under the present
circumstances, the right way on. For the fetich is
angry because death is abroad. The demon of
disease is near at hand, and there are mourners
among the people. Everything is the reverse of
what it ought to be. Disease and death are not
natural, but they are the spiteful works of malignant
demons. Thus, as when following a corpse to the
grave the mourners wear their coats inside out and
upside down, and as when they return from a funeral
their clothes are hung out in the air, also turned
inside out and upside down, so do the men make the
wings of the owl fetich the reverse of their natural
way of growing.

The elder tree itself, the proper name of which
is Oshpara-ni, i.e. ' tree with a broad heart,' out of
which these fetiches are made, is sometimes called
Kashkanmi-yewen ekikimi, i.e. 'the misfortune-giving'
or 'unlucky tree.' Why this is so, no one now appears
to know. Posts of this wood are in some places
io6

Nature of Disease.

used to mark the graves of children, for the elder,
being brittle, is thought to be a fitting symbol of a
frail and snapped-off life. The stronger branches
are used to carry the mat in which the dead bodies
of children are borne to the grave. These are
also left at the place of burial, and generally on
the grave itself. The cladrastis appears to be used
because it is bcHeved to be of a poisonous nature,
and therefore obnoxious to the disease it is intended
to drive away. In fact, should a disease approach
too near it, it is thought by some that it would be
poisoned to death.

The food and herbs I have seen in the mouths
of the Chikappo-chikojnesup consisted of, in one case,
highly putrified fish mixed with brimstone, the odour
of which was nearly enough to kill anyone, and in
the other, of ikema, i.e. Cynancluini caudatwn. The
smell of these things is so powerful, and diseases of
every kind have such a strong dislike to them, that
they will not, unless the people of a village are
especially great sinners, or the demons of disease
extraordinarily spiteful and wicked, bring their noses
near them — nay, indeed, they will flee away post-
haste to a more pure and congenial atmosphere.
The brimstone is thought to have the power of
suffocating disease. I find that the use of carbolic
acid and lime in my own house as disinfectants have
been looked upon in the very same light by some
Ainu as the use among themselves of their own
orthodox materials when taking their pathological
and hygienic precauti(jns. I have no doubt also
that if I were to make a fetich like the Ainu, and
stick a piece of prime Gorgonzola or Gruyere cheese
I07

The Ainu and Their Folk-Lore.

in its mouth, especially if the cheese from which it
was taken be a good one, the Ainu would consider
it to be a fairly potent precaution, and well able to
slay a demon.

What are called by us the living germs and
bacteria of disease are by the Ainu called demons.
From this fact it might perhaps appear at first sight
that there is very little difference between them and
us in our conceptions as to what disease really is.
We speak of the living germs of disease awaiting
favourable opportunities and conditions in which to
attack persons, and the Ainu speak of the living
demons of disease under the very same terms.
Notwithstanding this, however, the difference
between them and us is real and vital. With us
indeed the germ is, as I suppose, the disease itself
in embryo, but with the Ainu the demon is not the
disease itself, but the direct cause and parent
thereof. The difference in thought, therefore,
between us and them is as great as that between a
cause and its effect. With the Ainu this living
germ, cause or demon has an essential, spiritual
and personal existence, and is able to think, will
and act ; while with us the living germ is simply an
adventitious, blind, irrational force, whose life is
more vegetable and animal than spiritual. By
mere casual expression the two may appear identical,
but in essence and thought they are the very
antipodes of one another.

The terms Rni-shitu, i.e. 'great war-club inao,'

and Kotan kikkara inao, i.e. ' the inao who is the

defender of the village,' by which these ' little

carved birds ' are called, refer to the mode of action

io8

Charms against Disease.

in this great dualistic warfare. Undoubtedly war-
clubs are not made to play with, or simply to look
at. They were used to kill with. Just so, then, the
war-club is symbolical of killing by knocking on the
head, and this is what the owl fetich is supposed to
do to the demon of disease.

J 09

The Ainu and Their Folk- Lore.

AFTER XII.

Inao as Living Mediators.

Inao as angels — Inao used in brewing — Inao sent to hell — Demon
worship — Inao for sick man — Bush fetiches — Fetich
shavings.

In some instances inao fetiches are clearly and
definitely supposed to be living- angels, mediators
or messengers, whose spirits pass between men and
the various deities. Nay, some of them are even
sent to hell itself, to propitiate the demons for men.
Unequivocal evidence of this fact may be observed
in the two fetiches now about to be described.

Whenever the Ainu brew beer, which they often
do from millet in the early spring and after a good
harvest, they always make a kind of fetich known
as Ininuha sluitii inao, i.e. ' refining-club fetich.'
This is used as a messenger to the goddess of fire,
and is sent to her with some of the lees at the time of
refining. It will be seen in the illustration now given
that a hollow place is left in the top of the fetich.
This is called the ' seat' or 'nest,' and is made so
as to hold the lees to be presented. When these
have been put on the ' seat,' drops of beer are
offered to the various deities, and the fire worshipped
as follows : ' O divine grandmother, we drink beer
to thee ; we offer thee inao. Bless this household,
and drive evil far away. O keep us from all harm.'

I lO

Fetich Worship,

Inu.mba
Shutu
Inao.

Refining-

club
Fetich.

After this, prayer is offered to the fetich itself thus :
* O refinino-club fetich, take the lees now placed
upon thee to the goddess of fire, and thank her on
our behalf for all the blessings she
tl,(f has bestowed upon us. Tell her
of our estate and welfare, and solicit
her continual help and favour.'
After having been thus offered and
addressed the fetiches are some-
times reverently burnt upon the
hearth while prayer is being said,
and so, in a way, the manes are
sent to the spirit world. But some-
times, however, they are not burnt,
but set up by the door as offerings
to the gods of the doorways. The
husband of the goddess of fire, that is to say, ' the
household inao,' is also associated with his consort
in the prayers on such occasions.

The illustration next given represents a fetich
called by the name of Nitne inao, or Nitnc hash
inao, the former of which names means ' evil fetich,'
and the latter ' evil bush fetich.' This kind is used
especially in times of sickness, when a person is
particularly supposed to be possessed by the demon
of disease. It is not called an evil fetich because it
is itself resfarded as beinsf of an evil nature, but
rather because the occasion on which it is used is a
bad one. It is sent to the wicked demon of disease,
that is why it is called * evil fetich.' When it is
made, a kind of stew called Nitne ham. i.e. ' evil
stew,' is also prepared and offered with it. This
consists of fish-bones, vegetables, and the remnants
1 1 1

The Ainu and Their Folk-Lore.

of any kind of food mixed together and well boiled.
When all has been prepared, the inao is stuck in the
ground upon the hearth, and the stew, which has by
no means an inviting smell, placed before it. Then
a so-called prayer is said as follows : ' O evil
fetich, take this evil food, together with the disease
of this sick person, and also the demon who has
possessed him, and go with them to hell. When
you arrive there, please make it so that the demon
will not again return to this earth. I have supplied
you with food, take it to the demon and propitiate
him ; please feed him with it.' After this the sick
man is beaten with a bunch of grass called tahtsa,
and if the fetich is successful, a cure will be certain
soon to follow.

This may be called genuine demon worship, and
it is a small part of a large system which will be
gradually unfolded in this book. After the worship
has been performed by the fireside the fetich is
taken to the niisa cluster, where it is set up and has
the stew placed before it. The following prayer is
then said to the demon of the rubbish heap : ' O
angry demon, O thou demon of the rubbish heap,
accept this fetich and food ; make haste and heal
this sick person.' The Ainu who officiates at this
ceremony then returns to the hut, and again ex-
orcises the demon by brushing the patient down
with the takusa mentioned above.

On a certain occasion I remember seeing a war-
club inao, in shape like the illustration next follow-
ing, set up in the hut of a sick man and earnestly
worshipped. I cannot, however, find among my
notes the prayer which was said on that occasion,

I 12

Propitiating Demons.

but I distinctly recollect this much of the matter.
After being prayed to, the spirit of the fetich was
supposed to walk about the earth and visit the
various demons of evil on be-
fl half of the suppliant, and after
^YJif having found them, was said
"^ h to consult with them as to
what was the best thing to be
done for the patient.

On such occasions as that
now referred to, the fetich is
told to wander about among
the demons till he discovers
the one who has attacked and
\| possessed the sick man, and
Shutu when he has found him to
Inao. proceed to supplicate for the
^Fetich''' removal of the curse he has
subjected him to. If this be
done in a right spirit and with tactful judgment, the
result is certain to be as required ; but if not, the
patient must surely die.

The Ainu are accustomed to make a further
kind of fetich which they call //ask I'nao, i.e. ' bush
fetich.' These are made by cutting a short stick,
and either splitting It at one end and inserting a
shaving or two in the opening thus made, or else
by cutting a few gashes in it in an upward or
downward direction, as shown in the foregoing
illustrations. The gashes cut across the top are
said to represent the mouth of the fetich.

This kind of /nao appears to be of soniewhat
high importance, and it niay be made of willow,
113 I

Hash
Inao.

The Ainu and Their Folk- Lore.

dogwood, lilac, cercidiphyllum, ash, magnolia or oak,
whichever kind of wood happens to be nearest
at hand when needed. They are set up as offerings
to almost all the deities. Hunters and fishermen
make them very often, and I suppose it is on
account of their being so often required, and at
so many different places, that
such a variety of wood is
allowed in making them, for
one cannot expect to find all
these kinds of wood growing
in one vicinity. When the
fishermen go to fish they set
up this kind of inao at the
place where they push the
boats off, and after having set
them in order they pray, say-
ing, ' O thou great god who
governs the waters ! O thou
water deity, we are now going
to catch fish. Please accept
these " bush fetiches " and
watch over us. Please grant
that we may catch fish. O
grant that we may kill many
fish to-day.'

Besides all the inao now
described, I have come across
one of quite a different pat-
tern, made by an Ainu from
Saghalien. The above illustration is a representa-
tion of it. It is said to be made especially for use
at fishing stations, as an offering to the gods, of the
114

Inao of Saghalien
Ainu.

The Use of Fetich Shavings.

sea, whose province it is to cause the fish to in-
crease, and come and be caught.

During the course of the preceding chapters
it has been frequently necessary to mention the
inao kike, i.e. ' fetich shavings.' These things are,
as their name impHes, just wood shavings, and

Inao kike — Fetich Shavings.

nothing else. Fetiches of any other kind whatso-
ever, as has been shown (and the Ainu have very
many), are wrapped up in them. The heirlooms
and treasures are ornamented with them, and the
successful hunter uses them to embellish his trophies
with. The fishing boats often have them stuck
about them, and when upon the waters, whether of
the rivers or sea, the men throw some to the gods
and demons inhabiting those regions. The Tiisu
guru, i.e. 'medicine men,' always carry them about
stuffed in their bosom. When venison, bear's flesh,
or other things have been brought me as presents,
there have generally been some placed about them.
All these little things serve to show in what high
esteem these fetiches are held by the people. They
are not much to look at, perhaps, but etiquette,
if not religion itself, certainly required them to
be made and used very extensively. They are
perhaps used as signs of consecration, or to show
115 I 2

The Ainu and Their Folk- Lore.

that certain things have been set apart for some
special object

From the description now given it will be
observed that the inao fetich forms a very important
item in the practice of Ainu religion. It will be
seen that they are made upon almost every occasion
of prayer and worship, and may be said to be in
daily use. Thus it comes to pass that when a
person is taken ill, his friend or relative will at
once go and get a piece of green wood fresh from
the forest, and, sitting down before the fire, peel
off the outer rind and shave the stick into an inao.
When it is finished he will place it in the corner
of the hearth, and ask the gods and demons to
look kindly upon the sick one and heal him.

When the men are out hunting also they will,
when they build their lodge to sleep in, most
devoutly make and set up inao before the fire
and about the building. At this particular time
they worship, and offer earnest prayer, saying,
' O goddess of fire, we present this inao to thee.
Pray watch over us to-night, and ask the deities
to grant us success when we awake.' At the spring,
too, where they get their drinking water, they will
set up another, and say, ' O goddess of water, we
come to drink at this thy spring. Please look
upon this offering, do us good, and watch over us.'
On the morrow, before beginning to hunt, they
again make inao, offer them to the great God of
all, and, using the goddess of fire as mediator, ask
Him to render them successful.

ii6

AFTER XIII.

About Huts.

The hut a Hving creature — ^Its heart — How huts are built— Prayer
to the hut — The sacred east corner — Store-houses — Fear of
fire — Hut at Horobetsu — House-warming — Hut-burning.

At the end of the last chapter 1 attempted to de-
scribe the pattern and use of fetich shavings ; but
there is another very important kind which has not
yet been mentioned, and which is called Chisci sanibe,
i.e. ' the heart ' or ' pulse ' of the house. Many of
these may sometimes be seen hanging from the
windows, and they will also be found suspended
from the upright posts and beams which crown the
outer walls of the huts. They are taken from
various kinds of wood, among which may be
mentioned willow, magnolia, cercidiphyllum and
dogwood. In some way or other these ijiao are
supposed to preserve life in every part of the
building ; for every house or part thereof is looked
upon as having a distinct and separate individual
life. It is also believed that when it ceases to exist
in this world it will live in the next, which is called
Kaiuui Dioshiri, i.e. 'the kingdom' or 'country of
God,' and be for the use of those who occupy it here.
The huts are most uncomfortable places to stay
in, for amongst this race household comfort, accord-
ing to our ideas, is ([uite a secondary consideration.
117

The Ainu and Their Folk-Lore.

If the people can secure bare existence and animal
sustenance, they are content. Their villages, seen
from a distance, indeed appear quite picturesque,
situated as they generally are along the banks of
rivers. And the individual huts in some districts
are neat and pretty-looking buildings, for some of

I f ? f I
I I I ^ f

ChISEI SaMBE THE PULSE OF THE HoUSE.

the people take quite a pride in thatching their
homes. But all the picturesqueness and the beauty
disappear upon a closer inspection. After a few-
weeks or months — some people think a few days or
even minutes are fully sufficient — spent in one of
them, a Japanese hotel seems in comparison a very
paradise for comfort.

They are so unsubstantially built that at times
the wind whistles through them at such a rate that
it is next to an impossibility to keep a lamp or candle
burning. On one occasion I had mats hung up all
round me in the attempt to keep my candle burning ;
but all my efforts were of no avail, and there was
nothing for it but to retire early to bed. My bed
was somewhat hard, for it consisted of bare boards.
The chief difficulty about a board-bed is that in
winter the boards seem to throw out no heat ; hence
I had to keep myself warm with the hard and dry
untanned skins of animals and hot-water bottles—
ii8

How Huts are Built.

for Ainu huts are remarkably cold in winter. More-
over, the dried fish, some of which hangs rotting in
the roof, emits anything but a savoury odour. The
smoke, too, is a great nuisance, and causes the eyes
to smart and run with water. As for beetles, ear-
wigs, and other objectionable insects, the huts in
some districts swarm with them during the summer
months. Snakes occasionally visit the thatch of the
roof in search of mice and sparrows' nests. Fleas
are the most troublesome of the insects, and appear
to have a special liking for white man's blood. On
one occasion when I arose in the morning I found
my body completely covered with bites ; but,
strange to say, ever since that night fleas have been
unable to make any impression whatever upon me.
Intending travellers in Ainu-land should carry with
them a large supply of insect powder.

In building their dwellings the Ainu commence
at the roof This consists of bare rafters tied to
horizontal poles at the lower end, and a long ridge-
pole at the upper, and across these again are laid
smaller poles, to which the thatch is fixed. The
inner layers of bark, especially of elm trees, and
pieces of vine and creeping plants, are used as rope
or strings for tying the separate poles together. As
soon as the roof is finished, poles about five or six
feet long — and, on account of its durability, magnolia
by preference — are driven into the earth at a distance
of four or five feet apart, and across these smaller
pieces of wood are lashed, to which the thatch is
tied, and thus the walls of a hut are formed. These
poles have each a fork or branch in the top.
When they are all set up in their proper places the
119

The Ainu and Their Folk-Lore.

roof is lifted bodily up, and the bottom horizontal
poles allowed to rest in the forks at the top of the
uprights.

The thatching is then proceeded with. This
takes several days to finish, for the huts are almost
entirely thatched with reeds, from the ridge-pole of
the roof to the bottom of the uprights, which are
stuck into the earth. Both men and women work

HUT-BUn.DlNG.

at house-building, and the spring and autumn are
the proper seasons for this occupation.

When the framework has been set up the ' house
pulse' mentioned above are made, and prayer is
offered to the house itself and the household god as
follows : —

* O god of the house, O caretaker of the room,
we worship thee, pray hear our prayer. In olden
times when the fire goddess was sent down from
1 20

Huts descend from Heaven.

heaven a house came down with her. The frame
was made of wood and the walls of reeds. The
"house pulses " were there also. Now when god
sent the building down he said, " This house,
together with the goddess of fire, is to watch over
the people. When it becomes old another must be
made in its stead, and children born and brought up
in it." So now, O god, this room is finished, and
the heart has been given to it. Do thou and the
goddess of fire keep the people in good health.
We offer thee inao ; pray see that those who inhabit
this place do not become ill.'

After this prayer has been said to the house
itself, the goddess of fire, and her consort the
' household inao ' are worshipped, sak<: drunk, and
many fetiches made.

A very short legend told me on the origin of the
first house that ever appeared in Ainu-land runs as
follows : —

' When the first hut came down from heaven
with the ooddess of fire, it was called Ires7i Kamni
aeanu tumbu, i.e. " the room in which the divine
nourisher is placed," and CJiirange titnibn. i.e. "the
room which descended," and 2X^0 Kamni kat tuuibu,
" the room which god made." '

Alniost every hut is furnished with two holes,
made just beneath the eaves, which serve as
windows, one in the east end and the other in the
south side. Screens made of rushes or reeds are
placed on the outside of these, and in some cases
wooden shutters also. They are all so fixed as to
admit of being drawn up or let down from the
inside at will, according as circumstances may
12 I

The Ainu and Their Folk-Lore.

require or the occupants desire ; for the strings or
cords to which the screens and shutters are attached
pass upwards under the eaves and over the hori-
zontal roof pole into the hut.

There are no chimneys, but a hole is purposely
left in one or both angles of the roof for the escape
of the smoke. These, together with the two win-
dows, are considered fully sufficient for all practical
purposes ; but the smoke is sometimes very trying
to the eyes and throat.

At the west end is a door which leads directly
into a porch or antechamber, which the Ainu call
a shcni. In the south wall of this is another door,
which leads into the open air. This porch is used
for various purposes, such as storing firewood,
pounding millet, and shelling peas and beans. The
dogs also are allowed to inhabit this part of a house.

A few of the larger huts are furnished with a
doorway in the south wall of the main or dwelling
part of the building. The entrance is situated near
the east end corner of the hut, and is fitted with a
sliding door somewhat resembling the Japanese
amado. The outer door of the porch is generally
fitted with a hanging mat only, but the inner porch
doorway has both a mat and sliding door. The
wooden doors are, as a rule, closed only when the
household is away from home or gone to bed.

That part of the hut extending from the head of
the fireplace to the east window is especially held
sacred, and is set apart for special strangers and
visitors, particularly for honoured guests. The
right-hand corner is the place where all the Ainu
treasures are kept, also a great number of family

122

The Sacred East Window.

charms and fetiches ; and upon the beams over
these, heirlooms, old swords, bows and arrows,
spears and fishing implements, properly decorated
with fetich shavings, are stowed away. In long
boxes next to these are preserved the special
ornamental clothes and
important things be-
longing to the master
of the hut.

The east-end win-
dow is held peculiarly
sacred, and there are
certain taboos regard-
ing it which must be
respected. One piece
of lore given me with
reference to it runs
thus : —

' The east window
is a very blessed thing
and of great importance.
When the highest dei-
ties are worshipped, or
when prayers are said
to the ancestors, they
should often be ad-
dressed through this window. Also, when inao are
to be placed among the nusa outside, they should be
made and consecrated by the hearth and then passed
through the window. So, too, when a bear or deer
or bird has been killed, it ought always to be taken
into the house through the east window. Hence it
comes to pass that the east window is called by
123

EASl

H/JMDOW

ft:

TKEASURE 1

dLEEP/NG PLACE

PUT UP POP ME

DOO«

GUESTS PLACE

_2_J

•5

■>:

((.

■ 0 0"^

...,......,..«.„

PORCH

Plan of an Ainu Hut.

The Ainu and Their Folk-Lore.

some inao kitsh piiyara, i.e. " the window through
which inao pass " ; and Kamui knsh piiyara, i.e.
"the window through which divine beings pass."
For these reasons the east-end window is to be
held in high esteem, and nothing should be heed-
lessly thrown out of it. Nor, again, should any
person look into a hut through it.'

Outside, a short distance from the west end of
the building, is placed the family godown or store-
house. This erection consists of a little lodge
placed upon piles. The reason why they are built
in the air is to keep the rats and mice from making-
raids upon the stores. Upon the top of each pile,
and between it and the floor of the godown, the
Ainu generally place a square piece of wood, which
makes it next to impossible for a rat to enter by
climbing up the pile. Peas, beans, millet, pumpkins,
and other garden products are stored in these
places.

Each hut generally has a small plot of land to
itself. This is clone as a protection against fire, of
which the Ainu are very much afraid. In fact, the
Japanese affirm that the Ainu fear a conflagration
and the fire goddess so much that if a house once
takes fire they will not even attempt either to
extinguish it or save any of their property. They
will not be so foolish as to rob the fire goddess of
that which she desires to have. This, however, the
Ainu deny. The Japanese have made a mistake ;
and the fact is that when an Ainu hut once catches
fire there is no time to save anything, for the thatch
naturally burns very rapidly indeed.

I have seen two huts on fire, and they were both
124

Conflagrations.

burnt down in less than fifteen minutes. In one
case a few things were saved, but in the other the
household only just managed to save themselves
and the clothes they had on. The Ainu are not so
senseless as to attempt the impossible — that is, to
put out the flames of a burning hut — but they do all
they can to save their treasures, especially their heir-

HUT OF A NEWLY MARRIED AiNU.

looms, and to prevent the fire from spreading. The
Ainu call or alarm of fire is a shrill, weird, unearthly
noise, somewhat resembling the note of the screech-
owl, and can be heard for a great distance. The
women can best utter the scream ; the men generally
call out, ' Wool ! ^

The dwellings vary very little in size. The
chiefs is generally a little larger than the rest in a
village.

When a newly married couple, however, com-
mence housekeeping, their first hut is very diminutive,
125

The Ainu and Their Folk-Lore.

their second is a little larger, the third perhaps larq-er
still, and so on, till the husband can afford to build
one of more imposing dimensions. The first
dwelling almost always forms the porch to the
second, and the second to the third, and so on ;
thus all is not labour in vain. However, a hut
very rarely consists of more than two sections, and

Japanese Hut with Ainu Roof.

these are the porch or antechamber and the main
dwelling place.

The Ainu are in some things nearly as conserva-
tive a people as the Chinese, and it is exceedingly
difficult to get them to change any of their customs.
In short, a very few years ago, if one man amongst
them desired to make some improvement or other —
even so slight a matter as adding a few planks or
boards to his hut — he could not do so unless the
gods were propitiated, and all the other Ainu in
his village made joyful with strong drink, and so
led to give their consent. A man at Horobetsu
who, for an Ainu, was a rich man, determined to
build a new house. He intended to improve on
the Ainu mode of architecture, and built his house
126

127

The Ainu and Their Folk-Lore.

in a Japanese style. He had finished all but the
roof, when a deputation of his brethren waited upon
him and informed him that unless he put a roof
thatched after the approved Ainu style on the house
he would be boycotted. He was obliged to listen
to this, for he was part proprietor of a large fishing
station. The house has, it is needless to say, a
proper Ainu roof upon it, as the illustration (p. 126)
shows. The secret of this conservatism will be
found in the fact that the people believe the original
pattern of the huts to have been especially sent
down from heaven.

The completion of building a hut is a great time
among the people, for then comes the feast of house-
warming and ancestor worship. The women now
all bestir themselves, and set about pounding millet
and making dumplings, while the men whittle their
inao and prepare the sak6. When all this has been
accomplished, the various deities, indoors and out,
are worshipped, the deceased ancestors praised and
propitiated, and the feast partaken of.

At this particular feast the men make large
numbers of inao, some to hang inside, and others
outside the huts ; some, again, to stick by the
fireside, next the sleeping places, in the treasure
corner, at the east window, at the corner where the
water-butts are kept, and at the doorways ; and
others at the springs in the gardens, and by the
out-houses. This feast is a most important affair
among them, for the favour of the gods, without
any exception, must be solicited with proper words
and in a befitting manner. None must be left out,
lest they be jealous and angry, and so be incited to
128

House Warmine.

revenge themselves upon the inhabitants by bring-
ing disease and death, misfortune and famine.
Were the goddess of the water-spring, for example,
forgotten, she might revenge herself by drying up
the springs and ceasing to give water. If the gods
who preside over the sleeping places are omitted,
they might take away all sleep from the family.

The various gods are worshipped as follows :
Each man dips the piece of wood used to keep the
moustache out of the vessel from which he may be
drinking into the wine, and offers three double
drops to the particular god or gods he may wish to
worship. In this way a multitude of blessings are
invoked from innumerable deities. For instance,
one man addresses the goddess of fire ; another the
god of the sleeping places ; another the god who
presides over the treasures and hunting parapher-
nalia ; another the god who is supposed to look
after the pots, pans, kettles, water-tubs, and other
household utensils ; whilst another worships the
gods who keep the windows and doors, and the
east and west ends of the huts. After all the
deities who are supposed to preside over the different
places and goods within the hut have been duly
honoured, the men go round the outside of the
hut and invoke those who guard the water-springs
and outhouses, garden plots and paths. The men
next return to the hut and continue their eating
and drinking, and when they have satisfied their
appetite they give a little wine to their wives and
daughters, who, seated behind their husbands and
fathers, have to take what they [)lease to give.
Each man likes to obtain all the; wine possible, and
129 K

The Ainu and Their Folk-Lore.

delights in getting as drunk as he can. They often
quarrel because they fancy some one person has had
more than his share of drink. The hut is a pitiable
sight after one of these feasts, the floor being
covered with men dead drunk.

Some Ainu assert that in years long gone by
the ancients used to burn down the hut in which
the oldest woman of a family had died. This
curious custom was followed, so some of them say,
because it was feared that the spirit of the woman
would return to the hut after death, and, out of
envy, malice and hatred, bewitch her offspring and
sons and daughters-in-law, together with their
whole families, and bring upon them various
noxious diseases and many sad calamities. Not
only would she render them unprosperous, but she
would cause them to be unsuccessful in the hunt,
kill all the fresh and salt-water fish, send the people
great distress, and render them childless. She
would curse the labour of their hands, both in the
house, the gardens, and the forest ; she would
blight all their crops, stop the fountains and springs
of drinking water, make life a weary burden, and
eventually slay all the people and their children.
So vicious and ill-disposed are the departed spirits
of old women supposed to be, and so much power
for evil are they said to possess.

For this reason, therefore, the ancients used to
burn down the hut in which an old woman had
lived and died ; the principal idea being that the
soul, when it returned from the grave to exercise its
diabolical spells, would be unable to find its former
residence and the objects of its hatred and fiendish

Hut Burning.

intentions. The soul having been thus cheated of
its prey, and its maHgnant designs frustrated, is
supposed to wander about for a time in a towering
rage, searching for its former domicile ; but of course
to no purpose. Eventually the spirit returns, de-
feated and dejected, to the grave whence it came,
and woe betide the person bold or unlucky enough
to venture near that spot.

The custom, however, is now being discontinued;
but customs die hard, and part of this one is still
seen to survive. Thus,
whenever a woman is
getting to be very old
and likely to die soon,
her children build her
a tiny hut somewhere
near her old home. A Cup. Hearth-

When finished she is ^^^^•

sent there to reside, where she is provided with
food till she dies. But when she is dead and buried
this hut is burned instead of her old house.

I think we must certainly not believe that the
above account as to why these huts were burnt
contains the true reason for this custom. It is
altogether minatural to suppose that these or any
other people should fear their fathers and mothers,
or that the parents should seek the harm of their
offspring either in this life or in the next. Indeed, it
has already been intimated, and will be shown more
fully in another place, that the men and women
actually worship their ancestors and offer them ^
hbations of wine. I have- also been assured by
several Ainu that the huts were burnt for the pur-

The Ainu and Their Folk-Lore.

pose of sending- them to heaven for the use of the
departed spirits ; and I find this thought to be
entirely in keeping with the Ainu ideas as to heaven
and the future Hfe ; nor, in this connection, should
what was said above be forgotten, viz. that the
Ainu believe huts to be invested with life, and
appointed to live hereafter.

The instructions said to have been given by
Aioina on this subject are as follows : ' When a
person's wife dies, the husband must burn the hut,
and in that way send it off with her to heaven.
\ The husband may not marry a second time, hence
he will not require the house upon this earth ; but
he will want it in heaven, when he there rejoins his
spouse.'

Water Ladles.

1^2

QHAPTER XIV.

Household Furniture.

(booking frame — An incident with Penri — Pot-hooks — Bark
cooking-pots — ^Spoons — Moustache-lifters — Cups and other
things — -Treatment of bahies.

There is not much furniture in an Ainu hut. The
centre of the building is taken up with the hearth,
which is a long open space surrounded with pieces
of wood. In this space as many as three or four
small fires can be kept burning at one time, if
necessary. Above the fireplace is suspended from
the roof an apparatus or frame containing pot-hooks
and all kinds of cooking paraphernalia. This
instrument is called tjina. Above this necessary
piece of furniture, fish, bear's flesh and venison,
when obtainable, are hung to dry ; and as the hum
is a kind of framework with a few bars at the
bottom, wheat, barley or millet are placed in mats
and put upon it, that they may be cured ready for
threshing and pounding into flour.

Sometimes the Ainu, especially when they
expect visitors, place mats made of a hard kind
of reed upon the floor ; and upon these they spread
yet another softer mat made of rushes and grass.
These are used instead of stools and chairs to sit
upon. Hence, to spread a mat for a person is
ecjual to offering him a chair. I once got into a

The Ainu and Their Folk-Lore.

dreadful scrape, though quite unintentionally,
through jokingly telling an Ainu that I would roll
him in a mat. On this occasion I was packing up
some of my things preparatory to paying a visit
to another village. An old man, who was very eager
to assist me, would insist on rolling up in mats
for transportation the things I did not want to go.
I jokingly said at last that unless he ceased I
would roll him up too. The old man flew into a
passion at once, and I was quite at a loss to
understand why he should be so angry. I have
since learnt that to tell an Ainu one will roll
him up in a mat is equivalent to informing him
that you are ready to bury him. This is due to the
fact that the Ainu, when they die, are usually rolled
up in mats and buried ; they are not now placed in
coffins, so far as the Yezo Ainu are concerned.

The domestic implements used by the Ainu are
not very numerous. Some of them are very simply
made, but others are quite nicely carved. The
earthenware cups, dishes, pots and pans are all
of Japanese manufacture, but the wooden trays,
spoons and pounding mortars are home-made, as
are also their weaving looms. Ainu children are
not brought up on pap administered with silver
spoons, and it does not appear that this people ever
knew the art of making metal. Sometimes pap
made of millet is given to young children with a
wooden spoon or with a piece of shell, sometimes
with the fingers, and occasionally mothers give their
offspring food from their own mouths. This is a
favourite method of making very young children
take medicine. By this means even babies are
134

Hunters and Cooking.

made to swallow noxious physic before they
know what has taken place. It is certainly not a
cleanly habit, but it is very effectual, and quickly
done.

When out far away in the mountains hunting
I was astonished to find that the Ainu, should they
happen to have no iron pot in which to cook
their food, make saucepans out of cherry bark. ^

Cooking Pot made of Cherry-tree Bark.

The above is an illustration of one now in my pos-
session. Such pots are filled with water, together
with the flesh or vegetables to be cooked, and then
hung over a slow fire, where it is left to simmer
gently till fit for eating. It was a surprise to me to
find that the bark did not burn away, but I am
assured that with care such pots will last three
times. Thus do we get another most likely example
^35

The Ainu and Their Folk-Lore.

of what the Ainu, among- some other races, did,
before the Iron age.

The spoons used for cooking purposes are of
various shapes, and two of the most common
patterns are shown in the illustration. That
marked i is used for stirring millet cakes when

1 they are being cooked for a

/ — y feast ; that marked 2 is

^ ^ used for ladling out millet

^ — — i. or rice or stew from the pot.

2 There are spoons of other
^^^^^- patterns and sizes, but they

call for no special remark. The ornamentation is
mere matter of taste, and is devised according to
the carver's own fancy.

The engravings on the next page represent
moustache-lifters. They are of course used only
by the men. The moustache lifter is a curious
instrument, and is only called mto use when
drinking. Its purpose is twofold. The men
invariably use it when they are at worship, for
with the end of it they offer drops of wine to the
gods to whom they pray. Further, they are used
to keep the moustache out of the cup whilst
drinking. It is considered to be very unseemly
and impolite to allow one's moustache to go into
the wine as it is being drunk. It is disrespectful
to the persons present, and is thought to be dis-
honouring to the deities.

At drinking ceremonies — that is to say, at a
funeral or house-warming feast — the Ainu use what
they call a kike-ush-bashin, ' a moustache-lifter
having shavings attached to it.' They are made

Concerning Household Utensils.

of willow. All these instruments, however, do not
have shavings attached to them, for those men who
pride themselves on their hunting abilities have

A Common Moustache-Lifter.

^MM?^=^m^^-^^

A Ceremonial Moustache-Lifter

bears and other animals carved upon them, while
some are decorated with imitations of the sun,
moon, and other objects. They are very proud of
these, and set great store by them.

The mortar and pestle are also in common '^
use in an Ainu hut. These instruments are home-
made, and each consists of a solid piece of wood.
The mortar is used for
threshing out wheat and
millet, also for beating
millet into flour and
paste. This paste is
used for making cakes
for the special feasts.
The pestle is held by
the middle, so that it
has really two ends.

Next to implements
used in the preparation

of food, the weaving loom is a most important ^
article. It is a .simple affair, consisting of six parts.
^37

Ainu Pestle and Mortar.

The Ainu and Their Folk-Lore.

The illustrations show what they are. No. i is
called a kamakap ; it very much resembles a ship's

0='^=^

Parts of a Loom.
log-winder. It is used to keep the warp thread
separated. No. 2 is called an osa ; it is something

138

Concernino^ Household Utensils.

like a comb, and is used to keep the warp
straight. No. 3 is used for carrying the thread
of the woof from one side of the cloth to the
other, between the threads of the warp ; it is called
ahunka-nit. No. 4 is called a peka-o-nit, and is
used for the purpose of changing the warp threads.
No. 5 is called attush-bcra ; it is used to knock
the woof close home. No. 6 is merely a small
piece of wood used as a beginning or foundation
for the cloth. It will be easily understood that this
very primitive mode of weaving is most tedious,
and therefore requires a great amount of patience.
It takes a very long time to weave a yard of cloth
with such a machine. However, the x'\inu do not
understand the value of time, so that does not
matter

Candlesticks and lamps are not very elaborate
affairs. They consist merely of a piece of stick
split at one end. This stick is stuck into the
hearth, and a piece of lighted birch bark fixed in
the split end. This kind of bark burns very well
indeed, but the light it gives is of a very glaring-
kind ; one cannot see to do much by it, and it
smokes terribly.

Fire used to be produced by rubbing very dry ^
pieces of the roots of elm trees together, as was
shown at the end of Chapter IV. Friction is said
by the people to work quicker upon this kind of
wood than upon any other. But as soon as the
Ainu came into closer contact with the Japanese
they bought and used flints and steels. These were
worked so that the sparks fell upon touchwood or
tinder, which takes fire easily and quickly when
139

The Ainu and Their Folk-Lore.

dry. Now, however, matches of Japanese make
are in daily use.

The people like to carry their loads of fish or
wood or whatever it may be, upon their backs.
They prefer to have their
hands free, and use their heads
to help carry their bundles.
The person about to walk off
with a bundle ties what is
called a tara or cJii-ashke-tara
round the bundle, throws it on
the back, and places the head-
piece of the tara over the
forehead. There is not so
much work for the head to do
as one would perhaps expect,
for the main part of the weight
of the load lies on the lower
part of the back.

Smoking tobacco is not a
any more than tobacco itself is
Smoking was probably learned
Certainly many of the pipes used
are of Japanese origin, though some appear to have
come from Manchuria. The old women smoke as well
as the men, though the younger do not. The tobacco
box and pipe-holder shown in the engraving are said
to be very old. They are made of walnut wood. The
box itself has some small pieces of deer bone inlaid,
and the pipe-holder is prettily carved. It is very
difficult to get hold of so good a set, for the Ainu
prize them very highly, and sometimes have them
buried with their owners, although they are smashed
140

A Tara.

real Ainu custom,
indigenous to Yezo.
from the Japanese.

uictini^ Children.

to pieces before being thrown into the grave. The

Httle piece of wire which is attached to the top of

the pipe-holder is used for cleaning out the bowl of

the pipe, and the round hole at the

bottom is to put the pipe through

when finished with.

Ainu women are very fond of

their children. But the

poor little mites, when

about a month old, arc

often left quite alone sus-
pended from the roof

in their cradles.

Nevertheless this is

not from want of

feeling, for the Ainu

women do love their

children ; but to let

a child lie in its cradle and cry is not only thought

to be good for its lungs, but is a part of its educa-
tion. ' Babies,' say
they, ' are like talka-
tive men and women,
they must have their
say.' So the best way
to keep a child quiet
is to let it cry as
much as it will. It
soon learns to grow
tired of howling.
Such, at any rate, is
the Ainu feminine
belief.

DER AND

Box.

.V\ Ainu Ckaui

141

The Ainu and Their Folk-Lore.

The cradle is made of wood, and is generally
suspended from a beam in the hut in such a manner
as to hang in a warm place by the fireside. It is
about two feet and a half or three feet in length,
and twenty inches or so wide.

Now although the women undoubtedly have a

great affection for their offspring, yet some of them

have a curious way of treating their babies, which

J appears to me to be somewhat cruel. They cut the

Mortar for Mashing Salmon Eggs and- Knife-sheath.

fat part of the legs of both males and females at the
joint near the pelvis, and then bind the wound up
with the leather-like layers of the fungus mycelium,
found between the bark and wood of dead oak, elm,
or ash trees.

I have sometimes wondered whether or no this
custom may not be a remnant of a ceremony
resembling circumcision ; but there appear to be no
certain grounds for concluding it to be so. The
cutting is said to be done, first, to keep the child
from chafing by rubbing when it moves its legs, and
142

Treatment of Babies.

then to keep the youngster from kicking about too
much, and so inconveniencing its mother when being
nursed. The fungus has nothing of totemism in it,
so far as I can discover, and is said to be placed
over the wound simply to heal it ; but the chief
reasons why I think the idea of circumcision is
absent are because, in the first place, it is performed
by the women alone, and without prayer, the men
taking no part in it, and secondly, because there is no
ceremony whatever attached to it.

The Ainu and Their Folk-Lore.

HAPTER XV.

Clothing.

The AUns//— Fancy needlework — A man's coat — Leggings, head
dress and apron — Winter clothing — Bark shoes.

The chief article of dress worn by the Ainu is a
long garment, which they call AttusJi. This word
really means simply 'elm fibre' or 'elm thread,'

J and, as the words indicate, the dresses are made
from the inner bark of elm trees. Such garments
are very brittle when dry, but when wet they are
exceedingly strong. Elm bark is peeled off the
trees in the early spring or autumn, just when the
sap commences to flow upwards, or when it has
finished doing so. When sufficient bark has been
taken, it is carried home and put into warm stagnant
water to soak. It remains here for about ten days till
it has become soft, then when it has been sufficiently
soaked it is taken out of the water, the layers of
bark separated, dried in the sun, and the fibres
divided into threads and wound up into balls for
future use. Sewing thread is sometimes made in

\ the same way, only it is chewed till it becomes
round and solid. Sometimes, however, thread is
made by chewing the green fibre as soon as taken
from the trees. When all the threads have been
prepared, the women sit down and proceed with
their weaving. These garments are very rough
144

eing Cloth.

indeed, reminding one of sackcloth, and are of a
dirty brown colour. It is therefore no wonder that
those Ainu who can afford it prefer to wear the
softer Japanese clothing.

But the cloth made of elm bark in its natural
condition is not so dark a colour as some of the
people seem to prefer. In order therefore to make
it darker they dye it. This is done by tirst steeping

A Woman Wkaving Cloth.

it in a hot decoction made from the bark of oak or
the Almis, incana, and then immersing it in marshy
places rich in iron for a week or so. This turns the
bark to a reddish black colour, and the whole
product is called kunncp, ' the black article.'

The women take pride in fancy needlework, as

to be sure good housewives should do, and are very

tasteful in their arrangements of both pattern and

colour. This embroidery is done with Japanese

H5 L

The Ainu and Their Folk-Lore.

stuffs and coloured threads and cottons, generally
upon a groundwork of their own elm-bark cloth.
One of these dresses, in the writer's possession, took
up all the spare time of a woman during a whole
year to make. The work of different villaoes

Ainu Chief's Coat (Back).

presents different patterns ; those of one village are
not necessarily the same as those of another. In
fact, when an Ainu of one district goes into another
clothed in an embroidered dress, the people he
meets can with almost certainty tell whence he
\ comes, from the pattern of his coat.

146

Patterns of Clothing.

There are patterns recognised as suitable for
men, and others especially for women. No man
would think of wearing a coat with patterns on it
which are recognised as belonging to women, any
more than an European would think of putting on

Ainu Man's Coat (Front).

petticoats ; nor would a woman put on a coat that
has patterns appropriated by the men, any more
than an English lady would think of donning a
man's coat and trousers. The women's garments
are not so highly decorated as those of the men,
though with us this is vice versa. The wives take
147 L 2

The Ainu and Their Folk-Lore.

pride in dressing" up their husbands, especially on
the occasion of a bear feast ; but they themselves
prefer a good show of beads, ear-rings, finger-rings,
necklaces and bracelets, set off with a tastefully-
tattooed mouth.

Ainu Woman's Dress (Back).

The men, on the other hand, take great pride in
their wives' needlework, and they are exceedingly
particular about having the corners of their orna-
mental patterns properly turned. If a curve is not
quite so well turned as a man thinks it should be, or
a line not quite straight, he wi^' storm away finely,
ia8

Head-shaving.

and sometimes make his wife unpick her work and

do it all over again.

All the grown-up people wear '^
head-dresses to keep the hair back
and head warm, as well as leggings J
and aprons of the pattern shown
in the following illustration. It
used to be the custom also, and
is still so in some places, for a

Leggings. Chipanup, or Woman's Head-dress.

woman upon the loss of her husband either to have
the hair plucked out or her head clean shaven.
Not only was she supposed to remain indoors as
much as possible, and keep herself entirely by herself
till her hair once more grew
long, but as soon as it got any

length she was obliged to have
it shaved off again. This was
to show her great loss and sor-
row. This shaving of the head
must have been a painful process
before the Ainu got Japanese
razors, and when they used
either flints or sharp shells for
the purpose. As soon as a
woman has her head shaved
she puts on a widow's bonnet,^
which she is obliged t(^ wear
during the whole pe-iod of her
149

An Apron.

The Ainu and Their Folk-Lore.

Skin Coat.

widowhood. These bonnets are now generally
made of thick Japanese cloth, and have a hole left
in the hinder part of the crown for ventilation. I

have also some-
times met widow-
ers wearing these
hoods.

For winter
wear the women
sew dog, bear, deer,
wolf, or fox skins
upon the back of
their attiish or elm-
fibre garments, and
wear skin shoes
made of deer or
salmon skins. Both men and women wear gloves
on the back of their hands. Formerly they used
also to wear skin trousers ; but as skins are now
somewhat scarce, these articles of dress are dis-
pensed with. The women, both in summer and
winter, wear leggings made of grass or rushes, and
both men and women sleep with their heads wrapped
up in a cloth or head-dress.

A Snow-shoe.

I suppose one would not be far wrong in

placing snow-shoes under the heading of clothing,

for they are part of the walking outfit. The first

illustration shows the form of a pair formerly in

150

About Winter Clothinor.

Yezo Snow Shoes.

the Hakodate Museum, but which really came from
the island of Saghalieii. The shoe consists of a
single piece of wood neatly covered over with
sealskin. The dimen-
sions are five feet seven
inches long, by seven-
and-a-half inches wide.
They are fastened to the
feet by means of a skin thong. The second illustra-
tion shows the kind used in Yezo. They are made
of vine, but being so short it is difficult to walk any
distance in them, for they sink far into the snow.
Indeed, they can only be worn with any degree of
comfort from January to March, while the snow is
hard.

During the summer months the people usually
go barefoot ; but should it be necessary to cover
their feet, as for a long journey, for example, they
make sandals of bark — the bark of the vine being
taken by preference.

«5'

The Ainu and Their Folk-Lore.

AFTER XVI.

Treasures and Ornaments.

Ainu treasures and ornaments — Swords — Ikoro — Women's fond-
ness for ornaments — Finger-rings — Ear-rings — Ear-rings pro-
bably totems — Crown-wearing a survival of totemism.

The treasures and ornaments of well-to-do Ainu
consist not in such things as gold, silver, or
precious stones, but in Japanese lacquer-ware
vessels and old swords. The former are called
shiiifoko — that is, ' things of beauty ' — and the latter
tomhe — that is, 'shining things,' and also ' ikoro ^ —
that is, 'possessions.' The sJiintoko used to be paid
to the people, well filled with rice or wine, in return
for the skins of animals or fish, and were sometimes
bestowed upon the chiefs as a mark of distinction.
They are nearly all of Japanese manufacture, but
some evidently came from Corea. The tombc and
ikoro are spears and ancient swords and such-like
heirlooms, which, however, are now bladeless (for it
is said that the Ainu were not allowed by the
ancient Japanese to have any blades to their
swords). They also prize pieces of w^ood made in
the shape of their old swords and daggers. These
bladeless swords are usually stowed away in long-
boxes and placed upon the beams of the huts, and
are not shown to strangers. They also set a
high value upon old bows and arrows and tobacco

Ornaments.

boxes, while the smaller wooden instruments are
used for decorating the heads of bears after they
have been sacrificed.

The women are very childish in their fondness
for toy-like ornaments, and some of the wary

I KORO

Japanese pedlars have been known to take advan-
tage of this weakness, and make large profits out of
it. For instance, the ear-rings made of white metal,
but called silver and worth about sixpence in Hako-
date, I have seen sold to the Ainu women f<jr the
value of six shillings ; and rings v\hich sell at a
^53

The Ainu and Their Folk-Lore.

shilling in Hakodate sold in Piratori for twelve
shillings.

If those who bought had not the money required
for the purchase ready to hand, the pedlars did not
mind, though they haggled a great deal about it.
Finally, at the earnest request of the buyer, I have
seen them condescend to take skins or fish in pay-
ment. In this way two or three fox skins or a
deer's skin have gone for a pair of metal ear-rings.

Besides ear-rings, the women are extremely fond
of glass beads. Some of these are of Japanese
make, others appear to have come from China.
The people believe that the ancients got them from
the R7is/iikai — that is, Russians and iManchurians.
Beads which cost a penny or two in Hakodate were
sold to the Ainu for three shillings.

Finger-rings — some made of brass and called
gold, others made of white metal and called silver —
were also eagerly acquired, and many a pedlar has
made a good harvest out of such gimcrack trumpery.
The necklaces of the Ainu women and children are
generally home-made. This consists of a collar of
leather or Japanese cloth, upon which melted white
metal is fixed into shape something like a flower.
They are sometimes made of lead. The women of
Saghalien wear belts of the same shape, but orna-
mented with large rings and Chinese cash instead
of lead.

The women are also very fond of fastening their
clothes together by means of any shells which strike
their fancy as being pretty ; but if they can get hold of
an old sword-guard, they place it in the fire to make it
look like bronze, and then their happiness is complete.
^54

155

The Ainu and Their Folk- Lore.

Both men and women wear ear-ring-s, although
those worn by the men are as a rule nothing more
than pieces of red material. This fact reminds me
of a circumstance of a somewhat peculiar nature
which happened a few years ago. I had one
evening been speaking about the brotherhood of
man, whatever the country, race, colour, language,
or civilisation might be. The address was well
received, and appeared to have made some impres-
sion on the listeners, and upon finishing my remarks
I was politely invited to have my ears bored, that
my brotherhood with the Ainu race might thereby
be sealed. Much of what good feeling may have
been stirred up by my address was reduced, I
fear, to a nullity because I refused to have my
ears bored and a piece of red cloth stuck through.
Of course it would have made matters far worse
had I attempted to explain to them that I desired
to raise them to the Christian level in their ideas
regarding these things ; for they might possibly
have thought I was looking down upon them on
account of this custom of ear-boring, and it always
behoves us in such cases to be careful about causing
any unnecessary offence.

I have been informed by several old men that
their ancestors always wore a piece of actinidia
or grape-vine through their ears in the most
ancient times, and I cannot help thinking that in
this we have an evident case of the survival of
tree totemism. The lore supplied me about these
vines is as follows : —

' The actinidia and grape-vines have their origin
in Paradise. Now, all the trees of Paradise are of
156

Vines sent from Paradise.

silver, gold, and bronze. After God had created
the world He sent Aioina down to inspect it.
Upon arrival he discovered that there were no
actinidia and grape-vines growing- out of the earth.
He therefore returned to Paradise and fetched one

Old Swords.

silver and one gold actinidia and one bronze grape-
vine. The grape-vine was climbing up a bronze
tree, while the silver and golden actinidia were
entwined round a silver and golden tree respec-
tively. Thus it happens that these once heavenly
vines are now upon the earth.'
157

The Ainu and Their Folk-Lore.

As they thus had their origin in Paradise, the
Ainu, when they are sick, take the stem of any one
of them, and, having made it into an inao, worship
it, saying : ' O thou divine vine, I now call upon
thee in prayer. This man is very ill and near to
death's door ; make haste, I beseech thee, and save
him. O thou divine vine,
thou didst have thy origin
in Paradise, and didst come
down thence to this earth.
Thou art therefore the one
who ought to help this man.
In Paradise the soil is metal,
and all things which grow
out of it are endowed with
strength and life. Besides,
if thou art made into
medicine and drunk, thou
oughtest to work cures, for
this is thy duty. Do thou, therefore, make haste
and heal this man.' After having said this prayer,
the worshipper salutes the inao, cuts some of it
into small chips, steeps it in very hot water, and
then hands it to the sick person to drink.

Here, then, do we find a clear case of tree
worship or totemism connected with the vine ; and
this is a matter which is of special interest, when
remembered in connection with wearing ear-rings
made of this kind of wood.

Now, if totemism may be discovered in the fact
of wearing ear-rings, it may much more surely be
found in the use of Ainu crowns.

That the Ainu wear crowns upon their heads

158

Crown with Fox Totem.

Crown with Kiih, Toiem.

159

The Ainu and Their Folk-Lore.

when indulging in their feasts and solemn ceremonies
has already been mentioned, and it is a fact so well
known that all writers have remarked upon it as a
matter of course. Indeed, no traveller appears to
think that he has done the Ainu unless he photos or
sketches old Penri ornamented with his crown.
But it is a very great mistake to imagine that these
ornaments imply anything regal, for all, even quite
young lads, sometimes don them. They are, I am
informed, simply used for the purpose of keeping
the hair out of the eyes and the eating and drinking
utensils. They are called by three special names :
the first is sapa-7imbi\ i c. 'the thing for the
head ' ; then, inao-rti, i.e. ' strips of the fetich ' ;
and lastly, ckashpa-ninbe, i.e. ' things for the heads
of the ancients.' The article worn by the women is
called cJiipaiiup, i.e. ' the head tier,' and was
mentioned in the chapter on clothing.

The folk-lore concerning them is as follows : —
' In ancient times when the people made their
feasts, neither the men nor women tied up the hair
of their heads. The consequence was that the hair
was constantly falling over the eyes and into the
drinking cups. Then the men said : " This is
not good. It is very unseemly for the hair to be
allowed to fall thus into the food and drink. Let
us encircle our heads with inao-ru, i.e. ' strips of the
fetich ' ; they will keep the hair back." And so a
council was held, in which it was decided that the
men should wear crowns and the women tie up
their hair with a piece of cloth.'

No doubt such an account is sufficient to satisfy
the Ainu of the present day ; but I cannot say that
1 60

Totem Signs.

I am altogether in love with the explanation. It is
my firm conviction that in so far as the men are
concerned the crowns are just totemistic signs. If
not, why, it may well be asked, should they have
the heads of animals and birds carved upon them,
or the bills of the very birds themselves fixed to
them ? The Ainu say that those of their race are
the most proud and haughty who have their brows
ornamented with crowns decorated with the heads
of bears, while those who prefer the bills of birds
are of a quieter disposition. If this is taken in
connection with the undoubted fact that some of the
people imagine themselves to be descended from
bears, and others from birds, and that they actually
worship very many kinds of birds and animals, I
think we have no alternative but to call them
totemistic signs.

In addition to the heads of bears, I have seen
some crowns ornamented with the representations
of hawks, owls, foxes and wolves. The inside or
foundation of the crowns consists of a plaited or
braided framework of bark, and to the lower edges
of this six pieces of cloth are suspended, three on
each side. Lono- twisted shavinos of willow are
bound round the framework, the ends being allowed
to protrude behind, so as to look something like a
tuft of curls or a short tail. Some of the bears'
heads are also decorated with a hunter's quiver
carved beneath the lower jaw, and others, it is
curious to observe, are furnished with long beards.
On first remarking these last, I was forcibly
reminded of the beards to be seen attached to the
people represented on the old Babylonian and
i6i M

The Ainu and Their Folk-Lore.

Assyrian sculptures, but a closer inspection shows
that they bear a greater resemblance to the ancient
Egyptian 'beard cases,' as a comparison with the
beard of Memnon in the British Museum will show.

Although these crowns may at present be
nothing more than totemistic signs, yet one may
well ask what it is that lies at the back of totemism
itself, which caused particular birds and animals to
be chosen as totems rather than others. That the
people originally held themselves to have been
descended from the lower orders in creation would
appear, on clue consideration, to be quite beyond
belief. Let us therefore examine the matter a little
further.

It will be remembered that in ancient times the
beard was considered by many nations to be a sign
of strength and manhood. Among the Persians
and Arabs, and other nations, the removal of the
beard was regarded as a great punishment and
degradation. The case of David's ambassadors,
recorded in 2 Samuel, chap, x, illustrates the same
feeling among the Jews. The Ainu also, as has
already been mentioned elsewhere, have a great
affection for their beards. They regard them as a
sign of manhood and strength, and consider them
as especially handsome. They look upon them
indeed as a great and highly prized treasure.

Now when we consider that the Ainu regard
the bear as ' the king of the forest,' that he is the
greatest and most powerful animal in Ainu-land,
and that he is worshipped by the people, we see at
once the appropriateness of carving bears' heads
with human beards, and placing them as ornaments
162

Origin of Totemism.

upon their festive and sacerdotal crowns ; for the
beard would appear as an emblem or symbol of
power. It seems to me to be no more strange that
bears should be represented as having human
beards than that certain Babylonian gods should be
conceived of or represented as being bulls with
birds' wings and human heads, or that Diana of
Ephesus should be carved with a castle upon her
head ; which things are all symbolical.

Ainu Men wearing Crowns.

A further ray of light may be thrown on this
subject, if we take into consideration the fact, that in
the buffalo dances which used to be indulged in
with great spirit and enjoyment by the Red Indians
of America, each of the dancers was in the habit of
arraying his head with buffalo's horns. The carved
bear's head set in a crown is as much part and
parcel of a bear feast amongst the x'\inu as the
buffalo horns were part and parcel of, and so
163 M 2

The Ainu and Their Folk-Lore.

necessary in, the buffalo dance amongst the Red
Indians. Further, we are told by travellers in
Abyssinia that those of the people who are
governors of provinces wear a head - dress
ornamented with a horn, which is an emblem of
power.

In so far as the Ainu are concerned, the
conclusion at which we arrive is this. The bear
was originally worshipped on account of his great
power, endurance and majesty ; the wolf on account
of his ferocity, tenacity and quickness in attack ;
and the fox because of his cunning and fleetness of
foot ; the eagle was worshipped because of his
sharp - sightedness ; the kite on account of his
swiftness in flight ; and the owl because of his
power of sight in piercing the gloom of darkness ;
while trees were worshipped owing to their
durability, and cereals on account of the sustenance
they give the body. It was in order to obtain
these individual qualities of power that these
various objects were first prayed to ; the next step
was to make totems of them and then deify them.
It required after this a very little stretch of the
imagination for the people to think themselves to
have had one of these creatures for their ancestor.
Moreover, when we find crowns and other objects
nicely decorated with beasts, birds and trees, they
must be taken as symbolical embodiments of the
powers above mentioned. In this, then, we find
the origin of totemism, and in totemism the
foundations of clan organisations. For a further
illustration of this matter I w^ould direct the reader's
attention to the chapters on totemism.
164

AFTER XVH.

About Ainu Men,

General appearance of the men — The hair — Finger-nails — Objec-
tion to having the hair cut — Prison troubles — Malodours and
dirl — The men as family priests.

Although the Ainu have a sturdy physique and
usually look strong, being a thick-set, squarely-built
and full-chested people, yet they are not what one
would call handsome or strong. Most of the men
have fine bushy dark beards ; their eyebrows are
long and shaggy, their eyes deeply set, and of a
sparkling dark brown colour ; their cheek bones are
prominent, foreheads high, and heads well covered
with hair. Their skin, like that of Europeans, is
whiter by nature than that of their Japanese neigh-
bours, though the sun has tanned the parts exposed
to his rays and given many of them a brunette
complexion. For some reason or other the hair
and beards turn grey somewhat early in life, so that
comparatively young men often have a venerable
appearance.

The people prize the hair of the head very
highly, and take great care not to lose any of it.
That of both men and women is cut and trimmed
behind in the shape of a half moon, while the fore
part is allowed to reach to the shoulders. The
nape of the neck and top of the forehead are clean
shaven. No doubt the operation of shaving was

-^ 165

The Ainu and Their Folk-Lore.

very painful in olden times, when the work was
performed by means of sharp stones and shells.
Nor are there any professional barbers among
them. It is the duty of the women to shave their
husbands and sons.

It was shown in Chapter I. how it is supposed
by some that the body of the first man was made of
earth, while the backbone consisted of a stick of
willow, and the hair of the head of chickweed ; and
it was also shown that the willow tree is regarded
as the special tutelary deity of every individual of
the race ; indeed, it was noted that the willow should
be regarded as the ' birth-tree ' of the Ainu. This
is a phase of totemism, and closely borders on
sympathetic magic. Now, like so many other
uncivilised people, the Ainu also imagines it to be
very unlucky to allow an enemy to get hold of any
of his hair, and also, for the matter of that, of any
of his nail-parings either. They are extremely
careful therefore that this should not be done.
Sympathetic magic, pure and simple, lies at the
foundation of this superstition. Should an enemy
manage to obtain some, however little it might be,
it is said that he would pray over them that curses
might fall on the original possessor, after which he
would bury them. It is supposed that the life of
the person from whom they were taken can only
last after this just so long as they do. When they
decay the man dies, for it is believed that the body
sickens and gradually becomes weak as they rot
away.

An instance of the Ainu objection to having
their hair cut after any other fashion than that
1 66

Dread of Losing One's Hair.

mentioned above will be found in the following
story related to me by an old Ainu many years
ago. He said : —

' In the days of the Tokugawa regime the
people were ordered by the Governor of Matsumae
to cut their hair after the Japanese fashion. Upon
this order going forth the chiefs of Yezo held a
great meeting, at which it was decided to send a
deputation to beg that the order might be counter-
manded. "For," said the people, "we could not
go contrary to the customs of our ancestors without
bringing down upon us the wrath of the gods."
And although a few Ainu who lived at Mori did
cut their hair as commanded, the people as a whole
were let off, much to their delight.'

I have met with several instances where the
men have considered the hair-cutting that people
are subjected to in the Japanese prisons a peculiarly
great hardship. Nay, where they have thought
the greatest punishment to be that of cropping the
head. To be cast into prison after having had the
hair cut has been considered by them as a great
injustice, and they have therefore come out of that
place far more hardened than they went in. But
this, of course, could not be helped, as the judges
did not, in all probability, know the Ainu feelings
respecting the matter, or what superstitions were
mixed up in it.

A special rule concerning hair and forbidding
the cutting of it is enshrined in the following folk-
lore : —

' Should a person lose his wife by death, he
should immediately cut his hair, and assume a look
167

The Ainu and Their Folk-Lore.

of sadness. But he ought not, however, to wear a
hood, for he must worship the gods and mix with
men ; and it is not fitting in a person to approach
gods and men having his head covered with a hood.
Should a person cut his hair, unless it be on the
occasion of death, misfortune will follow ; either he
himself or some of his near and dear friends will die
soon after it. So taught the deities. Let all there-
fore beware.'

Again : —

' In ancient times, when the divine Aioina came
down from heaven to instruct the people, he said:
" Let any woman whose husband dies cut and tear
her hair, and look miserable and sad. Let her also
wear a hood upon her head. If she does not look
sad and remain apart from other people, the men
will come and sport with her, and that is a very bad
thing to do. No widow should allow her hair to
grow long again, nor should any person who has
lost a husband or wife marry a second time. This
is because husbands and wives rejoin one another in
the world beyond the grave." So taught the divine
Aioina.' It is needless to remark, however, that
such superstitions as these are now fast disappearing.

When I first came into contact with the Ainu,
especially with those who were then found living
near to or among the Japanese, I could not help
noticing what a chilling air of depression they wore
on their countenances. They were anything but
pleasing to the eye, but aroused a strong sense of
pity within me, and an earnest desire to do some-
thing to make them happier. I noticed too that
they very seldom washed their entire persons, and
i68

Novel use for a Stew-pan.

still less often their clothes. They also carried, and
many of them still do, a large stock of insects in
their apparel. However, many of the people have
vastly improved in all these respects. Indeed, so
careful are some of them becomino- that, for want of

Aim- Hi

something better, a woman was seen but a short
time since tubbing her baby in her largest stew-pan.
So far as manual labour is concerned the men do
not as a rule like it. They will get as f^ir away
from it as they can, or lie down by their task and
sleep. F)Ut there is nothing the\' love so much as
169

The Ainu and Their Folk-Lore.

hunting ; at this employment they are all alive.
They have an untamed, wild nature, which it will
require another generation to soften. Our old
servants of fifteen years ago had at times to be
allowed to go off to the mountains for a day, and
have a good run and scream in the fresh air, or
perhaps a horse ride or a day's fishing, to let off
their spirits. If we did not give them leave, they
simply took it. This used to cause us some little
inconvenience ; but as it always did them good, and
put them into a good temper, we did not mind.

From what was said above as regards cleanli-
ness, it will be gathered that the people are mal-
odorous at times. And truly this is the case. They
sometimes walk long distances in a hot sun carrying
heavy loads of dried fish upon their backs. Such
fish have an unpleasant and strong smell, and, when
once the odour and oil gets well into their clothes, it
remains there always, and only requires a little per-
spiration to bring it out in its strength. Not only
so, but it is sometimes quite painful to sit in a hut
where there has lately been some kinds of such
fish cooked and partaken of. On such occasions
I have more than once found it convenient to take
a turn at exercise out of doors.

That the men should be very much looked up
to by the women is to be expected, for it is they
who attend to the religious wants of the family,
and, as has already been intimated, the only part
the women take in the practice of religion is to
prepare the feasts and offer libations of sakS or beer
made of millet to the ancestors when special circum-
stances suggest it.

170

Ainu Wit.

It must not be supposed that the Ainu are
without a certain kind of wit, for the two following
incidents show it to be otherwise.

One day I happened to be addressing an audi-
ence on a certain subject, and in the illustration I
was using there was a camel. This animal took
the fancy of the people at once, and I found myself
obliged, in order to satisfy the demands of my audi-
ence, to leave the matter I was speaking on and
confine myself to the camel alone. There is plenty
to tell such childlike people about in that wonderful
creature. In fact, there seem to be more wonders
connected with the camel and its anatomy and
powers of endurance than some of the people can
believe. The wonderful adaptation of their feet for
walking on the soft and yielding sand ; the hardness
of the tongue and mouth, owing to which they are
able to eat hard and prickly food ; the means by
which they can store up and carry water for future
use ; how lives have been saved by killing these
animals and taking the water ; the use of the hump
in repairing the wear and tear of tissue ; all these
and other things taken together really seemed
too wonderful for the brain of these docile Ainu.
One person was like that Indian prince who,
prior to experience, would not believe that there
was such a thing as water becoming hard. He
was heard to say in a very quiet but distinct
voice, ' And, sir, is not the camel so constructed
that it can carry a drop of sa/cc inside?' Un-
doubtedly the camel was more than that docile,
simple and child-like man could swallow. He
probably thought I was drawing the long-bow, and
171

The Ainu and Their Folk-Lore.

desired to see how far I would go if properly
led on.

On a certain occasion a gentleman happened to
be travelling through the forests of Yezo with an
Ainu as guide. He had his gun with him, in case
he should chance to meet a bear. As they were
proceeding on their journey the Ainu pointed to
something alive under the bushes. The traveller
thereupon dismounted, and fired at what he supposed
to be the living animal. Immediately after the
report of the gun an animal, which seems to have
been a wolf, bounded off further into the forest,
leaving something behind, however, which appeared
to have been shot. On going to the spot the Ainu
discovered a half hare, which he brought back with
him. Evidently the wolf was fired at when in the act
of devouring his breakfast. The Ainu took the half
hare along with him, and, on reaching the Japanese
inn in the evening, proceeded to skin it. This was
observed by the inn- keeper, who, the Ainu appeared
to think, was a little too inquisitive about the
matter. A conversation something like the follow-
ing was heard to take place between them : —

Inn-keeper : What have you there ?

Ainu : As you see, merely half a hare.

Inn -keeper : What are you doing with it ?

Ainu : Skinning it for my supper.

Inn-keeper : How is it yo'i have only got half
a hare ?

Ainu : My master shot it.

Inn-keeper : How ?

Ainu : By aiming at it with his gun and pulling
the trigger.

172

Ainu Wit.

Inn-keeper : But how did he shoot half only ?

Ainu : Well, it happened like this. Hares, as
you know, are among the swiftest running animals
in creation, and this one was the fleetest of the fleet.
My master too is a splendid shot ; among men of
the gun he takes the deadliest aim.

Inn-keeper : Hai. Doshita ? Yes ! How ?

Ainu : Thus ; you see there were two very clever
people, the hare and my master. One clever at
shooting, and the other at running away. It was
therefore impossible for master to miss the hare,
and equally impossible that the hare should not
run away. So, as you see, half was shot and half
escaped. In short, the other half of the hare ran
away on four legs, though you see two here.

Inn-keeper : Uso da ! It's a lie !

Such childlike docility and simplicity were alto-
gether too much for that inn-keeper ; he smiled,
called the Ainu a cJiikiisho, 'beast,' and left

17,

The Ainu and Their Folk-Lore.

HAPTER XVIII.

About Ainu Women.

General appearance of the women — Woman's status — Woman's
work — Angry women — A child turned into a goat-sucker.

When I first came into contact with the Ainu
women they appeared to me to be an astonishingly
ugly, spiritless, and dejected set of human beings.
The dark sooty-coloured tattoo marks upon the
mouth and arms treated of in Chapter III.,
the unshod feet, the hair, matted and unkempt,
the scanty, untidy garments, and a variety of other
thines, went too-ether to ""ive me that unfavourable
impression. To me it is not surprising to find,
therefore, that some who have come into contact
with them should have gone away disgusted, and
with the opinion that it would not be any great
loss to humanity if the Ainu were to become
extinct. But that I am not of this way of
thinking the appearance of this work and my life
among them will prove.

On better and fuller acquaintance with them,
however, I do not find the women to be so sullen
and uninteresting as they at first sight appeared.
I am well acquainted with some two or three
thousand of them, and among this number I find
many who are indeed bright, modest and intelli-
174

Woman's Work.

gent ; while some, barring the tattoo (yet even
tattoo has a quaint kind of beauty pecuHar to
itself), are quite good-looking. All, indeed, are at
times happy and merry, particularly when there
are no strangers near, or a bear feast is in
progress.

That the women are treated more or less as
inferior beings has already been noticed. Their
whole life is, in a vast majority of cases, a slavish
drudgery, caused chiefly, I believe, through the
hard drinking of the men. From morning till
night, and from one year's end to another, it is
work almost without cessation, and much of their
work is manual labour of the most tiring kind.

In the spring-time they crawl out of their
sleeping places in the small hours of the morning,
eat a hasty meal of cold vegetable stew, with
perhaps a morsel of uncooked dried fish by way
of relish, shoulder their tools, and proceed to the
patches of land they call their gardens, to dig up
the soil and sow the seeds, returning to their
huts at sunset, only to take another meal like
that of the morning, and again lie down to sleep.
They often take but two meals a day — one in the
early morning and the other at night ; but then
they make up for the mid-day meal by eating in
the evening perhaps twice or thrice as much as
an ordinary person. Sometimes they eat a good
,meal, rest for about half-an-hour, then take another,
and retire to bed in (juite a happy frame of mind.

Some women appear able to go without food
for a very long time, and can carry heavy loads
upon their backs all day without touching a particle

The Ainu and Their Folk-Lore.

of food. In the early spring they and girls go to
the mountains to get the fibre from elm-trees,
with which they make the kind of cloth they call
attush.

y^ During the summer months they have not quite
so much to do in their gardens ; they therefore
work a good deal at weaving cloth, making and
mending clothes, twisting string and coarse thread,
and cutting wood. But as soon as the autumn
comes round and the crops of barley and millet
have to be reaped and harvested, the beans and
peas gathered, and the potatoes dug up and stored,
all is astir.

^ The mode of reaping is a long process, for it
consists -of merely walking through the gardens and
pinching off the millet and barley heads with sharp
shells. The straw is left standing, for they have no
use for that. Then, a little later on, just before the
snow begins to fall, the women and children o-q
away into the forests to pick up chestnuts, which
are used as an article of food among them.
About the same time they dig up the roots of the
dog-tooth violet {^Ej-ythroumm dens canis). These
they wash, boil, and mash up into a pulp, then
make into cakes and dry in the sun for winter
food.

The gardens consist merely of small patches of
land, generally upon the banks of rivers or in a
valley. They cultivate one piece of land for two
or three years running, then let it go to waste,
and take a fresh plot. This is quite necessary,
for they use no manure. The Ainu understand
nothing about agriculture ; they have no idea as
176

Agriculture.

to how to cultivate the land. So long as a woman
can procure sufficient food for her family to last
through the winter, that is all she cares about.
Whenever the gardens fail, the people live as
well as they can by hunting in the mountains, by
what they can catch in the sea, or by such things
as grow naturally.

An old Ainu was once working for me in my
garden. It was the early spring, and the proper
season for digging up the ground preparatory to
sowing and planting the various seeds. Upon
telling him to improve the ground by digging in
some manure, that we might reap a good and
plentiful harvest, he replied to this effect : ' What,
will you, a clergyman and preacher of religion, so
dishonour and insult the gods ? Will not the gods
give due increase without your attempting to force
their hand or endeavouring to drive Nature ? '
Considerably surprised, I looked at him to see ii
he were joking. But he was quite serious.

In the conversation which followed it came
out that the Ainu believe strongly in the particular
and special providence of the gods, and con-
sider that they must be left alone to attend to
their own special duties after their own fashion.
Human beings must not attempt to interfere with
their dispensations, and desire to get more than
they intend to freely bestow. It is the place of
the gods to look after the men, and not of men
to help the gods. Man must sow, but the gods
alone can give the increase. After a long con-
versation with this old man I found it easy to
understand why the people never manure or

1/7 N

The Ainu and Their Folk-Lore.

attempt to improve their scraps of cultivated land.
Instead of this, they change their garden plots
every second or third year, or even oftener, if
the land shows signs of exhaustion. The readiest
explanation that occurs to the stranger is idleness ;
but the people strenuously assert that this is not
the case. However, they are very sensibly now
modifying their belief, and, as a consequence, their
actions in this respect.

A few generations ago it is said that there was
a great famine in Yezo, so that thousands upon
thousands of animals — deer, bears, foxes, wolves
and rats — died. The Ainu would not have minded
the famine so much but for this. The death of the
animals was far worse than the failure of the crops ;
for the staple food was flesh. A great number of
them died, starved to death. Those who lived
toward the south of Yezo saved themselves by
fleeing to Mororan, in Volcano Bay, where they
were kept alive by eating shell fish — the H liotis
tuberculata, or ' sea-ear.'

These fish are very plentiful about Chiripet and
Mororan. I believe the story of this ancient famine
is quite true, for near the seashore, about two miles
from Mororan, there are some very large heaps of
sea-ear shells to be seen, covered with nearly a foot
of black earth.

-^n the winter time, particularly during the latter
part of November and the early part of Decemiber,
the women assist the men to net or spear the large
salmon which are found in the rivers about this
time. x\fter this, the main stock of wood for winter
firing has to be cut, split, dragged or carried home,
178

Indoor Work.

and stored away. Then millet must be pounded,
the beans and peas shelled, and a thousand and one
other little things attended to. Thus is the woman
the slave of the man.

It might be thought that if an Ainu woman's lot
is hard and laborious out of doors, she must surely

Ainu Woman, and Child in Cradle.

lead an easier life at home, and there find rest and a
little comfort.

But even here she has a great deal to do, with
little rest and next to no comfort. The cooking
must be attended to. But this is not a very
formidable task, as cooking has not yet attained to
any very high perfection. In no sense are the
179 N 2

The Ainu and Their Folk-Lore.

Ainu epicures. The women also must attend to
the cleaning, smoking, and drying of fish, when
there are any ; must keep the fire going and the
water-butt full ; must look after the children, and
pay due attention to the husband's wants, and see
to the mendinof and makingr of clothes. There is,
to be sure, very little scullery work to be done —
not, indeed, because the utensils are in every case
scarce, but because the Ainu do not see why an
eating cup, shell, or platter, should be washed at all
excepting upon very rare occasions. ' After all,'
they argue, ' it is only food that goes into our
utensils ; why need they then be washed ? They
will be used and dirtied again directly, therefore let
them remain dirty.' Hence there is very little
'washing up' in an Ainu hut. Nevertheless, there
are a few exceptions to this, as well as to every
other rule ; and the Christians are certainly more
cleanly in this respect.

The existence of Ainu women being one of such
trial, sorrow, and hard work, it is not to be wondered
at that many of them have a down-trodden, hopeless
look. They have no special joys in the present, and
no bright hopes for the future ; their whole time and
thought are given to the necessary tasks of every-day
life. No wonder some of them, overcome by the
troubles and worries of every-day existence, think life
a burden and sorrow, and give way to despair.

The way in which an Ainu woman can curse
when she is angry is simply wonderful ; and no
trick is too mean, unclean, and unseemly, for the
expression of her wrath and vengeance upon the
objects of her hate and fury.
i8o

Bad Names.

This cursing is not always an invocation to the
gods for harm or injury against the person, for Ainu
women very seldom, if ever, pray for anything ; nor
is it what is commonly called swearing, or using
profane language, for the women are not addicted
to this useless and evil habit. They have, it is
true, no word in their vocabulary which means ' to
blaspheme,' but their cursings consist in uttering
imprecations against a person, and in calling him
bad names.

A very young man she will call to7itoncppo, which
means, I believe, 'a little hairy thing,' and the ' wild
boar,' next Teather-like,' and lastly ' bald-pated.'
A middle-aged man she will call Jiokuyuk, ' a man-
eating bear ' ; but the worst term of contempt a
woman can apply to anybody is, rai-gu7'ii, 'a corpse.'

Besides calling the men hard names, the women
have other means of venting their spite against
them. They will, for instance, peep at them round
corners, make grimaces at them behind their backs,
put out their tongues to the utmost extent, and roll
their eyes about, and otherwise act in a manner too
indecent for description. Now, many of the men
are dreadfully afraid of angry women ; not, indeed,
so much that they fear their hard words and ugly
looks, but they fear their actions.

Two things they particularly dread ; that they
should steal and hide their religious inao ; or that
they should make them eat partially decayed human
flesh, or some other filthy substance.

Angry women have been known to steal and
hide away or burn their husband's inao. This is a
particularly bad kind of sacrilege, for the gods, not
i8i

The Ainu and Their Folk-Lore.

being able to find their representative offerings, will
think they have been neglected, and thus be led to
cease blessing and extending their favours to the
people, and perhaps requite them by sending some
calamity or trouble, especially in the shape of
madness or paralysis.

Not only will the gods cease blessing any Ainu
who neglects to set up his iuao, but his own tribe
and people will cast him out. He then loses his
fraternity, and is, in a sense, boycotted : such a man
is looked upon by his household and friends as an
atheist. Perhaps the worst name that can be
applied to an Ainu, and that which most deeply
wounds his feelings is, inao sak gtini — ' a person
without inao! Such a person is not able to take
part in the great national bear feast, and thus misses
a good chance of getting drunk. He becomes, in
fact, an object of hatred and ridicule, and is an
outcast.

It is curious that no punishment appears to
be devised for such misdemeanours. It might be
thought that the women of so religious and super-
stitious a race as the Ainu would not have nerve
enough for such things. Liut the religion, so far as
worship is concerned, is all on the male side — the
women have no share in it, and hence, when they
are thoroughly angry, fear neither gods nor men.

I will conclude this chapter on women by setting
forth a most interesting illustration of evolution in
its downward course as shown in an Ainu tradition
of the goat-sucker, owing its origin to the careless-
ness of a woman nursing her child. No doubt many
funny things have been said about this bird, and
182

I)al"(;hii.r df [apani'.sk Faihkr AM) Ainu Moiukk.

i<^3

The Ainu and Their Folk-Lore.

Pliny and Aristotle call it by the name Caprimulgus
and Aigothelas, which, by translation, mean ' goat-
sucker.'

And these names were given to it because they
believed in the popular notion that this bird lived
by sucking the teats of goats. But the Ainu, it
must be remarked, know nothing of goats, excepting
so far as I myself have introduced these animals
among them, and so give quite a different version
of the origin of the name by which they know the
bird now under discussion, indeed, he is called Jiabo-
totto, and that means, curiously enough, ' mother,
feed me,' or ' mother, suckle me.' This name is
said to have been given him because when he was
once in the bodily form of a human baby he is sup-
posed to have been heard calling out, ' Mother,
suckle me,' ' Grandmother, feed me.'

The legend tells us that the goat-sucker was
once a human child, and that out of sheer mischief
a demon changed it into a fiend. No doubt the
mother herself was to be blamed for neglecting her
baby ; and the transformation of it into a bird and
demon is to be taken as a warning to women to
take proper care of their offspring. I have already
spoken of the demon called nitat nn rabe, i.e. ' the
aunt of swamps.' in Chapter IV., and we are now
told that she is the demon who stole the child and
did all the mischief. No wonder, then, that she is
hated and feared. Now, although the child once
managed somehow to escape out of her clutches,
yet, because its cry for food was left unheeded by
the mother, the fiend came again and caught it,
turned it into a goat-sucker, and possessed its
184

Origin of the Goat-Sucker.

nature. Here, then, is a warning to all mothers
to attend to their babes when they cry, and to
keep them near at hand. It need hardly be
remarked that this bird is not regarded with any
favour by the women, and that the sound of its note
is looked upon as an omen of evil.

Legend of the Origin of the Goat-Sucker.

' Once upon a time, in far-away and bygone
ages, a certain woman took her baby on her back
and went to work in her garden. Upon arriving
there she placed the chikl securely in a cradle, and
left it hanoriiiCT to a branch of a tree while she went
further off to labour. After working for some time,
she began to feel tired, and so returned to the place
where she had left her child, thinking to take a little
rest and give it some food. But, alas, both baby
and cradle were nowhere to be found. Thereupon
the mother was greatly distressed, and wept bitterly ;
the people also gathered together to see what the
matter was, to weep, and render assistance. After
listening to the cause of her grief, they searched
high and low for the lost child ; but all was in vain.
As they were unable to find it, search how they
might, they concluded that some wild beast had
stolen it away. So, too, thought the mother.
Having arrived at this conclusion, they all re-
turned to their huts with aching hearts and weeping
eyes. After many days had elapsed and many
nights had passed away, a voice was suddenly heard
in the garden where the child had been lost, crying,
Habo-totto. Jinchi-totto, "Mother, suckle me. Grand-
185

The Ainu and Their Folk-Lore.

mother, feed me." But the people thought the
voice was that of some demon or wild animal, and
so were afraid to go near, especially as the cry was
heard at night. After a time all the people in the
village had a dream, which was as follows : In their
dream the lost child came to them, and in an angry
voice said, " Pay ye attention to what I now say.
I am the child which was lost, and this is the way
it happened. The demon of swamps came suddenly
upon me as I was hanging there on the tree near
the garden, and stealing me away, hid me among
the marshes so that you were unable to find me,
search as you would. By and by, I seized an
opportunity which offered to escape, and came back
to the garden and called in a loud voice, ' Mother,
suckle me. Grandmother, feed me,' for I had
become hungry. But you would not come to my
assistance. The demon, therefore, came and caught
me again, and this time changed my body into that
of a bird. Yet although I am like a bird in outward
appearance, my voice will always be human, and my
cry will ever be, Habo-totto, JmcJn-totto, ' Mother,
suckle me. Grandmother, feed me.'" Such was the
dream. After the people had dreamed this, they
awoke and went to the place where the cry had
been heard. Upon arrival they saw a bird which
was in bodily shape something like a cradle, and
the cry was indeed as though one said, " Mother,
suckle me. Grandmother, feed me." For this
reason the Ainu call the goat-sucker, hucJii-iotto and
habo-totto, as well as tokitto. As such is the origin
of the bird and its cry, and as the sound of its
note is so like a child calling " Mother, suckle me.
i86

Child Turned Into a Goat-Sucker.

Grandmother, feed me," the women, remembering
its origin, weep every time they hear it. Whenever,
therefore, the people hear this bird, they say to one
another, " There is the cry of the tokitto,'' they may
not say totto ckiiap, " breast bird," because the very
mention of that name makes the poor women weep.
Again, the goat-sucker only flies about and cries at
night. The reason of this is that the demon of
swamps only comes out at night and works in the
dark, and this bird, having now her nature, resembles
her in that habit. Thus, the goat-sucker was a
human being in the beginning, a dear little baby,
indeed, but it is now, alas, a dreadful demon,'

187

The Ainu and Their Folk-Lore.

HAPTER XIX.

Etiquette.

Rules of etiquette to be observed- — Men's salutation — Salutation
of women — Saluting children — How to enter a hut— \'arious
matters of etiquette — How to get rid of a guest.

There is probably no race, however barbarous or
savage, which has not some special and recognised
forms of etiquette which must be observed in the
social life of its individual members. These, when
rightly and duly performed, cause a person to be
regarded as an indi\'idual of good breeding ; if
neglected, he is looked upon with disfavour, and his
negligence is taken either as a slight or personal
insult, or as a sign of ignorance and ill-breeding.

Now the Ainu have various matters of national
decorum, and about the observance of these they
are very particular indeed. Personal behaviour is
a subject in which they are always careful to in-
struct their youth. The, salutation of the men, for
example, is at once a common and yet an important
and curious part of Ainu decorum. When living in
an Ainu hut, as I have done for many months at a
time, I have often seen two men saluting one
another. The people also always saluted me after
the orthodox Ainu style, as though I were one of
themselves. Of course I endeavour, according to
the best of my ability, to do the proper thing in
return, after the most correct manner.
1 88

The Ainu and Their Folk-Lore.

The first step is to give a low cough and gently
clear the throat before entering a hut ; after this is
done, and if no one comes out to invite the visitor
in, he walks steadily up the centre of the hut by the
right-hand side of the hearth, and sits down before
the master, bare headed and cross-legged, as though
he were a tailor. Then, when the throat has again
been cleared, he stretches forward his hands, as
shown in the illustration.* The person he is saluting
goes through similar actions, looking both attentive
and respectful. The two next proceed to gently
rub their hands together, by drawing back first one
hand and then the other, in such a way as to allow
the points of the fingers to rub the palms of each
hand alternately. This is done for some little time.
While rubbing the hands, the parties, one at a time,
ask after each other's health, and express a wish
that every heavenly blessing may be bestowed, first
upon each other, then upon their wives and families,
next upon their relatives, and, lastly, upon their
native place. Sometimes this form of salutation is
kept up for a long time, at others for only a few
moments, according to circumstances and the
amount of business there may be on hand. How-
ever, when this part of the performance has been
satisfactorily gone through, they finish by each
stroking his own beard, and at the same time
making a soft rumbling sound in his throat.

When this preliminary salutation is over the
visitor, after a short interval, again proceeds to rub
the palms of his hands, and to tell his business.

* See page 193.
190

Modes of Salutation.

The listener also always rubs his hands in
like manner as long as the speaker does. This
is a very tedious affair, especially as the palm
rubbing goes on very often for twenty minutes
or half-an-hour. As soon as the particular matter
which has led to the interview is settled, the master
of the house intimates by a few familiar remarks
that all formality is at an end. They then stroke
their own beards to each other, and commence to
talk in a natural and unrestrained manner.

This common salutation of the men is in a sense
a religious exercise, because in the first part of the
ceremony they ask God to bestow blessings upon
each other and upon their families, and this, as will
be seen, involves an act of prayer. When worship-
ping their fetiches and unseen gods, they salute them
in exactly the same way as they do their fellow-men.

The women's mode of salutation is very curious.
They never, so far as I am aware, perform the
ceremony to their own sex, but only to the men.
On entering a hut the woman removes her head-
dress, and hangs it neady over her left arm. She
then brushes back the front locks of her hair and
places the right hand over her mouth. All this is
preliminary. When she sees that the man she
desires to address has condescended to look at her,
she draws the index finger of the right hand
gradually up the middle of the left and up the arm
to the shoulder ; then from left to right across the
upper lip and close under the nose, ending by
stroking and smoothing the forelocks of her hair
behind the ears. She then waits for an invitation
to speak.

191

The Ainu and Their Folk-Lore.

When the women have been away from their
native villages for a long time, and again meet their
sisters and other female relatives, they appear to
take great delight in seizing one another by the
shoulders and weeping upon each other's necks.
I have seen women in this position for half-an-hour
or more at a time. In fact, in this position they
will chant to each other their whole personal his-
tory since they last met. Questions are put and
answered in this weeping, sing-song fashion.

The men salute the boys and girls by seizing
their heads and stroking their hair from the crown
to the shoulders. The engraving* shows how this is
done. This possibly partakes more of the nature of
a caress than of a salutation.

Whenever a person desires to visit a hut, he
should never enter without being asked. But, as
there are no wooden doors to knock at, what is
to be done ? Being unable to knock, one has to
make a noise with his throat ; something like a long
guttural sounding, he-Jic-Jic-he-Jicui. If the person
who desires to enter belongs to the village, he goes
in without more ceremony ; but if he is a stranger
he must wait until someone who has heard the noise
comes out and takes him in ; once inside, he must go
through the palm-rubbing, beard-stroking, and all
other formalities of salutation. Men. after calling
upon a person, always go out walking sideways.

Women also say he-he-he-he-hcm before enter-
ing a hut, and as soon as they get inside make
an obeisance like that which has been already

See page 195.
192

Modes of Salutation.

described. They leave a hut by walking back-
wards. It is impolite for a woman to turn her back
upon a man.

There are many minor rules which have to be
observed. Thus, for example, never enter a hut
with a head-dress on ; never rush either in or out
of a hut, but always go steadily and softly ; never
look into a hut through the window, especially the
end window ; never go eavesdropping ; do not
throw thino-s out of the window or into the hre ;

Ainu Men Saluting.

never address a stranger unless quite necessary
before he or she has spoken to you. These rules
are binding upon all, men, women, and children
alike.

The women are always expected to take their
head-dress off when they meet a man, except
widows, who never remove their head-dress, but
always w(;ar the widow's hood. Women always
step out of the way when they see a man coming,
and make room for him to pass. They always
193 O

The Ainu and Their Folk- Lore.

salute a man when they meet one by covering
the mouth with the hand and fixing their eyes
upon the ground. They keep out of the way as
much as possible, and consider they are quite an
inferior order of beings. They ought to be obedient

tmm'

^'^

' M^^ ■

kIq^4 .,:

H/j^|V '

Rl»-.-

I'.i"' '

,:, :„;,,B..

x\iNU Woman Saluting.

to their husbands, and never rudely answer them
back when they speak.

One should also be very careful not to throw

anything into the fire upon the hearth, for the fire

is looked upon as something very sacred. To do

such a thing is not only insulting to the head of

194

Matters of Etiquette.

the house, but is also a form of blasphemy towards
the gods. One should therefore be extremely
cautious of his behaviour in this respect. He
should also be careful not to look out of or throw
anything through the east-end window, for that

Saluting a Child.

also is very sacred. One's finger-nails too ought
not to be cut inside the hut, for if a single piece,
however small, should happen to fall into the fire,
it would cause a smell, which in its turn would
generate disease.

The Kamtchatdales were said to have been a
195 o 2

The Ainu and Their Folk-Lore.

very hospitable race of people, especially among
themselves. So hospitable were they, indeed, that
should a guest come to stay with them it was
considered disrespectful to ask him to take his
departure. Dobell, writing on this point, says :
' They pay one another visits, which last for a
month or six weeks, until the generous host,
finding his stock of provisions exhausted, is forced
to give a hint to his guest to take his departure.
This is managed by presenting to him at dinner
a dish called tolkootha — a kind of olio, or hodge-
podge, composed of a number of meats, fish, and
vegetables, all mixed together, and very difficult
to prepare. It is the dernier ressort of the master
of the house, and the moment this dish is served
up the guest takes the hint, and leaves him the
following day, without feeling the least dissatis-
fied, the proceeding being understood amongst
them.'

The Ainu are also very kind and hospitable
to one another, but they do not carry the sentiment
above referred to to such lengths. They are very
much more outspoken. They gladly take a friend
in for a few days, but if they find him inclined
to stay too long they tell him plainly that they
would be much obliged if he would take his
departure. Nevertheless, it is not considered to
be the best of manners to be so plain spoken ;
but, on the other hand, it is not considered proper
for a visitor to stay more than a day or two,
unless he is particularly invited to do so, or has
a good supply of sake with him. I have known
Ainu men invite their friends to work, if they were
196

Way to Dispose of a Guest.

inclined to stay too lon^'. This had the effect of
getting rid of them post haste.

I am told that it was an old custom, however,
among this people, a custom which seems to have
now died out indeed, to hint to a friend that his
absence would be more valued than his presence,
by making a feast and inviting a few of the
neighbours to share it with him. If, soon after
the feast was over and the neighbours gone home,
the visitor also did not take his departure, the host
and hostess would leave him alone in the hut.
He would not stay long after that, if sober, but if
intoxicated would sleep till he became sober, and
then go away. This feast was called Paro-a-osJmke
wa hosJiipire niarapto, ' the feast of being sent back,
the mouth havine been cooked for.'

'97

The Ainu and Their Folk-Lore.

QHAPTER XX.

Food,

The kinds of food eaten — Places at meals — How the food is
helped — Mode of cleaning cups — Grace before meat — Cereal
totemisim.

Ainu food, though not in every case that which
Europeans prefer, does not, when properly cooked,
come amiss at a pinch. For example, fresh salmon,
codfish, venison, bear's flesh, beans, millet, potatoes,
and peas, are all good in themselves when cooked
in the right way. But the Ainu do not know how
to cook. They are remarkably fond of stew,
strongly flavoured with badly-dried fish, and almost
every article of food is cast into the stewpot, and is
there, according to our taste at least, completely
spoiled.

However, their food is not always cooked in this
manner, for fish is sometimes roasted before the
fire, and potatoes are baked in the ashes upon the
hearth. A hungry man can make a good and
enjoyable meal off such things. They are very fond
of salmon, salmon trout, young sharks, swordfish,
and whale ; and, in the way of flesh, bear's fat and
marrow-bones, the haunch of venison, and any part
of a horse or bullock, entrails included. Seaweed
and various herbs, the roots of some kinds of lilies,
and many water plants, as well as leeks and onions,
198

Roots used as Food.

are used as vegetables ; while grouse, wild geese,
and ducks, serve for game.

The fact was mentioned in a previous chapter
that the roots of the dog-tooth violet {^ErytJironiiim
dens cam's) are dug up and made into cakes and used
for food. The same remarks apply also to the
arrowroot {Lilhwi Glchni, Fr. Schm.) which they
call tnrep, for the people extensively use the bulbs
of this plant as an article of diet. They prepare
them as follows. After having well washed the
bulbs, they pound them in their raw state in a
mortar. The flour or finer portion, which is called
imp, is then separated from the coarser, and put
in the sun to dry. When eaten this is generally
made into a gruel and cooked with millet or rice.
The coarser part, which is often called s/iira7^i, is
boiled at once, and then again pounded and put into
a tub to decompose. When thoroughly rotten it is
again boiled and pounded. After this it is made
into large cakes, called onhtrep or turep-akani,
with a hole in the centre, and hung up to dry.
When needed for food, the Ainu throw them into
the millet pot and boil them. The flour is, it may be
remarked, sometimes applied to burns as a remedy.

The stem and leaves of the mugwort {Artemisia
vulgari , L.) called 7toya by the Ainu, are also used
for food, when very young, in the early spring.
They are taken and first boiled ; next they are well
pounded in a wooden mortar, and lastly made into
cakes and dried for future consumption. A good
deal, however, is eaten at once, having been first
pounded with millet or rice. This is said to be a
very nutritious food, and of itself quite sufficient to
199

The Ainu and Their Folk-Lore.

sustain life and keep the body in a healthy condition.
It is said to be of a very sweet flavour, and the
people are remarkably fond of it. The ancient
Ainu used to live upon this herb a great deal, we
are told, and it has been the means of keeping them
alive throughout more than one famine. Later on
in the year, when the plant becomes older, the
leaves only are taken (without the stem) and dried
for future use.

Chestnuts also form an important article of food
among the Ainu. They prepare them in various
ways. The favourite of which is to well boil them,
then take off the skins and pound them into a paste ;
they are then reboiled with millet or rice and eaten.

It is considered to be a great delicacy to mix the
pounded chestnuts with the eggs of salmon or trout
and boil them together. Another way is to mash
them with the fat of animals. Sometimes they are
eaten roasted, but in that case never by way of
taking a meal. This latter way of cooking chest-
nuts is looked u^ on as more of an agreeable pastime
than anything else.

When taki g a meal, the mistress of the house,
together with her husband and youngest children,
sit on the side of the fireplace that is on the left
hand on looking into a hut from the west-end door.
The rest of the family occupy the right-hand
side, strangers the lower end, near the door, and
honoured guests the east or sacred end of the
hearth.

There is no dishing-up to be done. The mistress
ladles the food out of the stewpot as it hangs over
the fire, and passes it to the one for whom it is
200

Taking Food.

intended. One advantage of
his dinner really hot, and meat
are not required. Visitors c
first, then the husband, and
members of the family.

The Ainu have a very lim
utensils. If the cups are' not
the whole number taking- food,

this is, a person gets

and pudding covers

ire generally served

lastly the remaining

ited supply of eating
sufficient to go round
two or more have to

Arrowroot.

use the same cup. But this is not often the case,
for each member of a family has generally his own
cup or shell safely stowed away near his sleeping
place, ever ready to be produced when required.
When a person wishes for more food, it is the
correct thing to ask the mistress to replenish his
cup. If she is too much engaged, or at all inclined

* This ])h()t.() was kindly given to the author by E. C.
Richardson, Esc]., Earl's Court.

20I

The Ainu and Their Folk-Lore.

to be familiar, as she is, for instance, among her
own friends and relatives, she simply removes the
pot-lid and points to the ladle, thereby indicating
that the person may help himself.

The Ainu cannot be commended for their
cleanliness in the treatment of food. They very
seldom wash their pots and pans, and still less their
eating cups. It is therefore worthy of remark that
the index finger is called in Ainu Itangi kcni ashi-
kipct — that is, ' the finger for licking the cup.' It
is so called because people generally cleanse their
eating cups by first wiping the inside of them with
their index finger and then licking it !

In Christian lands it is customary for every true
Christian to acknov/ledge God's providential good-
ness by ' saying grace.'

This is a right and godly act. But think for a
moment what this act implies and involves. It
implies a knowledge of a living, sentient Being
higher than man ; it involves the idea of dependence
upon that Being ; it is an act of worship indicating
a proper sense of devotion. It further implies that
the worshipper believes himself to possess some
natural yet mysterious faculty or power by which he
can approach that living Being whom he calls God,
and to whom he returns thanks.

I was very much surprised, when I first visited
the Ainu, to see many of them, especially the heads
of families, acknowledge God's goodness, and give
Him thanks before eating. I do not mean to say
they always do this, but they are all taught to do so,
and that in a set formula. And I have never yet
met the Ainu who does not, before drinking wine,
202

Grace before Meat.

niake his salutations, stroke his beard, worship and
thank the .i^ods for their benefits. One of their
forms of 'grace' is: 'O God, our Nourisher, I
thank Thee for this food : bless it to the service of
my body.' Here, then, by this common every-day
act, we get one article of Ainu religious faith, viz.,
that he believes in a power above himself, on whom
he depends for his daily food, and whom he can

Household Treasurks and Drinking Cups.

approach in prayer and thanksgiving by a faculty
within himself.

Now, it appears to me that in some cases,
though not in all, the fact of saying grace among
this people is simply an expression of deeply rooted
totcmistic belief, and not grace at all, in our sense of
the term. This will appear very clearly in a certain
religious practice, which consists in eating new
millet, and which may very appropriately be called
203

The Ainu and Their Folk-Lore.

' partaking of the first fruits.' With regard to this
custom an Ainu said to me : ' There are several
kinds of millet which come under the head of
RhincJiiro, but they are all of the male gender ; and
there are also some kinds which come under the
head of Piyapa. These latter are all females.
Those which are classed under the term Miinchiro,
and are males, are as follows": —

(i). Fure nnuichirOy i.e. ' red niiinchiro' ;

(2). Nitne mzcnckiro, i.e. 'hard' or 'tough
vuLUcJiiro ' ;

(3). Ji/iii luiLucJiiro, i.e. ' flat-headed miiuc/iiro' ;

(4). Eparo muucJiiro, i.e. ' iminehiro with
mouths ' ;

(5). Pitne luunchiro, i.e. ' flint nninchiro ' ;

(6). Riten vmnchiro, i.e. ' soft iiinncJiii'o ' ;

(7). Muri-kiinne Duinehiro, i.e. ' black-shelled
imineJiiro!

The names of the female kinds, which come
under the head of Piyapa, are these : —

(r). A i-sak piyapa, i.e. ' hesirdless piyapa ' ;

(2). FiLre piyapa, i.e. ' r^A piyapa ' ;

(3). Chak piyapa, i.e. ' bursting /zj'^/c? ' ;

(4). Setak piyapa, i.e. ' qSltXy piyapa ' ;

(5). Yaviraita yoko amain, i.e. ' food of the
appearance of chestnut shells.'

It will be observed that all these kinds are
named after their nature, quality, or general appear-
ance. With a further regard to this subject my
informant also added : —

' When taken together these kinds of millet are
called Umurek ham kaniui. i.e. ' the divine husband
and wife cereal.' So say the ancients. Therefore
204

An Ainu Family.

205

The Ainu and Their Folk-Lore.

before millet is pounded and made into cakes for
general eating, the old men have a few made for
themselves first to worship. When they are ready
they pray to them very earnestly and say : —

' O thou cereal deity, we worship thee. Thou
hast grown very well this year, and thy flavour will
be sweet. Thou art good. The goddess of fire
will be glad, and we also shall rejoice greatly. O
thou god, O thou divine cereal, do thou nourish the
people. I now partake of thee. I worship thee
and give thee thanks.' After having thus prayed,
they, the worshippers, take a cake and eat it, and
from this time the people may all partake of the
new millet. And so with many gestures of homage
and words of prayer this kind of food is dedicated
to the well-being of the Ainu. No doubt the cereal
offering is regarded as a tribute paid to god, but
that god is no other than the seed itself ; and it is
only a god in so far as it is beneficial to the human
body. The conclusion I arrive at from all this is,
that the cereals are also considered as totem gods,
and that the Ainu idea of holding communion with
such gods, is by eating them, and thus partaking of
their goodness and life-giving powers. Such com-
munion as this is of the very essence of religion, and
will again appear more clearly marked when we
come to discuss the subject of ' bear- worship.' The
ceremony above mentioned is called by the Ainu,
asimn aviani ackap jnarapto, i.e., ' the feast of
saluting new cereal food.'

On a certain occasion 1 gave some of Sutton's
cauliflower seeds to an Ainu friend, but on going
to pay him a visit at his home during the succeed-
206

Cereal Worship.

iiii^" autumn found the plants (which had grown very
finely indeed) all running to seed. Upon asking
him and his wife why they had not cut and eaten
them, as they had seen me do at Sapporo, rather
than allow them thus to spoil, the wife replied :
' The master (meaning myself) has not yet partaken
of them ; we cannot touch them till he has first
eaten some himself l^pon receiving this explana-
tion I felt — well, how shall I say ? I had all sorts
of feelings. First old Adam came of course ! My
pride was touched, and I felt flattered ! Then I felt
like a man of superior knowledge to them, and was
inclined to laugh in derision. After that again I
thought that I should like to call theni and their
whole family wasteful and foolish ; but before I
could express myself at all for the great conflict
of feeling within. I remembered their totemistic
ideas regarding eating the first-fruits, and so re-
mained quiet. However, the incident closed by
my telling them never to allow such matters to
weigh in such a case again.

I had a curious anomaly in my garden last year.
It was a double vegetable marrow. I was going
one day to cut half of it, to use in the kitchen. My
servants entreated me not to do so, for, said they,
should I eat it I should certainly be bewitched.
Why, they could not tell me ; none of them seemed
to know. It is a fixed belief among the Ainu that
double fruits and vegetables will, if eaten, bewitch
a person and bring misfortune. Should, however,
one half of a double fruit be eaten, the remaininor

half must be partaken of also by the same {)erson,

the idea being that one half would counteract the

207

The Ainu and Their Folk-Lore.

evil influences of the other. Out of regard to my
servants' scruples and fears, I allowed that vegetable
marrow to remain untouched. It was left to rot
where it grew, and I am not bewitched, so far as
I know.

208

AFTER XXI.

Women^s Charms or Fetiches.

Snakes' skins — Cuckoos' nests and eggs — Pigeons' nests and eggs
— The snipe — The crane — Eggs broken over seeds.

It has already been shown that while it is the
woman's place to work it is the man's prerogative
to pay special attention to the praying to and
general worship of the deities. But although the
women do not worship the gods, they are very
superstitious, and keep quite a stock of charms in
their store-houses and treasure-boxes when they
can get them. These are not for worship,
but are used simply for the purpose of bringing
good luck, keeping off misfortune, or in some cases
to work evils produced by curses upon others by
way of sympathetic magic. Before they are placed
on duty, however, the best arc always brought to
the head of the family, who prays over them and in
this way dedicates them for their special work.

Among such charms one finds just what he
would not expect to find, namely, snakes' skins.
This is very curious indeed, when it is considered
that the people in general have the greatest horror
of these reptiles. The lore given me on this matter
runs thus :

' The skin of the snake is a woman's charm.
Should one of these creatures climb up into her
209 p

The Ainu and Their Folk- Lore.

store-house and get among the grain and there
leave its skin, the people, when they discover it,
ought to take it up with great care, at the same
time reverently saying, " This will indeed be a good
year for the garden crops ; this store-house is likely
to be well filled with garden produce, for the divine
snake has been and left his clothing behind him."

' The men should then take the skin, present it
with inao made of walnut, and make it into a charm
or fetich. As this is a woman's charm it should be
placed in the store-house. But the snake is not a
very excellent deity. He enters the store-house for
no good purpose, for his object is to damage the
food there stowed away. His skin is taken as a
charm, not in sincerity, but by way of craft, for the
purpose of deceiving him. For the snake is a very
quick-tempered and evil-disposed reptile, he also
brings much misfortune to the people ; the men
ought, therefore, to offer him inao made of walnut,
in order to appease and flatter him, by making him
fancy that they consider him to be a god ; for when
this kind of /// o is given him he smiles sweetly with
delight, and as a return will be sure to help those
who so honour him.'

This is a very remarkable legend, and shows
how the people imagine they have the power to
cheat and outwit the gods above and the demons
below. But as this is a phase of religion which will
come up again and again in this book as it pro-
gresses, no further notice will be taken of it here.

The women are very pleased if they can find
what they suppose to be a cuckoo's nest, and they
go into ecstasy of joy if the nest should happen to
210

211

P 2

The Ainu and Their Folk- Lore.

have an egg in it. It is the same with the nests
and eggs of the pigeon, snipe, and crane.

To ensure the proper treatment of these things,
the following command is given to them :

' Should a woman go in the spring-time and find
the nest of a pigeon, cuckoo, snipe or crane, let
her carefully take it, together with the eggs, and
carry them to her husband or father. Having
safely brought them let her say, " I have found the
nest of such-and-such a bird, please make inao and
worship the goddess of fire." She should then take
her millet, and having smashed the eggs in it, mix
it well up together. After this has been done she
should say, " I have now damped the seed with
the eggs, do thou pray over them likewise." The
man should then make more inao, take it to the
nest and pray that the garden may be fruitful.
Then the woman may take the nest away and
place it in her store-house.'

On asking why the eggs are mixed with the
seed my informants say :

' Birds of a good kind originally came down
from heaven, and they now live upon garden
produce. They were sent to assist men in securing
food. If the eggs of birds are broken over and
mixed with any seeds one should be happening to
sow, all the seed which is touched by the liquid
would be quickened, and soon germinate and grow
strong.'

The cuckoo plays its part in the same depart-
ment of Ainu lore. The Ainu know of two kinds,
viz., the ordinary cuckoo, which they call kakkok
[ChckIhs canorus, L.). and the Himalayan cuckoo,

212

The Cuckoo.

which is known as ////;// (C^icnhts intertncdius).
These names are, it will be observed, onomatopoeia
for their cry. Neither of these is worshipped or
kept as a charm ; indeed, I have come across some
Ainu who look upon them both as birds of evil
omen, and as partaking somewhat of a demoniacal
nature. All, however, appear to be anxious to hear
their first note in spring. The tales given below
will show why this is so. Now, although the birds
themselves are not sought after as charms, yet,
curious as it may appear, I am assured, as above
stated, that the nest is very highly thought of by
the women, as also are the eggs. When found they
are said to carefully stow them away in their store-
houses, as charms for bringing good crops. Like
the bird itself, these fetiches also are said not to be
worshipped after having once been dedicated ; they
are merely kept as charms. The chief ends the
cuckoo appears to fulfil is simply that of letting
people know when to commence work in their
garden plots, and also to indicate what kind of year
it will be for the crops.

Legend of the Tutut or Himalayan Cuckoo.

' The tutut is so called because of his voice.
He descends from heaven every spring, just when
the grass is becoming green, that he may work in
his garden. Therefore, whenever his note is heard
saying t^ttut, one should not delay to commence
digging his garden. Should a person be so
fortunate as to chance upon a nest of one of these
birds, he should take the eggs, carry them carefully

2 1 \

The Ainu and Their Folk-Lore.

home, break them and mix them with any kinds of
seed about to be planted. This will cause them to
germinate quickly, and there is certain to be a good
crop. The tiitut should not be worshipped, for he
is not a god. Now, as soon as he has finished his
garden he always returns to heaven, and this is why
his cry is not heard in the summer.'

Legend of the Kakkok ok ordIxVarv Cuckoo.

' The ordinary cuckoo and the Himalayan
cuckoo both descend from heaven at about the
same time. If the call of these birds should be
heard very early in the spring, the autumn frosts
will come early and spoil the crops. If, however,
their cry should be heard late in the season, the
crops will be very good. If, therefore, one will
listen attentively for the cuckoo's note, he will be
able to tell beforehand whether the year will be a
good one for the gardens, or the reverse. Hence
the old men and women annually watch for the
appearance of these birds.'

The Origin of the Cuckoo.

Although most of the Ainu I have spoken to on
the subject seem to imagine that the cuckoo had its
origin in heaven, and that it returns thither every
winter to get out of the cold, yet I have been told
by a few that some consider him to have been
made, not by God, but by none other than the
Japanese hero, Yoshitsune, and if not by him by
Aioina, their reputed ancestor. And although,
again, many Ainu do not look upon the cuckoo as
214

Origin of the Cuckoo.

a bird of evil omen, but have a kindly regard for
him, yet, on the other hand, there are certainly
others who regard him' as a bird of ill omen.
The next myth will explain this.

Legend of Cuckoo's Origin.

' The bird was crying every day : he filled the
whole earth with his noise. After a while he

A Woman's Necklace.

descended towards the mouth of the Saru River and
came to the house of Benkei. As he sat upon his
nnsa crying, Benkei put his head out of the window
to look at him. He then gave the following com-
mand to the people : —

' " As the witch of the world, as the witch of

villages has come down, let the chiefs of the people

keep themselves out of sight, and let the common

people insult him." .So commanded he. There

215

The Ainu and Their Folk-Lore.

upon the chiefs hid themselves and the common
people insulted him.

' After this the bird went on further down the
river till he came to the house of Yoshitsune, and
sat upon his mtsa and cried. Yoshitsune then put
his head out of the window, looked and spake thus :
" Sir, you are indeed a great one, but you are now
crying because you know not who your ancestors
were. In very ancient times a foreigner landed
at the mouth of the Saru River, and as he was
exploring the river's mouth dropped his pipe and
tobacco pouch, and lost them. But as it was not
possible for them to lie upon the ground and rot,
they were turned into a bird. You are that bird.
It is because you know not who were your ancestors
that you are crying so." So spake Yoshitsune.
This is an account of the origin of the cuckoo ;
this is the origin of the bird which calls, '' kakkok,
kakkokr '

Pigeons' Nests and Eggs.

Although the women do not say prayers to
anything excepting, as has already been indicated,
it be to their ancestors and the snake idol, which
by the bye, is worshipped by such of the women
only as are witch-doctors, yet they do worship by
way of bowing to and making salutations before
some things. All their special charms or fetiches
are saluted in this way, and thus get a kind of
worship paid them. The following legend states
clearly that the nest of the pigeon is to be so
treated, as well as that the eggs of these birds also
are to be prized.

216

The Pigeon and Snipe.

Legend of the Pk;eon.

' When a pigeon has been killed it is a very
good thing to seek after its nest, for the possession
of one is sure to bring good fortune. Any woman
who should make a charm of such a nest is certain
of blessing. After one has been found the men
should make inao and present them to it, at the
same time using the following prayer : " O divine
pigeon, henceforth bless this w^oman, and make
whatever she does to prosper greatly. When she
works in the garden, bless the labour of her hands,
whether she plants beans or sows millet, make them
to increase much." After this prayer has been said
the woman should take the nest, salute it, and then
carefully put it away in her storehouse. If eggs
have been found in it, they should be taken and
smashed over and well mixed with whatever seeds
a person happens to be planting at the time. This
will secure strong germination and much fruit.'

The Pigeon and NoxN-Migrat(jky Snipe.

[Kusuwcp and Riya Chikap.)

The pigeon and non-migratory snipe are
associated together in some things, and the follow-
ing legend shows in what respects. ' Pigeons and
non-migratory snipes are birds which stay among
the mountains all the year round. They really
had no business at all in the world, for in the
beginning they fled from heaven to this earth of
their own accord. God was therefore very angry
with them, and said that He would not allow them
217

The Ainu and Their Folk- Lore.

to return to their former abode. And so it
happened that they stay in the mountains all the
year round, and are called riya chikap, i.e. " birds
which stay." So said the ancients.'

Notwithstanding this legend, however, I find
that the feathers and heads of both these kinds
of birds, as well as the nests and eggs, are kept
by some of the people and used as fetiches.

The Snipe.
The migratory snipe was created for a good
purpose, for he is said to have a long bill given
him, not indeed for his own special convenience,
but for the g-eneral good of men — particularly for
the good of Ainu men. The people firmly believe
him to have been sent down from heaven for the
definite purpose of keeping them in good health.
Indeed, he is looked upon as a kind of physician.

Legend of the Snipe.
' The migratory snipe was sent down from
heaven to preserve men. He is a healer of
headache and ear disease. This may be understood
by the length of his bill, for, being long, it can
penetrate the inmost recesses of the ear. For this
reason his head should be cut off when killed,
and inao fetiches offered to it. When the ear
aches, it should be scratched inside with the bill.
If this be done, a cure will be speedily effected.
Besides the fat is good for sore eyes, and it cures
deafness, and should therefore be carefully kept.
Women should keep the nest as a charm, and
smash the eggs found in it over their garden seeds.'
218

About the Crane.

The Crank.

The crane is thought much of by the people.
He goes by the name of saronin cJiikap, that is to
say, ' the bird among- the tall grasses.' He is so
large and of so much importance in Ainu bird cult
that I am doubtful as to whether or no he should
not be regarded as standing next in order to the
eagle-owl, which will be spoken of in another
chapter. Although we are informed that this bird
was not worshipped in the beginning, yet he is
at the present day. The reason given for this is
that he was formerly so fierce and dangerous that
the people were afraid to approach him. But by
and by, when his temper became softer, the people
began to say prayers to him, offer him inao, and
drink sake in his honour.

The legend of the crane appears to be either
an endeavour to account for the origin of clothes
of a particular pattern, or to preserve the knowledge
as to where such clothes originally came from.
Whether this is the main object or not, it at all
events shows the direction whence the Ainu sup-
pose they got the pattern of some of their best and
highly prized garments, and that is Manchuria,
which they call Santa n;oshiri. The legend says
that the crane brought the clothes found in its
nest directly froni heaven. But the name given
these garments being Santa saramde, i.e. ' Man-
churian garments,' shows this particular heaven to
be no other than Manchuria. Moreover it is to
be gathered from other things that the Ainu were
formerly acquainted with that country.
219

The x\inu and Their F'olk-Lore.

The inner lining of the crane's nest is said to
consist of wool, and the name given it is sctsambc,
i.e. 'the pulse or the heart of the nest.' Should
an Ainu find one of these, he considers himself
a rich man at once, for such a treasure will, it is
supposed, speedily bring prosperity and riches.
The nest lining is taken, wrapped up in inao
shavings, and carefully put away in a box at the
north-east or sacred corner of the hut. I am told
that this treasure is sometimes taken down, placed
by the fireside and devoutly worshipped by those
who possess it. Inao also are then made and
presented to it, and sake drunk on its behalf. When
they can get it, the women stow it away in their
little storehouses as charms. They believe that
the possession of one will procure an abundance
of garden produce, and give them special skill in
their embroidery.

Legend of the Crane.

' The crane came down from heaven in the
beginning, and the origin of presenting inao to him
is as follows. On coming to the world of men
this bird, in order to multiply, made a nest and
laid some eggs in it. After a time some little
cranes came out of the eggs. As they began to
grow, the mother crane found it necessary to
go further afield to secure food for them. One
day some Ainu who knew of the nest, having
watched for a good opportunity, went and took
the young while the mother was away. They
wanted the young birds to bring up in cages for

220

Leo^end of the Crane.

sacrifices. Now, the crane was known to be a very
fierce bird, and the people were greatly afraid of
him. This is why they went and robbed the nest
when the old ones were away. They came quickly,
and found the young, and, on lifting them up, saw
something very beautiful beneath them, which, after
closer inspection, proved to be beautiful garments
neatly folded up. The men were greatly pleased,
and ran off with both birds and garments. By and
by the old cranes came home and found their off-
spring gone. They were very angry at this, and
rushed after the Ainu, pursuing them in hot haste.
But the men, when overtaken, begged the cranes'
pardon, saying, " O divine cranes, pray do not be
angry ; henceforth we will offer you both iiuio and
wine ; besides this, we will promise to bring your
children up very well indeed."

' Thus they begged their pardon. The cranes
were soon appeased, and returned quietly to their
homes. The Ainu also went their way in peace,
divided the clothes, and so became very rich. The
names of those garments was Santa saraiuip, or
Saiita saramhe, i.e. " Manchurian garments " They
were brought down from heaven by the cranes.
These birds were not worshipped in the beginning,
but from this time they were. Some hunters say
that even now bundles of clothes may be found in
the nests of cranes. Again, the nests of the birds
have a place in them resembling a large basin, and
in this is to be found a substa.^ce like wool. This is
called sctsainbc, i.e. "the pulse or heart of the nest,"
and is a very good thing to possess, for it is a
wonderful charm. Idle man or woman who should

221

The Ainu and Their Folk-Lore.

be fortunate enough to get hold of them is certain,
without any shadow of doubt, to become rich. But
never let it be forgotten that the crane is a most
fierce bird, and must therefore be treated with great
reverence and circumspection.'

In this connection it may also be remarked that
the Ainu, like many nations of the Northern origin,
hold the mistletoe in peculiar veneration. They
look upon it as a medicine, good in almost every
disease, and it is sometimes taken in food and at
others separately as a decoction. The leaves are
used in preference to the berries, the latter being
of too sticky a nature for general purposes. Some
Ainu have been known to use the mistletoe leaves
merely for tea, without any reference to their sup-
posed medicinal properties ; others sometimes mix
it with their stews ; while some, again, extract starch
from the branches by pounding them in a wooden
mortar, and washing in water. However, mistletoe
is not generally partaken of as food excepting in
time of great scarcity.

But many, too, suppose this plant to have the
power of making the gardens bear plentifully.
When used for this purpose, the leaves are cut
up into fine pieces, and, after having been prayed
over, are sown with the millet and other seeds, a
little also being eaten with the food. Barren
women have also been known to eat the mistletoe,
in order to be made to bear children. That
mistletoe which grows upon the willow is supposed
to have the greatest efficacy. This is because the
willow is looked upon by them as being an especially
sacred tree.

222

QHAPTER XXII.

Marriage and Divorce*

The Ainu and their courting — Betrothal — It is not improper for
young women to propose — The marriage ceremony — Betrothal
of children — Voluntary service with a view to marriage —
Concubinage — Why children are desired — Divorce.

The Ainu consider marriage to be a social and
family arrangement, which affects the parties im-
mediately concerned more than any one else. The
young people need not marry unless they choose.
They may have been betrothed in childhood by
their parents, but they cannot be forced to marry
each other ; both the young man and \{\s fianc6e have
a final word in the matter. However, until the age
of maturity, the bond entered into by the parents is
held sacred, and is only made void by the parties
themselves, should they desire to bring the contract
to an end. In short, the young people do their
own courting and wooing, and no one, as a rule,
grumbles at this arrangement.

Let us suppose a young couple to have made up
their minds to marry. If the young man made the
first proposal, he asks his father and mother to call
upon the parents of his chosen one, and try to
arrange for the marriage to take place. If, however,
it was the young woman who did the wooing and
courting, she gets the mother and father to call
2 2.;

The Ainu and Their Folk- Lore.

upon the parents of her choice. If all is well, the
marriage takes place at once. If the parents do
not agree, the young couple take the law into their
own hands, build a hut, and become husband and
wife without any ceremony ; and that relationship
is sacred, and stands good in Ainu society.

After the father has duly called on a friend to
ask the hand of a daughter for his son in marriage,
the following little ceremony takes place between
them, if all has gone well.

The bridegroom's father takes a small sword,
and placing it in the hands of the father of the
bride, says : ' This sword is a pledge of betrothal ;
take it and worship. Do thou pray to the goddess
of fire.' Then, having received the sword, he
worships the fire, saying : ' We have here and now-
settled to marry our son and daughter ; therefore,
O thou goddess of fire, hear thou, and be witness
thereto. Keep this couple from sickness, and watch
over them till they grow old.'

The bridegroom's father then receives the sword
back, and worships in like manner. This done, the
old people procure sake, and make a great feast, to
which they invite their friends and relatives. The
drink is called iiwccJiiii sake, i.e. ' matrimonial
sakc\ and the food eaten goes by the name of
7iweckcm marapto, i.e. 'matrimonial feast.' After
this has been satisfactorily concluded, the newly-
married couple build their hut, and the old men
assemble and make inao, especially the household
inao mentioned in Chapter X., and the chisei s inbe
described in Chapter XIII.

If the young woman herself or her parents have
224

The Marriage Ceremony.

been the main movers in the business, the bride-
groom is removed from his own family to take up
his abode close to the hut of his father-in-law ; he
is, in fact, adopted. But if the bridegroom did the
wooing, or his parents were the prime movers, the
bride is adopted into his family. Or if a woman
of one village chooses a man of another, he, if
agreeable, goes to live with her ; or if a man
chooses a woman who resides at a distance, she, if
agreeable, goes to live with him. Persons who
marry in their own villages are all called itirizuak,
'blood relations,' ' brethren,' but those who remove
from their homes to be married into some distant
family are called uiritak, i.e. ' relation taken away,'
or 'distant relations,' 'brethren brought in.'

The people consider their daughters to be
marriageable at about sixteen or seventeen years
of age. The men marry when about nineteen or
twenty. The youngest marriage I have yet seen
amongst them took place when the bride's age
according to the Japanese register was sixteen years.

The marriage ceremony consists in nothing but
a little feast of cakes and rice with wine, at which
the mother and bride officiate. The bridegroom has
a few heirlooms given to him, should there be any,
and the bride a few trinkets, such as beads and
ear-rings, and sometimes an old sword guard to
wear as a charm.

Owing to certain superstitions, to be mentioned
in another place, the wife never takes her husband's
name, but retains her old one. When not called
b\- her own maiden name, she is merely called so-
and-so's wife, that is to say, so long as her husband
225 Q

The Ainu and Their Folk- Lore.

is living. Should he die, she is always known by
her name as a maiden, or called so-and-so's mother,
should she have a son or a daughter. The social
position therefore of the woman before marriage is
looked upon as being equal to that of man, but after
that event she becomes subservient to her husband,
and may neither take nor use his name. The hus-
band is the head of the wife ; but this principle is
carried too far when the woman is not considered
good enough to take her husband's name upon her
lips. In this matter, therefore, we must regard the
people as somewhat low in their social status.

Soon after marriage the bridegroom makes a
knife sheath, a spoon, a shuttle and weaving loom,
and presents them to his bride. This little ceremony
is called inat-eikara, i.e. 'making my wife.' The
bride then makes a girdle, a pair of leggings, a
necklace, and a head-dress, which she presents to
her husband ; this is called hokit cikara, i.e. ' making
my husband.'

This ceremony appears to be a second pledging
of the marriage vows, showing that they are satisfied
with each other. When it is done it gives great
satisfaction to both parties concerned.

Another piece of lore given me on this matter
runs thus : * When a couple are newly married the
first thing to be done is for the bridegroom to give
the bride a knife and sheath. In return for this the
bride must give her husband a new cap. This is a
very good custom, and should always be observed.
So say the ancients.'

It seems to have been an ancient custom, though
not general, to sometimes betroth children. But
226

Betrothed.

even in this case the persons so betrothed were not
absolutely bound to marry. Either of them could,
when the time for marriage arrived, veto the decision
of their elders. But the curious thino^ about this

BKTKOiHKD.

betrothal was that the boy and girl exchanged
clothes, and, I believe, homes, until the season for
their union came round. Then, if the parents of
the lad were the prinie movers in the proposal, the
young lady remained at his home, but if otherwise,

22/ Q 2

The Ainu and Their Folk-Lore.

the bridegroom went to live with the bride's parents
or at least in her village.

The Ainu, I find, marry their cousins very
often, and in some cases their nieces even, and the
men marry a deceased brother's wife and become
foster-fathers to their children. But there is a more
remote relationship where union may not take place ;
it is that with a sister-in-law's sister or brother's
wife's sister. Two sisters or two brothers must not,
in fact, marry into the same family. A few years
ago one man asked me to provide a husband for his
daughter, and another a wife for his son. These
were truly formidable requests to make, and I felt
it to be a very delicate matter to take in hand.
As a rule, I will never have anything to do with such
important family arrangements, for I consider it is
dangerous to meddle with them. However, as all
the parties immediately concerned had, with the
exception of one, lately become Christians, I brought
myself to stretch a point, and promised to do the
best I could for them. I therefore paid the aforesaid
lady a visit, and asked her about her love affairs.
She told me that she would like to have the very
young man I had to dispose of for a husband.
Thereupon I called upon my intended bridegroom,
and inquired into his matrimonial wishes. He also,
strange as It may appear, wanted the same young
lady. I then had a suspicion that the parents of
this couple had been in collusion, particularly as they
were near relatives, and that under such favourable
circumstances match-making for others was quite an
easy matter after all. But, alas, I was doomed to
experience an early disappointment. On telling the
228

Marriage Taboo.

respective fathers of my happy arrangement, and
asking for their approval of and final consent to the
little scheme, I was quietly informed that the choice
was most unfortunate. The girl was a sister of the
young man's brother's wife, and accordingly, on
account of customs handed down from time imme-
morial, two brothers may not marry two sisters.
Upon being informed of this fact, I then and there
washed my hands of the whole matter. The people
say that it is unlucky for a marriage of this kind to
take place, and is displeasing to the gods, for one of
the two sisters will probably be punished, and die
within a year after the marriage, should they marry
two brothers ; or if indeed they do not die, there
will be no issue. I have been asked to make such
arrangements in two other cases, but I have stead-
fastly determined to have nothing to do with it.

Speaking of the Kamtchatdales, Dobell wrote,*
' Should a young man fall in love with a girl,
and he is not rich enough to obtain her by any
other means, he immediately enslaves himself to
her father as a servant for three, four, five, or
even ten years, according to agreement, before he
is permitted to marry her. When the term agreed
upon expires, he is allowed to live with his father-
in-law as if he were his own son.'

This well-known custom seems to be universal
in the East, and is, I believe, known to every
Asiatic nation. I personally knew of a like case
hai)pening at a Japanese village called Ono, near
Hakodate.

* See Dobell's Travels in Siberia, vol. i., p. 52.
229

The Ainu and Their Folk-Lore.

The custom also prevailed in old times among
the Ainu, and even at the present day some rare
cases are heard of. There is, however, one great
difference among this people, for not only the
young men, but any girl also who should fall in
love with a young man may enslave herself to
his parents as a price for their son. The young
men and the maidens of this race are sensible
about this matter, and are not in the least ashamed
for it to be known when they are smitten with
Cupid's arrows.

One great reason for marriage among the Ainu
is the reproduction of children. It is a well-known
fact that among all Asiatic races there is always
to be found a very strong desire to perpetuate the
family name, and a great dread of its being allowed
to become extinct. In many countries the lack
of male issue was, prior to the introduction of
Christianity, considered fully sufficient reason to
justify a husband in divorcing the wife ; or even,
should there be female issue, men frequently added
another wife to their families, in the hopes of
thereby obtaining a son. Concubinage may to a
very great degree have arisen from this desire for
male issue. What was at the foundation of this
sentiment I do not here intend to inquire, except
in so far as it is current among the Ainu.

For a married couple to have no children is
supposed to be a great disgrace, and is by them
traced to the belief that one or other of the parties
has committed some sin. This world is named
Mare-moshiri, i.e. the multiplying world, and people
were placed in it to increase and multiply. If,
230

Reasons for desirino- Children.

therefore, no children are forthcoming", it is con-
sidered to be a special punishment from the gods ;
and I know an Ainu who is said to have divorced
no less than three wives because they bore him
no children.

Notwithstanding that they have no family
names to perpetuate, yet it is very curious ; but
considering the conditions in which they live and
the religious and superstitious notions prompting
many of their actions, it is eminently natural to
find that they, both men and women alike, are
most anxious to acquire children. The men wish
for at least one boy, and the women a girl or two.

I always find among this people that though
a man's wives live in separate houses, they are
often not on speaking terms with one another.
The system does not work well among the Ainu,
whatever it may have done among the Mormons.
In prosecuting my work among them I have
sometimes had occasion to point out the immorality
of this custom ; and although they agree with what
I say, they generally wind up by informing me
that it is an old Ainu custom. Of course nothing
remains to be said after so strong a reason.

There are three principal reasons why the
men so much desire a son : the first is that he
may act as family priest when the father dies ;
secondly, that he may inherit, preserve, and hand
down to posterity the principal heirlooms and family
treasures : poor enough these seem to us, truly, yet
to them they are precious ; and thirdly, that he may
act as the head of the family, and take the place of
the father to the younger members thereof, should
231

The Ainu and Their Folk-Lore.

there be any. Not only so, but that he may keep
the father in his old age.

I can assign but two reasons for the fact that the
women wish for girls. These are : first, that they
may have some one to assist in looking after the
house, fetch water and wood, and work in the
gardens ; and secondly, that they may have some
one to feed them in their old age. The principal
reason for desiring male issue is that they may
please their husbands, and escape the disagreeable
consequence on not having a son.

It may appear contrary to expectation that, as
I stated in Chapter II., Ainu women should adopt
Japanese children, or that the Japanese should care
to allow their babies to be adopted by them.
Nevertheless, it is very often done. I know of four
women who adopted children from the Japanese in
the year 1893. I know of one who paid fifty sen
for her baby two years of age. A very few days
ago an Ainu woman informed me that she was
going into the Japanese town to adopt a child,
and in the evening she returned, and told me that
she would not take it because it had bad eyes, and
that she was going to inspect another she had
heard of in a few days. Incredible though it may
appear, yet the Ainu women find not the least
difficulty in getting, either by means of a few sen
or as a free gift, low-class Japanese children from
their parents.

Among the Ainu release from the matrimonial

bond was very easy of accomplishment, and often

executed on the slio-htest orrounds imaginable. I

am, of course, speaking of the remote ages. We

232

Grounds for Divorce.

are therefore not surprised to find that divorce was
consequently of frequent occurrence among them.
It seems, indeed, that the members of this race
regarded the marriage rite as very Httle more
than a conventional union binding for so long a
time only as suited the mutual convenience of the
spouses. And, it should be remarked, it was just
as easy, and considered just as possible for a
woman to cast off her husband as for a man to
divorce his wife.

Some of the grounds upon which a man would
release himself from his wife were as follows : —
Want of love towards her, or of her towards him ;
incompatibility of temper ; general disrespect on the
wife's part ; idleness and failure to keep the hut
supplied with fuel and vegetable food ; unfaithful-
ness ; lack of male issue. A woman might dissolve
her connection with her husband for the reason of
adultery, dislike to him, idleness, inability to keep
the larder supplied with fish and animal food.
Divorce might take place with the simple consent
of the parties, though it was very seldom that the
husband would condescend to talk with the wife
on the subject. When a man divorced his w^fe,
he merely made her a present and sent her back
to her parents ; and when a woman wished to be
free from her husband, she simply walked off and
left him to shift for himself. In cases which have
actually occurred under mine own eye, the subject
was made more of a family affair, and the presents
were sent to the parents of the women who were
divorced, and were not given to the women them-
selves. When a separation took place, the children,

The Ainu and Their Folk-Lore.

if any, were divided, the father taking the sons and
the mother the daughters. I have also heard of
cases where the father has, in anger ao^ainst his
son-in-law, sent and fetched his daughter away,
thus divorcino- him from his dauohter.

234

HAPTER XXIII.

Birth and Individual Life*

Curious customs at birth — Purification — Physical hfe originates in
the mother — Spirit hfe originates in the father.

It was shown in Chapter VIII. that the personal
life of human beings is supposed to have its seat
in the backbone, and that this portion of the
human body was originally made of willow.
Hence, it was further pointed out how the Ainu
imagine their life to be mysteriously bound up in
their ' birth tree,' or willow totem. There are
various other curious things connected with human
life which need a few words, and which I purpose
to lay before the reader forthwith.

A very remarkable custom used to exist among
this people, and still does exist to some slight
extent, in connection with the birth of a child.
After it is definitely known that a child is to be
born, the prospective mother calls her husband,
father and mother, tells them the happy news,
and prepares them a feast of which they quietly
partake. This particular function is called the
hon-oinonno-itak. During its performance the two
men make many inao fetiches, and offer them to
the goddess of fire with much earnest prayer,
making special request that all may go on well.
Then, asfain, when the birth is about to take

235

The Ainu and Their Folk-Lore.

place, the father Is sometimes called upon to stay
at home wrapped up by the fire, or to leave the
house and go to stay with some friends for a
time, where he has to be very quiet, as though
forsooth he was ill, for six days. He must stay
in the hut all the time and rest by the fireside.
This performance is called yaiminukc, and that
signifies simply 'comforting' or 'blessing,' or
' resting oneself quietly.'

On the morning of the seventh day he is said
to shotki c/inpii, i.e. ' fold up his bed.' On this
day he returns to his own hut. But even here
he must abide quietly at home for another six
days. For the first period he must not drink
wine nor worship the gods. This is said to be
out of special reverence to the supreme powers.
During the last six days he must not ikitfasa, i.e.
' have his friends in for a drunken carouse ' ; nor
must he hainare, i.e. 'go fishing or hunting,'
though he may eat, drink, worship, make inao,
and be merry quietly by himself as he pleases.

When the child is six days old there is a
certain function performed called po-oinonno-itak,
i.e. ' praying for the child.' On this occasion
a small feast is prepared at which the father,
mother, and grandparents only partake. At this
time many inao fetiches are made and offered to
the gods of the west-end doorway, whose special
province it appears to be to watch over the birth
of children. It may also be remarked here that
during childbirth no man soever may come in or
go out of the west-end door. On such occasions,
if it is necessary for a man to enter or go out of
236

Child-birth.

the hut, and there should be no doorway in the
south wall, the sacred east-end window must be
broken down and an entrance made there.

There is an idea among the people that persons
are sometimes reborn into this world, especially
when God has some particular message to make
known to the race. Thus the old men and women
say, ' The women ought to be told that people
are sometimes reborn into this world. They
should therefore carefully examine a baby's ears
as soon as it is born, to see whether they have
been bored. If they have, it is certain sign that
a departed ancestor has come back, and if this
be the case, he has returned for some very good
purpose.'

After the child has been born the mother is
fed on thin gruel, made of millet, for two clays,
and during that time is positively allowed to take
nothing else whatever, not even water. After the
second day she may eat pretty well whatever is
going at the time. For six days it is considered
best for her to stay quietly in the hut by the fire-
side ; but on the seventh day she must get up
and go to the spring or river and there wash
herself. After this kind of purification has been
done, she must bring some water home to her
hut and use it for cooking purposes, after which
she is supposed to work as she is able, for in
theory she is now strong again. This particular
ceremony is called roro-oskiraye. The custom of
drawing water on the seventh day, whatever its
origin may have been, does not now appear to
have any special significance or purpose beyond
237

The Ainu and Their Folk-Lore.

that of showing society in general that the
mother is now safely and happily over her trouble,
and has again resumed her household duties.
However, it may in ancient times have found its
origin in the idea of purification, and if so may
be connected with religion, like the purification of
the Jews, Indians, and Persians. Purification in a
Biblical sense was an act through which an in-
dividual became fit to approach the Deity, or mix
freely in the community, in cases where a certain
bodily or other disability had kept him or her out
of the pale of the latter. Childbirth rendered a
woman unclean, and she was not allowed to
approach God in His temple, nor take part in
public religious exercises until she had been purified.
It is just in this way that Ainu women are treated
after they have given birth to a child. After
parturition they may not properly mix in the
village community until they have drawn water ;
and water was used in the ceremonies attached
to certain kinds of purification by the Jews,
Indians, and Persians. As water is a cleansing
element, it may be regarded as a fitting symbol
of purity.

So far as I can see, the only difficulty lying in
the way of accepting this theory as to the origin
of thus drawing water lies in the circumstance
that it is used only for cooking purposes, and not
for cleansing the body. But this need have no
weight with us, for the washing takes place at the
spring or river. The sign of purification is there
all through, and the water is drawn after the sixth
day is passed. It is not drawn with an ordinary
238

Purification.

tub or bucket, but with a fitting and clean lacquer-
ware basin. Moreover, the woman may not mix
with the community before the water has been
drawn, but she may after. The Ainu themselves
do not appear to have retained any idea of puri-
fication in this ceremony. With them it is simply
an old habit, and they seem to know nothing of
the origin of the custom. The circumstances
accompanying this ceremony, such as washing at
the stream, using not an ordinary, but an extra-
ordinary vessel with which to draw the water ;
its connection with the sacred number six, and the
woman being well and considered free to mix in
the community, are matters only to be obtained by
long and careful observation and kindly questioning.
Now the special fact connected with childbirth
to which I wish to draw the reader's attention is
that which I mentioned just now, viz., that the
father of the child must rest in a friend's hut and
take great care of himself for six days ; he must
also abstain from strong drink and all religious
exercises. But why, it may be asked, must he
abstain from all worship ? The Ainu answer is,
' Out of humbleness of heart and honour to the
deity.' Again it is asked, ' How can it be an
honour to the gods to let them severely alone for
six whole days ? ' To this question the Ainu
finds no answer. As for myself, I can think of
only one way by which such an act can be construed
into humility and honour to the deities, i.e. by the
Ainu looking upon himself as impure in the eyes
of his gods on these occasions, and so unfit to
approach them. It must be taken into account
239

The Ainu and Their Folk-Lore.

that it is again for the sacred six days, for on the
seventh he returns to his own home, where he
may pray and make his inao.

No doubt the question as to why the father

should rest for six days, as though he were ill and

suffering, has arisen in the reader's mind. The

idea underlying the fact and causing the custom

to be practised is a curious one, and partly shows

what the Ainu think as to the origin of life in

their offspring. They appear to imagine that the

bodily or animal life of their children is in great

measure, if not indeed exclusively, derived from

their mother, while that of the spirit comes from

their father. The life of the body is imparted by

the mother gradually, from the time of conception

until birth takes place ; while the spirit-life is

thought to come by degrees from the father in

some mysterious and secret manner during the

six days immediately following its birth, and goes

on growing and being augmented for another six

days after he has returned to his own hut. At

the end of the last period of time the child may

be looked upon as a unit in itself, but while the

spirit is being derived from the father it is not

yet one ; therefore, unless the father is very quiet

and careful during these twice six days, the life of

his offspring will take harm, and in injuring his

child he will himself receive harm in return.

But it may be inquired, What happens should
the father be far away in the mountains .^ For
this we can only reply that even in that case the
birth takes place just the same. But how does
the father's spirit get to the child ? Even here
240

The Derivation of Life.

there is no difficulty at all, for every man is
supposed to have his own private genius, o;uardian
angel, or tutelary deity, called Ihiren-Kamui, who
attends to all such things.

By what process in the working of the psycho-
logical wheel the individual life can be supposed
to have a connection with the willow-tree, as
previously mentioned, and also at the same time
with the father and mother, I can neither make
out myself nor get any explanation from the people.
But every individual personal life having once
been brought into existence, remains a living entity
for ever. It will and must live in the next world
as in this. But this the reader will see does not
necessarily or by any means imply a resurrection
of the body ; indeed, the Ainu know nothing of
that subject. But as this matter bears on religion,
a further discussion of it shall be left till that
subject is under consideration.

241

The Ainu and Their Folk-Lore.

HAPTER XXIV.

About Names and Name-giving.

Selection of names — Difficulties — The ceremony of naming
children — Surnames — Names for husband and wife — The
names of a deceased husband or wife tabooed.

A CHILD havino; been broutrht into the world, the
next great problem to be solved is that of finding
a proper name for it, the selection of which is often
extremely difficult. Indeed, it seems to me to be
one of the greatest problems of married life,
especially where the family is a large one. It is
indeed true that the people only have one name
to trouble about ; but the Ainu have so many
superstitions and curious customs connected with
this subject that the choice of a fitting name for
a person is quite an important and formidable task.

The chief difficulty connected with this matter
arises hence : —

(i) No one may be called by the name of a
person who has passed away. W^hen anyone dies,
his or her name must die also. Should the names
of a dead person be applied to a boy or a girl, it
is supposed that it would grieve the soul of the
departed, and be likely to call forth his or
her displeasure. Some evil would be pretty certain
to follow, for the spirit of the dead can, it is
242

Tabooed Names.

thought, act upon the living for good or evil. No
person can therefore take the name of his deceased
parent, friend, or ancestor. Ainu names do not
therefore knowingly recur. This may very pro-
bably account for the fact that the Ainu have no
heroes. Not only so, but according to the Ainu
it is far better not to revive the name of the dead,
because one would be thereby reminded of death
itself, and this is a thing of which they are in
constant dread. They always endeavour to banish
the very idea of death from their thoughts. To
mention the name of the dead brings to mind that
which it is desirable to forget, and should therefore
be carefully avoided. Nor is this all. The fact of
receiving a deceased person's name is calculated to
bring back to the mind of the living the dear one
parted hence, and it is considered better not to do
this. It is looked upon as very bad taste to do so.
But why ? Because by mentioning the name of the
dead the partially healed wounds of the sorrowful
bereaved are likely to be thereby reopened and
caused to bleed afresh. It will easily be seen,
therefore, that there must always be a great dearth
of Ainu proper names, and that the mere naming of
a person must necessarily be a source of great
clifiiculty.

(2) Names in themselves are supposed by the
people to be lucky or unlucky, and to bring fortune
or misfortune on a person, as the case may be.
They appear to invest them with power for good
or evil, so superstitious are they : in shorl, the
Ainu seem to live in a great whirl of superstition
with regard to this as well as every other subject.
243 R 2

The Ainu and Their Folk- Lore.

Thus, for example, a child is of a weakly dis-
position, and is consequently always ailing ; this is
often thought to be because the name is an un-
fortunate one. It has therefore to be changed. I
have repeatedly been asked to name or re-name
persons varying in age from four to eighteen, for
this very reason. I know also of one sickly child
who is continually ill, and whose name has been
changed by her parents and friends no less than
four times, and only to-day I was asked as a great
favour to think of a new and more fortunate name
for her. This superstition is very deeply fixed in
the mind of the Ainu, and it will take a long time
to eradicate it, for such ideas among such a people
die very hard.

It is quite easy to understand why a new name
should thus be sought for by the sick, when it is
remembered that the Ainu look upon all disease as
the direct work of the devil. The name is changed
for the one simple purpose of outwitting the demon,
for when he next comes to inquire for a certain
person called by such-and-such a name, there is
no one to be found bearing it. The name has been
changed, and the demon has in consequence been
hoodwinked, and can have no more power over the
sick person.

(3) Another difficulty lies in this. I mentioned
just now that a person must not be called after his
or her ancestors or deceased relatives. In the same
way he must not take the name of his living neigh-
bour. Should such a thing be done, it would
certainly be looked upon as a direct theft, and
treated accordingly. This custom probably arose
244

Naming Children.

from the idea that names bring good or evil, and
the person needs all the good it may bring, and
does not care to have it divided with another.
In trying to find the name for a person, I have
several times been asked not to use such-and-such
a name because it belonged to some one else.

(4) Again, the name must have a good sound
and meaning. That seems reasonable enough. In
choosing one for a person the other day, I spent
two hours before I could fix upon one which would
do. At last I suggested Rci-pcka. Yes, that would
do very well indeed, because it meant ' a fitting
name.' I certainly thought that difficulty was got
well over ; but, lo, shortly after word came asking
me if I could kindly change it. The first syllable
sounded too much like that of her mother's name,
who had been dead about six years. In sheer
desperation I therefore coined a name on the spot,
and, much to my surprise, it is considered beautiful,
and suits well. It will therefore be seen that, in
naming Ainu children, many knotty points have
to be avoided, and nice, delicate, and perplexing
crotchets humoured.

However, do not let it be inferred from anything
I have said about this that all Ainu are scrupulous
about naming their offspring. Some fathers, chiefs,
and elder brothers, in whom is vested the right of
giving names, have now become uncommonly mean
and inconsiderate in this respect, and many utterly
absurd and unmentionably filthy names are given.
Chief Penri, of Piratori, is a very great transgressor
in this respect ; he is, even for an Ainu, an ex-
ceptionally filthy-minded old man. He does, of
245

The Ainu and Their Folk-Lore.

course, avoid all names by which others are and have
been called, but he is very fond of bestowing such
names as 'the pot,' 'the kettle,' 'the chop-stick,'
'sooty,' 'dirty,' and so on, besides many I cannot
possibly mention here. Among the better class of
names are ' the grace of God,' ' graceful,' ' bright-
ness,'' comforter,' ' the eloquent one,' 'deer-catcher,'
' the bird's mouth,' and such like.

The naming of Ainu children does not take
place before the child is two or three years of age.
The parents generally wait till some trait of character
has developed itself, or the child has performed
some peculiar act, before they give it a name.
These circumstances decide what it shall be called,
for the word used generally points to something
which took place in early life, and is sometimes not
at all a bad index to character.

Name-giving is called by a word meaning ' name
ceremony.' This ceremony does not constitute a
religious service, for prayers are not said, and wine
is not necessarily partaken of. It is customary,
however, for the person who names the child to
make it some small present, and it is considered to
be unlucky not to do so. In the case of a boy, the
most lucky thing to give is a sword-guard or wine-
cup, and in the case of a girl, a piece of cloth.
Thus one is forcibly reminded of the spoons and
knives and forks presented to infants at their baptism
in Christian lands.

That boys should be presented with a sword-
guard or wine-cup, or, as in some cases, with both,
is in itself of great significance. A sword-guard is,
as its name implies, used specially for protection.
246

Presents Given at Child-naming.

As a present to a child, it indicates a wish that the
defence and protection of the gods may be especially
extended towards the recipient. It is worn round
the neck as a charm, and is called by a word meaning
' a thing for keeping safe.' In cases of sickness I
have known of its being used to charm away disease.
On such occasions it is moved several times over
and across the body, and at last placed upon the
bosom of the sufferer. The presentation of this to
a boy is, therefore, full of meaning, and has religion,
and that disease of religion and imagination, which
we call superstition, at its basis.

It may also have been formerly given as a token
that the lad must grow up to be a defence to his
country, hearth, and home. However that may
have been, I can only bear witness to what the
main idea is now ; and in this case the presentation
of a sword-guard to a newly-named child is a token
that the giver desires and prays that the protection
of the gods may be bestowed upon and abide with
him.

The presentation of a wine-cup would seem to
convey rather the idea of priesthood, and indicate
that libations are to be offered with it, for the
principal function of a priest (the head of every
family is a priest among the Ainu) seems to be
the offering of libations of wine. It might possibly
be objected to this that the Ainu had no wine
before the introduction of Japanese sake, and there-
fore the idea of a wine-cup indicating libations is of
late growth. Such, however, is a mistake. The
Ainu say they had a wine of their own long before
they knew anything of the Japanese sakd. Sake in
247

The Ainu and Their Folk- Lore.

Ainu is called by three distinct names. Firstly,
sa/cc, pure and simple ; secondly, tonoto, ' official
milk ;' and thirdly, c/iikusaask/coro, which means
' wine we import,' or ' imported wine.' Before the
Ainu knew anything of this Japanese production,
it is said that they made a wine of their own out of
millet, which they called chirangcashkoro, ' wine we
produce.' I have seen this drink both made and
used, but could never bring myself to taste it. It is
the colour of milk, very thick, and quite harmless.
At the present day it retains its old name, chirange-
ashkoro, and is often used in religious ceremonies.
I know of no single case in which Japanese
influence has been allowed to intrude itself upon
the Ainu religion ; for though the Ainu do often
use sak6 in their religious exercises, yet the partial
substitution of one kind of wine for another cannot
be truly said to affect their religion. Wine is not
religion, but merely a subsidiary to the performance
of religion. It cannot, therefore, be fairly objected
that the presentation of a wine-cup to a newly-
named child, did not originally convey the idea of
priesthood because wine is of recent importation,
for, according to the Ainu, they had both wine and
a name for wine before the importation of Japanese
sake. However, what is the fact to-day ? At this
present moment, when a person presents a wine-cup
to a child, he certainly means to convey the idea
that the recipient is a priest of the gods, and must
before all things do his duty to them.

It follows quite naturally that the Ainu had not
till within very recent times any surnames to bless
themselves with. Every person had but one name,
248

Origin of Family Names.

and that was given as a rule between the age
of, say two and ten years, and, as has already
been pointed out, as any circumstance may have
suggested, or particular trait of character asserted
itself.

But the people are undergoing a rapid change
with regard to this now. The women are beginning
to take the names of their husbands in addition to
their own. They have been obliged to do this, as
it is more convenient for registration purposes at
the Japanese offices. But old customs die hard ;
hence before registration the men generally adopt
a Japanese name, and are registered in it, though
among themselves they often retain and are known
by their own native names. Thus, for example,
my old servant's Ainu name is Korarashukup, but
he is registered in Japanese as Nakano Kinzo. a
purely Japanese name ; Kannari Taro's name was
Ekashioka.

It is also very interesting to notice another way
in which family names come into existence. Thus
the Japanese call Piratori by the name of Hiramura,
and every native now born in that place has become
Hiramura So-and-so.

In my intercourse with the people, I have fre-
quently had occasion to ask the women the names
of their husbands ; and I have found that, when
asked, they invariably blushed, and, instead of
answering themselves, called upon some friend
present to do so. This struck me as being some-
what curious, and as I at first thought that it was
merely a form of shyness on their part— just as
many a young lover would, as I suppose, be a little
249

The Ainu and Their Folk-Lore.

shy if asked to tell one the name of her sweetheart
— I passed the matter over without paying any
great attention to it. For many years — more than
ten, in fact — I had no idea that, by asking the
women to tell me their husbands' names, I was
tempting them to a breach of a jealously-guarded
piece of etiquette, and asking them to trample on
one of their deeply-rooted superstitions. I now
know that it is considered to be a very unlucky and
most disrespectful thing in a woman to mention the
name of her spouse. To do so will, it is supposed,
bring misfortune to the family.

There are, of course, times when it is necessary
for a woman to speak of her husband ; but if she
can by any subterfuge possibly avoid it, she will
not utter his name or call him her ' husband.' The
word for ' husband ' is hokii, but it is considered to
be as disrespectful and unlucky for a woman to
mention her spouse by that designation as to mention
him by name. Others, indeed, may speak to a
woman of her husband by his proper name, but
must never call him her husband to her face, for
that is also considered to be incorrect. There are,
therefore, some more or less indirect and circuitous
ways by which the women speak of their lords.
Thus, hi goro gu?^u, ' my person ' ; hi goro ainu,
' my man ' ; c?i rorogcta an guru, ' my person at the
upper end of the hearth ' ; en hekote gziru, ' the
person who binds me.' The term in most common
use among the women is ' my man/ and that used
by others, when speaking to a woman about her
husband, is ' your man.'

The men, indeed, may constantly be heard
250

Names for Husband and Wife.

addressing their wives, or speaking of them to
others, by name, though it is considered incorrect
to do so ; l3ut during all the years I have been
among the Ainu I have but twice heard a man
speak of his spouse by the term luaclii, i.e. 'wife.'
It is considered unlucky to do so, and that designa-
tion is, therefore, carefully avoided. If a man
desires to be very nice and affectionate to his wife,
he will call her his katkimat, ' female doer of the
heart ' ; but when speaking of her to another, he calls
her kii goro sJihvcnde gitrii, or kit goro shiwcntep,
' my person who is slow of foot,' or en iisarageta
an g7int, ' my person at the lower side of the hearth.'
Many Ainu who speak mixed Japanese call their
wives by the term /// goro nicnoko, which is a very
low and incorrect way of speaking, for it really
means ' my mongrel,' and is not Ainu, but a Japanese
and Ainu hybrid compound.

It must not be supposed that when a woman
speaks of her husband as ' my person at the upper
end of the hearth,' or the husband of his wife as
' my person at the lower end of the hearth,' there is
any sentiment intended. These terms refer to
nothing but their respective places as they sit in the
luit. Rorogeta is ' at the upper end of the hearth,'
and is the chief place, and nsarageta is ' at the
lower end of the hearth,' and that is not an honour-
able place at all.

The wf)rd katJciiiiat, ' female doer of the heart,'
as applied t(3 the wife by the husband, may have
originally had something of love and sentiment in
it ; but however that may have been, it has now
come to be just an ordinary term for ' wife,' then

The Ainu and Their Folk-Lore.

'mistress,' and then 'hostess.' It is well, when
speaking" to a person of his wife, to call her his
katkimat, or when addressing the mistress of a
house to call her by that term, for it always gives
pleasure.

It is sometimes necessary for a man to speak of
his wife or a wife of her husband after the death of
either, but in no case may the name of a person
deceased be pronounced. Hence a widow will
speak of her departed husband skopake, i.e. ' head
of the door,' and the husband of his deceased wife
as his shoncp or esJionep, i.e. ' floor ' or ' person of
the floor.' ' v

Since penning the above, an Ainu has furnished
me with the following folk-lore on the subject being
treated. He says : —

' It is the special province of men to worship
the gods, while women must not presume to pray.
When people are sick, it matters not whether they
be old or young, male or female, the men should
without fail draw nigh to the deities in prayer.
The husband is the head of the house, and it is he
who approaches the divine beings when their help
is required. The wives should therefore treat them
with great respect, and hold them in high honour.
They may not heedlessly mention their names, for
they are in truth their rulers and superiors.

' Again, the wife should not pronounce her
husfciand's name, for the bare fact of mentioning it
aloud is equal to killing him, for it surely takes
away his life. Women should, therefore, be very
careful in this matter.

' This teaching came down from the divine
252

Husband's Name Tabooed.

Aioina, and is to be strictly obeyed. If, therefore,
any woman dishonours her husband by mentioning
his name, let her know that it is not only disrespect-
ful to him, but that it also dishonours the gods, and
is blasphemy. Let all take heed to this command.'

253

The Ainu and Their Folk-Lore.

AFTER XXV.

Education.

General education — Religious and moral matters taught — Reliance
on the gods for daily food taught — Greediness discouraged — ■
Reverence for old people taught — Legend of the mole and
goddess — The skylark — Boys taught to make ifiao — The
Ainu without literature — Story of Yoshitsune stealing Ainu
books — Inscription at Otarunai.

Ainu children never knew the advantages of schools
and schoolmasters. The mountains, the rivers, and
the sea were their school-houses, necessity was their
instructor, inclination and the weather were the only
forces which made them work.

The first and chief duties taught to the children
were obedience to parents, a careful regard to their
elder brother, and reverence for the old men of their
village. They were to speak when spoken to, and
at other times to be seen and not heard. By no
means were they allowed to interrupt their elders
when engaged in conversation.

The men attended to the education of the boys,
and the women looked after the girls of a family.
The boys were taught to fish and hunt, to make
bows, arrows, and traps, to set spring-bows on the
trail of animals, to decoy deer, and to judge of the
weather by the skies. They were never taught to
make poison for the destruction of animals until full-
254

How Children were Educated.

grown, and even then only a few were taught the
secret.

Next they were taught the names and shapes of
certain mountains and hills, the names and courses
of the chief rivers and streams, so that they might
not get lost when out on a hunting expedition.
They also had to learn the secret and quickest
routes to different places. And last, but not least,
they were taught how to make inao and nusa offer-
ings, and what forms of prayer to use upon different
occasions ; the various salutations and the proper
course to pursue in the various ceremonies ; also,
the ancient traditions.

The women taught the girls to nurse children,
and to prepare bark and weave it into cloth ; to
sew,, embroider, and mend ; to work in the gardens,
to cook, to thatch huts, to cut wood, and a thousand
and one other things. They were also instructed in
the art of tattooing their arms and lips, and how to
weep and howl for the dead. Lastly, they were
particularly taught to honour and respect and wait
upon the men ; always to wait to be spoken to
before addressing them, always to get out of their
way when they came along a path, to cover the
mouth with the hand when meeting them, and to
uncover the head in their presence ; and they were
instructed to never forget to enter a hut with the
face towards the household, and to go out backwards.
Moral and religious matters were taught by
legends, myths, and fairy-tales. Thus, for example,
diligence was encouraged and idleness discouraged
by reciting the tale of the 'man in the moon,' as
set forth in Chapter \'I., while girls were taught the
255

The Ainu and Their Folk-Lore.

danger of carelessness with regard to looking after
children, by recounting to them the origin of the
goat-sucker explained in Chapter XVIII. It is
proposed to give a few stories illustrating these
matters in the present chapter.

In teaching the children to rely on the higher
powers for daily food, the following legend is some-
times recited : —

' There was a woman who ever sat in the
window of her hut doing needlework, and by
her side there was placed a large wine-cup, so full
of wine that the ceremonial moustache-lifter danced
about upon it. In explaining this matter from the
beginning and setting it forth to the end, the
story is as follows : In Ainu-land there was once
a great famine raging, and though the people
were dying for want of food, yet with all the rice-
malt they had and with every scrap of millet they
possessed they proceeded to make some wine.
For, thought they, if the great God should have
mercy, and produce deer and fish, the people would
be able to eat. By and by that cup of wine was
emptied into six lacquer-ware vessels, and in a
very little time the inside of the house was filled
with the smell of the wine, and all the local
deities were led in one by one, and regaled with
that delicious beverage. The goddesses who
preside over the river-courses, as well as those
who guard their mouths, were very pleased, and
danced and clapped their hands. Then all the
gods smiled and laughed with joy. Whilst the
gaze of the whole company was earnestly fixed
upon them with delight and keen expectation, God
256

Legend of the Foxes.

plucked out two hairs from a deer and blew
them over the tops of the mountains. Upon this
there immediately appeared two separate herds of
deer, great and beautiful, one of bucks and the
other of does, skipping upon the mountain-tops.
Next He pulled out two scales from a fish, and
these were blown over the rivers, so that the
waters at once superabounded with fish. After
this the Ainu went fishing, and made their boats
to dance upon the rivers in a manner delightful
to behold. In this way fish and deer became once
more very numerous, and the young people were
able to hunt and fish with great success.'

Greediness is discouraged by the tale of the
foxes now to be given. Thus : —

{Characters — Pan'xVMbe and Pen'amije).

' Pan'ambe, having a great desire to become
rich, stretched his tail across the sea to the town
of Matsumae. When the lord of Matsumae saw
the tail he said, " This is a pole sent from the
gods ; hang all my clothes upon it to air." So all
the short-sleeved garments and good clothing were
hung out. After a time Pan'ambe drew back his
tail, and all the soft silky garments and good
clothing adhering to it came also, so that he
gained a whole houseful of things, and became
very rich. Pen'ambe, hearing of his good fortune,
called upon him and said, " My dear Pan'ambe,
what have you done that you have become so
rich?" Pan'ambe replied, "Come and take some
refreshment, and I will tell you." When he had
257 S

The Ainu and Their Folk-Lore.

heard all, Pen'ambe, withdrawing, said, "This is
the very thing we ourselves had intended to do,
and you — you abominable Pan'ambe, you disgusting
Pan'ambe — have forestalled us!" So saying, he
went down to the sea-shore and stretched his tail
across the sea to Matsumae. When the lord of
Matsumae saw it he said, " Here is a pole sent
by the gods ; hang out all my best clothes to air."
So the clothes were hung upon it. But Pen'ambe,
being in a great hurry to become rich, began to
withdraw^ his tail too quickly. The lord of
Matsumae, seeing the tail move, said, " Even
thus it happened once before. There came a pole
from the gods, upon which we hung our clothes
to air ; but a thief stole the pole away, and we all
became poor. Now again a pole has come, and we
have hung our clothes upon it ; but look ! there
appears to be a thief about ; be quick, and cut the
god's pole in two." So the officers drew their
swords and cut the pole, thereby saving all the
clothes. Pen'ambe was left with but half a tail,
so he drew it in, but had obtained nothing, and was
in a very sorry plight. Now, if Pen'ambe had
listened to what Pan'ambe had said to him, he
might have been a rich person, and able to live ; but
he did not like to be advised, so he became a very
poor man.'

Reverence to old people was taught by the
following legend : —

'• At the head of Japan there was a metal
{i.e. very hard) pine tree. Now, the ancients, both
noble and ignoble, came together and broke and
bent their swords (upon that tree). Then there

258

Moral Legends.

came a very old man and very old woman upon the
scene. The old man had a useless old axe in his
girdle, and the old woman a useless old reaping-
hook. So they caused the ancients to laugh at
them.' (That is, the Ainu laughed at the bare
idea of such an old couple coming to render
assistance,)

' Even the ancients were unable to cut down
that tree, so they said : "Old man and old woman,
what have you come hither to do ? " The old man
replied, "We have only come that we may see."
As the old man said this he drew his useless old
axe, and, striking the metal pine tree, cut a little
way into it. And the old woman drawing her
useless old reaping-hook, struck the tree and cut it
through. There was a mighty crash ; the earth
trembled with the fall. Then the old man and
woman passed up upon the sound thereof, and a
fire was seen upon their sword-scabbards. The
ancients saw this, and greatly wondered, and then
they understood that it was Okikurumi and his
wife."

Therefore the Ainu say : ' Let not the younger
laugh at the elder, for even very old people can
teach their juniors a great deal, even in so simple
a matter as felling trees.' Also they say : ' Do not
treat strangers slightingly, for you never know
who you are entertaining.' These strangers who
appeared to the Ainu were no other than the great
hero Yoshitsune (Okikurumi is his Ainu name) and
his wife, and yet the people did not at first know
them.

The legend now to be given is sometimes
259 s 2

The Ainu and Their Folk-Lore.

quoted before girls, to make it clear to them that
they ought to marry those whom the parents choose
for them, whether they like it or not. But its
value does not consist alone in this, as its recital
will show. I have called the myth : —

Legend of the Mole and Goddess ; or, the
Origin of the Adonis Amurensis.

The fable concerning the origin of this plant,
which the Ainu call hniatt noinio, and kwiaipo
noinio, makes it clear that its blossom is considered
by them to be the prettiest of all flowers. Its beauty
is accounted for by the fact that it is supposed to
have once been a goddess, the daughter indeed of
one of the gods who are supposed to rule over the
lowest heavens. To my mind the special value of
the myth consists in its illustration of the fact that the
Ainu believe that spirit life sometimes becomes the
life of a vegetable. The Adonis is the earliest of all
flowers in Yezo. The blossom is of a bright yellow
colour, and appears before the leaf It may often
be seen even before all the snow is melted off the
plains, being sometimes found in February. It is
very plentiful in some localities in the month of
March ; and it is most likely this fact which causes
it to be so much beloved by the people, for it is the
first sign of the approaching spring. Indeed, it
holds the high place in the Ainu mind that the
snowdrop does in the English. The myth runs
as follows : —

* The divine mole is a god who originally came
down from heaven to take up his abode upon this
260

The Mole and Goddess.

earth. He stands very high indeed among the
earthly deities, and the people should therefore
treat him with great reverence. Now, from very
ancient times there has never been a female so
beautiful as the daughter of the god who resides
in the lower skies. This deity one day called
his daughter to him, and said, " There is no
divinity upon earth more honourable and higher
in rank than the mole ; you, my daughter, must
wed no other than he." The goddess gave her
consent, and the mole having been notified of the
arrangement went to heaven to receive his bride.
Upon his arrival the young lady set to work
diligently to prepare her trousseau, and, when the
day arrived for the marriage to be celebrated, set
the house in proper order. After all had been
prepared, the ceremony performed, and the wedding
feast well in progress, the young goddess quietly
left the house as if to fetch something, but did
not return. After a time the mole, therefore, went
to look for her. He searched heaven, earth and
sea, but it was all of no avail. By and by he heard
it rumoured that she was hiding among the grass
of the earth, and after a further search found her.
He was very angry when he saw her, and,
trampling upon her with his feet in a great rage,
said, " () you wretched creature, why did you slip
away and hide yourself among the grass ? As
you have thus disobeyed your father and run away
from your home, I will punish you most severely.
You may no more return to the heavenly dwellings,
but must live in this world only. You shall now
be turned into grass." Having said this, he trampled
261

The Ainu and Their Folk-Lore.

her under foot with all his might, and she was
changed into grass. Her name became Kunau
(Adonis). It is because this plant had such an
origin that it produces the most beautiful and
handsome flower there is. In the beoinnino- it
truly lived in heaven, and was a goddess of great
beauty. But let it ever be remembered that she
ceased being a goddess because she disobeyed the
wishes of her father. She was punished for this,
and this why she became a flower of the field. As
then the mole is known to be such a grand and
noble deity, his head must be wrapped up in fetich
shavings when he is killed, and reverently kept as
a charm. And when he is first killed the men
must take the head and worship it, saying, " O
thou divine mole, we know that thou art a great god,
henceforth kindly bless us ; keep us, and be thou
our lord." If one does this in a reverential manner
the mole will bless him and make him very rich.'

Another example showing how dangerous it is
not to obey one's betters, but to loiter, when told
to hurry, is found in the history of the skylark.
This bird is said to have disobeyed God when He
sent him on a journey by not returning at the time
he was told. For this he was never allowed to go
to his heavenly home again. This story is told
young folks, and the lark is held up as a warning
against disabedience to parents. Moreover, the
lark was also impudent, and answered God back
when scolded for his fault. Had he begged pardon
and promised to lead a better life, things might
have been different. The course he took only
served to harden his nature, so that often, even
262

Skylarking.

now, he ascends up as high as he can go, and there
storms at his Maker.

The Legend.

' The skylark used to live in heaven. One day
the God of heaven sent him down to the earth with
a message for the gods who reside here, telling him
to return the same day. But the little bird thought
the earth such a nice place that he stayed to play.
He was here so long that it began to grow dark,
and he therefore determined to spend the night on
the ground. The next day he arose in the air to
return to heaven ; but God met him when he was
about six score feet up and said : " Why did you
not return as I told you ? As, therefore, you have
disobeyed my words, you shall not return to heaven,
but live upon the earth. Although you may attempt
to fly as high up as heaven, yet you shall never be
able to get any higher than one or two scores of
six feet." The litde bird was exceedingly angry at
this, and, arguing with God, said : " O great God,
as the world you made is so beautiful, I could not
help taking a look at it, and so got late. Although
you chide me for this, yet I will fly back to heaven."
In this way he answered God. But God did not
consent. Therefore the little bird grew very angry,
and daily went as high as he could, and then flew
about arguing and wrangling ; yet God would never
consent to his entrance into heaven again. He
therefore returned to the earth to play. After a
time he ascended and did the same thing, yet God
did not consent. The same thing continues to
happen now every summer, but God never will
26;

The Ainu and Their Folk-Lore.

allow him to return. The lark is called riko (" to
ascend up on high") and chiripo ("little bird")
because he is a small bird and goes high up in the
air. He is also called charange cJiikap, i.e. " the
bird which argues," because he goes up in the air
to argue with God.'

Boys are initiated into the mysteries of Ainu
religion and superstition very early in life, and their
education, though not forced, is nurtured day by
day as circumstances call forth, and I have been
greatly astonished sometimes at the amount of lore
some of the lads carry in their heads. Thus, the
appearance of a snake will be almost certain to
evoke a lecture on snake-cult, or the sight of an
owl will serve as a text upon which to base a dis-
quisition on bird-cult. So it is with the appearance
of the tit. The sight of this bird serves as an
occasion for initiating young lads into the art of
making inao, for the tit seems to be peculiarly the
boys' bird.

Leciend of the Tit.

' The tit was made by God upon this earth,
and now lives here together with those birds which
came down from heaven. God also made at the
same time a great many other small birds to reside
here. He first made them for His own amusement
and to converse with, because when, in ancient
times. He lived in this world. He felt very lonely.
The little birds were made to fly above in the
expanse over the earth in large companies, and
God used to amuse Himself by shooting at them
264

The Ainu without Literature.

one by one with His bow and arrows. The tit is
called cmimnoya because he feeds upon the iioya
nuniihi, i.e. " mugwort berries." Ainu boys at the
present time shoot the tits, and when they kill them,
worship them and present them with inao, and after
that throw them away.'

It will thus be seen that the education of Ainu
children was formerly done by word of mouth, and
moral precepts were enforced by quotations drawn
from the lore of the people. I do not believe they
ever had literature of any kind, for no certain
examples of any can be found. They do not like,
however, to admit that they never had any books or
writing materials, for they seem ashamed of being
such dunces. There is not even a native word for
either pen, ink, or paper, and their word for book
itself is of Japanese origin. Notwithstanding all
this, many of them tell us that their ancestors did
understand reading and writing, but that they have
now lost the art. They have invented a tale by
which the Japanese hero, Yoshitsune, is made to
steal and carry off a certain book — the only book —
the Ainu chief of Saru had in his possession. The
name of this book is said to be Tora no maki mono.,
a purely Japanese name. It is, in fact, the nanie
of a Japanese book on strategy.

The tale of the theft runs thus : ' When
Yoshitsune came to Yezo he was kindly taken in by
the Saru chief, who had his residence at Piratori.
This chief had amongst his treasures a very ancient
book called Tora no maki mono, but he would never
allow Yoshitsune to see it. After a time the chief
adopted Yoshitsune, and gave him his younger
265

The Ainu and Their Folk-Lore.

daughter in marriage. One day, after he had been
in the family some time, Yoshitsune pretended he
had bad eyes, and could not go out to work as was
his wont. So he stayed at home. On that day he
reproached his wife greatly and refused to eat, and
told her that neither did she love him nor did she
nor her father trust him, so that he might just as
well go back to his native land. She asked him in
what he was mistrusted, and he replied that he had
heard his father-in-law had an ancient book some-
where in his possession, but that, although he had
let him see all his other treasures, he had never
produced it. Why was he so distrustful ? Upon
this his wife fetched the book and let him look at it.
"Now," says he, "my eyes are quite well, and I
shall go to work to-morrow." Yoshitsune noticed
where his wife had put the book, so as soon as an
opportunity presented itself he stole it and ran off
with it.

' Now it happened that Yoshitsune's father-in-law
was far away in the mountains, but he felt within
himself that somethinof wrono- was oroino- on at
home. He therefore left his work to return. As
he neared home he saw Yoshitsune fleeing down
the river in his very best and swiftest boat.

' Now, the chief always carried two harpoons
about with him, a black one and a white one, which
he could cast, with unerring aim, to any distance.
He therefore cast the white one at the stern of the
boat and transfixed it, but Yoshitsune — the cunning
man — ^had a file with him, and filed the line in two.
Then the black harpoon was cast with a similar
result. Upon this Yoshitsune stood up in the boat
266

26;

The Ainu and Their Folk-Lore.

and reviled his wife and her father, and fled, not
only with the book, but also with the harpoons and
the boat.'

This legend tries to account for what is un-
doubtedly the fact, that the Ainu have no literature.

A very few years ago there was a small cave at
Otarunai which had a few scratches upon it, thought
by some to have been an inscription. But it is very
doubtful after all whether it was not the work of
some one wishing to play a practical joke. The
preceding illustration is a photograph taken of it
before it became washed out by the weather, for
having been scratched on very soft material it has
at last come to nothing. No other like inscriptions
have been found on the island, nor indeed anywhere
in the whole world, so far as one can find out.

26B

QHAPTER XXVI.

The Pleasures of Life.

Music and singing — How legends are sung — Musical instruments
— Dancing — Games.

Passing from the education of children, the pleasures
of life demand some attention, and chief amono- these
are music, dancing and games. These things, but
more especially music, are not of course very highly
developed among such a crude race as the Ainu.

Those who belong to Western nations are apt to
suppose that all music must be formed of notes in
scale, with their crescendos and diminuendos. This
is the kind of music to which we have been accus-
tomed from childhood. But the songs and chants of
the Ainu do not as a rule run in fixed notes of tones,
they are in general bound to no scale, so that their
airs cannot always be written down. In fact, the
Ainu have much of their music without tune, but this
refers particularly, as one would naturally expect, to
such singing as that whose character is recitative.

Some of the women and girls have really rich
voices, and it is very pleasant to hear them hum their
songs. And when they sing in unison, as is of course
the case in churches, one is struck with the fulness
of tone, accuracy of time and general harmony.
Some of the boys and girls we have trained have
been found to possess a very quick ear, and have
269

The Ainu and Their Folk-Lore.

been able to pick up tunes with far more alacrity
and ease than, prior to experience, we should have
expected.

The men and women make up some very pretty
tunes in which to recite their recent acts and ex-
periences. Thus, I have sometimes sat and listened
to our servants when they have returned from
Hakodate, Sapporo, or other places to their homes.
I have seen them sit for an hour at a stretch, and
relate in chant or song that which has happened to
them whilst away : where they have been, what they
have seen, and what they have heard. Their friends,
too, have in the same way made known to them
what has taken place in their midst : what children
have been born, who have died, who have married,
how the fishing and hunting and gardening has gone
on, and all such things. It is very interesting to
listen to these chants, for they give many a peep into
the inner workings of the mind, and show a good
deal of the true nature of the Ainu, and their ways of
looking at things.

Nor do the people appear to have anything which
we call metre, or verses accurately measured into
syllables. Rhyme, too, is quite unknown to them,
and poetry only exists in the mind.

The following myth will show the general man-
ner in which the Ainu recite or chant their traditions.
It was sung to me by an aged Ainu, to whom I had
just been explaining the dangers and evil of drinking
too much sake, and to whom I had been endeavour-
ing to show how much better it is to worship
God in spirit and in truth, than by offering Him
wine and whittled pieces of wood. The old
270

Legend of a Famine.

man's object in sinking this tradition was, in all pro-
bability, to enforce upon my mind the fact that,
notwithstanding all I had said, the gods were, at
the time of the famine indicated below, pleased with
these offerings, and are still delighted when the
devout worshipper indicates his sincerity by setting
these things before them.

' I . There was something upon the seas bowing
and raising its head.

' 2. And when they came to see what it was,
they found it to be a monstrous sea-lion fast asleep,
which they seized and brought ashore.

' 3. Now, when we look at the matter, we find
that there was a famine in Ainu-land.

' 4. And we see that a large sea-lion was cast
upon the shores of the mouth of the Saru River.

' 5. Thus the Ainu were able to eat [i.e. obtained
food).

' 6. For this reason inao and sake were offered
to the gods.

' 7. So the gods to whom these offerings were
made were pleased and are pleased.'

The first and second of these verses are an
introductory statement of the theme. The remote
ancestors of the Ainu race are represented as
having seen some large and curious object floating
about on the tops of the waves of the sea, and
rising and falling with them. The men, therefore,
launch their boats and go and see what the object
may be. They find it is a mighty sea-lion {^>hie-
tasJibe). They then seize the animal, and by some
means or other (how it is not stated) bring it
ashore.

271

The Ainu and Their Folk-Lore.

The third and fourth verses make known the
fact that at this particular time there was a famine
in Ainu-land, and that the Ainu of to-day, in
looking back upon this sad calamity, see in the
sleeping sea-lion the hand of the gods working
to preserve the race from starvation and certain
destruction. This mighty sea monster is said to
have been cast upon the shores of the Saru River.
Saru, it should be remembered, is regarded by the
Ainu of the south of Yezo as the chief district in
the island ; and the Sliishiri-imckci is the largest
river in Saru.

Verses 6 and 7 are intended to show that
libations of wine and the offering of inao have
always been a well-pleasing sacrifice to the gods,
and therefore are so now. They pleased the gods
at that time, and that they please them now is
seen from the fact that food is still extended to
the Ainu race. Hence one great reason why such
ancient religious customs should not be abolished.
Hence, too, according to the Ainu reasoning, this
race of men have no cause to change one form of
religion and its accompanying ceremonies and
rites for another.

The Yezo Ainu possess but one musical instru-
ment, a kind of Jew's-harp made of bamboo. It
is not used by full-grown people, but the children
are very fond of playing it. It is about five inches
long, and has a thin narrow tongue up the centre,
which measures about four inches in length and
one-eighth of an inch in breadth. A piece of
string is attached to the butt end of the tongue.
This instrument is played by holding it to the
272

Musical I nstruments.

lips in the same way as children in England
hold the Jew's-harp. Then the player breathes
through the space in which the tongue is, and
gives the string a sharp, sudden jerk. The tone
produced is regulated by the breath of the player.
The Ainu name of this instrument is mukkiir^i.

The Mukkuri, or Jew's-Harp.

The Ainu of Saghlien niake a sort of fiddle,
some with two, some with three, and others with
four or even more strings, according to caprice.
There are several of these to be seen in the Sapporo
Museum, and others are found among some of
those Ishkari Ainu who originally came down
from Saghalien when that island was ceded to
Russia.

If there is but little to say about music and
musical instruments, there is also very little to tell
about dancing, for it appears to me to be a senseless
performance, quite devoid of elegance or grace.
The general names for dancing are tapkara and
rinisei, and there appear to be four principal ones.
These are called (i) ehoiua ; (2) heninnc ; (3) ikketi-
Jio-Juini ; and (4) hesJikotoro. The ehoini dance
ap[)ears to be an attempt to imitate the movements
of some kind of bird, possibly the heron, which may
have been a clan god. The dancers generally form
273 T

The Ainu and Their Folk-Lore.

a ring, and continually call out choina in unison. .

They also incessantly bend their backs forward and I
as far back as possible when performing this dance.
In the dance called hcrannc the performers form a

HiHIIHHl

Enjoying a Dance.

{The English lady is Miss Bryant, a C. M. S. Missionary.)

ring and join hands, and, incessantly calling out
keranne, continue to bow to one another, thus
bringing their heads nearly together in the centre
of the ring. Ikkeu-ho-hum consists in attempting

274

Throwing the Hoop.

to make oneself as much like a seesaw as possible,
by bending- the back and head forward and back as
far as one can, at the same time calling out ikketi-
Jw-hnm. Heshkotoro is indescribable, and appears
to be a mixture of all the others, and the word
heshkotoro is called out during the performance.

The Ainu do not much engage in games. The
hard facts of daily life, such as looking out for food
to eat and clothes to wear, take up their time.
However, the people indulge in a game or two
sometimes. Both men and boys think a great deal
of a game called karip-pashtc, i.e. ' causing the hoop
to run.' This amusement appears to have been
invented in order to teach the children to spear
salmon in the rivers, and is played in this way : —

Suppose twenty boys and men take part, these
are divided into two parties of ten a side, separated
from each other by about twenty steps or yards.
Each individual is armed with a long stick or light
pole resembling a spear. A strong person, belong-
ing to the side which leads off, takes a ring or hoop,
about six inches in diameter, roughly made of a
piece of vine, and throws it with all his might to the
opposite party, making it run and bounce along the
ground. Those to whom it is thrown then cast
their sticks or spears at it as it passes them, and
endeavour to transfix it to the earth. If successful
they win, and one person from the other side comes
over to theirs. Then the hoop is thrown back in
the same way by a strong arm. And thus the
game continues. When the individuals of one
party are all brought over to the other, the game
is finishetl, and the opposing sides cross over and
275 T 2

The Ainu and Their Folk- Lore.

begin again. It is really quite an exciting game,
and gives very good exercise.

The men sometimes indulge in a very curious
game they call iikai'a. It has the appearance of a
painful experience rather than a game. It consists
in beating one another with a war-club, and is
played thus : —

Some soft material, such as a coat, is neatly
wrapped round a stick and fastened with a piece
of string. Then one man exposes his back, and
seizing a post or tree with his hands, leans forward.
A second person takes the club and proceeds to
beat him, apparently with all his might. When the
subject has had enough, he calls out and runs off.
7 hen a second comes forward and is operated upon,
and a third, and fourth, and so on. He who has
been able to stand the most whacks is the champion
of the day.

Some of the Ainu despise a stick with cloth
wrapped round it ; they prefer a bare war club.
These are considered to be the real champions. It
is wonderful what a number of strokes some of the
men can bear ; sometimes, in fact, blood is drawn
from the back. But there is a suspicion that the
art consists not so much in what a person can bear,
as in the number of stripes a man can give. There
is a knack in appearing to hit very hard, whilst in
reality the subject is hardly touched at all. The
operators, when asked about this point, only look
very wise, and grin, and kindly offer to practise on
the back of the questioner.

276

277

The Ainu and Their Folk- Lore.

QHAPTKR XXYII.

Government and Administration of Justice.

The village community — The head of the family — Punishments :
{a) for breaking into a storehouse ; {l>) for adultery ; {c) for
murder — Ordeals: i and 2. hot-water ordeals; 3. hot iron
or stone ordeal; 4. drinking ordeal; 5. the cup ordeal;
6. tobacco ordeal ; 7. the stake ordeal.

According to ancient traditions, as well as certain
customs which were still more or less adhered to
and practised twenty years ago by the people, we
find that the Ainu never had a monarchy, but
always divided the government amongst the inhabi-
tants of the separate villages, thus making each
village community a kind of independent republican
state. The elders of each village assembled, we are
informed, and chose a chief and two sub-chiefs to
look after the affairs of the people. The principal
chief, or in case of his absence one of the sub-chiefs,
was always present at a funeral to bury the dead, or
at marriages to ratify the marriage covenant by his
assent, and to cheer the young couple with his good
wishes. The chiefs, together with the people, made
the laws and sat in judgment upon the law-breakers.
It will, of course, be readily understood that there
were no law-codes or clearly defined descriptive
rights ; the punishment therefore of minor offences
and recognised crime was left pretty much to the
injured individual and community. It was the duty
278

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Hu.si'.ANMj AN]) Will. Willi nil': I'oixis oi inKiR Noses

CUT OFF FOR ThI';!' 1'.

279

The Ainu and Their Folk-Lure.

of the principal chief to lead the people to hunt, fish,
and fight, and in conjunction with the sub-chiefs to
see to the proper division of land, to point out to
each person a garden plot and fishing place, to visit
the sick, to settle disputes, to pronounce sentence
upon the guilty, and to see that such sentence was
duly carried out. All trials took place in public,
and unless the assembled elders of the people
assented to the decision of the chief his judgment
was void. This mode of government was sometimes
practised in secret by the people when the author
first went among them, notwithstanding the fact
that the Japanese had taken away all semblance of
power from them as a race, deposed their hereditary
chiefs, and set up men of their own choosing in
their places. Old Penri himself was one of these.

But in very remote times, and in very small
villages, the chief authority was naturally vested in
the head of the family. The husband and father
could do pretty much as he pleased with his wives
and children. He could, for example, divorce all or
any of his wives — lor the Ainu were polygamists
— or disinherit his children. He could punish any
member of his family as he thought proper. More
recently, however, i.e. since each village has its own
chiefs, a single member could do very little as an
individual. He must consult his companions and
the appointed chiefs.

How this came to be can easily be explained.
Suppose any single individual household to move
away from all friends, and build a home in the wilds
at some distance from any village. Such a thing has
been done by the Ainu. A single family has often
280

C o m ni II n i ty G o ve r n ni e n t .

made a new settlement. Such a settlement neces-
sarily commences under the rule of the father, who,
as new huts are built near him for the accommo-
dation of his sons as they get married, remains
head of the g-nwing clan. Then, as old age comes
on, he retires, and his eldest son acts more and
more in his stead, and at his death naturally
succeeds him as head of the community. Then,
in course of years, as the community increases
in numbers, the whole village naturally desires to
have something to say in any matter affecting any
one of them, because each household is related to
every other. A person could not, therefore, touch
any meml)er of his own family without giving offence
to every other individual in the village. A kind of
republican or community government, for this reason,
became a necessity.

When going on trading expeditions also it was
the chiefs place to take the lead. In early times it
is asserted that they traded with the races living in
Siberia, and wath the people of the Kurile and
Aleutian Islands and Kamschatka. The illustration
given below is that of an Aleutian canoe once to be
seen in the museum at IIak(jdate. It is twenty-one
feet long, one foot ten inches wide at the top, and is
paddled along by three persons. It is made of the
skin of a sea-lion. Such canoes were used princi-
})ally for fishing, and there was in the museum a
model of a cano(' with two fishermen in it, preparing
to harpoon a walrus or sea-lion. We cannot believe
that such light vessels could have been used for
serious fighting. When paddling them along the
men always tie a piece of skin, which is securely
281

282

Sleighs.

fixed to the hole they sit in, tightly round their waist,
t!» keej) the water from getting" inside and swamping
them.

Two kinds of dog-sleighs, which were formerly
used in the Kurile Islands, may possibly re})resent

A Dog-Sleigh.

those used in ancient times by the Ainu of Yezo.
The first is four feet four inches long, and thirteen
inches broad. It seems to have been designed for
carrying food or articles of merchandise.

A Sled(;e,

The other appears to have been intended for
passenger transit. The ruiuiers are five feet six
inches long, but the seat loi* the i)ass('nger is only
two feet seven inch(,'s in length, and eight inches
broad. One wonders how a pcM'son could possibK"
283

The Ainu and Their Fulk-Lore.

keep from falling over when travelling in such a
small conveyance, but the passenger used to travel
with his feet over the sides of the sleigh. He was
shod with immense sandals or snow-shoes, so that he
could not only prevent himself from being capsized,
but could also assist the dogs in pulling when
necessary. Of course these sleighs were drawn by
reindeer further north, the Ainu name for which is
Tonakkai.

In later times, trade with northern countries was
broken off, and barter carried on with the Japanese
in Japan ; and still later, since the Japanese pushed
their way into Yezo, Matsumae, Sapporo and
Hakodate in this island have been the chief centres
of trade by barter.

The men also say that their ancestors traded
with the Manchurians when they were at war with
the Japanese, and with the Japanese only since they
were subjugated by them. Manchurian cash, and
perhaps a few tobacco-pipe bowls, are the only relics
of Manchuria to be found amongst the Ainu of the
present day.

The Ainu have various methods and degrees of
punishing offenders, which were regulated by the
different misdemeanours committed, and the disposi-
tions of the judges and people. However, they
never favoured the death penalty, since they con-
sidered that no punishment at all. They thought
that only the infliction of pain or disgrace was
worthy of the name of punishment, and the more
severe the pain the greater the punishment. Beat-
ing with a stick or war-club was the most common
method of punishing offenders, thc^ugh this mode was
284

Punishments.

often superadded to other kinds. Misdemeanours
and their accompanyinL;- punishments were such as
these : —

For breakincr into the storehouse or dweUino-
of another, a very sound beating was administered
for the first offence ; for the second, sometimes the
nose was cut off, sometimes the ears, and in some
cases both the nose and ears were forfeited. Thus
the culprit was marked and disgraced for \i(g.
Persons who had committed such a crime twice
were driven bag and baggage out of the home
and village to which they belonged. I have
photographed a man and a woman — they were
husband and wife — who had been treated in this
way for breaking into a storehouse. They are
most probably the very last that have been or
will be hereafter thus treated in Ainu-land, for
Japanese law now reigns supreme, and that of the
Ainu is, to all intents and purposes, for ever dead.

For breaking the seventh commandment it
used to be the custom to heavily fine, or to tie
the hands of the male offender behind his back,
then hang him up to a beani by the hair of his
head, leaving the toes, however, just touching the
ground, something after the manner indicated by
the illustration,* and, as he hung, give him a severe
beating. The female offender was generally allowed
to go free, though, of course, in disgrace. Some-
times, liowever, she also came in for a sound thrash-
ing. If the culi)rits were single, they were generally
made t(j marry immediately upon being found out.

*See page 289.
285

The Ainu and Their Folk- Lore.

For murder it is customary to cut the tendons
of the feet in two, thus maiming a person for the
remainder of his Hfe The tendons were severed
close to the heels. This was a terrible punishment,
for a person thus treated could not possibly do
any work or hunting ; he was ever dependent on
his relatives for the necessaries of life. I have
seen one old man who had been so punished.
He was unable to walk, and was obliged to move
himself along upon his hands, in which he held
two small blocks of wood.

Sometimes, however, the tendons of a murderer
were spared, and in that case the guilty one was
banished for ever to a place called nitai sak,
cJiikap sap nioshiri — i.e. ' the land where neither
birds nor trees exist,' and which is described as
being a very cold and dreary place, where there
is almost perpetual ice and snow. This is probably
intended for Siberia.

When a person was charged with a crime, he
was always supposed to plead guilty or not guilty.
If he was proved guilty, and would even then not
confess his fault, certain ordeals were then applied.
The following ordeals were among the chief: —

I. The barbarous hot-water ordeal. A very
large cauldron, such as the Japanese use for boiling
fish when they desire to extract the oil for lighting
purposes, was procured ; this was filled with cold
water and placed over a blazing fire. As soon as
the water was fairly warm the victim was put into
it— as shown in the illustration. Here the person
was compelled to remain till he or she, in the
agonies of the moment, made a full confession.
286

rdcals.

Such an ordeal was never resorted to, we are
informed, unless the judge and people were pretty
well assured of the person's guilt. This ordeal
also constituted one mode of punishment.

2. Another hot-water
ordeal consisted in mak-
ing an accused person
thrust his or her arm into
a pan of boiling water.
It afraid to imdergo this
test, the guilt of the sub-
ject was assumed ; or if,
w hen the arm was thrust
into the water, it was
scalded, guilt was sup-
posed to be proved. A
person was only declared
innocent if the arm came
out uninjured.

3. The hot stone or
iron ordeal. This con-
sisted in merely placing
a piece of hot iron or
heated stone in the palm
I'f the hand, and keeping
il ther(,- until confession
was made. ( )f course,
did not burn the hand,
fully established.

4- ' 1^<" drinking ordeal. 'I'his consist(;(l in

making a jjcrson sit down beloi-e a large tub of

water, and remain there till the whole was drunk.

I he mouth was not allowed to be take

287

'I'fhc Hot-W'atkr Ordkai..

t the heated instrument
I person's iimocence was

away U

The Ainu and Their Folk-Lore.

the tub. This does not look so very formidable,
but the Ainu say it is most painful. If success
followed the attempt to drink the water, innocence
was proved ; if not, a person was supposed to be
guilty.

5. The cup ordeal. This consisted in causing
a person to drink a cup of water. When this
was done, he was made to throw the cup behind
him, over his head. If the cup lighted the right

way upwards, the in-
nocence of the indi-
||^ ^^ 0- vidual was supposed to

\\ if'^l /i be established ; if other-

^'I'A,^ ^ A \\\^Q^ he was proved

guilty.

6. Tobacco ordeal.
A I favourite way of
trying women was to
make them smoke
several pipes of tobacco,
and, having knocked
the ashes out of the
pipe into a cup of
water, compel them to drink it. Those women
who could smoke the tobacco and drink the ashes
without feeling ill were innocent; those who could
not were, of course, guilty.

7. The stake ordeal. This consisted in tying
a person to two stakes driven into the earth. The
arms were stretched out to their lull extent and
tied to the stakes. Next, the legs were treated in
the same manner. Any one tied up in this way
had to remain there till confession was made.
288

The Stake Ordeal.

rcleais.

HanL;ini4- by the hair of the head, as mentioned
above, was sometimes resorted to as an ordeal.
Beatino' with a thorn Inrush was also a favourite
method. But it should be remarked that all of
these methods were, upon occasion, resorted to
and inflicted as punishnients for crime. Some of
these ordeals were so painful that it is said that
some Ainu have been known to commit suicide
rather than have the test applied.

Hanging 1!v thk Hair.

2S9

The Ainu and Their Folk-Lore.

HAPTER XXVIII.

Diseases: their Cause and Cure.

General causes of disease - -Demons propitiated — Common reme-
dies— Disease brought by cats — The redcap — The albatross
— Snakes and snake-skins — Inm or hysteria — Water blowing
■ — Boils — Minor complaints — ^Wizards,

Among the Ainu illness and accident are looked
upon in various lights, and are thought to owe their
presence to diverse causes. Some think sickness
to be downright possession by the devil ; some, a
punishment sent by the gods for some evil done.
Others, again, imagine the lower order of demons are
the cause ; some say that birds or animals originate
them ; while many think that witchcraft has a deal
to do with it. Thus paralysis goes by the name of
kaimii iriishka tas/ium, ' the sickness of the angry
god.' This disease is supposed to be sent especially
by the Creator as a punishment for wickedness.'
Madness is a complaint demons delight to inflict
upon people who, having done many wicked acts,
have become their very children. ' Madness,' or
'possession by demons,' sometimes goes by the
name of 'possession by snakes,' ' snake' thus being
a convertible term with and a synonym for ' demon '
or ' devil.'

It was shown in Chapter IV. that at least some
of the demons of sickness were evolved, according
to Ainu ideas, out of the axes with which the deities
290

Propitiating Demons.

made Yezo, cind it was also shown in the same
chapter that many of the people imagine the tree of
evil. i.e. the alder tree, to have been the direct cause
ot illness. But whatever may be the opinions as to
the original cause, all the people appear to be fully
persuaded that there is really a demon of disease
who has many subordinates, and that when a j)erson
is ill, it is best to make a propitiatory offering to the
chief devil himself or some of his kind. Part of the
Icjre concerning this run's as follows : —

' Various diseases from time to time attack the
human body. Such, for example, are ague and fever,
heavy colds, stomach-ache, and pricking at the
lungs (consumption). Now when these complaints
arise the full-grown men should meet together and
go to the villages up and down the rivers, and take
from each hut a small (]uantit)- of millet, hsh,
tobacco, skunk cabbage, and cow parnip. When
these have been taken they should all "be brought
to an appointed place, where the men should also
collect and pray. After prayer the men should carry
them to the seashore, then make iiiao fetiches, and
reverent!}' place them !))• their side. Wdien this has
been done they should all lift w\) their \-oice and
pray, saying : - -

' " O ye demons of the sea harbours, ha\e mercy
upon us. () \-e demons of disease, \e are fearful
beings ; we ha\-e therefore with one accord met
together and decided to enrich \-e with iiiao and
various kinds ol lood. Do )■(■ wail upon ihe demons
who ha\(; altlicied us, and on our behalf entreat them
to lake their departure. We present these arlieles
of t(;(xl lor )'our luncheon, and the uiao are paid as a
291 V 2

The Ainu and Their Folk-Lore.

fine. O all ye demon watchers over the harbours,
have the demon of disease taken away from our
villa^'es." If this prayer be said and ceremony
performed, the sicknesses will speedily take their
departure.'

When ill, the Ainu, until within quite recent
times, had to do without the aid of proper
medicines, medical men, and special household
comforts. They formerly depended very much,
thoug'h not entirely, upon prayer and Nature for
recovery, as the above folk-lore indicates. How-
ever, there are quite a number of herbs which it
appears the people used to employ and still do
employ for the sick. Among- them are found the
feather columbine, the common celandine, chick-
weed, actinidia, horse chestnut, bird-cherry, spike-
weed, mugwort, burdock, winter - cherry, wild
parsnip, wild onions, and others too numerous to
mention. In cases of diarrhoea, soup made of the
seeds of docks is considered very effectual. The
dock seeds are gathered and dried, then beaten in
a mortar. After they have been well threshed,
pounded and cleansed, so that nothing but the flour
reniains, the flour is taken and boiled till it becomes
something like pea-soup. A good dose of this is
said to work wonders. For some complaints it is
usual to administer a decoction made by steeping
black alder bark in cold water. Another and very
general way of charming away disease is to take
the roots of the wild convolvulus and stuff it in
the pillow used by the sick person ; also to chew
some of it and spit the juice out of the windows and
about the hut.

->()->

Remedies for Disease.

l'\)r toothache a nail Is heated to a white heat,
and held on the affected tooth for a few seconds.
This is said t(^ kill the insects which are supposed
to be the origin of the malady. For a slio'ht cut
the people chew burdock leaves and tie them on
the wound ; but for a severe wound they scrape
deer's horn into powder and g'ently dro|j it into the
cut, or, failino" the horn, the whiskers or I^ristles of

Aixu Bow AND Quiver.

whales are scraped fine and put upon the place.
In cases where a person has been scratched or
scalped by a bear, the wound is first washed with
fresh water, then the scalp or skin is put into its
proper place and sewn together with hair or a fine
thread made of l)ark, after which powder made by
scraping deer's horn or whale's bristles is put along
the seams. If a person is accidentally poisoned by
an arrow, the spot touched by the [)oison is imme-
293

The Ainu and Their Folk-Lore.

diately cut out, the phice sucked, then washed, and
horn powder put upon the wound. Where a leg or
an arm is broken, the bones are merely set as well
as possible and bound up in rough splints.

An Ainu, when one day telling me about the
origin of cats, also informed me that they originally
came out of a demon, and are therefore untrust-
worthy creatures, and must be looked upon with
suspicion and treated with care. They are capable
of bewitching people, causing them misfortune, and
bringing illness and death. Indeed, they have
power, in common with many other animals, of
possessing people. The difference in the colour of
their hair is also accounted for in the legend then
given me.

The Legend.

' Cats are of various colours, some white, some
black, some reddish, and others of several colours
mixed. They all alike came out of the ashes of the
demon Moshiri-shinnaisaiu , whom the mole burnt to
death. They are not the best of animals, yet they
may be brought up at home and kept to catch the
rats and mice. But great care should be taken, for
they are of a very unreliable nature, and they will
possess people and punish them with a painful
death if treated badly.

' Once upon a time there lived a man who kept
a cat which would not kill the rats and mice, but
rather than do her duty in this respect spent her
whole time in thieving. Her owner was very
angry at this, and one day killed her by tossing
her into the fire and burning her up. Whilst doing
294

The Origin of Cats.

this he addressed her saying : "As you, () cat,
originally came out oi the ashes of a demon, it is
most befitting that you be destroyed by burning.
Vou fail in your duty of keeping the rats under, and
are therefore utterly useless. Moreover, you are a
very wicked cat, for you are a thief and rob our
neighbours of their food ; you must therefore be
punished," Having said this, he struck her a severe
blow on the head and tossed her on a blazing fire.
Pussy was exceedingly wrathful on account of this
treatment, and could not forgive the man for his
cruelty. After death she therefore came again in
spirit, and avenged herself by burning his house
down to the ground. Both the body and spirit of
the man himself were also subjected to her spite,
for she attacked him so that he frequently fell down
in fits of epilepsy, and at last died a painful death
while imitating a cat's mew. I'hus his body grew
sick and weak, and his soul was possessed. The
cat is therefore a dreadful creature, though useful,
and for this reason must be treated with great
kindness. Those which are of a white colour came
out of the white ashes of MosJiivi-sJiinuaisam, the
black out of the black ashes, the red out of the red,
and those of a mixed colour out of the ashes mingled
together.'

1 was very much surprised to find that in some
cases even finite tiny birds are supposed to possess
a very great power for harm. Thus, for example,
there is a very small bird, the redcap, which comes
to the seashore in large llights during the spring
and autumn months, and feeds on something it finds
among the grass and small bushes which begin to
295

The Ainu and Their Folk- Lore.

grow from about tvv(^ or three hundred yards off the
bare sand or shingle. The Ainu call this bird
Pa-koro Kaniui chikappo, i.e. ' the little bird demon
of disease.' They are very much afraid of him, and
will not knowingly go near the place where any
of them happen to be feeding. Should the bird
be called names, have stones thrown at him, or
be in any way injured, it is said that he will very
soon punish, not only the culprit, but also all the
people near him with disease, and through disease
with death. The legend concerning him runs
thus : —

' During the early spring, little birds of a greyish-
coloured body, but with a small patch of red on the
top of their heads, come and settle upon the sea-
shore. They come in large flights. If a person
should kill one of them, many evil diseases would at
once attack the villages. One must therefore not
even pretend to throw a stone at them, call them
names, or even say so much as one word to them.
He should turn away from them, and pretend not to
see them.'

It was mentioned just now that the demons of
the sea are sometimes worshipped and propitiated
when people are taken ill ; and this seems to imply
that the Ainu think that the demon of disease has
his dwelling there. It is also very curious to
remark that they also imagine the remedy for
disease to likewise come from the sea. For
example.

Twenty years ago I found that there was hardly
a hut among those Ainu with whom I came into
contact, in which there was not to be found the
2q6

Remedies for Disease.

skull and beak of an albatross or some similar bird.
Many of the sick who have come to us at Sapporo
for treatment (and we have had more than a
thousand of them now) have brought them in
their luggage, as an aid to the foreign medicines
administered by our doctors. The head of this bird
is earnestly worshipped by the sick, and his beak
and skull scraped and taken in hot water. This is,

WlN'lKR [N YkZO.

in fact, one of the most popular medicines the Ainu
have in their pharmacy.

The: legend which follows shows why this is.
The chief seen by the man in his dream was no
other than the demon of disease, and it was from
his lips he learned that none of his tribe could
withstand the smell of the head of the albatross.
The smell of this is vile enough, in all conscience !
I have had full experience of that fact.
297

The Ainu and Their Folk-Lore.

Legend oe the Alilvtross.

' The albatross is an object of worship, and the
origin of prayer being said to him is as follows : —
Once upon a time, many years ago, a bad disease
broke out among the Ainu, so that many of the
people died. At that time there lived a very good
and honourable man whose name was Tokirange.
Now, this man had a wonderful dream, in which he
saw a very large house with a multitude of people
assembled in it. In front of the assembly a chief
was standing up, who said : " I was one day passing
through the midst of Ainu-land, not in the least
expecting to meet with anything bad, but in the
huts of many of the people I smelled the fearful
odour of a certain bird which comes from the sea,
and which is called by the name albatross. My
friends, enter you not into the house where there is
the head of one of these birds, for such houses are
not for you to enter." So spake the chief. After
this the man awoke, and as he wished to know
what his dream could mean, he arose and walked
through the whole country. As he looked into the
huts he saw that there were many in which the
people kept the head of an albatross as a fetich,
and to which they were in the habit of offering inao
and drinking sake. He also observed that there
was no disease among those who kept this charm,
and that in every hut in which it was not found
there was some one ill. The man therefore went
and procured one of the heads, worshipped it, and
scraped some shavings off the skull and beak. He
put the scrapings into a cup, poured hot water upon
298

Diseases, Their Cause and Cure.

them and gave the decoction to the sick people to
drink. All who partook of this remedy were
perfectly cured in a very short time. Therefore
the head of this bird is kept wrapped up in inao
shavings, and when a person gets sick it is taken
out, placed upon a tray and devoutly worshipped.
It is then scraped and the powder given to the
patient to swallow in hot water. Thus, although
in the beginning the Ainu did not all know the
value of the head of the albatross, yet after the
dream of this man the matter was made known to
every one. The man himself also knew that the
chief he saw and heard speaking in his dream was
no other than the demon of disease.'

The son of an Ainu fisherman once told nie that
the albatross is looked upon as a servant of the chief
god of the sea, and it is said that if the fishermen
are favoured with the presence of one of these birds
when at their calling they are sure to be successful.
This is why he is called Isho-kapiii, i.e. ' sporting
seagull.' Like many other so-called deities, the
al])atross also is said to go to others superior to
himself, with prayers from men. But this will be
noticed in another place. The matter to be particu-
larly brought before the mind here is that the
all)atross was made for the purpose of helping men
when they are sick ; indeed, he fights for men
against the demons of disease.

Snakes also, it appears, have power to bring
dise;ise. This is shown in the following lolk-lore : —

' If snakes are treated in a l)ad way, they will
surely cause illness. iXnd if a person is made ill
by (jne, the malady may be immediatel)' cured b)'
299

The Ainu and Their Folk-Lore.

worshipping it and offering it or any of its kind
inao made of walnut. This is the way it came
about that this kind of inao is offered them. In
very ancient times a man went to the mountains
to chop wood. As he was chopping away at a
tree which happened to be hollow, he unwittingly
cut through a snake which had made his home
there. However, as it could not be helped, he
returned to his home without thinking any more
of the matter. But no sooner had he arrived
there than he was seized with sickness and bad
eyes. His skin also began to peel off, and his
body became very sore all over. Thereupon the
Ainu met together and begged pardon of the
snake. But all was of no avail. After this the
afflicted man had a dream. In his dream he saw
a snake, which came and said to him, " Pay thou
attention to me. When you went to fetch wood
from the mountains you killed a snake with your
axe. I am one of his relations. Now, although
you have made many inao and offered many
prayers, yet you are not healed. This is because
we prefer the inao offered to us to be made of
the walnut tree. If you make some out of that
kind of wood we will help you." After this the
man awoke and told his friends all about the
dream. Upon hearing it they met together, made
many iiiao of walnut, and offered up much prayer.
The man got well immediately. It is by this that
we know that inao made of walnut are very
acceptable to snakes, and that snakes must be
treated with respect.'

But quite contrary to what one would expect,

The Use of Snake's Skin.

the cast-off skins of these reptiles are sometimes
used as remedies. They are supposed to have
power to heal warts and chapped hands and feet,
besides being a charm for bringing plenty of food.
As a prescription for the cure of warts, the follow-
ing was told me : ' Should a person get warts
upon his hands or feet he should rub them with
snakes' skins. This is so because warts are
caused by rats. If, therefore, they are well rubbed
with snakes' skins, warts will go away post haste,
for rats are very much afraid of snakes.'

As regards chaps the prescription is : ' Should
a person get chapped hands or feet, he should
burn snakes' skin to charcoal, and rub it well into
the affected parts. If he does this the sore places
will be healed at once.'

There is a very remarkable kind oi hysteria
prevalent among the Ainu which they call imit,
and which seems to attack the women especially,
though not exclusively. The complaint appears
to be closely connected with snakes and vipers in
some mysterious manner. I have found that
women who have been bitten by these reptiles
are, without a single exception, subject to attacks
of this disease. Penri, the only man I know to
have been bitten l))' a \'iper. is also sometimes
attacked. Neither he nor any other person subject
to these attacks can bear the sight of a snake or
\'i])er, or endure the mention of the name. More-
over. I once sent a man who was not subject
to these fits off into this kind of hysteria by
killing a large snake and taking a rat out of
its stoniach, and man\ a time ha\e 1 (juite
301

The Ainu and Their Folk-Lore.

unintentioncilly sent women into hysteria by telling
them of the part the serpent is said to have played
at the fall of man. I once saw a young man throw
three women into one of these fits by placing a hand-
ful of cqiiisctiiin, or scouring rushes, in their way.
The Ainu call this kind of rush sliipship, and this, it
will be observed, is simply an onomatopoeia for that
kind of sissing noise they make when being rubbed
together. The reason they cause hysteria is supposed
to be because they remind the people either of the
sissing or hissing noise snakes make at the time of
attack, or of the rustle they make among the grass
and leaves when gliding away.

The symptoms are curious, though not the same
in every person. In every severe case, however, that
has come under my notice I have observed that the
eyes of the patient open very wide, stare fixedly, and
glitter. Such persons fill one with pity, for the
whole demeanour is that of abject fear. As a rule
also patients will repeat rapidly the last words one
speaks when addressing them, and when looking at
you will poise the head, throw back the shoulders
a4id incline the elbows slightly forward. Some
will do exactly the opposite they are told. Should
such have a knife, and a person tells them to throw
it away, they will in all probability cut themselves
with it. I once saw a snake in the way of a woman
who had a large garden mattock in her hands. The
sight of the reptile sent her into hysterics. A young-
man near at hand told her to throw the mattock at
the snake, whereupon she immediately threw it at
him, and nearly hit him on the head. Had the young-
man not known what to expect from her, and thus

Water Blowing.

been on his i^-uarcl, I believe he would have been
seriously wounded. On no occasions do persons
attacked by this disease laui^h and cry during- the ht.

But not only does it appear that all women who
have been bitten by snakes or vipers have these fits,
but it seems to be hereditary also. The girls born
to a woman after she has been bitten are said to be
certain of attacks. But what truth there is in this I
do not know. I am certain, however, that the com-
plaint is contagious ; for girls I knew ten or fifteen
years ago, and who were not then subject to these
fits, are now wives and mothers, and can inut as
much as any one at the slightest provocation, though
they have not been bitten by snakes.

As to the cause of this complaint the Ainu know
of none but demons ; they look upon it merely as
a mild kind of quite natural temporary possession,
which, as it cannot be cured, must be made the best
of and endured.

I have communicated the facts and shown some
of the patients to a Japanese doctor in Sapporo,
lie says that he cannot account for it, and calls
the complaint siniply a kind of hysteria.

In working bodily cures water is thought to be
of great efficacy, and is much used. When persons
faint, for example, or at the point of' death, water
is freely blown over them from the mouth. This
is called luakka puiiiruxc, i.e. ' water blowing.'
Sometimes, howex^er, when more water is recpiired
it is poured u|)on them out of a ladle or bucket,
or sprinkled over them with the hand or a bunch
of spray wood or grass. 1 am afraid, however,
that common sense is not always exercised when
303

The Ainu and Their Folk-Lore.

applying water as a remedy. Note for example
the following instance : — ■

A young man of my acquaintance one day fell
from his horse, and was left upon the path in a
state of unconsciousness. As the ev-ent proved,
he had three ribs broken. In order to restore him
to consciousness water was applied. I was
informed by the lad's uncle that before he came
to, three buckets of water were poured over and
sprinkled upon him. Poor lad, the wonder is that
he did not die of kindness !

It is doubtless well to look on the bright side
of things, and somewhat of a comfort to find that
even the most vexatious complaint of the body
often points in some inexplicable manner to a
future good. On a certain occasion I was very
much afflicted with boils, and quite unable to get
about. An Ainu friend, hearing of my plight,
kindly came to see and sympathise with me.
After making very many kind inquiries, and just
before leaving, he said : ' Oh, you need not trouble
about your boils, for when persons have boils it
is a sure sign that the coming year will be a
good one for the garden crops ; my master must
therefore bear his trouble with joy and fortitude.'
I have now great pleasure in passing this con-
solation on to all friends suffering from boils. It
is not known by the Ainu whether boils are
produced by gods or demons ; each man may
settle this question for himself.

The people also have \'arious charms to keep
away disease. The fetich mentioned in Chapter XI.
is a good illustration of this. The heart of the
304

Charms against Disease.

river otter also, among' other things, is supposed
to be a good antidote. In some mysterious way
the dried heart of this animal is considered to be
a power against disease. On August 1 1 of the
year 1 894 I was asked by an Ainu to take a
small parcel containing the dried heart of a river
otter to a certain place to which I was going, as
the people desired to use it as an antidote against
cholera, then said to be raging near. Upon asking
how it was to be used, in case I should find it
necessary, I was told that small portions were to
be boiled, and swallowed with the water it was
boiled in. Cholera would not come near me if I did
that. This article is used as a kind of magical
charm to keep the disease off, rather than as a
remedy to cure it when attacked. It differs there-
fore from the use of the galls of animals, which
are used entirely as medicine.

' When one has pal|)itation of the heart, it is
said to be a sign that he is about to hear bad
news, such as news of a fire, serious sickness, or
death. When, therefore, such palpitation comes,
he should at once rub the |)lace six times, and
say : " As I do not wish to hear any bad news, I
now ])rush myself six times." For this purpose
he should take a small stick or piece of g"rass,
break it into six pieces, and brush them carefully
over the |)lace."

It may perhaps appear curious that the number
six should occur so often in Ainu folkdore, but it
may Ik; now, once for all, noted, that we find it
constantly- recurring as the numerical exponent of
perfection, and is regarded by the people as the
305 X

The Ainu and Their Folk-Lore.

sacred number. We often find it so appearing in
their legends. Thus, when a rehgious feast was
made, the wine for this purpose was procured by
using six bags of rice ; these were put into six
tubs ; when the wine was ready for use it was
emptied into six vessels, and it was partaken of by
six lords. Purification too used to take place on
the sixth day after childbirth, as was mentioned
in Chapter XXIII. Again, we hear of a boat
having six oars, rowed by six men, and having six
gods as passengers. Yet again a warrior went
forth to war. He came to six clouds and six
banks of fog. Under these he found six rapids,
and these were watched over by six lords. He
fought, and six were slain. Further on, he met six
men and six women clothed in stone armour, and
further on six men and six women wearing metal
armour. With a mighty forward sweep with his
sword, he slew three men and three women, in all
six persons. But, not to multiply instances, I will
conclude by remarking that the highest fine it
was possible to inflict upon one Ainu by another
was six garments ; this was the fine which in
ancient times the chiefs of the people are said
to have imposed upon any of their subjects who
were found learning the Japanese language ; but
'since the Japanese officials forbade the Ainu to
speak their own mother-tongue that fine has
been abolished.' And to return to the matter in
hand.

' If tht; upper eyelid twitches, it is a sign that
one is about to see something very interesting. If
it is the lower eyelid which twitches, it is to make
.^06

An Ainu Suis-Chikf.

307

X 2

The Ainu and Their Folk- Lore.

known the fact that there is to be a waihng for the
dead.'

When a person desired to know the reason of
his malady, he sent and fetched a iusu-guru, i.e.
'wizard,' to come and explain it. Indeed, this is
not merely a thing of the past, for it is sometimes
practised even at the present day.

This wizard goes to the house of the anxious
one, and, falling into a sort of a trance and working
himself up into a kind of frenzy, tells why the
disease has come, and what demon has sent it.
He also makes some charms to be worn by the
afflicted perse n. These charms were supposed to
drive away the demon of sickness, and bring back
the god of health. He also makes medicines for
the sick one to take. When a wizard prophesies,
he is supposed to sleep or otherwise lose con-
sciousness. The spirit of prophecy or divination
is then thought to enter into the heart of the
prophet, so that the subject merely becomes a tool
or mouthpiece of the gods. The prophet is not
even supposed to know what he himself says, and
often the listeners do not understand what his words
portend. When in the act of prophesying he is
in a fearful tremble ; he generally breathes very
hard, and beads of perspiration stand on his brow.
Though his eyes should be open, they have for
the time being lost all power of sight. He sees
nothing but with the mind. Everything he sees,
whether relating to the past, present, or future, is
spoken of in the present tense. The spirit of
prophecy is fully believed in by the people, and
the prophet is often resorted to.
30S

Wizards.

But no person can prophesy just when he
pleases ; he must wait till the spirit seizes him. Nor
is a good drink of wine always required ; but con-
templation and prayer are absolute necessities. The
burden of prophecy sometimes comes out in jerks,
but more often in a kind of sing-song monotone.
When a prophet prophesies, absolute silence is
observed by the people present. No voice is heard
but that of the prophet. Old men with grey beards
may be seen with tears in their eyes, silent and
solemn, attentively listening to what is being said.
The prophet beats himself with his hands, and
when he has finished he opens his eyes with a
stare, and presents a very exhausted appearance.

One of the most solemn scenes of sickness I
have witnessed took place in the hut next to that
in which we were living. It was a case of sun-
stroke, I believe. The poor woman who was
afflicted was quite unconscious, and it was expected
every moment she would die. Word was quickly
sent round to her friends, and a wizard, who hap-
pened to be her near relative, was fetched from a
village about five miles off. I went into the hut to
see her after dark in the evening. She was lying
upon a long stool near the fireside. At her head
stood the wizard, swaying to and fro in the fervour
of his excitement and earnestness, prophesying and
l)raying. I shall never forget his flashing eye and
earnest look. Many women, friends of the sick
one, were standing round her performing what they
call nifa/a — that is to sa)', they were holding the
patient with their hands, believing themsehes to be
able by this means to keep the spirit from leaving
3^9

The Ainu and Their Folk-Lore.

the body, at the same time l^lowing upon her with
their mouths, and giving- vent to their feelings by
loud lamentations and much weeping. Some of the
women held lights, while others turned out the pots,
pans, and tubs, and swept the hut clean from end to
end. This was to drive out the demon of sickness.
There were also many men present, all of whom
were engaged in prayer.

(^HAPTER XXIX.

Exorcism.

Possession l)y demons — Madness — Exorcising the demon of a
sick c\\\\d—Nht'('// /iori/'pt7, or ' the wild dance.'

We saw in the last chapter that disease is looked
upon by the Ainu as possession by devils, and that
there are consequently some cases where human
remedies, such as the administration of medicines,
are useless. But the Ainu profess to know of
certain things the smell of which is very obnoxious
to all demons. T\\e root of the wild convolvulus,
besides the head of the albatross, already mentioned,
is one of these. Wdien therefore a person is so ill
that all other remedies have failed, the people dig
up a few roots of this plant, and proceed to exorcise
the evil spirit of the patient. They chew the roots
in the presence of the sick person and then
expectorate all over his or her body, and all round
the inside and outside of the hut. Wdiile some are
expectorating, others are blowing over and upon
the patient. When it is considered that this
interesting though filthy ceremony has been satis-
factorily performed, and the e\il spirit is otit of the
body, the men strike hither and thither with knives
and swords, expectorating meanwhile, thereby
driving the evil one out of the hotise and district.
Madness, which, like every other disease, is alsc
;i I

The Ainu and Their Fc^lk-Lore.

sometimes supposed to be possession by the devil,
should be treated accordingly, though it is curious
to remark that none are supposed to be thus afflicted
unless there has been some special sin committed or
a direct selling of oneself to the demons. I saw
a crazy woman once who was tied up in a temporary
lodge and there kept, being fed daily by the people
of her village. Every now and then the Ainu went
and expectorated the juice of convolvulus roots at
her and around the lodge, and prayed for her. This
woman got well in time, and so she has become
a standing witness to the efficacy of this mode of
treatment. So, too, if the people desire to keep
some contagious disease away from their village,
they will pray, chew the convolvulus root, and
march round the whole village, sword in hand,
expectorating and howling wildly.

Upon asking an Ainu how I should know a
madman when I met him. and what I should do
to him if I caught him, he furnished me with the
following matter.

' When a person is possessed by the devil he
will sometimes imagine he is intoxicated, and will
run, shout, and sing. He will also forsake his home
and wander about in the mountains. If such a
person should be found, the men should make haste
and seize him. They should take him to the river-
side, and there cut his body in various places with a
sharp stone, shell, knife, or razor. Then, when he
has bled a little, he should be beaten with a bunch of
spray acanthopanax. He should then be taken into
the river and walked about, and c\ery now and then
be thoroughly immersed. If this be done, the devil
312

xorcism.

will come out of him and dcpcirt in oreat anger.
The man will also be cured, and repent of his past
life with many tears. fie will also pray much that
he may not be again possessed. Now, unless such a
person be caught and thus treated, he will tear up all
his clothes and wander about stark naked. He will
sleep out of doors, and in the end die of starvation.'
In some rare cases of sickness the Ainu perform
a peculiar ceremony known by the various names of

An Aim

cpini, i.e. ' to brush out ' ; irc,>epir7i, ' to brush
out for one another ' ; kasJiikc-kik, i.e. ' to beat
upon'; iikaLik, 'to beat upon one another'; and
/iR'cpo/ara, i.e. 'to doctor' or 'exorcise.' In the
execution of this ceremony four things are neces-
sary : a bunch of herbs, a sickle, a strong and sound
tree, and a change of clothing ; the person who
performs the rite must be either the chief of the
villaire, a recognized medicine man, the head of the

The Ainu and Their F' oik- Lore.

family, or the sick person's father or near relative.
The medicine man or family representativ^e, i.e. the
male head of the Hne, are by far preferable to any
one else, the chief or father not excepted. In
explaining this ceremony I think I cannot do better
than first state as nearly as possible the facts as
they occurred, leaving all other matters, as of inter-
pretation and comment, till the end.

There was a lad with whom we were very well
acquainted, living- in a certain Ainu village with us,
whose age was about six years. This lad was
suddenly seized with illness. The malady took the
form of a kind of paralysis or epileptic fit, for the
lad lost the power of speech and the use of his
arms. .Sometimes, indeed, he would reel like a
drunken man, and even fall down. He was at times
in danger of falling into the fire, or into the river or
sea, so that he had to be constantly watched, and
one never knew when these reeling fits would come
on. Sometimes his pulse was strong and normal,
and at others weak and slow ; he was sometimes in
fever, and at other times quite cold. Moreover, he
did not, for the most part, appear to recognize
anyone. Some of the Ainu said he was possessed
of the devil, and others said he was attacked by
worms. The former opinion, however, prevailed.

A Japanese doctor was called to see the lad, and
he provided medicine for about six weeks. But all
his remedies were useless, so far as could be seen.
The parents of the child, therefore, called a grand
council of the family and elders of the village, and
decided that he was possessed by a demon, and that
the possession took the form of madness. The lad
3H

Exorcising a Demon.

was therefore said to be chiitasarc, i.e. ' changed,'
* crazy.' It was also decided that he must be
exorcised, for it was evident that the doctor's
medicines could not touch the demon. Japanese
and foreign remedies had failed, Ainu prayers and
religious ceremonies must now take the field.

This, then, having been decided on by the
elders and family representatives in their collective
wisdom, the oldest male of the family line was
called in. Inao were reverently made and offered
to the goddess of fire, who was called on this special
occasion Iresii JiucJii, i.e. ' the ancestress who rears
us.' Libations were then poured out to the fire
and various other household deities, sake was
drunk, and i)rayers devoutly said. All ot this
took place in the presence of the lad in his father's
house and on his behalf. It was absolutely neces-
sary that the child should be present throughout
the whole ceremony, for he had to be constantly
pointed out to the deities as the special object
for whicli re(|uest was l)cing made.

A bundle of clothing had been made u|) in
the meantime by the women and placed by the
side of the Ainu officiating at the ceremony ; and
although the rest of the people were dressed in
their better clothing, the lad from whom the demon
was to be exorcised had his ordinary every-day
clothes on. After the prayers had been said, the
exorcist took the bundle of clothes and a sickle,
and went far aw a)' into the mountains with the
lad and the lad's father. 1 laving arrived at a fitting
place, the child was [)laced under a fine and
[)erfi:ctly sound oak tree. The exorcist then went
315

The Ainu and Their Folk-Lore.

antl cut two bunches of mugwort {Artemisia vul-
garis, L.), called in Ainu noya, which when made
up into bunches is named takusa, i.e. ' tassels.'

The tassels or bunches of mugwort, then, to-
gether with the sickle, having been placed near
the lad, and the lad having been made to stand
near the oak-tree, the exorcist next proceeded to
worship the Creator of all things and all his
angels and servant-deities, asking them all to hear
his prayers and grant his special request. He
next turned to the tree and worshipped its spirit
or genius. He called it a strong tree and stately,
and asked that some of its strength and stateliness
might come into the child. He called it a beautiful
and hard tree, and asked it to impart some of its
beauty and durance to the subject of his prayers.
He called it a tree of long life, and asked it to
graciously grant part of its living virtue to the
all-but-dead child. In short, he was asking the
genius of the tree to be to the body of the lad
what it was supposed to be to the stem and
branch of the tree.

After this he took the sickle and cut the lad's
clothes down from top to bottom, while on, in
various places, particularly down the back, breast
and arms. He then took the bunches of muewort
and beat the lad all over with them, and stroked
him down from head to foot. It is from this act
that the ceremony is sometimes called epirn, i.e.
' to brush out ' ; and at others, kashike-kiL\ i.e. ' to
beat upon'; for the lad is hereby beaten and the
demon of disease brushed out. The clothes were
cut in order that the demon might find a way of

Exorcism.

escape ; but where it went to is not known. The
lad was next stripped of his clothes, again beaten
and brushed, then dressed in the clothing brought
for the purpose and taken home. He had been
exorcised, the demon was gone. There was no-
thing more now to be done for him ; if the gods
have heard the prayers and made the ceremony
a blessing to the lad, he will get well, and if not,
he must die. The Ainu have done their part ;
they now leave god in nature to perform his.
The old clothes and bunches of mugwort were
left at the place of exorcism, but the sickle was
brought home for future use either in a like
ceremony, should an occasion arise, or in the
ordinary work of the gardens, for there appears
to be no special sanctity attaching to the sickle
through its use at this ceremony. When the party
arrived home they were all brushed down with
tufts of sedge, after which they entered the hut
and washed themselves.

The part of the ceremony immediately following
that in which the cutting of the clothes takes
place, is said to be especially called inucpotara, i.e.
'exorcism.' 1 suppose this is so because it is
immediately after this that the demon is brushed
and beaten out. And surely the demon must have
been sent away in this case, for the lad came home
and was quite well within a year. Hence the
people in that village had an ocular demonstration
of the mighty power of their own rem(;dies, as ])itted
against the Japanese' doctor and the use ol loreign
medicines. 'I'hc actual cutting itsell is called apiiu
{sino-.) and apclpa {pi ■). and really means ' to slit.'
2>^1

The Ainu and Their Folk- Lore.

Why the sickle is used for cutting- the clothes
when exorcising a demon I cannot yet discover,
but I hope we may get a ray of light thrown on
it some day ov other, for such things, I find, have
usually some hidden significance in them when used
for special purposes. The bunches of mugwort are
used because it is thought that demons of disease
dislike the smell and flavour of this herb. That
the different varieties of this plant are used both
as food and medicine has been shown elsewhere.
The oak tree is used in preference to others,
because its wood is harder and more durable ; but
if an oak is not available, the next hardest tree
may be selected.

It may be supposed that this tree worship is a
sure indication that the Ainu are pantheistic in their
religious belief. But here I must warn my readers
that it is not so in reality. Pantheism is the
doctrine which maintains that the universe is God,
and that the various units and items in this
universe, whether spirit or matter, organic or
inorganic, living or dead, are but individual parts
of the whole. This idea is quite foreign to the
Ainu. They do not, as in the case under discussion,
worship the tree, but the spirit who resides in the
tree, and who is looked upon as quite separate in
nature from that of the tree. Every kind of spirit,
whether it be that of the gods or demons, or of
men, or of the lower animals or reptiles, or of
trees in all their orders and varieties, or of herbs
and grasses, each kind of spirit, I say, is and
remains a separate kind, and every unit of a kind
ever remains so, and each and all are distinguished
-,i8

.v*"'%.

'^-r' \^-^

A 1 1 \i'i'\ I, xIm; Ainu

319

llie Ainu and Their Folk-Lore.

from the body in which they appear. And wher-
ever you see Hfe under any form whatsoever, there
you must take spirit for granted, for spirit and Hfe
are to the Ainu of the same essence and nature.
Thus it is that the world beyond the grave is
looked upon by this people as a counterpart or
duplicate of this, only very much better. Things
are not there merged into one another and eternally
swallowed up, as in Nirvana. Each unit and item
retains its own individuality and identity. The
principle therefore underlying the tree worship may
be said to be rather polytheistic than pantheistic,
though in truth aniinisin is at the basis of the
custom.

It may perhaps be concluded from all 1 have
now said that even though the Ainu do not believe
in pantheism they believe in something which is
next door to that doctrine, and which is commonly
understood by the term metempsychosis. But if by
this word is meant transmigration of the souls
after death from one animal body to another, as a
punishment for evil deeds or a reward for good
ones, it is evident, and clearly evident, that the
word does not apply here. We have a tree and
a lad, each belonging to a separate kingdom, and
both living. Moreover, there is no question of
reward and punishment involved. I will therefore
just repeat here what I have affirmed elsewhere,
namely, that with reference to the human soul the
Ainu do not believe in the old Egyptian and
l)ralimanic doctrine of its future transmigration into
higher or lower orders ot being.

The Ainu was in fact praying for the child to be

-,20

The 'Wild Dance.'

partially possessed by the tree, so that he would in a
degree appro[)riate certain of its attributes, namely,
those of strength of limb and soundness of body, as
well as that which is associated with these qualities,
longevity.

We thus find that the kind of transmigration
here sought was not that of the human soul, with
the object of its purification or reward, but of a
supposed dryad or tree genius for the purpose of
bettering another body, the body of the boy, and
this was to occur not after death, but during life.

In cases of accidental death, exorcism of a kind
is also practised. The ceremony goes by the name
of N'kveii Horippa and nizvcii horipi, i.e. ' the wild
dance,' and is practised at a time when one called
Sarak kanmi has caused a death, especially by
drowning. Although this word has now come to
mean chiefly ' accidental death by any means ;' yet it is
really only another name — the proper name indeed —
of certain nymphs who are called also luintiichi.
The ceremony now spoken of is performed as
follows : Sake is procured by the relatives of the
victim, and messengers are sent to the different
\illages to invite the men and women to join in
the proceedings. The men bring their swords or
long kni\cs. and the women their headgear. On
arriving at the appointed hut, the chiefs of the
people assembled proceed to chant their dirges and
worship the fire-god. Then, after eating some
cakes niade of pounded millet, and drinking a good
proportion of .sc?/r, lhe\' all go out of doors in single
tile, the; m(Mi leading. The men draw their swords
or kni\es, and hold thcMu point upward in the right

The Ainu and Their Folk-Lore.

hand, close to the shoulder, and then altogether they
take a ste}) with the left foot, at the same time
stretching forward to the full extent the right hand
with the sword, and calling, as if with one voice,
'wool! Then the right foot is moved forward, the
sword at the same time being drawn back, and the
' -duooV repeated. This is continued till the place of
accident is reached. The women follow the men,
and with dishevelled hair, their headgear hanging
over the shoulders, they continue to weep and howl
during the whole ceremony. Arrived at the place
of accident, a continual howling is kept up for some
time, and the men strike hither and thither with
their sw^ords, supposing that they are thus driving
awav the evil Sarak kavmi. This finished, the
people return to the house of the deceased in the
same order as they came forth, and, sad to say,
feast, drink sake, and get intoxicated.

On asking an Ainu the real reason of this
ceremony, he furnished the author with the following
lore on the subject.

' The words Sarak kaiinti are only rightly used
in cases of death from drowning, and this designa-
tion is the real name of a certain class of water
nymphs. Whenever a person dies from drowming.
the death is caused by one of these creatures, who
takes the soul and turns it into one of its own kind.
A Sarak kamui is the soul of a person who has thus
become a water nymph through the machinations of
some of these creatures.

'The reason for performing the "wild dance,"
when a Sarak kavnii has been made, is to show
anger, and wage war upon the wicked water nymphs.

r.xorcism.

It is war against the devil. It is true that the
demon's body cannot be seen, yet war is niade upon
him nevertheless. Whilst the fight is goin^" on the
old people pray to God, saying, " O God, we do
not see the demon we are attacking, but we wish to
drive him away. Do Thou, O God, help us and
piuiish him. Do Thou help us to drive him
away."

Y 2

The Ainu and Hieir Folk-Lore.

QHAPTER XXX.

Sympathetic Magic.

General remarks — Objection to being photographed — Ic/ias/ikara,
' enclosing a person within a fence ' — Trees used in magic —
Rain-making — Producing bad weather — Producing fine
weather.

SvMPxVTiiETic ma(>ic is one of the most extra-
ordinary cLihs there is, and can be far more easily
illustrated by example than explained by exact
definition. It is so closely connected with disease,
fetichism, and totemism, in many respects, that it
appears to me that any person who makes a
study of the subject must find it really very
difficult to tell with anything- like precision where
one ends and the other begins. Lubbock, in his
Origin of Civilisation, says, ' The king- of the
Koussa Kaffirs having broken off a piece of a
stranded anchor died soon after, upon which all
the Kaffirs looked u})on the anchor as alive, and
saluted it respectfully whenever they passed near
it.' The Tiisn Qurn, that is, Ainu wizards, men
and women, of three widely-separated villages,
told the peo})le that the late great iloods in ^'ezo
(1898) were owing to the presence of myself as
a teacher of Christianity, and were sent as a
punishment to the Ainu for some of them having
ado])ted the Christian religion, l^pidemic tliseases
324

Objection to being Photog-raphed.

too hcive l^een set down to a like cause. All
these are forms of sympathetic magic, and the
illustrations are g-iven in order to show the kind
of thing this and the next chapter are intended
to explain.

One of the most exaggerated expressions of
thought connected with this cult is, perhaps, to
be found in the matter of the photograph or
sketch, though, in so far as the Ainu are con-
cerned, this is not so much the case now as
formerly. On this matter I wrote in the Joiinial
of tJic .iiiicrican Folk- Lore Society as follows : —

'Ainu Oisjkction to iu;in(; PiioTrxn-iAi-iiKi).

' It was an old belief among the Ainu— a belief
which has now almost entirely died out in Yezo —
that by being sketched or photographed, especially
when in naked condition, their natural life is
thereby shortened in some mysterious way or
other. The term the people use with reference
to this is, Ainu katii eJiangc, " the man draws nigh
to his form ; " and that is like saying, " death is
at hand," or "the man is becoming a ghost."
Even so late as the year 1890 a gendeman travel-
ling in Yezo had his sketch-block taken away
by the Ainu, because he was sketching them when
they were nearl\- nak(.'d. The people api)eared to
see something uncanny in having their mere form
produced without the substance. To speak of
the form of a [)erson is often e([ui\ak'nt to speak-
ing of his soul, spirit, or ghost. Hence to produce
a person's form on paper was consklered to be
325

The Ainu and Their Folk-Lore.

like drawing- the soul out of him and placing" it
in an unnatural position, and the man himself
was henceforth supposed to be gradually shadowing
off into mere psychical form without material
substance. In short, the Ainu appeared to think
that by having his photograph taken a person
was thereby transformed into a ghost before his
time.'

The person I have just referred to is not the

only one who has inadvertently got into trouble in

this way. Mr. B. Douglas Howard, who travelled

in Saghalien for a short time, has given us his

experiences among the Ainu who dwell there.

In his book, which is entitled Trans-Sihei'ian

Savages, I find two passages which illustrate

the point under discussion, though he does not

appear to be aware of the reasons for the Ainu

aversion to the camera. I now quote from that

book the two passages referred to. On page 95 we

find that Mr. Howard brought out his hand mirror

for the inspection of the people. He says : ' This, to

my astonishment, quickly produced exactly the effect

my rifle failed to accomplish. As fast as I showed

them their faces, they darted like arrows through

the doorway, and nothing could induce them to

come back. I do not wonder at it,' etc. Evidently

Mr. Howard thought that it was their own filth or

ugliness they were afraid of. But he should have

looked deeper than that, for it would be unnatural

for them to consider themselves, brought up as they

are, either dirt)- or ugly, whatever Mr. Howard may

have thought of them. The fact, however, is

explained by the Ainu words, Ainu katii change,

An Aim; T-kak IIixikk
{Dressed in o/ie of the author'' s east-ojf suits).

327

The Ainu and Iheir TOlk-Lore.

' the man draws nh^h to his form.' On page 96
Mr. Howard says : —

' In a very quiet way I have taken a good many
carefully selected snapshots w^ith my camera, which
included vhe old chief, the wizard, and several other
portraits. Thinking I would like to add to their
pleasure another entirely new surprise and sensa-
tion, and also, perhaps, to impress them still further
with my own wonderful powers, I took an almost
endless amount of trouble to develope a few of
them, especially the portraits. Of these, the only
one now in my possession is a portrait of the old
chief.

' The worst part of it is, that my loss of the
others is due to a calamity which such immense
pains innocently brought about.

' One day, when several men were m the hut
with the chief, I took the opportunity to attempt a
surprise, and watched the effect upon them as I
displayed before them their newly-finished portraits.
Instantly they sprang to their feet as if they had
been shot. All except the chief rushed out of the
hut as if in a rage. The old chief stamped up and
down the hut in the greatest distress. Hearing a
great hubbub, mixed with wild cries outside, 1 went
to the hut door, where I found these people, whose
gentle virtues I had so faithfully depicted, raving
and gesticulating in the most menacing manner.
To my utter consternation, I saw that some of them
were brandishing sticks, some of them knives — that,
indeed, one and all were suddenly changed to
savages of the wildest type.

* Utterly bewildered at the sudden change of

Exercising Magic.

affairs, yet assuming- that the pictures must have in
some way been the cause of it, and remembering as
I did the effect of the looking-glass upon them, I
appealed as well as I could to the chief, exhibited
my regret, and tried to make him understand that I
placed myself and everything I had in his hands.
To make a clean breast of it, I brought out my
pictures, my apparatus, and everything that per-
tained to it, and offered to put them all into the
fireplace ; but there was no fire. Meanwhile, the
people outside grew so violent that the chief was
obliged to go out to them.

' After a long parley, the chief returned and made
me understand that I must carry everything outside.
As fast as they could do it a big fire was kindled in
front of the hut. Inaos were stuck in the ground
all around the fire, and following their intimations,
while they stood back in great alarm, I threw my
poor kodak, my pictures, all my apparatus, on the
fire, and stood there calmly looking on till nothing
was left of them but ashes.'

The Ainu name for the cult we know as
sympathetic magic is ichashkara, i.e. ' enclosing in
a fence,' and there are several ways of exercising
this black art. As retailed to me some of them are
as follows : —

' Should a man or woman have a quarrel, and
desire to compass their enemies' hurt by magic, he
or she should procure some mugwort, and make an
image; to represent his enemy's body. This image
is called iniosh. When made, a hole should be
^Xwg in the ground not far from the house, and
the image cursed and placed in it upside down.
329

The Ainu and Their Folk- Lore.

The prayer to be used at such times is as
follows : —

' " O demon who art called toipuk-un-chiri, i.e.
'under-ground-bird-demon.' I give this image of
the person I hate to thee : take his soul and carry
it together with his body to hell : oh turn thou
mine enemy into one of thy own kind, make a
devil of him."

* If this be done, the person who has been
cursed will fall sick and die. His body will rot
away as the image decomposes.'

* Another way of avenging oneself on an enemy
is to place the image beneath the trunk of a rotten
tree. After being thus buried the following
prayer should be said : — " O demon, make the
body of the man represented by this image to rot
with this tree, and let his life gradually fade away
with it. C) thou demon named toikunrari tiiinnnclii
— hear me, and quickly take his soul, and turn it
into one of thy own kind." If this prayer be said
with earnestness, the Ainu will soon die — yea, his
body will rot with the tree and he will perish
from off the earth.'

Another method employed is to take a piece
of yarape-n'u i.e. ' the gueldre rose,' make it into
an inao, and ask it to carry the soul of the enemy
to hell. After this the iuao is taken and buried
upside down.

Another way tt)ld me is as follows : —

' Should a person wish to bring evil upon

another by means of sympathetic magic, he should

make a boat of rotten wood. When this is done

he should make images of two men, also of rotten

Sympathetic Magic.

wood, and place them on hoard. He should then
say the following" prayer : " O ye demons, I have
made the images of two nien, one of which repre-
sents my enemy. Pray take his soul and thrust
it into hell. Take it right away to Uc/i2?ira
nioshiri, yea, carry it off to that place." Should
he do this, the man will quickly die.'

My informant also told me that there are some
very bad women who bewitch their husbands.
Thus, for example, should a woman desire to get
rid of her spouse by death, she may kill him in
the following way. ' She should take his head-
dress, wrap it up in a bag in the shape of a corpse
ready prepared for burial, dig a deep hole and
place it in it. vShe should then pray, saying :
"When this head-dress and bag rot, may my
husband also die and rot with them. It is for
this I am now digging his grave. O thou
demon named Toiko-s]iimp2iL\ hear me. I5e
quick and take the soul of this man, and make
it into one of thine own kind." If this prayer
be said, her husband will die in a very short
time.'

Trees, too, of some kinds, are also used for the
purpose of executing vengeance on one's personal
enemies. .Such, for example, are the gueldre rose,
elder, poplar, elm, and some others. These trees
arc called 7CY';2 f/z/Zv////, i.e. 'evil trees,' because they
arc used for evil purposes, and are supposed to be
lull of demons. When any of them are required to
act against one's enemies the\' are worshipped, for
th('y are supposed to h;ivc life : and the Ainu is
nothing if not animistic in his religious and super-
331

The Ainu and Their Folk-Lore.

stitioLis belief. When prayed to the form of prayer
is : —

' O thou tree : O thou demon called N'isJiinnai-
samnioyasJii hr; nnc/ii,' — i.e. 'devil by the waste
places, where the trees stand ' — ' I worship thee and
make a request unto thee. Listen now to what
I have to say. There are many men persecuting
me, and I make known to thee their names. Do
thou hasten and take away their souls : oh make
them demons like unto thyself.'

If this prayer be said, evil will surely overtake
one's foes.

Some of the inao — explained in chapters nine
to twelve — may be taken as a means by which to
exercise sympathetic magic ; the same may also
be said of the use of hares' paws (to be spoken
of later on), and the fact, too, that snakes are
invited to bite one's enemies (also to be spoken of
later on) may be found to have their first principles
in this cult.

That the powers of the air can be influenced
by the actions of men by way of sympathetic magic
is apparent from the following incident. On the
occasion of some very dry weather, when the land
was parched and the gardens suffering from want
of water, I heard the Ainu talking about ' rain-
making,' during the discussion of which subject
several new words and phrases struck upon ni)- ear.
One phrase was shimucn Iiokki luarapto, ' ceremony
for producing wet weather ; ' and another was
sJi'u'koeu Jiokki gum. 'the person who produces wet
weather ; ' and another was apto aslitc guru, ' the
person who causes it to rain.'
^;2

Producing Rain.

When the Ainu desire to perform the ceremony
of ' niin -making,' the people are collected together,
and prayer is said to the goddess of fire, rivers, and
springs by the appointed ' rain-maker.' Abundant
libations of wine are, of course, offered and drunk.
The master of the ceremonies then appoints certain
men to head small companies, and command them
to proceed to execute particular functions. One
man is told to take his company to the river's
brink, and there to see that each one washes his
tobacco box and pipe in the running water.
Another is ordered to catch a small fish, called
cs/io/xka, light a pipe, and take the stem and place it
in its mouth ; the fish thereupon closes its mouth,
and in the act draws in a little of the smoke,
which is seen to escape from the gills. After
this the fish is allowed to escape. Another party
is commanded to take a porringer, fit it up with
sails, and place oars in it as though it were a
boat. Next, some are told to push and others to
draw it about the village and gardens. Another
party is told to take sieves and scatter water
about with them. Both men and women are
allowed to take part in these proceedings. The
Ainu say that if the ceremony is properly conducted
rain is sure to follow. A short time ago I saw
some Ainu who were longing for rain dress up
a dog in a most fantastic fashion, and amid much
noise and laughter lead it about the garden ; this
was to make rain. We had a heavy downfall
that very night, and so the ceremony was [)roved
successful ; conseciueiuK' the Ainu have stronger
faith than ever in their abilit)- to produce rain,
333

The Ainu and Their h^olk-Lorc.

for the [jovvcrs of the air were thereby proved to
take notice of the actions of men.

Another curious way of making rain was told
me as follows. ' The animals that act as cooks,
i.e., racoons, are very fiery-tempered and quickly
hear when addressed, and so it comes to pass
that when a person sacrifices one he presents inao
to its head and prays to it. Again, when men
go to the fisheries they take the skulls of the
animals with them. The reason is that when the
weather is continuously calm, and the men have to
work incessantly both by day and by night, they get
tired and long for a rest. At such calms they
take out their racoon skulls at night and pray to
them. The prayer used is : " This calm is lasting
too long ; we are very tired ; please send us bad
weather, so that we may not be able to work."
After this prayer has been said they throw water
over one another and make merry. If this be
done properly, bad storms are certain to follow,
and then the people get rest and are greatly
rejoiced. As soon as the rough weather begins
the men buy sake, worship, and offer libations to
the skull ; if very bad weather indeed is required,
the people make gloves and caps of racoon and
marten skins, put them on and dance. This
procures very great storms.'

But not only do the ])eople imagine they
can produce bad weather at will, but fine also.
Thus, on a very cold day (naniely Nov. 24,
1900) I went into a hut, and found some convol-
vulus roots s])itted and [)laced near the fire upon
the hearth. Upon asking the reason of this I
334

Sympathetic Magic.

found that it was to bring- fine, warm weather,
because the master of the hut and I had been out
that day on a somewhat long ride. Ko doubt
the intention was good, but I cannot say that I
felt any warmer for it.

335

The Ainu and Their Folk-Lore.

QHAPTER XXXI.

Sympathetic Magic — continued.

The water-ousel — The flying squirrel — Bewitching by cutting one's
clothes — Divination by fox's skull.

The last chapter was devoted to certain methods
by which it was supposed one can injure another by
sympathetic magic. There are other matters con-
nected with this subject which may not be passed
over, and they are the supposed effect of one living
being upon another, and direct witchcraft. As
regards the former matter, I will take a bird and an
animal acting upon a man, and with reference to the
latter a case of witchcraft by cutting one's clothes
will be given.

I was one day out with an Ainu trying to
shoot something for our larder, and on our way
brought down a water-ousel. The Ainu begged me
to give him its heart. I asked him why, and he
then explained that if he took out the heart and ate
it raw and while warm, he would be able to stand
fatigue, would wax eloquent, and would be able to
shoot as well and quickly as I did on that occasion.
I granted his request and he ate the heart ; but I
find tliat he gets tired just as soon as he used,
shoots no straighter and is no more eloquent than
he was before, though he himself thinks he has

336

The Water-Ousel.

improved in all these respects. Why the spirit of
the water-ousel has this particular power to act on
the soul of man rather than that of any other bird
I was unable to find out. All this man could tell
me was that the fact had been taught him by his
forefathers, and I certainly find the same idea
universal among- the Ainu, though the kind of birds
vary, the heart of one bird being considered good
for this purpose and the heart of another good for
that.

On talking to another Ainu acquaintance on this
point, he supplied me with the following legend
connected with this bird and custom : —

The Legend of the Water-Ousel.

'The water-ousel came down from heaven. He
is of a black colour, and lives along the water-
courses. His heart is exceedingly wise, and in
speech he is most eloquent. When therefore he is
killed he should be immediately torn open, and his
heart wrenched out and swallowed. This should be
done before it gets cold or damaged in any way.
If a man swallows it at once, he will become very
fluent and wise, and will also be able to overcome all
his ()j)ponents in argument. But the water-ousel
has ])()wer to help in another way. For not only
dix'S he make people eloc^ucnt, but he also makes
all who swallow his heart prosper in wealth far
above their neighbours. The person who is for-
tunate enough to swallow one is called by the
special name of Chikoshinuinup epirika guru,, i.e.
' the person who has gained a charm.' For this

The Ainu and Their Folk-Lore.

reason the water-ousel is to be worshipped and has
inao offered to him.'

There appears to be something- akin to this in
the treatment of the eyes of animals taken in hunt-
ing. In Dobell's Travels hi Siberia, vol. i., page 19,
we read that ' when the Kamtchadales kill a bear
they stick a sharp knife into each eye and rip up the
belly. This, they say, is quite necessary, as bears
have sometimes been known to recover, even after
severe wounds, and kill the persons who have
ripped them up, with the intention of skinning them.
Whereas, they say, if their eyes had first been put
out they would not have seen anything, and those
persons would have escaped.'

The Ainu with whom I have had anything to
do seem to know nothing of this custom. When
a man kills a bear or a deer, he first skins it, cuts
off the head, and then carefully takes out the
eyes. Some hunters swallow the eyes raw, while
others tenderly place them, especially those of
bears, on a leaf with inao shavings, and put
them outside the east end of the huts by the
misa. I have several times asked them why they
are swallowed, and the only replies I have so far
obtained are that they consider them too beautiful
and precious to be thrown away, or else too sweet
to the taste. But I have a suspicion that, what-
ever may be the reason now, they originally
swallowed them either as fetiches, by way of
sympathetic magic to render them clear-sighted
when hunting and shooting, or as charms to
prevent themselves from being bewitched by the
animals they have killed.
338

The Flying Squirrel.

I find also that the flying- squirrel holds
a very high place in the cult practised among
this people.

The Ainu place this animal among the birds,
but this is because they fly ; and we will not
quarrel with them because they are a little out in
some of their ornithological notions. In cases
where there is lack of family issue, the men, after
earnestly appealing to the goddess of fire and her
consort for help, often place their hopes on the
flying squirrel, though as a last resource they
often marry a second or even a third wife. The
name by which the flying squirrel is known is Ai
l-amui, and that is said to mean ' the divine
prolific one.' It is so called because it is said to
produce as many as thirty young at a birth.
When partaken of, the flesh is supposed to convey
power, in some unexplained way, to generate
children. One might therefore very reasonably be
led to imagine that childless women would be
glad to get hold of one of them, to keep by her
as a visible charm.

But, strange to say, such is not the case.
This animal may not be stowed away and used
as a charm, neither may it be worshipped after
having been once sacrificed, and the feast in
which its flesh is eaten been celebrated. The
feast too has to be made in secret, and no one
may be allowed to know of it save the husband
— not even the woman herself. The legend about
this matter is very curious, and I cannot do better,
1 think, than let it speak for itself to the reader,
that he may draw his own conclusions.

339 y^ 2

The Ainu and Their Folk-Lore.

Leciend oe the Flyinc. Squirrel.

' The Flying Squirrel was made by God and
sent down to this world. The meaning- of the
name At kannti is " prolific one," and the reason
for this name being given it is said to be as
follows : This bird is exceedingly prolific, and the
young it bears are very numerous indeed. One
bird has been known sometimes to bear as many
as thirty young at once. Therefore it is called
At kaviui, i.e. "the Divine prolific one." When
a woman has no children, her husband should go
to the mountain and hunt for one of these birds.
Should he be successful in killing one, he should
carry it home secretly. Upon arrival he should
cut the flesh up into small pieces, boil it, and
when cooked, carefully place it upon a tray. He
should then offer i7iao to the head and skin, and
pray thus : " O thou very prolific one, I have
sacrificed thee for one reason only, and that is,
that I may use thy flesh as a medicine for procuring
children. Henceforth please cause my wife to
bear me a child." After this prayer has been
said he should take the meat, tell his wife that
it is the flesh of some kind of bird (by no means
letting her know that it is a flying squirrel), and
give it her to eat. If this be properly done, the
woman will be certain to bear some very fine
children. This is the feast which is called uataina
marapto, i.e. " the feast of placing the prolific
one." If the woman, however, should know or
even so much as guess that she was eating of
this particular feast it would be quite useless, and
340

Witchcraft.

she would bear no children. For this reason the
whole thing must be done in profound secrecy.
When this bird has many children, it keeps them
quiet by singing in a voice which sounds like
at ahun, at ahini, " the prolific one enters, the
prolific one enters." It must be carefully remem-
bered that this bird may not be kept as a charm
or fetich.'

No doubt the idea of witchcraft takes its root
in sympathetic magic, l^his is very clearly illus-
trated in a case which happened under my own
eye, the subject of which has been with me ever
since it took place. The case shows how careful
the people think one should be not to allow an
enemy to get hold of any of his clothes, for
should he do so he will cut them, and in that
way destroy the life of the owner.

I sent an account of the case to the Asiatic
Society of Japan, and the following few pages
are a reproduction of the article.*

The word under discussion is —

IsiiiRisiiiNA {to bewitch).

' The Ainu being such a highly superstitious
race as they have been proved to be, and such
strong believers in the existence of very powerful
spiritual beings both of a good and evil disposition,
which are constantly making themselves felt among
us and upon us through innumerable agencies,
and seeing, moreover, that this people is unshaken

Vol. xxiv. page 99 cf seq.

The Ainu and Their Folk-Lore.

in its belief that there is a great dualistic warfare
ever ragino- in the world, and that the one object
for which this battle is carried on is the good or
ill, weal or woe of mankind, we are not at all
surprised to find that they also believe in human
witchcraft, and stand in great dread of the witch.
A curious case of supposed witchcraft has just
come under my notice, and the person thought to
be bewitched is at the present moment (Feb. 17,
1896), under my roof at Sapporo. He is a man

The Ainu's Account.

Ku tashum wa ku hotke wa ku an, awa, orota
Nupkipet un tusu-guru ek wa ku kot tashum
aisamka kuni ne ari iki koro an. Koroka, kuani
anak ne ku umbipka wa moshima no ku an. Awa,
orowa ku mipihi hasami ani ayaspa wa an ; koroka,
heikachi hene iki ruwe ne kuni ku ramu gusu,
moshima no ku an. Awa, tusu-guru ene itak-hi : —
' Nep gusu e mipihi ayaspa hike moshima no an
ya ? ' sekoro itak. ' Nep gusu ne ya ? ' ari ku itak.
Awa, ene itak-hi: — Kugoro ' yupo machihi amip
yaspa ruwe ne,' sekoro itak. ' Tambe anak ne shi
no wen kamui turen wa gusu iki-hi ne,' sekoro itak.
Koroka, ku umbipka gusu, moshima no ku an.
Awa, ku goro michi otta oman wa nei no ye nisa.
Orota kugoro michi ene itak-hi : — ' Son no e tusu
wa e eramu ambe ne yakun, nei shiwentop turen
wen kamui obosore kuni ne, Kamui otta ye, yakun,
pirika, sekoro itak. Tambe gusu, nei tusu-guru
Kamui otta inonno-itak ; awa, nei shiwentep shi-
kashke wa Nikap kotan ta koro yupo tak gusu
342

A Case of Bewitching.

ao'ed 29, and has for a long time been suffering
from a disease which has developed into enteritis
acuta. Last autumn a medicine-man* came to
his house, and informed him that he was bewitched
by his elder brother's wife, and offered to cure
him of the malady induced by the witch. But,
in order that the whole case may be placed
before you, I here give m toto what I wrote
down from the man's lips when he told me of
the matter, leaving explanations for the end.

Translation.

As I was lying ill a medicine-man came to
me to perform ceremonies in order to do away
with my complaint. But as I did not believe
in him I left him to himself Now, my clothes
had been cut with a pair of scissors ; but sup-
posing it to have been done by a lad, I thought
no more of it. Then the medicine-man said : —
' Why do you let this matter of cut clothes abide ? '
I replied, ' Ah, why is it ? ' He then told me
that 'the wife of my elder brother had cut the
clothes.' 'This,' he said, 'has happened through
the influence of the very evil god (devil).'
But as 1 did not believe him, I let the matter
alone. Upon this he went to my father and said
tlie same to him. My father replied, ' If by your
divination you surely know this, it will be well for
you to ask Ood to drive out the devil which acted
through the woman.' Therefore the medicine-

Wizard.
343

The Ainu and Their Folk-Lore.

The Ainu's Account — continned.
Oman wa tura wa ek hine, nei okkaiyo ene
itak-hi : — ' Son no shiwentep amip yaspa ruwe
he an, tusu-guru otta ye wa inu,' sekoro itak.
Kuani anak ne ku umbipka gusu ku uni ta ku
hotke wa ku an ; awa, orota nei shiwentep yupihi
en hotuyekara wa ku oman ; awa, nei guru ne
yakka ene itak-hi : — ' Eani moshima shiwentep
e eramasui wa gusu shomo e mipihi ayaspa ruwe
he an?' sekoro itak, Shi no ku irushka : 'Kuani
anak ne tashum patek ku ki wa ku hotke wa ku
an, awa, nep shiwentep ku eramasu hawe ne ya ? '
ari ku itak. ' Orowa, kuani anak ne pon heikachi
hene iki ruwe ne kuni ku ramu gusu, moshima
no ku an, awa, tan tusu-guru shiwentep iki ruwe
ne sekoro itak ; koroka, ku umbipka gusu moshima
no ku an, awa, orota echi araki wa ene echi itakhi
an. Kuani anak ne ku umbipka gusu, moshima
no ku an.'

Orowa, nei shiwentep yupihi tura no nei tusu-
guru kosakayokara. Awa, nei tusu-guru irushka wa
ene itak-hi : — ' Son no eani e shikashke hawe he
an ? Kuani anak ne, Kamui en turen gusu wen-buri
e koro katu obitta ku eraman ; awa, son no e irara
gusu he e hawe an, sekoro itak. Orowa, son no e
irara yakun, teeda anak ne wen-buri koro guru ene
apakashnu-hi ne gusu, nei no echi pakashnu na.'
Sekoro itak koro, hopuni wa ' shiwentep tekehe abe
ku omare kusu ne,' sekoro itak. Orota, kuani anak
ne shiwentep ishitomare hawe ne kuni ku ramu
gusu, moshima no ku an. Awa. son no poka,
shiwentej) tek(;hc abe omare nisa ruwe ne. Orota
kuani ene ku itak-hi : ' .Shi no wen shiriki ne na ;
344

A Case of Bewitching.

Translation — continued.
WYAW prayed to God ; nevertheless, the woman,
denyino- the matter, went to the village of Nikap
and fetched her husband ; that young man said : —
' Ask the medicine-man whether the woman really
cut the clothes.' But as I did not believe she
did it, I remained at home in bed. After this the
elder brother of the woman called me to him, and
he also said to me : — ' Have your clothes not been
cut because you are in love with some other
woman ? ' I was very angry at this ; and said,
' As for me, I am ill all the time and lying down,
with what woman should I fall in love ? ' and
' as I thought it had been done by a little lad
I took no notice of it, but this medicine-man
says that the woman did it ; however, as I dis-
believed him I am allowing the matter to rest ;
but you have come to me and speak in this
manner. As I do not believe it, I prefer to let
the matter alone.'

After this the woman and her elder brother
upbraided the medicine-man, whereupon he got
angry and said : * Do you indeed deny it } As
for me, by the inspiration of God I know the
whole of your evil deeds ; and are you in truth
so utterly depraved that you spoke so ? Now
as you Ijchave in such a depraved manner I will
l)unish you in the same way as was done in
such cases in ancient time.' So saying he got
up and said, ' I will put fire into the woman's
hand.' Upon tliis, thinking that he said it to
frighten her, I remained (|ui(;t. lUit he really
did place fire in her hand. 1 then said to
345

The Ainu and Their Folk-Lore.

The Ainu's Account — continued.
iteki nei no iki yan,' sekoro ku itak. Orowa,
shinire ruwe ne ; aiiiu obitta shini nisa ruwe ne.

Orowa, nei tusu-guru ene itak-hi : — ■' Son no
shiwentep shikashke, shiwentep amip yaspa shimoki
a yakun, tekehe shomo uhui nangoro gusu, ainu
obitta shiruwande yan. Orowa, amip yaspa ishiri-
shina wen-buri koro ayakun, tekehe uhui kem ki
araka hem ki nangoro gnsu, Ainu obitta shiruwande
yan,' sekoro itak.

Orowa, kuani anak ne tusu-guru shi no wen-
buri koro shiri ne kuni ku ramu koro, ku uni ta
ku hoshipi wa ku an. Awa, nei a shiwentep
tekehe uhui wa araka ruwe ne. Awa, nei tusu-
guru ene itak-hi : — ' Ingara yan, ene ani ne ;
wen-buri koro yakun ene nehi ne na,' sekoro itak
ruwe ne. Koroka, kuani anak ne shi no wen-
buri ne kuni ku ramu gusu moshima no ku an.
Awa, nei shiwentep yupihi tun-pish an ruwe ne ;
awa, shine yupi shi no irushka hawe ene ani : —

' Nep gusu en sempirigeta echi en nure shomoki
no shiwentep tekehe echi uhuika ya ? ' sekoro
itak. Shi no irushka. Orota ene ku itak-hi : —
' Ku keutum shomo ne, tusu-guru keutum ne ;
kuani anak ne shi no tusu-guru wen-buri koro
shiri ne kuni ku ramu ruwe ne,' sekoro ku itak.
Koroka nei guru shi no irushka wa ene itak-hi : —
' Nep gusu shomo echi en nure yakun, echi
obitta echi keutem ne nangoro,' sekoro itak.
Orowa, Yakusho nure nisa ruwe ne. Orowa,
Yakusho orowa no kambi ek nisa. Tusu-guru
hemhem, kuani hemhem, kugoro michi hemhem
ahotuyekara kambi ek nisa ruwe ne. Orowa, tusu-
346

A Case of Bewitching.

Translation — contmued.
them, ' Such a process is exceedingly bad, do
not d(j it.' And I made them stop ; all the
people stopped.

Then the medicine man said, ' If the woman's
denial is true, and she did not cut the clothes, her
hand for that reason will not be burnt ; let all
the people watch. But if she did cut the
clothes, and has wickedly bewitched the man, the
hand will for that reason both burn and she suffer
pain ; let all the people watch.'

Now, as I thought that the medicine-man was
acting in a very wicked way, I returned to my
home. Then that woman's hand was burnt and
she suffered pain. Upon this the medicine-man
said : ' See here so it is ; those who have done
evil are affected so.' But as for me, consider-
ing the action to be very bad, I left them to
themselves. Now, the woman had two elder
brothers ; and one of them being very angry
spake thus : —

' Why have you secretly and without letting
me know burnt the woman's hand?' He was very
angry. I said to him : 'It was not my wish,
but that of the medicine-man ; as for me, I con-
sidered him to be acting very wickedly indeed.'
But he, being exceedingly angry, said : ' If it
be asked why you did not let me know, it was
because you all took part in it.' He then reported
the matter to the Japanese authorities. After this
a summons came from the Government offices for
the niedicine-man, myself, and my father to appear
in court. I went with the medicine-man, and we
347

The Ainu and Their Folk-Lore.

The Ainu's Account — continued.
guru tura no ku oman ruwe ne. Yakusho otta
ahup ash. Awa, ' nep gusu shiwentep tekehe
uhuika ya ' sekoro tono itak. Orota ene ku itak-
hi:— 'Kuani anak ne pon heikachi hene amip
yaspa ruwe ne kuni ku ramu, awa, toan tusu-guru
shiwentep ne sekoro itak koro tekehe abe omare
nisa. Shi no wen shiri ne kuni ku ramu gusu
iteki nei no iki yan sekoro ku itak ruwe ne, sekoro
tono otta an korachi, shunge sak no ku ye nisa |
ruwe ne. Orowa, tono ene itak-hi : — ' Nep gusu '
tan tusu-guru shiwentep tekehe e uhuika ya ? '
sekoro itak. Orowa tusu-guru ene itak-hi : —
' Kuani anak ne Kamui en turen gusu, Kamui
orowa no wen-buri nukan nisa. Tan shiwentep
anak ne son no wen-buri koro ishirishina hem ki
wa gusu, koro wen-buri obosore kusu ne ; awa,
koro yupo tura no ek wa ikosakayokara shikashke |
gusu wen no iye nisa wa gusu, Kamui irushka
gusu, shiwentep apakashnu nisa ruwe ne,' sekoro
itak. Orota tono ene itak-hi : — ' Shi no wen-buri
ne, shiwentep yupihi ne yakka shi no wen, nep
gusu e utari-hi tekehe auhuika hike moshima no e
an ya ? ' sekoro itak. Shi no nei guru aapapu
ruwe ne. Orowa, ' tusu-guru anak ne nep Kamui
turen wa tusu ya ' ? sekoro itak. Awa, upshoro
wa chironnup sapa shinep, orowa chikap sapa
shinep sange ruwe ne. Awa, tono utara shi no
n

kusu ne, sekoro tono utara itak. Awa, shi no
tiisu-Pfuru ekimatek ruwe ne.

■)nnieij sanL>e ruwe ne. i^wa., luuu uiciid. :5iu \\\j
niina. ' Nep kamui ta okai ya ? Ichakkere wen j
kamui ne irusu shitofu oshiketa omare wa uhuika '

34«

A Case of Bewitching.

Translation — continued.
entered the court together. After this the official
said to me : — ' Why have you burnt the woman's
hand ? ' I repHed saying : — •' I thought that a
Httle boy had cut my clothes, but that medicine-
man there, saying that the woman cut them,
placed some fire in her hand. Thinking that it
was bad to do so, I told him to desist.' Indeed,
I told him truly just as things happened. The
official then said: — 'Why did you — you medicine-
man— burn the woman's hand ? ' The medicine-
man said : — ' As for me, it was because I was
inspired by God, and because God had shown me
her evil deeds. With reference to this woman
it was because she acted so wickedly as to
bewitch one, and because I was going to drive
out the evil ; but because she came with her elder
brother and upbraided me, and because denying
the fact she spoke against me, God was angry,
and punished her.' The official said to them :
' This is a wicked thing. Both the woman
and her brother are very bad, why did your
relations leave you alone to have your hand
burnt ? ' The man then begged for pardon. The
official then said : — ' Medicine-man, what gods
ins})ired you to prophesy ? ' Thereupon he took
out from his bosom the skulls of a fox and a
bird. The officials laughed very heartily at this,
and said : — ' What gods are these ? As they
are filthy devils, we will burn them in the stove.'
The medicine-man was very much trightcMicd at
this.

349

The Ainu and Their Folk- Lore.

This is all there is in the case that I consider
worth recording. That medicine-man was placed
in prison for one night, and to his great joy and
comfort allowed to take his fox and bird's skulls
with him when he was released the next day. This
is probably the very last case of bewitching and
divination we shall ever hear of as taking place
among this fast-disappearing people, and I consider
myself fortunate to have had this one brought
before me so fully. The man supposed to be
bewitched is a Christian of two years' standing ;
this will account for his scepticism of the powers
of the witch or medicine-man.

There are several things in this account well
worth considering ; and the first to which I would
draw your attention is what the Ainu consider to
be the nature of witchcraft.

I. — The Nature of Witchcraft.

The word is/iirislnna, which I have translated
by the verb 'to bewitch,' really means in essence
* to bind up fast,' or 'to tie up tightly.' And thus
with reference to the present psychological subject
it comes to mean a binding up of the life, spirit or
soul of a person. If it be asked with what the life,
spirit, or soul be bound, the reply is, with noiiakies/n,
i.e. 'a cursing,' for this word is sometimes used as
a synonym for 'to bewitch.' And if again it be
asked by what process of words bewitching is ac-
complished, the reply is, by Pion itak-ki, i.e. 'doing
the little talk,' which also means ' to mesmerize.'
Ai>ain, should one ask what is the result of being

350

Nature of Witchcraft.

bewitched, the reply is in the present case, it is
supposed to be a Hngering illness ending in death.
It" it be asked how are the effects of the curse to
be counteracted, the reply is, by the exorcism of the
medicine-man. And if, lastly, one asks how the
witch may be found out and made to confess, the
answer is, call in the medicine-man to find out, and
apply the ordeal of fire.*

2. — The Use of the Fox and Bird's Skulls.

In the above account we were told that the
Ainu, when asked by the Japanese officials as to
what gods inspired him to know the culprit, he
took from his bosom the skulls of a fox and bird.
He had used these for divination ; that was the part
they played in the matter. I find among my
papers a note on this very subject, which I take this
opportunity of bringing into daylight. It is as
follows : —

On some occasions when ordeal is not resorted
to, a kind of divination is performed ; but this is
indulged in with the special purpose of finding out
a culprit by the finger of the gods, and not through
the confession of the supposed wicked doer himself.
The following incident, which came under my direct
observation, will well serve to illustrate my meaning.

In one of the Ainu villages in which I have
spent many months, one of the men, with whom I
am well acquainted, was one day very angry at
having lost a j)aper dollar. Me had a strong

* For Ordeals, see Chapter XXVII.

The Ainu and Their Folk-Lore.

suspicion thcit a particular youn^- woman, his
daughter in fact, who was married and Hved next
door, had stolen the money. He accordingly
accused her of the deed. But as she refused to
confess, and stoutly and persistently denied the
charge, her father proceeded to perform what the
Ainu call by the various nanies of ukuok-ki niar-
apto, ' the ceremony of discovery ;' shittimbc mar-
apto, ' the ceremony of the fox ;' or kcnia koshne
gur7i marapto, ' the ceremony of the light-footed
person,' the fox being so called on account of
the rapidity with which it can get out of one's
way.

This * ceremony of the fox ' is a sort of divina-
tion, by means of which the guilt or innocence of
an accused person is supposed to be established,
and is very closely allied to trial by ordeal. In the
present case, however, though the person was
brought in guilty, and implicit faith was placed in
the decision, there appears to have been a mistake,
for shortly afterwards the dollar was found ; but it
was quite against the father's dignity to tell his
daughter so. I verily believe that he was angry to
find out that his divination had played him false.

Every married Ainu keeps one fox's skull,
carefully decorated with shavings, stowed away
among his treasures in the eastern or sacred end
of his hut. With this he divines, should he have
lost anything, or should something have gone
wrong in any other way with him. In such a case
he takes the skull froni its corner, and, after ha\-ing
prayed over it and told it all his troubles, asks it to
make known to him the cause. Should the spirit
352

Divination.

of the skull be favourable it will show him the whole
matter in a dream.

The ceremony concerning' which I am now
speaking was conducted as follows : — The accused
person was brought into the hut of her father and
made to sit in front of him. He then produced his
fox's skull, prayed before it, told it of his loss, and
asked it to favour him by answering truly. He
next separated the lower jaw from the rest of the
skull. The top part of the skull, which is called
sapa mini, was reverently put on one side, and the
jaw placed upon his head, teeth upwards. He then
gently lent forward so as to allow the jaw to
gradually slip to the floor. As it fell with the teeth
to the ground his daughter was thereby proved
guilty ; but should it have fallen with the teeth
upwards she would have been declared innocent.
The person proved guilty was called ko-nizvok
gum, 'the person pointed out' or 'discovered.'

Should it have happened, however, that the
loser of the money had no suspicion as to the thief,
he would have tied a long piece of string to the
skull, and having gathered up the string in a bunch
in his hand, would have caused an assembly of likely
people each to take one piece of the string, and all
pull t(jgether. He who took the piece immediately
attached to the skull would have been the person
[n)inted out as the culprit. It is needless to add
that the Ainu have implicit confidence in this
curious ceremony, though it does play them false
sometimes. I should also remark that many Ainu
men. when going on a long journey, reverently carry
a fox's skull and a bird's head among their luggage ;

The Ainu and Their Folk-Lore.

with these they divine, and determine which way to
take, or which of two things should be done next.

3. — External Methods of Bewitching.

In the case before us the clothes of the person
supposed to be bewitched were found to have been
cut with a pair of scissors. That is to say, a number
erf little holes were cut out of the garments. In the
case of exorcism* to which I have already directed
the reader's attention, we found that the garments
were cut with a sickle in long slits ; these, we see,
were cut with scissors and in little holes. The
former was probably to kill an evil spirit outright
for a good purpose, the present to kill a man slowly,
out of spite or jealousy. There is some underlying
mystery about this cutting which the Ainu cannot
explain ; the only reason they can give for it is that
it is an old way of their forefathers, they therefore
do it also.

*See the last chapter.

.54

QHAPTER XXXII.

Serpent Cultus.

General remarks — -Origin and homes of serpents — Descent of
serpent from heaven— Why snakes cast their skins — Why
snakes eat frogs — Origin of evil-chsposed snakes — Ophiolatry
—Snakes asked to bite people — The speckled woodpecker
and snake.

A g];m:ral survey of the mythology of the nations
of the world very soon leads one to conclude that
there is no superstition more universal in extent
and peculiar in thought and conception than that
connected with ophiolatry. While there are some
races of people who regard the serpent family as
divine, and therefore worthy of all honour and
reverence and worship, there are others who look
upon every species of the Ophidian tribe as very
demons — indeed, as demons absolutely and in every
way antagonistic to man, and for this reason worthy
only of hatred, and fit for nothing else but to be
slain. The Ph(jenicians of old were of the opinion
that serpents were beneficent beings, and welcomed
their appearance as omens of good. The I )yaks of
North Borneo regard them in the same light to-day.*
Moreover, it is hardly necessary for me to mention
the snake temples of India, and to not(' how these
reptiles are sometimes fed, though, perhaps, with

•■■■ The Natives of SnrcV.'ak and BrUis/i North Born, v. \
p. 88.

355 2 A 2

The Ainu and Their ^\)lk-L()re.

reluctant interest, at the doors of Hindoo cottages :
nor need I more than refer to the worship oiven to
snakes at the j)resent time in Yanagi-shima Mura,
near Tokyo, and some other places.

The national Hag of China is, it will be remem-
bered, a large dragon, and many of the common
people of that land attribute to the supposed kings
of heaven bodies like serpents. In Mexico the
highest member of the \'iti pantheon is Ndengei,
who is worshipped as a mighty serpent.* The
ancient Persians regarded this reptile as symbo-
lising the principle of evil, and in Egypt a hideous
serpent was connected with the Typhonic super-
stition. Those curious pseudo-Gnostic sects of the
second century, viz., those called Ophites, Sephites,
and Cainites, even went so far as to endeavour to
graft ophiolatry on to the Christian faith. So
catholic, then, both as regards time and place, is
this superstition found to be.

The Ainu race does not differ from others in
this matter, but is quite catholic in it, for it also
has its serpent cult. And though, indeed, there is
nothing like the elaborate proportion of the worship
of the Uanhglwe in the serpents' house at Dahomey, f
and the cult is quite distinct from it in kind, still the
fact remains that ophiolatry is practised among them.
What is now seen, however, is prol)ably nothing
more than the remnant of what was once in the
bygone ages a much niore complete system. 1
verily thought I had said all there was to say on

" \h\X([\\\vV, C/iris^ and Of/icr ^f(1sf(■rs. 4th edition. T. 396.
t lioulfv, l\di,^ioits of ill'' Africans. 1'. 46.

Ophiolatry

this matter in my previous book on the Ainu, but
since its pubHcation I have discovered that the
subject had by no nieans been therein exhausted.
Indeed, when writing- that book, I must frankly
confess that I had no idea, nor had I for niany
years after, that ophiokitry was practised at all by
this people. The fact is, all religious practices, of
whatever kind they may be, mixed up as they are
with a tremendous amount of superstition, are very
occasional and irregular among the Ainu, and, like
intermittent fever, quite si)ontaneous. Ikit ophio-
latry is particularly so ; it only occurs at long
intervals, and appears to be practised by very few
people indeed as a profession, though as an integral
and theoretical part of their religion it is universal
among them.

Having now met with a pure serpent cult. I
proceed to give the facts as I know them.

Till-; Oric.in and Homk of tiik Serim-:nt Kind.

According to Ainu ideas the first serpent that
ever was belonged not to this earth, but had its
origin in heaven above. In this we are reminded
of Persian mythology, in which Ahriman, the
sleepless enemy of man and purity, descended
earthwards In the fashion of a serpent.* But
many of the Ainu, differing from the Persians,
say that the original serpent, who has nev(;r died
but is \ery much alive, is a good and honourable
deity. He is therefore not only worthy of divine
honours, but is actually worshipped by them.

■■'■ 1 lardw i( k, ]). 55_^.

Ainu and Their F'olk-Lore.

THE Serpent came down erom He.wen.

One version of the descent from heaven is very
pecuHar, and as related to me is as follows : —

'This world is, under the Creator of all things,
governed by the goddess of fire as his deputy.
Originally this goddess had her home in heaven
above, but was sent down by the Creator to take
care of the world. Having heard that it was
determined that she should leave her heavenly
home and descend to earth, the serpent, being
enamoured of her, desired to come down in her
company. Having expressed his ardent love, the
goddess, trying to dissuade him from this course,
informed him that if he descended with her he
would be obliged to endure fire, which would be
exceedingly hard for him. Notwithstanding all
this, however, he declared himself ready to brave
everything, if only he should be permitted to
accompany her. And so, after having received
full permission, he came down with her in a flash
of lightning. Here he has been ever since, and
here he is to remain.

This serpent, descending as he did in the
lightning, came down with such mighty force that
his fall made a large hole in the ground. Even at
this present day some of his offspring who were left
behind in heaven, and have a longing to visit their
father, likewise descend in lightning, and the force
of their fall also makes holes * in the ground.
These holes, when known to exist, should by no

* The holes here referred to are those made by aerolites.

35S

The Serpent's Descent.

means be approached, for they lead down to Hades,
which is now believed to be the true home of the
serpent kind. The original father-snake has his
place there, and there reigns as king over all his
tribe.'

Another Version of the Above.

' In very ancient times, after the Creator had
finished making the world, He sent down many
deities to take charge of it. Among them was the
goddess of fire, who was commanded to act as chief
of them all. The serpent also expressed a desire to
come with her, but God said to him, " The goddess
of fire is quite unable to restrain herself when she
begins to work, so that if you go down to the world
with her, you will get destroyed by fire when the
scrub is being burned off the face of the earth to
make room for the gardens." But the serpent
replied, " Even though my body be burned up yet
I still desire to go with her." Upon this, God gave
His consent, so that he descended with joy, and took
up his residence in the world. As this, then, is the
account of the origin of the serpent's appearance on
the earth, even though his body be burned up when
the people burn off the scrub for their garden plots,
yet he may neither get angry with them nor punish
them for it.'

The fact of snakes shedding their skins every
year is said to be because these reptiles cannot
stand heat. The following legend shows this.

359

The Ainu and Their Folk- Lore.

Why Snakes Cast their Skins.

' Snakes are quite unable to stand the heat,
and so it comes to pass that in the summer, when
the weather has become hot, they cast their skins.
Then the people say : — " It has now become very
hot. The deity who lives under the grass has
taken his garments off. He has shed his skin and
covering." So say the people.'

In writing of the home of snakes in vol. vii.
of the journal of the American Folk lore Society,
I said : — ' By some Ainu snakes are supposed to
live in large communities in the under world, and
in their real homes assume the bodily forms of
men and women. They have houses and gardens
just the same as human beings have. Their food,
however, consists of dew\' To this I must now
add that some Ainu suppose these beings to have
dogs, and also their hunting and fishing parapher-
nalia in Hades, and to live on the same food and
follow the same pursuits as men upon earth.
They have also a language peculiar to themselves.
But their resemblance to men and women extends
only to bodily form. Their hearts and natures
are decidedly diabolical. They only assume the
forms of snakes when they come to the upper
world, and they never appear here except with the
intention of doing bodily harm to human beings.

Why Snakes Eat Frogs.

As snakes are not liked, the ancients of the

Ainu once met together and prayed God to take

them away. He heard their prayer, and determined

360

Why Snakes eat Frogs.

to starve them out. \hn when they were about
to leave a froo- stepped forth, and told them that
if they would but hold its leg in their mouth they
would not starve to death. One snake tried the
remedy, and found the leg- so sweet that he
swallowed the whole body. From that time to
this frogs have been the staple food among the
reptilia of Ainu-land.

Thk Legend concerning this matter is as

FOLLOWS :

' Once upon a time there was a famine among
the snakes, so thtit they made up their minds to
migrate to another country. But the evil one,
hearing of their determination, entered a frog, and
made it say to them — "Why should you leave
this country ? Stay here, for if you will only just
swallow one of my legs you will be satisfied :
therefore there is no necessity for you to go
away." Hence, having once tasted frogs, snakes
have ever since had a desire to swallow them
whenever met with.'

All serpents, however, are not supposed to
have descended from above, but may be said to
have been born upon earth and in Hades in the
ordinary course of nature. For having once
descended to earth the conditions of life here
have become the natural course of nature to them.
All those so born are considered to be of a
very evil disposition, and desirous of doing all the
harm they can to mankind. Of one of these I
have written elsewhere : -

' Some of the ;\inu tell of a large serpent
c;6i

The Ainu and Their Folk- Lore.

which is said to have been the immediate cause
of wasps and stinging- ants. This monstrous
reptile is, curiously enough, said to have been of
the feminine gender, of an extraordinary length,
and of such a beautiful colour as to be quite
charming to look upon. She was, however, a very
dreadful and dangerous creature, for she used to
devour whole villages of people, and even swallow
houses. One day this monster met an Ainu who
was hunting far away in the forests, and tempted
him to sin with her. The Ainu, however, was a
God-fearing man, and would not be led into
danger, but manfully maintained his integrity ;
whereupon the serpent, instead of swallowing him
up, as he expected, told him that as a punishment
he should be unable to die for a thousand years :
and it came to pass that when this Ainu attained
the age of a hundred years he shed his hair,
beard, skin, and teeth, and became a child again,
subject to all the ills and trials of babyhood ; and
this took place every time the poor fellow reached
the age of one hundred years. He was quite
unable to die till he had lived his thousand years,
and lost his hair and teeth ten times. At length
this reptile was slain by the Ainu ; btit as its
carcase became decomposed and fell to pieces the
particles became stinging ''_ants and wasps.'

TiiK Origin of Evil-Disposkd Snakks.

As most of the Ainu really believe the original
serpents to have been good, and to have come
down from heaven, they appear to have been at
362

The Origin of Snakes.

a loss to understand why so many of their offspring
are bad. They therefore seek to prove that they
are not his children after all, but owe their origin
to another. It is the opinion, therefore, of some
that Yoshitsune, the famous Japanese who fled to
Yezo in the twelfth century, and lived for a time
among- the Ainu, was the true originator of all
evil-disposed snakes. There are two legends to
this effect. The first is as follows : ' Yoshitsune
was one day going to fish in the river, and as he
was pushing his boat off with the boat pole the
pole broke ; one part remained sticking in the
mud and the other in his hand. He was very
angry at this, and cursing the piece which remained
in his hand, threw it ashore. As soon as it had
left his hands it became a venomous snake, and is
the ancestor of all such. It is the children of this
reptile who ever seek the harm of men.' The
other legend says that when Yoshitsune was build-
ing a hut for himself in Ainu-land he cut down
his alder tree, and proceeded to make a frame
for his hearth out of it. When he had finished
the cutting, and the pieces of wood were fitted
together and placed in position, one piece began
to move and wriggle about. This surprised him
very much indeed, and upon cutting it open to
see what was the cause, there came out a demon
in bodily form like a snake. This is said by those
who believe in this legend to be the true ancestor
of all the evil ones among the Ophidian tribe.
lly the majority of Ainu, however, both of these
legends are looked upon as mere talcs, for the
general opinion is that the serpent who originally
363

The Ainu and l^hcir Folk- Lore.

came clown from heaven with the ^-odcless of fire
is the ancestor of ah snakes, bcjtli i^oocl and bad,
and that all together have now their real home
in Hades.

Another Version oe the Above.

In the opinion of some it was not Yoshitsune
who originated the evil snakes, but Aioina.
According to those who hold this view, the tale
runs thus : ' There are a great many demon
snakes which, in the beginning, were made by
the divine Aioina. He made them in the follow-
ing way. One day he was pushing his boat along
by the river bank when his pole stuck in the mud
and broke. He thereupon cast it ashore in great
wrath. But no sooner had it touched the ground
than it turned into a demon snake. It had dark
spots upon its skin. This snake was called iiitne
okokko, "demon snake," i.e. "viper." It had
these spots because the pole had been burnt Ijlack
in various places.'

Another Version oe the Above.

The story of some, however, runs thus : —
' Besides the ordinary snake there is another kind
which had its origin in this way. The Divine
Aioina once prepared some alder wood as a
frame for his fireplace. But when it was cut and
trimmed into the proper sha[)e it commenced to
jump about. Aioina got very angry at this, and
broke it into two pieces. One piece he cast on
the ground, and the other into the river. That
364

Snake W^orship.

which he threw in the river was divine, and
turned itself into a fish called inniubc-ihc, "conger
eel." The piece he cast upon the ground became
a snake of a reddish colour. It got this colour
because the wood of the alder is red. So it came
to pass that serpents and conger eels are near
relations. Snakes run into holes because they
were taught to do so by the divine Aioina, who
used the pole before it became a snake to propel
the boat along, and it naturally made holes when
pushed into the mud.'

Ol'IIIOLATRV.

Before proceeding with this division of my
subject I will take the liberty of again quoting
from the J our mil of American Folk- Lore, what I
wrote therein. I there say : — ' Speaking of the
tree of evil brings to my mind the subject of the
serpent, and his connection with the fall of man.
The Ainu are not different from many other nations
in their superstitious fear of these reptiles ; they
have a very great dread of every kind of snake.
Though the people do not seem to connect them
with the entrance of sin into the world, yet many
of them certainly believe them to be demons both
in nature and deed, and to be at enmity with all
mankind ; and they think that, having a special
spite against women, the\' will bewitch them and
drive them mad if they get the opportunity. To
be bewitched by a snake or to l)e possessed by a
devil are the same thing according to Ainu ideas.
The men are afraid to kill these reptiles because
365

The Ainu and rhcir Folk-Lore.

they think that the evil spirits which are supj)Osed
to dwell in them will, on leaving- their former
abode, enter the heart of the slayer.' I must
here qualify this last sentence by saying that
while this is true of some men it is not so of all,
for I find that many Ainu are very particular to
have every snake killed which comes across the
path of a woman. This is so because the people
believe that snake possession is the chief cause
of all troubles experienced at childbirth, and the
only certain preventive is to slay the snake which
is seeking- to possess the woman. 'It is also
said that if a snake finds any person asleep out
of doors, it will immediately enter the sleeper's
mouth and take up its abode within him, the
result being" madness.'

Occasions when OriiioLATRV takes place.

P)Ut to speak more particularly of the worship-
ping of serpents. Ophiolatry is, I find, most
frequently practised when an addition is being made
to a family, but more particularly when there is any
difficulty in the matter. When it has been decided
that serpent-worship shall take place, the image of
a snake is made of popkc-kiiia, a kind of sedge
{Carex rhynchapJiysa). This image is called inoka-
kamui, which means, ' the image of god or divine
image.' In the particular case I have now in view
the image was, it appeared to me, used as much as
a charm as anything else. After the patient had
been walked al)Out, and various other courses
resorted to, and the desired effect had not been
.^66 i

When Snakes are Worshipped.

brought about, the image of a snake was made and
suddenly placed upon the shoulders of the woman.
Here it was held for some time and worshipped.

Upon asking why this object was worshipped, I
was informed that according to Ainu belief all such
like difficulties are caused by the demon of snakes.
But, lest I should suppose that it was any wicked,
evilly-dispositioned snake which was worshipped, I
was assured that it was the chief serpent himself
alone who had this honour done him. The people
go directly to head-quarters, and ask the original
parent himself to undo the mischief done or designed
by his wicked progeny. After the image here
referred to had been worshipped, it was laid by the
side of the patient for a time, and afterwards put in
the sacred north-east corner of the hut, by the side
of the household god which is sometimes called
chisel koro ckas/ii, ' the ancestor who keeps the
house.'

The next case in which serpent worship takes
place is when a person has had the misfortune to be
bitten by a snake or viper. At such times the
image is by some people made and set up by the
fireplace, where it is worshipped. Inao are offered
to it and sal'd drunk in its honour. It is then
placed on one side for a time. If the demon has
heard the prayers and wrought a cure, it is again
])roduced, set by the fire-side, worshipped, thanked,
presented with inao and sa/cc\ and then reverently
taken outside and placed with the juisa at the east
end of the hut. However, should the ])atient die,
the image is left severely alone, as being of no use.
In such cases again I am informed that the people
367

The Ainu and Their Folk-Lore.

worship the chief of the serpents only, and not any
of his servants.

The other case in which I ha\'e known of
serpent-worship taking place was for a woman
suffering from an attack of ague. On this occasion
the image was made and worshipped, and then with
a good deal of professional air and mystery was
secretly brought to the patient and suddenly slipped
into her bosom. This caused the woman to become
much agitated with surprise, and upon springing from
her couch, she was well beaten with a bunch of
grass which goes by the name of takitsa. In these
cases, therefore, we find that Ophiolatry is very
closely connected with exorcism. In cases of ague,
however, all the Ainu do not worship the serpent,
but only such of them as ascribe attacks of this
disease to the malice of his offspring. There may
be other cases in which serpent-worship is indulged
in, but so far I have heard of none.

Snakes invited to bite People.

It has already been mentioned that living
snakes are sometimes worshipped, and asked to
take vengeance on a person for having wronged
others. An Ainu to whom I was speaking on this
matter said : * When a person of an evil disposition
has been harmed by an enemy, he will walk about
till he comes upon a snake or viper curled up by the
side of the path. When he finds one, he will stop
before it and pray thus: "O thou snake, I have a
word to say to you ; pray listen to me. I have an
enemy, and his name is so-and-so. Take notice,
368

Cursing by means of Snakes.

please, of his name. If you ever see him coming
along this path, please bite him, possess him, poison
him, and kill him. I will then make you inao out
of walnut wood, and offer you many libations.
Pay attention to what I have said." So says such
a person, who then salutes the reptile and passes
on. The snake will be very pleased with this, and
loner to ha\x' the inao and libations offered to him.

I mac;

i)F A .Snake uskd for W'orshi

And should he see the person whose name he has
been told of coming that way, he will bite him
without fail. He will do nothing but watch for an
opportunity to kill him.'

My informant then added the following incident,
as showing how the snakes really do answer prayer
when offered to them. He said: 'Once upon a
time two Ainu who had been the subjects of a bad
man's prayers to a snake were walking along a
069 2 li

The Ainu and ThcW Folk-Lorc.

path, when, without the least warning, a snake bit
the foot of one of them. The other man therefore
took a stick, struck it on the head and killed it.
He then heedlessly threw it away among the grass.
The person who was bitten, however, did not die
at that time ; but after a while both men fell sick
and died. The fact is, they threw the dead reptile
away without first sticking a piece of mugwort
through its neck. Had they done so, it would not
have killed them. For neglecting to do this, the
evil spirit of the snake came out of the body and
so possessed both men that they died.'

Shice writing the above an Ainu has furnished
me with his version of snake worship. He said :
' Snakes are very quick-tempered indeed, but they
are easily deceived by irony. Thus, when a person
is ill, or a child is about to be born, the image of a
snake is made and worshipped. But this snake is
not really worshipped, he is simply deceived by
being persuaded that he is worshipped. It is all
done in irony. Again, should a woman be pos-
sessed by a snake and become a witch-doctor, she
o-ets to be very hardened, and such women make
snake idols of grass or straw.'

The reader will not now be surprised to learn
that the Ainu do not eat snakes. They are not
ophiophagous. I have frequently heard of the
Ja])anese eating snakes as a medicine, and even
sometimes as a delicacy, but never of an Ainu
doing so. I have also heard of snakes being killed,
cut up, and given to horses to eat. But this is
not an Ainu, but a Japanese custom. It is said
that they are given to horses because it is thought
370

Serpent Cult.

that, in some way or other, they confer physical
strength.

Ol'IIIOMANCV.

The only case I actually know of in which
anything like predicting events by means of the
serpent is practised is that of a woman witch-
doctor, Irarunde by name, residing at HoyadvOtan,
in the district of Shibichari, This woman keeps
the image of a serpent in her hut all the time, and
it is positively asserted that she prays to it often.
She is said to regard it altogether as her iturcji
kauiui, or guardian angel, and is looked upon as
being inspired by it at times. It is said that she
is in the habit of taking it from her box, talking
to it, and asking it all kinds of questions. By its
inspiration she professes to tell the reason of any
given sickness or trouble, and to discover the
remedies for them. Indeed, she also claims to
foretell future events by its influence. I need
scarcely remark that this woman is very much
feared by the people near at hand, and is treated
kindly by them. But this is not what would be
called true ophiomancy. I cannot hear of any
Ainu, man or woman, who professes to prc^dict
future events by means of a genuine serpent, dead
or alive, whether it be by its manner of eating or
by its coils. They are too much afraid of these
reptiles t(j watch them closely in their li\e state.

It is said to be most unlucky for a woman to

see a snake swallow anything, for that would

mean nothing less than certain okokko parai, 'snake

l)ossession.' In such a case it must be killed at

371 2 B 2

llie Ainu and Ihcir Folk- Lore.

once, and a stick of mu^wort stuck throuo^h its
head .

In the same way the Ainu say that any snake
which is seen with a kir^e stomach, as though it
had been swallowing something, must be killed and
examined, so as to see what is inside. A case in
which I myself was interested is mentioned in
my book on The Ainu of Japan. I there
say : — ' The Ainu, particularly the women, are
remarkably afraid of snakes. Many a time have
I been sent for to act as snake executioner. On
one occasion I was asked to go and kill a snake
which had got into an old man's storehouse. I
found it, and saw that it had a very large stomach,
as though it had been gorging itself. As soon
as it was killed I invited the master of the store-
house to come and look at it ; and when he saw
its great size, he assured me that if I would but
make a post-mortem examination of it 'I should
find great treasure inside, which treasure, as the
snake was killed on his premises, would belong to
him. On examination we found that it had
swallowed a large rat ! The Ainu was dumb-
founded and angry at thus being rewarded, or
punished, for his greed.' A somewhat similar case,
in which a young man now with me took part,
has also come to my knowledge. But a young-
hare was found in the stomach of the snake he
killed, and not a rat, and it was not for treasure
that the reptile was killed, but in order to get rid
of a supposed demon, and prevent a woman who
had seen it from being possessed.

The Ainu declare it to be very unlucky to see
3/2

Serpent Cult.

the skeleton of a snake stretched out lengthwise.
( )ne does sometimes come across such when
travellino; in the interior, after the orrass has been
burnt off in the early spring. The sight of one
of them is supposed to mean a curse. In order
to avoid the curse, one must expectorate upon the
ground, and say, Turavi koro guru kh'a ! ' The
coward was running.' It is likewise considered
unlucky to see the skeleton of one of these
reptiles lying curled up. In such a case the curse
may be avoided by simply saying, Ramctok koro
guru na ! ' What a brave one ! ' This last one
died standing against the fire, while the former
died running away from it. These phrases have
reference to the boast of the original serpent, who
is supposed to have descended in lightning, and
who said he would brave even fire for the sake
of the goddess of fire.

It is extremely curious to remark that the chief
companion of snakes in this world is supposed to be
the speckled woodpecker. This bird is therefore
looked upon in anything but a favourable light, and
such a state of things has probably arisen because
he is sometimes seen among rotten trees in which
these reptik;s are said to dwell. At one time, when
liard up for food, I shot a brace of these birds to
eat. lUil I could see by tlic disgust upon the faces
of m\- hosts lliat they did not think \ery highly of
a man who could cook and eat such birds. In order
therefore not to give offence I threw them away,
and made a meal off somethiiiii' else.

37.

The Ainu and Their Folk-Lore.

The Lkckni) di- tiik Si'Kcki.i'.d \\^)()i)ri:( ki-.r.

' The speckled woodpecker was made by God
and sent down to this earth. When she wanted to
lay eggs, she went to a rotten tree in which a snake
had taken up his residence, and deposited them in
the very place where he was in the habit of sleeping".
When at last the snake came home, he went in and
curled himself up over the eggs, so that there was
no room for the woodpecker to sit. The bird
therefore went out and made a hole in the tree imme-
diately under the snake, and lived there. This kind
of woodpecker is for that special reason sometimes
called set-pok-nn-chikap, i.e. "the bird under the
nest." She is also called shokshoki and ioktoLi.
because of the noise she makes when pecking the
trees for the insects she feeds on. The speckled
woodpecker and snake are very great friends, but
this bird is exceedingly depraved, and so thought
very little of.'

374

QHAPTER XXXIII.

Fetichism.

(a) Trees axo True JVorship.

General remarks — Fetichism defined — Fetichism in trees — Tree
worship — Prayers to trees — The ehii tree.

When dealing with the subject of inao in Chapters
MIL to XII., I very often spoke of these 'whittled
sticks ' or ' wooden wands ' as fetiches. But it must
not by any nieans be supposed, however, that
fetichism consists in the possession and use of inao
only in the practice of their religion, for, as has
already been intimated, the Ainu keep a great many
other fetiches as well. Among them may chiefly be
found such things as the skulls of animals of various
kinds, forefeet of hares, the head, claws, feathers,
heart, nests and eggs of birds, mistletoe, the skins of
snakes, stones, rocks in situ, while living trees too
are sometimes used. Xor should this cult ever be
considered apart from the religion in which it is
found, or rather, perhaps, I ought to say, from the
rcligicjn which enshrines it, for it is hopelessl\-
mixed up therein, and one cannot now be understood
without the other. Indeed, if a person were to take
away the Ainu's fetich or charm, he wouUl thereby
destroy not only the means of worship, but very
luuch of his religion also. Xor must it for a moment
be supposed tliat the ol^jects used as fetiches are
looked upon as though they were inanimate things.
375

The xA.inu and Their Folk-Lore.

The Ainu are not so foolish as such an Idea
would imply, stupid though they be considered in
some respects. With them everything- has a distinct
life of Its own. The house In which the family
dwells is looked upon as a living personality ; the
dried skulls and other objects stowed away upon the
shelves ; the whittled sticks of wood also which are
stuck by the doorway and upon the hearth, as well
as the stately tree growing upon the mountain, has
each an inherent living soul or spirit of its own.
Moreover, it is believed that all such things have
power to protect their worshippers in time of danger,
help them In the hour of misfortune, heal them when
sick, bless them with general prosperity at all times,
and send particular favours on special occasions
when asked.

No doubt animism, as defined and illustrated
by Dr. Taylor in his Primitive Culture, Chapters
XI.-XVII., lies at the foundation of fetichism,
and was therefore before it both In point of time and
thought. But as this Is a subject which will be
Illustrated concurrently with the matter now in hand.
It will need no special remarks here. Suffice it to
say that although some few of the fetiches, those that
the women possess in particular, are kept as charms
simply, yet the very idea of such things being able
in certain cases to procure good fortune to the
possessor, shows that In some way they are regarded
as having power to Infiuence ; and where there Is
power to exercise infiuence there must l^e life, and
where life, .spirit. So think the Ainu in their
philosophy of life and religion. No wonder, there-
fore, that the men are very reluctant to part with
3/6

Fetichism Defined.

any of their real relics which are thus used as
fetiches. It is not, of C(nirse, at all difficult to pro-
cure imitations of these things, for there are many
Ainu who will make them for a few cents, but
as for getting hold of the genuine article, that is a
different matter.

It will also be readily observed that besides
animism, that most remarkable and indefinable thing
termed ' sympathetic magic,' which I have attempted
to illustrate in Chapters XXX. and XXXI., is like-
wise very closely allied to fetichism. How far the
ideas underlying the custom of having a horseshoe
nailed to the door, the lucky stone, lucky sixpence,
or crooked penny found in the schoolboy's pocket,
idol worship, the adoration of relics, the wearing of
charms, etc., have their origin in animism, sympa-
thetic magic, and fetichism, I do not intend to
inquire. The intelligent student will think of these
things for himself, and draw his own conclusions
with regard to them.

Let us now turn to a more precise definition of
fetichism than that hitherto given. The name fetich
is, it will be remembered, derived from the Portu-
guese X.^XTCi,feitivos, which has long been in use to
designate the relics of saints, amulets, rosaries, and
charms for general use in the practice of their form
— the Roman Catholic form — of Christianity. When
the representatives of these people went to the West
Coast of Africa, in 1 441-1500, and saw the natives
in those regions paying their respects to objects,
great and small, and of great variety, they applied
the term they already had for their own charms to
them. Whether the term fitted or not, they will

The Ainu and Their r\)lk-L

ore.

themselves, ot course, l)e the best judges, and I
will not therefore call it in (juestion. As used in
this book, however, the terms fetich and fetichism
are to be taken in the sense defined by Dr. Taylor
in his works, where fetichism is said to be ' the
doctrines of spirits embodied in, or attached to, or
conveying influence through, certain material objects.'

It is certainly in some cases distinctly believed
by the people that the virtues, the influences, the
powers of a given fetich, which we with our Western
ideas would naturally look upon as inanimate, can
be appropriated by the individual who possesses it.
Something of the same kind of idea appears to be
secretly lurking in the mind of the schoolboy, who
fancies that he will have a run of bad luck if he is
so unfortunate as to lose his lucky stone or bent
coin. The point here intended to be brought out
was disclosed In the description given of the house-
hold niao, illustrated in Chapter X. It was there
remarked that the life of the man could last no
longer than his fetich, but so soon as the end of the
inao decayed, the man's life in this world gradually
faded, and in the end passed quite away. Whence,
it may be asked, is this belief? In reply I can do
no more than conjecture that it may have been the
fact that at a certain death the ' household inao ' of
the defunct man was found to have rotted, and the
two events thus have been connected.

Let us in this chapter consider the use of trees
in Ainu fetichism. The Ainu's theory of causation
being animistic, he ascribes to trees and plants a life
with powers and emotions like himself. But it
should be observed that this life is a distinct unit —

Tree Worship.

a whole and personal living spirit. The dryads, or
tree nymphs, of the Greeks, the sacred olive ot
Athene at Athens, the images of the Greek deities
set on trees, the association of the laurel with
Apollo, the connection of Dionysus with the ivy,
the Ephesian Artemis dwelhng in the stem of an
oak, the mistletoe of the Druids, the ' Jack-in-the-
Green,' the maypole, the Scottish milkmaid with
her switch of rowan, with which she protects her
cattle from the evil spirits, all these and such like
thines are brous^ht to one's mind here. But the
Ainu appear to have some ideas on this subject
peculiar to themselves. They suppose that every
tree has not only its own personal spirit or nymph,
but the roots, stem, rugged bark, wood, forks, knots,
buds, leaves, twigs, and crown also, each are them-
selves peopled with innumerable spirits, some good
and some evil.

The general name given by the Ainu to this
cult is kiin-o-chipashiiua, i.e. 'the doctrine of the
mountains ; ' and the particular part of it now to
be treated is named chikwii akosJiiratJd ornsJipc,
i.e. ' the doctrine of preservation by trees.' The
man who gave me much of the information con-
tained below, when speaking of this, said :—

' When those Ainu hunters who are acquainted
with the cult of the mountains are about to start
on a hunting expedition, they first, after having
worshipped at the iiusa, go and select a large tree
and worship its spirit, saying, "O thou great
possessor of the soil, we have come to kill animals,
please help us : O see that we meet with no
accidents, and prosper thou us." After this has
379

The Ainu and Their Folk-Lore.

been done they set out fully expecting to kill
many bears and deer.'

This is tree worship in its baldest form, and
we see by it that the hunters regard the tree
genius as their tutelary deity or guardian spirit.

I find, too, that when a person is sick, a friend
will sometimes go to the forest, and select what
he calls a good tree or shrub, and worship it.
And it is fully believed that if this is done devoutly,
the tree genius will work a cure. Some of the
so-called good trees, i.e. trees ready and willing
to help, are — the willow, dog-wood, oak, spruce,
spindle tree, Piniwiis sciori, Prinnis paints, horn-
beam, black alder, lilac, birch, magnolia, yew, ash,
cercidiphyllum, azalea, chestnut, mulberry, and a
few others.

When praying to any of these for the sick, a
prayer after the following fashion is said : ' O thou
divine tree Topochi, make haste and heal this sick
person. Thou art the child of Shirajupa ; yea,
thou art from Shiraiupa the divine, and wast sent
down from heaven in the beginning. Thou art
the great and chief tree god. I know thy name,
and name of thy father. Thy father is SJiiranipa,
and that means " the one upon the earth," there-
fore do I worship thee. Thine own name is
Topochi, and that means " the wise one ; " it also
means " the quick one," and also " he who
meditates." Make haste and heal this sick one.
Oh, hasten, and in Shirampd s name heal him.'

The word Topochi, said to mean ' the wise
one,' 'the ([uick one,' and 'he who meditates,' as
well as Shiranipa, which is said to mean ' the one
380

Mountain Cult.

upon the earth,' are not in general use at the
present time. I have so far never heard them
except in the prayer recited above. They may,
therefore, be called obsolete respecting all purposes
excepting those which may be termed religious.

' When the men go away into the mountains
to hunt bears, are attacked by them, and are
in so much danger that they are obliged to run,
and so seek a way of escape,' so says my informant,
' they are certain to be killed by these animals, if
they have not been instructed in the cult of the
mountains, and taught how to worship the demons
who inhabit the trees ; but if they have been
properly indoctrinated with this cult, and are care-
ful to apply what they have learned at the right
moment, there is no danger at all. They always
escape, for the gods and demons help them.'

It struck me as being very curious to hear my
man speak of being helped by demons, especially
as they were said to inhabit the very same
trees as the good tree nymphs do. Even now I
must confess to being unable to tell how this is.
Nevertheless, it is a fact, whatever the explanation
may prove to be. But to pass on. Again my
Ainu shall speak. He says, 'The cult of the
mountains consists in tree worship, and the worship
of the place in which any tree soever may be
growing.

' And so, when a man is chased by a bear, he
should rush to a tree, and if he has not time to
climb it, he should eml^race it with both arms, hug
it very closely, stand j)erfectly still, and whisper to
the tree demon as follows, " O thou standing tree

381

The Ainu and Their Folk- Lore.

person {ni-ash-rangc gnru), be pleased to save me ;
hide thou my body." If this be done, the bear will
only come as far as the tree, and then go away
without seeing the man. Or, should a bear come
u])on a person when in the act of climbing the tree,
and proceed to go up after him, he should say to
the tree trunk, " O thou precious demon of the bark
of trees {kisaraha-range shhutpiLru karnni), hasten
to save me." Or, should he have reached the fork
of the tree, he should say, " O thou demon of the
tree forks, be thou brave, and fight for me. Oh save
me ! " Or, if he has reached the very top of the
tree, he should say, " O demon of the tree crown,
be thou brave, and save me ! " If these instructions
are faithfully followed out, no bear will touch one.'
On asking what should be done in case of being-
attacked by a bear in a place where there was no
tree, my informant replied : 'In such a case one
should lie down flat on his face, and not move even
by breathing. He should at the same time whisper
to the earth and say, " O thou demon who hast thy
dwelling under the soil, cover me up ! Oh, hide me
from the wild animal ! " At the same time he should
ha\e his arms spread straight out, and be careful
not to move so much as a finger. The bear will
then not be able to see him, and will jump clean
over his body, and depart.'

Again my friend says, ' Should a bear attack a
person where there is a rotten tree handy lying
upon the ground, he should lay himself out flat by
its side, and say, " O Toiyan-knttari, i.e. 'thou who
art stretched upon the ground,' please save me." If
he says this, the bear will straightway go elsewhere.'
382

Concernino" the Elm Tree.

On asking why this matter had so long l^een
kept a secret from all outsiders, and also froni very
many of the Ainu themselves, the man said, ' This
cult belongs to the hunters only, and is dangerous
knowledge for others to possess ; for, should the
man's enemies q-et hold of "the cult of the
mountains," they might use it against him for harm ;
they might even use it for his destruction.'

The fact that some kinds of trees are called ' Ixid,'
and are supposed to be called unlucky, was intimated
above. The gueldre rose, alder, elm, poplar, birch,
hydrangea, and walnut are among them. Any of
these trees may be used for the purpose of bringing
clown curses on one's enemies, as was shown in
Chapters XXX. and XXXI.

I)y way of further illustration of this fact let us
take the elm.

Something was said about this tree in Chapter IV.
It was there remarked that it is supposed to be a
god — a god whose bark fibre produced the first
clothing, and was one means of obtaining fire at the
beginning. I was y-t first very much surprised to
learn that one kind of elm is classed among the
demons by some ; but after more experience I can
no longer wonder at it. According to Ainu ideas,
that which is on the side of man must be termed a
qod, whilst that which is harmful to him and causes
him wounds, sickness, or death, is to be deemed a
demon of the blackest dye. Listen, therefore, to
some further folk-lore regarding the elm tree.

' It is good to make clothing out of the bark of
the elm tree : but, mark, this tree harbours many —
very many — demons, and for this reason it is called,

The Ainu and Their Folk-Lore.

atni-weiiynk, i.e. "bad elm tree." Now, once
upon a time, the people went to the mountains to
get elm bark for makino- cloth. At the place they
went to there was a fine tree leaning over a precipice,
the bark of which was of first-class quality.

' The people came to this tree — a very king
aniong the elms — and commenced to strip it of
the bark. They cut it near the roots, and pulled
and pulled at it till, all at once and in a most
sudden manner, it slipped off the stem, and in the
twinkling of an eye peeled itself right up to the
very top of the tree. The people held fast on,
for, alas, it all happened so suddenly that they had
not time to let go. Retaining their hold therefore
with both hands, and thus clinging for dear life, all
of them were in a moment of time swung over
the deep valley beneath. There they swung,
miserable creatures, to and fro, to and fro, till
their poor hands became so tired and their heads
so giddy with the oscillations that they were
oblio-ed to let go : poor unfortunates, they fell into
the depths below and were killed. It is therefore
well known that the elm tree is peopled with
demons.' The writer believes it to be highly
probable that the elm was once a totem god, but
that owing t(3 some such accident as that aljove
referred to it has been degraded to the level of
demons. Indeed, the tree seems to have fallen
from its original goodness, and has become a fetich
having an evil disposition.

When an accident such as that described has
taken place, the people become (|uite angry, and
proceed to make war upon the tree. They
3«4

Mountain Cult.

assemble and perform a certain ceremony which
they call uiokcush rorunibc. Upon asking about
this matter the Ainu said : — ' Should a person
climb a tree and then fall out of it and die, — -or
should a person cut the tree down and the tree
fall upon him and kill him, such a death is called
uiokcush, and it is caused by the multitude of
demons inhabiting" the various parts of the trunk,
and branches and leav^es. The people ought there-
fore to meet together, cut the tree down, divide it
up into small pieces and scatter them to the winds.
P^or unless that tree be destroyed it will always
remain dangerous, the demons continuing to
inhabit it. But if the tree is too large to be
cut up fine, it may be left there, the place being
clearly marked, so that people may not go
near it.'

One other thing might be mentioned here as
bearing upon this ' mountain cult ' , and this has
to do with all those welcome little whirlwinds one
may sometimes meet with at play among the trees
of the forest during the summer months. But the
Ainu imagine even these to be filled with denions,
and they therefore fear them. They say that
when one is seen approaching, the best thing is
to hide behind a tree or bush till it has safely
passed by. i\nd while in hiding one should
expectorate profusely, in order to drive the demons
away.

The Ainu cind Their Folk-L

ore.

QHAPTKR XXXIV.

Fetichism — continued.

(/>•) Animal axd Bird Fetiches.

General remarks— The fore-paws of hares — Skulls worshipped — •
The hat — Falcons' claws — The golden eagle.

That the Ainu use the skulls of a great many
animals and birds, notably those of bears, foxes,
bats, falcons, owls, kites, and the albatross, as
fetiches, is patent to all who have carefully
observed their customs. They also use the fore-
feet of hares and falcons' claws in this cult. It is
no uncommon thing to see the fore-paws of hares
hangino- over the doorways and windows of huts.
On making inquiry as to the reason and use of
this, I find they are placed there as charms against
contagious disease. They are supposed to be
very effectual in preventing such scourges as
small-pox and measles from entering a hut and
attacking a family. Thus we have another proof
that even disease as well as animal and vegetable
life was conceived of as closely connected with
sj)irit. The people appear to believe that the
s])irit of the demon of disease walks in at the
doors and windcjws ol houses. lUit lor some
reason or other this spirit does not like the fore-
paws of hares, and will not come near a ])lace
where even a single paw is to be seen. Hence

Skull \\ orship.

the custom of ^ tying them up over cloors and
windows. In order to render themselves further
proof against this evil spirit of sickness, they
sometimes take the foot and gently scratch them-
selves with the claws. Or should one have already
caught a complaint, a gentle scratching with the
claw is supposed to work wonders in tlriving out
the disease and effecting a cm-e. Curiously enough,
the hind-feet are not supposed to have any power
at all, anc' are therefore thrown away.

])Ut not onlv are hares' paws used for charms,
their skulls also are kept for this purpose. They
are often to be seen together with other skulls
stuck on poles and placed outside the east end of
the huts, though some of them are decorated with
uiisa shavings and kept in a sate place within a
box stcjwed away upon a shell inside the huts, and in
common with others are called by a name which
means ' guardian gods.' They are worshipped,
and their chief function is to preserve from
disease, and to watch over the general jjersonal
welfare of the people. L'nless they are worshipped,
it is thought that the animals to which they once
belonged will conie and bewitch their possessors,
tor they expect to be worship|)cd, and look upon
it as a right. On talking to an Ainu on these
matters in general, he said : ' When our young
men are gone away to hunt or fish, the old men
who arc; left at home get some sa/.c\ put it in a cu|),
and go and otter libations to the goddess of fire,
the nitsa, and the skulls. At that time they make
many fresh :iiao as ofterings, and worship sa\ ing,
■' O ye gods, (jur sons ha\e gone away, and are now
387 2 c 2

The Ainu and Their Folk- Lore.

wanderino- hither and thither in pursuit of animals
and fish. We think of them much. Oh do ye
watch over them and prosper them. Help them
in what the)- are doino, and bring them safely
home." So do the old men.'

The Bat used as a Fetich.

The Ainu call the bat kapap kamui, i.e. ' the
divine kapap,^ and worship him. W'hen killed his
head and skin are kept wrapped up in sacred
shavings and used as fetiches. He is classed
among the birds, and is supposed to be a special
defence against disease and demons in general,
like the albatross previously mentioned.

It is also said that when used as a fetich and
properly and reverently treated, he will make one
wise, which word sometimes, nay very often,
stands for cra/fy, I am afraid. The following
legend tells how he once slew a demon of disease
by exercising his so-called wisdom by feigning
death, and thereby accounts for the fact of his
being kept as a fetich : for, being wise, he is
supposed to be able to bestow that quality on his
possessors.

Legend ok thI'. Hat.
' The divine bat did not come down from
Paradise, but was made by God in this world.
He is a very precious bird and exceedingly wise.
It is said that a person named Ponyaumbe had
a town upon the mountains of Tonu'sanpechi.
Now it hai)pened that Ponyaumbe was continually
and in many ways being persecuted and hard

Legend of the Bat.

put to it by the demons, and this led him to
make war upon them. Hut as he was such a
mighty deity, the demons could not withstand
him, for he conquered them wherever he met
them. By and by, as a certain war was just
beginning- to be brought to a successful issue, the
demon of contagious disease came with a large
number of boats to the harbour of Tomisanpechi.
All his army landed, and drew their boats up on
the sea shore, and there pitched their tents. The
divine Ponyaumbe was very much annoyed with
this invasion : — " I am a deity sent down from
heaven to defend Ainu-land. Ever since I have
been in this country the demons have never
ceased to persecute me, and I have surely seen
much trouble. Still, I have never yet been over-
come. But now the devil called ' the demon of
disease ' has come with a multitude of fiends, and
pitched his tent upon the shores of our harbour.
Ainu-land has till this day been lying in profound
peace, and must not be disturbed. But even
granting that we should fight here, there would
not be sufficient space to carry on such a grievous
war. I will therefore descend to Hades, and do
battle there. b^or, understand this, the ' demon
of contagious disease' is such a dreadful being
that if one but catches the scent of him he must
soon die. When this war has been brought to
an end I will ascend to heaven."

' Ponyaumbe next sought for a mighty deity to

take care of his castle during his absence. At

last, after much searching, he came upon a bat,

to whom he said: "You alone are strong enough

389

The Ainu and I'hcir r\)lk-L()re.

to watch over my castle, come and take care of
it for me." Ponyaumbe then fastened on his
armour, girded himself with his belt, buckled on
his sword, took his bow in his hands, and went
out. Then the bat came and took charge of the
castle. In this way again it is known that the
bat is a very brave and wise deity.

'The castle upon the top of Tomisanpechi
originally came down from heaven, and it was
this castle that the bat came to take care of
These are the reasons that some people offer
libations to the bat. After a time a demon came
to the castle, who, upon seeing the bat, said : " ()
thou divine bat, you are doubtless placed here to
defend the home of the gods ; come and let us
measure our strength."

' The bat therefore took up the challenge, and
said he would fight. The demon thereupon took
a poisoned arrow from his bosom and shot the
bat dead. He did not need to shoot twice, for
he fell over at once. His tlesh suddenly dried
up and his bones all fell apart. The demon then
entered the castle and took possession.

' As soon as he was gone in, the bat, though
he had been killed, yet got up, and with a smile
on his face walked in after the demon. The
demon was dreadfully surprised to see him. lUit
the bat cjuickly glided round behind him to where
the poisoned arrows were, seized them, and in his
turn shot at and slew the demon. The bat was
therefore a very wise and precious bird : he slew
the dreadful demon. l*V)r this reason he is to be
w(jrship|)ed.'

390

Bird Fetiches.

Falcons' Claws used as Fetiches
Like the original of a great many other kinds
of birds, the Ainu supposes the falcon also to have
been made and sent down from heaven at the
beginning.

This bird is thought to have a remarkably
good disposition, and to be of very ready hearing.
When prayed to, he is said to give a favourable
answer at once. His province appears to consist
chielly in helping hunters to catch the smaller kind
of animals, such as foxes and hares. Should a
man come upon one of these animals while engaged
in hunting, and, after having sighted it. should
chance to set his eyes on a falcon which might
possibly be at hand, nothing would please him
better. Fie would at once gravely salute that
bird, and beg it to help him to take the quarry.
Should he do this, it is said that he will obtain
help in the twinkling of an eye, for the bird would
descend upon the head of the animal and strike it
dead at once. This is said to be the reason why
a falcon is worshipped and has inao offered him
when killed.

P)Ut this bird has e\'en a further use. His
dead body is said to be a wonderful fetich and
charm against have one's garden crops destroyed
by hares. When a falcon has been killed, the
carcase is taken to the garden and hung up as a
scarecrow to frighten the hares away. The people
say that none of those animals will enter a garden
where the dead body of one of these birds has
been hung. 'i'hey are so much afraid of them
thai they tlare not approach their whereabouts.
39'

The Ainu and Their Folk-Lore.

Nor, again, is that all. When killetl the claws
are cut off, wrapped up in fetich shavings, and
carefully put on one side. They are said to be
charms against illness, the fetiches working for the
cure of snake bite.

Thus, should a person have the misfortune to
be bitten by a snake or viper, it is • said that he
can find no better remedy than the claws of a
falcon.

Supposing the foot or the hand to be the part
bitten, the best thing to do is to get a pair of
such claws and bind them on the place. When
this has been done, the following prayer must be
addressed to the chief of the snakes : ' O snake,
I now put my trust for help in the falcon, be thou
quick and cure me.' This is called a prayer, but
it seems to me to be rather a threat, intimating
that unless the chief snake quickly repairs the
mischief done by some of his offspring, the falcon
will be sent after him, for this kind of bird is said
to kill these reptiles. The curious thing about this
custom is, that although the claws of the falcon
are worn as fetiches, yet it is the chief of the
snakes who is worshipped.

The Bird ok Paradise, or Golden Eagle.

One would hardly expect to hear of the bird
of paradise in such a northern region as this, yet
here it is. It goes by the name of Kesorap
kannii. These words mean the divinity who has
spotted wings, and I have given him the name
' bird of paradise,' because I know of no other
392

The Bird of Paradise.

which fits him better, and because he is said to
have his home in heaven.

He must not, however, be confounded with those
birds which are found chiefly in New Guinea and
go by that name. The Ainu's ' bird of paradise '
is said to have feathers of gold and wings beautifully
spotted. He never comes so low down as this
earth, for his home is in heaven. However, he Hies
about in the open firmament very high up every fine
day, and sometimes may be seen by those who
look very carefully for him. His great delight is
to gaze on this world, which he thinks to be very
beautiful indeed. His feathers are considered to be
wonderful fetiches, and are eagerly sought after.
They are also said to be very scarce indeed, and
I have never yet known a person either possessing
one himself or knowing any one else who did. The
followincr legend tells us all I have so far been able
to learn of this wonderful bird. But I quite believe
that one would not be far wrong in saying that it is
the golden eagle which is meant.

' "The divine spotted wings" is a deity that
dwells solely in heaven, though he sometimes comes
out and flies about in the visible expanse above.
This is for his own pleasure. This deity is very
fond of gazing upon the world in which men dwell,
and so he often comes to look at it. He does not,
however, descend so far as this world, but as his
body is very large he can be sighted from Ainu-
land. As he is seen from a very great distance,
no person can tell just what his body is like ; still,
when the weather is very clear, one may observe him
flying about, if he looks carefully. Sometimes he is
393

The Ainu and Their Folk- Lore.

seen to drop a feather or two. If, therefore, a
person should catch sii^ht of one of these birds, he
ought not to let him out of the range of his observation
if he can help it. He should watch him carefully,
in case he should cast any of his feathers. If he
happens to see one fall, he must be careful to pick
it up. The feathers are of gold, and the spots are
very beautiful. It is for this reason that he is called
Kesorap kaiuui, i.e. "the deity with spotted wings."
' Inasmuch as these are the feathers of a
great deity, they are amongst the best possible
charms. For this reason they should be carefully
deposited in a box filled with iiiao shavings. The
Ainu who does this is absolutely sure to become
rich. No one indeed can become so rich as the
possessor of these feathers. But it must be remem-
bered that the feathers of this bird may not be
stowed away for any great length of time, because
they are from the body of a mighty deity. They
may be kept for three years only. After this time
has elapsed they must be taken out of the box and
placed outside of the hut with the iiiao standing
there. Their virtue as charms can last only three
years. Some Ainu have been wicked enough to
deceive others by selling them as new after three
years have passed, but the)' could bring no gain to
the buyer.'

The man who told me this legend also explained
that the feathers must only be placed outside of the
hut for a short time. They must soon be carefully
brought in again and devoutly worshipped. After
which they should be reverently burned in prixate
upon the hearth, or buried.
394

Bird Fetich

es.

The Jav and Kincikisher.

[7a r, Garnilus Branti (Everson). Kingfisher, Ceryte
guttata (Vigors'.]

The Ainu look upon the jay and kingfisher as
belonging to the same family. The jjarent of each
was, they say, one and the same bird. And as the
feathers of each are highly prized as fetiches, 1
propose to treat of theni here. Other ornithological
matters must, however, be left till we come to speak
of bird cult.

The legend given below shows how it is that
these two birds are supposed to have one common
ancestor. And it is interesting for this reason, if,
indeed, for no other. I cannot say much for the
Ainu philologists who derive Ainn-sat-chiri, the
name of the kingfisher, from aioiiia sap chiri, i.e.
' the bird which came down from Aioina,' for there
is nothing but sound to favour the idea.

The feathers of the kingfisher are more highly
valued as fetiches than those of the jay, and are
therefore more sought after. They are supposed
to make the possessor of them especially rich in
beautiful garments. This I discovered so many as
eighteen years ago, when I had just shot one of
them as a specimen ; for when I arrived at the hut
in which I was staying, with the dead bird in my
hand^ a young man came running to me, and begged
very hard indeed for a feather or two, and he was
highl) delighted when I granted him his re([uest.
He desired them, not for ornament, as I had first
suppose^], but as charms for procuring fine clothes.

395

The Ainu and Their Folk-Lore.

Legend of the Jay and Kixc;fisher.
* The jay came down from heaven, and his real
name is Metot cani, i.e. "mountain jay." He is
also called, iiua eani, " precipice jay." These
names were given him because he makes his nest
among the mountains and in the precipices. Again,
he is called eami, "one who takes care of things."
This name was applied to him because wherever
his nest is found, there one will always see a
variety of articles of food, such as acorns, chestnuts,
grapes, and actinidia fruit stowed away. He also
stores his food in the holes of trees. The "moun-
tain jay " had a firstborn son, whom he named
Ainu-sat-chiri, "kingfisher." But he called his
younger son eami, " he who takes care of things."
The mountain jay loves his children very much, and
makes special garments for them. He clothed his
firstborn in white, and to the younger he gave a
spotted garment striped with red. The true name
of the red garment is Knt-o-kosondc, " the coat with
girdles." When, therefore, a jay is worshipped, he
must always be addressed as Knt-o-kosondc-nii-kainni,
i.e. "the deity who wears the coat with girdles."
He who wears the white garment is called Ainu-
sat-cJiiri!

Leceni) ok Ainu-sat-ciiiri, I.e. '' kiiiofisher.''

' In ancient times, while the divine Aioina was
living, the deities who wore white clothing used to
come down and hold converse with him on various
matters. Vox this reason they are called Aiiiu-saf-
chiri, "the birds which came clown to Ainu." And
396

Bird Petiches.

so we understand that jays and kinofishers are
from the same parent. Moreover, the kingfisher
Is a very important bird, and he who worships him
will surely be blessed, and is certain to become
prosperous and have fine clothes. The feathers are
also blessed things to possess, and should be kept
as charms.'

The Swift {Noliiyiik).

The Ainu seem to have the idea that all migra-
tory birds have their real home in heaven, and that
they return thither every autumn to spend the
winter, coming back again to this earth in spring
for the summer months.

The swift is one of these birds, and the legend
given below shows that the Ainu imagine him to
visit Ainu-land for his own pleasure only. The
skin of this bird is kept as a fetich by the men
when they can get hold of it.

Legend ok the Swh^t.
' The swift has his home in heaven, and comes
d(nvn to this world every day during the summer
months to play. But he always returns to his
heavenly home at night. He is very quick in
Bight, and therefore difficult to catch. But if a
person should exercise skill and patience, and in
the end kill one, he ought to be very happy, for he
is an important bird and a sweet one. He is also
a splendid charm. His skin, together with the
head, should be reverently placed in a box wrapped
up in inao shavings and j)ut on one side. If this be
done, the spirit of the bird will rest upon it and
bring good fortune.'

397

Ainu

ic .^inu and i ncn" i^on^-i^orc.

QH AFTER XXXV.

Fetichism — continued.

Rocks /// situ as fetiches^Stones as fetiches — Stones in river-
beds— Special fetiches for hunters — GoJiei— Mune-age — Ma-
yokc.

Ox page 254 of my book, T/u Ainu of Japan,
I wrote as follows : —

' One day, when coming down a river in a canoe
with two Ainu, we chanced to pass some very bold
cliffs which ran sharply down into the water.
There were several openings in these rocks which
led into deep and thickly-wooded dells. The tops
of the rocks were well wooded, and at the base of
them the water was dark, slow, and deep, and had
a series of gentle eddies in it. Altogether the
locality was exceedingly beautiful, quiet, and awe-
inspiring. On nearing this place the Ainu ceased
paddling the boat, took off their head-dresses,
became (juite silent, and only moved just enc^ugh
to steer their little craft. On asking why the\" did
this, I was immediately requested to remain silent
for a short time because some special gcxls were
said to have their home in that place, and it be-
hoved all men to keep silent when in the presence
of any deity.

' After passing the cliffs we entered into conver-
sation rcs|)ecting this home of the gods. The Ainu
39-^

Dryads and \\ ater Nymphs.

stated that two kinds of deities were supposed to
reside in this place. The first were dryads, or gods
of the forests. These Hve in the dells, and keep
watch over the clifts and trees. They were both
good and evil. To the good, reverent, and god-
fearing person they show themselves good and
benevolent ; but to the wicked, irreverent, and un-
godly they appear only in order to punish, and then
are looked upon as evil. Woe betide the person
who presumes to make a noise in their presence !

' The other gods who dwell in this locality were
the water nymphs. They were of three sorts or
degrees. The chief live in the centre of the eddy
of water ; the next preside over the water as it goes
down the stream ; and the third keep watch over
the places where the water comes up again. These
gods also must be treated with honour and respect,
or they will revenge themselves by upsetting the
boat and dragging the boatmen and passengers to
the Ijottom of the eddy, and there drowning them.'

To this 1 must now add that not only were
there supposed to be dryads and water nymphs
at this particular place, but that they were looked
upon as Ijeing peopled with li\-ing beings. The
rocks tluMiiselves were and are still supposed
lo have many individual spiritual l)eings, good and
bad, within them and are looked ui)on as fetiches
and worshii)ped. There is another high rock
further up this river which is called iioka-pii-a i.e.
'image rock' or 'cliff.' This is also looked upon
in the same liglit by some, and W()rshij)ped.

The nearest approach -i.e. spontaneous native
approach to the worshi]) of stone idols ihat I have
399

The Ainu and llieir Folk-L

ore.

met with so far amoni;- the Ainu is at Usu. At
this village is to be found, standing by the imsa
outside the sacred east end of a hut, a natural
uncarved stone about four feet high by a foot and
a-half wide. The master of the hut and possessor
of the stone is one named Oprutu, and is an upright,
just, and honest man, so far as my observation
goes. He says that the stone is placed there by
way of ornament, but admits that he does pay
his respects to it occasionally. He would not like
to have it taken away, because he would thereby
lose the protection and luck it secures. I conclude
that this stone is a fetich. There are often to be
found lying in some of the river beds large boulders
of a reddish colour. It is said by the people that
the evil disposed water nymphs take up their
abode beneath these, and that the boulders them-
selves, which are thought to be alive, act as
Q^uardians to them. These stones are used as

fetiches by some men. They do not take them
out of their places, but allow them to remain
where they lie. They are used for protection and
the destruction of one's enemies. Thus, should
a man have an enemy he wishes to destroy, he
will go to the river's bank and sit down opposite
his stone. He will then make some inao, and set
them before it and pray, saying : ' O thou great red
stone, thou home of the water nymphs, send some
of thy fiends to keep watch over the fords. And
when my enemy, whom 1 mention by name, crosses
the river, do thou cause them to seize him, drag
him under and slay him. I offer thee these inao,
please accept them and grant my recjuest.'
400

Fetiches.

speaking- on the subject now under considera-
tion, an Ainu once said to me : ' After the hunters
ha\'e killed a bear or a deer, they take out the
liver and bladder, and examine them very carefully,
for they have sometimes been known to contain
small stones. These stones are most precious
things, and any man who finds them may con-
sider hiniself very rich and lucky, for he will
always be a supremely successful hunter. Some
of these stones are the colour of gold, and others
white like silver, but both are blessed things to
have in one's possession, for they are special gifts
of one's guardian god.'

The same man also said : ' Again, there are
\^ery many blessed horns among the deer, the best
of these are called (<?) Naitse deer horns, and are
formed thus : ^:2J^ ; {b) the next are called Popai-
nsh horns, and their shape is fashioned in this
way : <i>e^ ; (r) then come those called Op-ibc
horns, and they resemble spears thus : y^^'~^ ;
[d) lastly there is the Eiiiiish horn, which looks
like a sword, thus: ^ n "r

The Ainu words used in the names above given
are descriptive, and their nieanings are as follows : —
Nanse, 'forks'; Popai-us/i^ 'having points like
boils'; Op-ibi\ 'spearhead'; and EuiusJi, 'sword.'

Mon- than enough has now been said to show
the real nature of Ainu fetichism. I therefore pro-
pose to close this chapter b\- briefly mentioning one
or two old Japanese customs still prevailing, u|)on
which man\- of the remarks 111)011 iiiao fetichism
and charms made- throughout this book cast no little
light. b'irst of these is the o;olici or misa, one

401 2 1)

The Ainu and Ihcir TOlk-Lorc.

may so often see about the Shinto shrines and
elsewhere.

As the traveller passes along on his journey
through Japan he may often see in front of the way-
side shrine or Shinto temples wands or sticks of
wood, from which depend strips of white paper, cut
and knotched in a peculiar way. In the various
dictionaries in our possession we find that the
compilers have defined them as ' paper cut in a
peculiar shape ' fastened to a stick, and placed in a
Shinto shrine before the kami (gods) as a sign of
offering (supposed by the vulgar to represent the
spirit of the deity), and also as ' pieces of silk or
paper carried by the worshipper as a token of
offering in going to the shrine.'

Grififis, in The Religions of Japan (page 83),
says : ' In reality these gohei or honourable offerings
are nothing more than the paper representatives of
the ancient offerings of cloth which were woven, as
the arts progressed, of bark, or hemp, and of silk.'
It seems to me, however, that this borders on a mere
guess, and that in truth gohei are neither more nor
less than remnants of fetichism as practised among
the Japanese in bygone ages. Just as the inao
of the Ainu represent part of that cultus among
that race to-day. I have come to this conclusion
after a great deal of study and careful watching
among both races. Where the Ainu naturally and
of course would set up their inao, there we find
that the Japanese of the interior of the main island
of Japan (say off Sendai a few miles, for that was
where I last saw them, in the year 1899) set up
their gohei. P)esides seeing them at the shrines I
402

Japanese Fetichism.

have remarked them by wells, springs, rivers, at the
place where the women wash their rice before
cooking it, and also in the gardens. I have often
asked why they are set up, and have always got one
of three replies : (a) they are said by some to be
signs of purity (though I cannot quite see where
that idea comes in) ; (d) others say they are
offerings to the various deities (this sounds more
reasonable) ; (c) and some tell me that they are
intermediary gods themselves, (and this is what I
should expect them to believe). However, these
replies, the first excepted, are just such as many
Ainu would give an inquirer if questioned about
their iJiao fetiches.

Furthermore, in speaking of the Shinto temples,
Satow and H awes' Handbook for yapau says :
' All that is visible to the eye of the worshipj^er is
a bundle of paper cuttings attached to an upright
wand, or a mirror, in the centre of an open chamber.
But behind the grating in the rear is a sanctum,
within which not even the chief priests may intrude,
except on rare occasions, where the emblem of the
god is kept enshrined within a box, and enveloped
in innumerable wrappings of silk and brocade.
Tradition alone informs us in each case what this
emblem, or niitama-sJiiro (representation of the
august spirit), is — sometimes a mirror, or sword, a
curious stone, or even a shoe, the mirror being
characteristic of the fcMuale, the sword of the male
deities. Thf KMuplc proper consists of a chapel,
while in the front part stands a wand from which
dc[)cnd pieces of white paper cut out in a particular
manner, and inlc'iided lo resemble the offerings of
403 2 I) 2

The Ainu and Their Folk-Lore.

cloth tied to a branch of the clcyera bush, such as in
ancient times were made at festivals, and probably
left hanging all the year round. In recent years, by
a reversion to the traditional practice, it has become
the fashion to offer strips of coloured cloth.'

Seen in the light of fetichism as it exists to-day
among the Ainu, I think one cannot but conclude
that this is downright Japanese fetichism.

' The emblem of the gods is kept enshrined
within a box, and enveloped in innumerable
wrappings of silk and brocade,' so say Satow and
Hawes. Very many of the Ainu fetiches, such as
birds' nests, skulls of certain animals and birds, are
also enshrined in a box and enveloped in innumer-
able wrappings of fetich shavings.

M UN-AGE.

When the Japanese carpenters are building a
house, at a certain stage of the work they in
many cases hold a kind of feast. It is known as
nnin-age. The festival is defined as ' a celebration
made when the framework of a house is com-
pleted.' It consists in setting up gohci about the
building, feasting on rice dumplings, and partici-
pating in a so-called sake drinking. Sometimes
also a large bow with an arrow fitted in it is placed
high above the roof at this particular time. The
last arrow I saw measured seven feet in length.
I have made many inquiries among the carpenters
and others of the common people as to the origin
and meaning of this custom, and the only answers
I can so far get are such as these : As to the
origin, ' It was so done by our ancestors, antl we
404

405

The Ainu and Their Folk- Lore.

follow the good old custom.' Of course this is
quite enough for them, and we too, perhaps, ought
therefore to be satisfied, though we are not. The
gohci, however, are said to be ' offerings to the
gods,' though what gods I cannot make out, and,
taken together with the bow and arrow, act as a
' charm against the demon of fire.' Surely this is
nothing short of fetichism. Among the Ainu the
analogous custom and counterpart is to be seen
in the native feast of house-warming, when the
cJiisci sanibe, or ' heart of the house,' is placed
about the huts, as described in a previous chapter.

Ma-vokk.
The Dia-yoke, or 'demon shunners,' are some-
what numerous, and are defined as ' charms to
keep off evil spirits.' Thus at the time when a
Japanese is dangerously ill, and is judged to be at
death's door, a sword and some gohci are some-
times laid by his pillow as a charm and defence.
These are said to drive away the demon of disease,
whether the person dies or not. At times they
are also carried before the corpse at the funeral.
The farmers sometimes place a sickle on the roof
of their house, as is shown in the accompanying
illustration. This is said to drive away the demons
of fire, wind, and liwhtninor. Aq^ain, in cases of
attacks by smallpox a looking-glass is sometimes
placed by the side of the patient. It is said that
if this be done the demon will see himself as others
see him, and will go away without leaving any
marks on the body of the victim. Then, again, in
times of epidemic diseases I have more than once
406

Japanese Fetichlsm.

seen the people <-lragging ropes, amid much noise of
shouting and beating of drums through the villages.
This was to drag out and drive away the demons.
In all these things and many others like them I
think we may see fetichism practised.

4.07

The Ainu and Their Lolk-Lore.

QHAPTER XXXVI.

Bird Cultus.

(a) The Eagle Owl.

General remarks — The eagle owl — Names — Owls assisting
hunters — Owls as mediators — Ornitholatry — Legend of the
eagle owl.

There have been very few nations in the world
which have not had their bird cultus, some more,
some less developed. The Egyptians of old held
the ibex sacred, called him ' Father John ' and
worshipped him. When he died they made a
mummy of him, and they considered it a crime
worthy to be punished with death to kill him.
The peculiar ideas they entertained about the
phoenix, as to its birth and longevity, for example,
will also be remembered. The owl and the raven
have both been regarded as birds of evil omen by
widely distributed nations, while the stork is held in
great esteem by the Japanese. The tale of the
Jackdaw of Rheims will not be forgotten, and all
will remember how the little robin redbreast is
dearly beloved by the children of Old England.
I very much doubt, however whether any nations
have ever had so much to say about the feathered
tribe by way of cult and folk-lore as the Ainu.
They appear to have something to say about
almost every kind of birtl which comes under their
notice, from the little wren up to the great eagle,
40S

Bird Taboos.

and from the bird ot" paradise down to the
common house sparrow. According to their way
of thinking, there are birds which rightly belong
to heaven above, birds which may only dwell on
the earth below, and birds which have their
proper home in Hades under the earth. There
are divine birds and demon birds, birds good,
birds bad, and birds indifterent. One kind of bird
is supposed to be a good gardener (the cuckoo to
wit). Another kind a clever boat-builder (the
woodpecker for example), and yet others (the
snipe and also the albatross) splendid physicians.
The author proposes to treat of this subject in the
present and three following chapters, therein giving
what he has so far been able to collect from the
people regarding the feathered tribe. Some of the
matter will be found to be altogether unique, and
much quite absurd, while all, it is hoped, will be
found to be interesting.

An Ainu, speaking to me about birds, told me
of certain taboos regarding their cry. He said : —
' There are five special birds whose cry should
not be imitated by anyone. They are the cuckoo,
woodpecker, nighthawk, goatsucker, and owl.
These birds have power to bewitch people by
means of their cry, and sometimes do so. Their
cry (uight therefore not to be imitated. To do so,
indeed, would be a direct calling in of misfortune.
l)Ut the eagle owl is a deity. To imitate his cry
would therefore be rank Ijlasphemy. Nor should
one imitate the cry of any unknown bird.
Strange birds are often sent by the devil, and carry
the seeds of disease hither and ihilher. h^or these
409

The Ainu and Iheir Folk- Lore.

reasons one should exercise care in all these
respects. So taught the ancients.'

Eagle Owl.
The Ainu give this bird as many as five
different names, each of which has a particular
meaning, and which in its degree tends to show
the very special regard in which it is held by them.
xA-mong the whole Strix family the owl holds the
chief place in their minds, and in their bird cult is
accordingly treated with the greatest esteem and
care. There is, indeed, another kind of owl which
is l(joked upon with suspicion, distrust, and fear,
and which, because considered to be a bird both
causing and forerunning misfortune, is very much
hated, and called a demon by them : but the eagle
owl is regarded as divine, and hence in every way
good, and to be beloved. This divinity does not
bring evil into the world, but when he sees evil
near he very kindly forewarns men of it, and in
his good-will defends them against it. For these
reasons he is loved, trusted, and devoutly
worshipped.

An examination into the names by which this
bird is known among the Ainu, clearly shows in
what light he is regarded by them, and why he is
worshipped. I will examine them in the order
given me by the Ainu who furnished me with
the information on the subject, and deal with
them in turn.

I. The first name to be considered is the most
ordinary one, namely, Jiuvilimn okkai kamui, ' the
divine male who calls Juoii hnvi.' This last word,
410

The Eagle OwL

2.C. Jnini Jniui, is simply an onomatopoeia for the
sound the eagle owl is supposed to make when
crying at night. Kaiuui also forms part of this
name, and that means ' divine ; ' while the fact of
his being called an okkai, ' male,' determines him
to be, from their point of view, of the very highest
importance, for the male always takes a higher
place than the female, not only in the mind of
the people but also in their actual daily practice.
2. The second name is kamui ckashi, i.e.
' the ancestor of the gods.' That the gods of
whom the eagle owl is supposed to be the ancestor
are all little birds, goes without saying, for each
and every deity is only looked upon as a god
among its own kind, and is always conceived of
as having the bodih' form of his own kind when
making himself visible to human beings, unless it
indeed be in dreams. The word ckas/ii, i.e.
'old man,' 'ancestor,' as applied to him, also goes
to show his importance in Ainu bird cult and
mythology, for among this people old men are
thouo'ht most of, and are treated with the g-reatest
deference, respect, and consideration. When the
younger men go to visit them, or a son returns
from a jcjurney, a present is always looked for,
and he who neglects to bring one is not thought
much of I have often found this custom a
nuisance among the aged sick, for, in spile of all
that one can do or say, they will bring sa/cc as a
present for them to drink, thus in many cases
counteracting the effects of the medicine given by
our medical men. The word too of the ckashi
has a great deal more weight than that (jf the
41 1

The Ainu and Their Folk-Lore.

younger members of the race. Nothing, it seems
to me, could rightly be done in ancient times
without first consulting them. Hence then we
may fairly conclude that the name * divine ancestor '
as applied to the eagle owl shows him to be held
in high esteem. In fact, it may direct us back
to the time when he was regarded as a totem
god.

3. A further name is kannii ckikappo, and that
signifies ' divine little bird.' The word chikap
means 'bird,' and po is a diminutive particle
meaning 'little,' and is a term implying kindly
regard and endearment, and shows him to be
looked upon with affection. He is so esteemed
because he is thought to be of great service to
man, and to be of an essentially benevolent dis-
position. The particle is often heard in recitation
of traditions, and is always uttered in an affectionate
way and pleasing attitude. In no way, therefore,
do we find this kind of owl to be looked upon
with fear and dread.

4. The fourth name given him is ya iin
kontukai, and that means ' the servant of the
world.' This term declares him to be in the world
for the purpose of ministering to the wants of
men, and we are accordingly told that he is
especially sent by the Creator for this very object,
for though he is divine, yet, like all other divinities,
he is subject to the Creator of all things. All of
the deities are in the first instance subject to one
another according to their order and rank, but
ultimately they are responsible to the Creator
alone as head of all.

412

The Eagle Owl.

Rut it may well be asked in what way this bird
is supposed to minister to the wants of men.
Certainly not by being eaten, because he is not an
article of diet. But" he assists men, so it is believed,
in supplying the larder with animal food. In some
unexplained w^ay he directs the movements of the
hunters, and leads them to the place where the
quarry lies. Not only so, but by calling out
huiuhuui he considerately warns the hunter when
danger is near. Further, he is said to help with his
favour in times of sickness, and to be specially
useful in preserving from accident.

As regards giving warning to people, the Ainu
say that if this bird hoots very loudly it is a sure
sign that danger is close at hand ; but if the hoot
be quiet and regular then it means peace and good
fortune. The day before going to the mountains
the hunters make several inao fetiches, and place
them outside the hut towards the east. If during
the night an owl of any kind comes and sits upon
them and makes a great noise, nothing on earth
will make the men stir from their villages, for they
regard it as an undoubted sign of danger ; but
should the owl come and call softly, nothing would
please them more, and they would go off with
alacrity, feeling certain of success.

5. The last name this bird is known by is
ya nil kolcJiauc gniii, i.e. ' the mediator ol the
world.' Wy this term we have another of his
special duties pointed out. He mediates between
the Creator and men, and is supposed to take the
requests of men directly to Him. It will therefore
be readily percei\ed that he holds a very high place

The Ainu and Their Folk-Lore.

in the mind of the Ainu hunters, and we are not
surprised to hear that he is devoutly and often
worshipped by them.

When in pursuit of game the hunters very often
worship this bird. Iiiao are offered him, prayer is
said, and his assistance and watchful care earnestly
solicited, while, when possible, sake is drunk to his
honour. In their feasts also some of the men wear
crowns ornamented with the head and beak of these
birds. The inao they receive are of three kinds,
viz., 'the fetich with curled shavings,' 'the fetich
w4th the shavings spread out,' and the ' bush fetich,'
described in previous chapters.

When obtainable the eagle owls are brought up
in cages in the same way as other birds and animals
are. One would naturally suppose that these were
for worship. But this, I am assured, to my great
surprise, is not the case. They are indeed called
while in their cages chioniap kanmi, ' beloved gods,'
and kamtii opoisam, 'dear little divinities.' but they
are not, certainly as a rule, worshipped by the
people who profess such a kindly regard for them.
Some may of course be found who will take into
their heads to say prayers to them, but such an
attitude is the exception. By and by the horrible
time comes when the bird is to be throttled ; then
it may be said to be worshipj)ed. not, let it be
remarked, as a god, but simply as a supposed
mediator between gods and men. All manner of
birds and animals are treated in thc^ same way as
the eagle owl when brought up by hand. They are
not always kept as gods to be worshi|)i)('d, ])ut
nourished against the time when the)- will l)e
414

Owl Worship.

required to act as special messengers from men to
the gods they are supposed to represent, that these
may in their turn carry the request or message on
to the Creator of all Himself.

The following is the prayer said to an eagle owl
when about to be sacrificed : —

' Beloved deity, we have brought you up because
we loved you, and now we are about to send you
to your father. We herewith offer you food, iiiao,
wine, and cakes ; take them to your parent, and he
will be very pleased. When you come to him say,
" I have lived a long time among the Ainu, where
an .Vinu father and an Ainu mother reared me.
I now come to thee. I have brought a variety of
good things. I saw while living in Ainu-land a
great deal of distress. I observed that some of the
people were possessed by demons, some were
wounded by wild animals, some were hurt by land-
slides, others suffered shipwreck, and many were
attacked by disease. The people are in great
straits. My father, hear me, and hasten to look
upon the Ainu and help them." If you do this,
your father will help us.'

Thus does the cry Ora pro nobis go from the
Ainu to the owl.

There is a legend about the origin of the eagle
owl, but it is, quite contrary to expectation, very
short and simple. It runs thus :— ' God, the Creator,
made the first eagle owl in Paradise, and after a
time sent him down to the world of men to act as
mediator between Himself and them. He was also
commanded to be their help and guide in weal and
woe. He is called mediator for this reason. He
415

The Ainu and llieir F'olk-Lore.

has the name servant -^iven him because, besides
rendering assistance in hunting, he gives men
warning of danger by his hoot, and helps the people
to keej) in good health. Should he come near a
village or dwelling and call very loudly, it is to be
regarded as a sign of evil ; but should his voice be
soft and gentle, it is to be looked upon as an omen
indicating prosperity and good luck.'

416

QHAPTER XXXVII.

Bird Culi\is—c-o;a//iuc'(l

(b) 7///r Screech aa-v other kinds oe Ojvl.

Name of the screech owl — Legend of the screech owl — The little
horned owl— A legend — Superstitions concerning owls— The
hrown owlet — Legend of the brown owlet — The barn owl,

Ix the preceding chapter I dealt with one kind of
owl exclusively, namely, that known as the eagle-
owl. It is now proposed to pursue the same subject
and treat of other members of the Strix family.

I will commence with the screech owl, for this
kind appears to stand next in order, according to
Ainu ideas.

Now, although this bird, inasmuch as he is an
owl, is of very great importance in Ainu bird cult,
yet he is not so highly regarded as that last men-
tioned. He has indeed three special names given
him which show the great esteem in which he is
held, but as a rule fewer iiiao are presented to him,
and less sake drunk in his honour. I have not often
heard of the chief iiiao, i.e. the iiiao with curled
shavings mentioned in the last chapter, being made
for and offered to him, but standing next in order
to the eagle owl the people often offer him some of
the lesser kinds mentioned in Cha[jter X. lie is
said to have special power to give success to
hunters when engaged in their occupation, and to
warn them of the approach of danger. In all great
417 2 E

The Ainu and Their Folk- Lore.

and difficult matters, however, he is supposed to go
to the father of his own family as mediator, and
thence he may be sent further on towards the
Creator himself.

I. The first name given to the screech owl is
yuk cliikap kanuii, i.e. ' the divine deer bird.' This
designation determines him to be very closely con-
nected with deer in some way or other, and we
accordingly find that the Ainu consider him always
to know the exact spot where these animals are to
be found. I am informed that he was made by the
Creator, and sent by him to watch over the wants
of deer under the superintendence of the eagle owl,
in the same way, indeed, as the goddess of fire is
said to watch over the welfare of men.

2. He is next called /s//o sangc kannii, i.e. 'the
deity who bestows success in hunting.' The idea
here set forth seems very naturally to follow the
name ' divine deer bird.' As governor of the deer
among the mountains, he of course should know
exactly where those animals should live, and as all
things are conceived of as having been sent into
this world for the general good of mankind, he will,
when reverently asked, point out their whereabouts
to those who wish to hunt. In this way he helps
men to procure food, and this is said to be the
reason for worshipping him.

3. The third name is hash ijiao horo kaiiiui, i.e.
' the deity who has bush fetich.' This refers to the
fact that the Ainu imagine him to take special
delight in this kind of inao, and it is to him they
are chielly offered. Sometimes, though not very
often, I am informed that the people may be found

418

The Screech Owl.

presenting him with several of the more important
kinds of inao, and sake may also be occasionally
drunk in his honour. But this, I am assured,
is not the rule, for his greatest delight is in the
bush iiiao, described in Chapter XII. The reason
for this preference is to be found in the legend
which now follows.

Legeni) of the Screech Owl.
' The ancestor of the screech owl resides far
away in the mountains, and the origin of worship
being paid him is as follows. In very ancient times
a certain Ainu went to the mountains to hunt, and
while there he saw a bird. It was quite white in
colour, and very beautiful to look upon. It was also
extraordinarily large. The Ainu therefore hastened
to make some inao out of a bush near at hand and
offered them to him with prayer. After this he fell
asleep and had a dream. In his dream he saw a
man clothed in pure white who came to him and
said, " Listen to me ; you made iiiao out of a shrub
and offered them to me. I thank you very much
indeed for them. Henceforth I will brinij- vou eood
luck in hunting ; I will also command my children
and they shall direct you to where the animals are
t(j be found and shall also warn you when danger is
near." Upon this the man awoke and it was mid-
night and still quite dark. After a short time a bird
came and sat upon his inao and gave a most
beautiful hoot. By-and-by the Ainu got up and,
thinking o\er the bird's hoots in connection with his
dream, worshipped God. When it became daylight
he set out on a hunting expedition, and very soon
419 2 E 2

The Ainu and Their Folk- Lore.

came across and killed a great number of deer. He
was thus able to feed the people of his village.
Therefore the name of this bird became hash iiiao
koro kainui, " the deity who has bush fetich," and
isJio sauge kaniiii, " the deity who gives success in
hunting." He has the name yitk cJiikap kavmi,
" the divine deer bird," given him because he hoots
when deer are close by.'

With regard to this legend I would draw the
reader's attention to the fact that some of the Ainu
imagine owls, like all other deities of a bird nature,
only to have their present bodily form, i.e. the form
of birds, when they appear to the eyes of men. In
the spirit world they are said to have the bodily
shape of human beings ; the chief of the owls is here
represented as appearing to the subject of the dream
in a body like that of a man. A reference to the
chapter on serpent cult will show that snakes also
are looked upon in the same light. Both gods and
demons appear to be conceived of in the Ainu mind
as having the shape and language of men in the
kingdom of the spirits.

It should also be noted that the chief owl
himself and the deity who appeared in the dream
were dressed in j)ure white. This colour is regarded
as a sign of purity. The writer has discovered
during his work among the Ainu that he can give a
person no greater pleasure than by presenting him
with an old cast-off white garment to be buried in
when he dies. No doubt the charm lies in the fact
that some of the gods are sup[)osed to be dressed in
white robes, and we may therefore safely conclude
that this colour represents jjiirit)' in their eyes.
420

Bird Cult.

Th]-. Littli; Hoknki) Owl.

In a general way owls of any kind are called
aJiunrasaiubc, and yet, unless particularly specified,
this term may be found to refer to the little horned
owl specially. This is perhaps so because this kind
is more often seen than the others. The Ainu look
upon him as a demon who really desires to harm
mankind, and they naturally consider him to be a
bird of evil omen. He is also said to be able to tell
a good man from a bad one at sight. When caught,
the people say that he will not look at a person if that
person be of a bad disposition, but will keep his eyes
merely closed, just peering through the slits between
the lids. This act is called ainu es/ipa, i.e. ' man
ignoring.' If the person before whom the bird is
brought be of a good character, he will stare at him
open-eyed. This act is called aiini oro "a'lnidc, i.e.
'searching out the man.'

I should not at all wonder if in ancient days
the owl was used, when available, by the chiefs
in trying persons for some supposed crime. This,
however, is mere conjecture on my part, and I
have just mentioned it as a possible or even
probable explanation of a terni meaning ' pointed
out by the bird,' and for which I can as yet get
no other explanation.

I once had the misfortune to catch an owl of
this kind in the daytime, and so unwittingly went
through the ordeal of having one of these birds
before me. It looked at me with eyes nearly
closed and at an Ainu by my side with them wide
of^en. Hie word was whispered among the people
421

The Ainu and Their Folk-L

ore.

nishpa cs/ipa, i.e. 'the master is ignored.' I then
and there went down in the Ainu estimation about
ninety-nine per cent. But the man who was stared
at by the owl was lord of all he surveyed for a
time, for had not the owl ' searched him out ' and
shown him to be a good man and the better of the
two ? Surely so. Even this very day, while penning
these w^ords, my manservant proudly informed me
that owls always looked at him with eyes wide
open. He leaves me to draw the inference. It
will be seen by the legend given below that some
kinds of birds, though originally made good, did
not always maintain their integrity. In fact, like
human beings, they degenerated. The one now
under discussion is a case in point. The little
horned owl was originally sent to benefit the Ainu,
but he once mischievously played a practical joke
upon them by feigning death and so bringing
misfortune. He was the cause of many deaths by
famine and disease. For this reason he was cursed
by God, and made to lose many of his feathers,
and to this day he is very thinly clad. Indeed,
he reminds one at once of the Jackdaw of Rheims.
This refers to the fact that the feathers are not
so thickly grown as those of most other birds.
He is therefore glad to seek shelter in the holes
of trees or even in the abodes of men for warmth.
Whatever of good was originally in his heart has
all been taken away, so that he is now as bad as
a noxious weed, and has become a very demon.
Moreover, the peoi3le always try to kill him when
he comes across their path, but curiously enough
he is sometimes brought up in cages, worshipped
422

The Little Horned Owl.

like the two kinds of owl already treated of, and
offered in sacrifice. This, so I am told, is the only
owl whose flesh is eaten, it being considered wrong
to eat the flesh of either the eagle or the screech
owl. The legend will help to explain many of
these points.

Le(;end of the Little Horned Owl.

* The little horned owl was sent down from
heaven by God. He lived in Ainu-land many
years ago, where he bore children, niultiplied
greatly and was very happy. After a long time had
elapsed some Ainu went to the mountains to hunt
animals. Upon seeing this the owl mischievously
deceived them and rendered them altogether unsuc-
cessful. When they met the hunters they all fell
upon their backs, and held their claws straight
in the air, thus pretending to be dead. Then,
although the men hunted most assiduously and for
a long time, they were unable to take even so
much as one animal, and the consequence was a
famine and disease, so that many people died.
Thereupon God came down from heaven and
passed judgment on the owls. He said to them :
" As you have done this evil deed your clothes and
goodness of heart shall be taken from you. You
shall henceforth possess hearts like noxious weeds,
you shall shed many of your feathers, and suffer
much from the cold. You shall live in the holes
of trees, desire to enter people's homes, and be
tormented by man." After (jod had said this the
little horned owls, though formerly of great im-
portance, became insignificant birds. Still, when
423

Ihc Ainu and Then* I' oik- Lore.

they arc sacriticed, and their tlesh eaten, inao are
offered them by way of compassion. They are
called aJiniirasanibc because they desire to enter
human dwellings, and also rasauibc, because their
hearts have become evil like the blades of noxious
weeds. They are also called ;;M/t'(?/'c7;7, i.e. " fallers
upon the back," because when they were first
seen by men they fell upon their backs and held
their claws in the air.'

I have merely to add to this legend that, as
regards the name, the word aJmn means ' to enter
in,' ra is a blade of grass, and sambc means
'heart'; hence the latter part of the account. It
is not good philology, perhaps, but it shows great
ingenuity. My own belief is that he is called by
this name because he has a trick of getting under
the grass when chased in the daytime, and I have
myself caught no less than three of these creatures
through a knowledge of this habit of theirs.
AJnmrasanibc may possibly mean, and very likely
does mean, ' the creatures which get among the
blades of grass.'

Superstition concerning Owls.
I find that the people are very superstitious
about seeing owls llying during the night. More-
over, it is considered to be a very unfortunate
thing for one to pass in front of or immediately
over a person. The same is true also of the
night-hawk. Ill fortune or danger is certain to
be near at hand in such a case, and the only way
to avoid the impending evil is to expectorate as
much and as fast as possible for a time. By doing
424

Superstition concerning Owls.

so the demon of evil foreshadowed by the owl
may be thrown out of the mouth instead of being
swallowed. But woe betide the man who should
be unfortunate enouoh to see an owl or any kind
of night bird cross the moon's face! In such a
case the intending evil is very serious and great,
and the only way of avoiding it or its demon is
to change one's name, so that when he comes for
a certain individual named so and so who saw
the bird cross between himself and the moon, he
may not be able to find him.

The little horned owl is not the only bird
wliich fell from original goodness, for his brother,
the brown owlet, which they call chifcs/i/cop, also
had the misfortune to do so. Like the former,
he also was badly cursed for his wickedness and
was made into a demon, and is now regarded as
the servant of Satan himself. He has become a
bird of undoubted evil omen, and he flies only
at night. Should he pass over a house it is
supposed that there is certain to be either a death
or a conflagration there in a very short time.
The legend concerning this bird is as follows :
' The brown owlet is now a true servant of the
devil. But he was a very good bird in the begin-
ning, and was made by God upon this earth.
Once upon a time there was a famine in Ainu-
Iruid, and there was neither fish, flesh, nor grain
to eat, and it seemed as though the entire race
would die of starvation. Then all the great ones
of the earth met together and decided to send
the crow off with a message to the Creator. The
eagle owl had him brought in and gave him a

The Ainu and Their Folk-Lore.

command, saying-, " Cjo to the God of the heavens
and deHver this message to Him, 'There is a
grievous famine amono- the Ainu, and the people
are all about to die. Please make haste and send
help to them. Please cause deer and fish to
abound.'" So commanded he. But the crow
hung his head down and fell asleep by the door-
post.

' The eagle owl became very angry at this, and
snatching a firebrand, beat him severely and sent
him out in a hurry. After this the brown owlet
was brought in and the message entrusted to him.
This bird went away, but not to heaven. Instead
of this he flew over the huts of the people and
made known to men and demons alike the message
with which he was entrusted. After this he went
and hid himself during the day, but came out
again at night and repeated the message in the
same way. Then the gods were very angry and
caused the jay to take the message to God. At
the same time he was to tell of the evil deeds of
the owl. He did so. Then God arose and filled
two bags, one with fish bones and the other with
the bones of deer. He commanded the jay to
take them down to the earth and empty them,
that containing the deer bones upon the mountains
and the other upon the rivers. Then, said He,
there will be deer and fish in plenty and the Ainu
shall live. But as for the brown owlet, inasmuch
as he did not do as he was commanded he shall
henceforth be a demon. Then the jay took the
bags and emptied them as told, and, as God had
said it would be, deer and fish multii)lied and the
426

Oriein of the Barn O

Ainu were saved. The brown owlet became a
servant of the devil and flies about and cries only
at night. And so, although this bird was good
to begin with, he afterwards degenerated and
became a bird of evil omen. He is sent by the
devil with all kinds of evil tidings and is called
okep, i.e. "the bearer of bad news." As he is
the bird of evil omen it is a bad thing and very
hateful for him to pass over a house. If he does
so it means either a death or a conflagration.'

The various portions of the deer's body seem
to have played a considerable part in creation.
We are told that the dry picked bones and the
hair of some of these animals, which had supplied
the viands of a heavenly feast, were distributed
over the mountains and changed into living
creatures of this species. We are now about to
be taught that the bladder of a deer was turned
into a barn owl.

The name of this bird is ui-koluk\ and that
means ' sticking to the trees.' Though made out
of a part of the deer he is considered by the
people to be a demon, and is accordingly looked
uj)on as a bird of ill omen. Like that of some few
other birds his cry may by no means be imitated,
for should a person be indiscreet enough to mock
him he will be punished with sickness and a
lingering death. The history of his origin will
be found set forth in the fable next to be given,
in which it will also be seen how the name
ni-LoliiL\ i.e. 'sticking to trees,' came to be
ap[)lied to him.

427

The Ainu and rheir Folk-L

ore.

Lk(;i;xi) of tiii-; Orkiin of tiif Bakx Owl.

* The origin of the bird called by the name
" sticking to trees" is as follows. In cincient times,
when the divine Aioina was living in the world,
he one day went hunting in the mountains and
killed a fine fat deer. After he skinned it and
cut it up, he took the useless parts and threw
them aw^ay. The bladder left his hand with a
whirl and struck against the stem of a tree, where
it adhered fast, l^ut inasmuch as it was a thing
thrown from the hand of such a deity, it considered
itself of too great importance to remain there and
be decomposed. It therefore immediately turned
itself into a bird. A voice was also given to it
which, when it cried, sounded like one saying
'^ 7ii-kotiik, ni-kot7ik,'' i.e. "sticking to trees, sticking
to trees," and this is why it is called by that
name.

' The cry of this bird must not be imitated, for
if he hears himself mocked in any way he will
inflict severe punishment for the insult. However,
if a person should happen to imitate him ignorantly
and unintentionally and so unwittingly incur the
penalty of owl possession, he should proceed to
repeat in the bird's hearing the way in which he
came into the world. As soon as he finds out
that the history of his birth is known by the person
possessed he will undo the mischief and fly away
post haste and hide himself for shame. Inao are
not offered to this bird nor should his flesh be
eaten ; this is because he is a demon. As he has
428

Bird Cult

us.

his home far away in the mountains, he is very
rarely seen. His cry is only heard at night, for
like other demons he prefers night to day. The
ancients have said that he is a very dreadful
creature and is to be hated.'

429

The Ainu and Their Folk-Lore. !'

QHAPTER XXXVIII.

Bird Cu[tus—fo;it/f/ned.

The eagle — Legends of the eagle — The fish-hawk — Night-
hawks — The devil's cook.

After the eagle owl mentioned in Chapter XXXVI.
I find the eao-le itself to be most thouo;ht of,
for he is also a guardian, friend and helper,
having been specially sent to this world to assist
in governing the Ainu. It is the firm belief of
my informant that this bird once saved the people
from extinction by disease and famine through his
kindly assistance, and that he will even at this
present clay help all those who, honour him by
calling upon him in prayer. They regard it as
his special province to help whenever such calami-
ties as sickness and famine overtake them.

The following legends not only show this to
be so, but they also give further instruction
indicating in what light the people look upon
worship. In the first place they seem to imagine
that they favour the gods by ascribing worship to
ihem, and, as a corollary to this, conclude that
the gods are pleased with worship and ought and
will favour men as a sort of recompense especially
if they kincll)- and re\-er('iitl\- offer them iiiao.
They also think that the gods reward all kind-
430

The Eagle.

nesses shown them when they appear in the bodily-
form of either Ijircl or beast, and are fed in cages
and offered in sacrifices. An example of this is
shown in the second legend given below, for it is
there seen how after having had his wants duly
attended to and worship paid him during the time
of famine, particularly when the people lacked
sufficient for themselves, the eagle god was grateful
and saved the people by providing food in plenty.

Legend of the Eagle.

' In ancient times there was a famine among
the Ainu so that they were all about to die of
starvation. This being so, the people went down
to the sea shore as a last resource to pick up
what they could find there to eat. While there
they one day saw something dark, very far away,
floating upon the waves of the sea. The people
carefully kept their eyes upon it and would not
let it out of their sight. By-and-by, when the
object came closer to the shore it was seen to
resemble a large bird. However, the wings could
only be seen and nothing whatever of the body.
When it had now come close in, riding upon
the surf, it was discovered to be a very large
eagle holding something in his claws, which, after
careful inspection, turned (mt to be a dolphin. The
people were very pleased when they saw what it
was, and when they had taken it they divided
it u[) and ate it. In this way, then, did ihe
eagle sa\-e their lives. 'J"he ancients tell us that
this is how it came to pass that the people first
431

The Ainu and Their Folk- Lore.

knew this bird to he a ^od, and why he is
worshipped. This is also the reason why many
inao are offered to him and sake drunk in his
honour.'

A Second Lec;end oe the Eagle.

* A great many years ago a certain Ainu
caught a young eagle and brought him up in a
cage. Not long after taking him, disease broke
out among the people and a great famine arose,
so that they were all in dire distress.

' Nevertheless, the Ainu, being a very good man,
continued to carefully feed his eagle. When the
distress was at its height this bird kept wide awake,
and day and night alike incessantly walked up
and down in his cage, calling out, '' Avikit, ani/ciL" ^^
This had the effect of driving the calamity
away, for sickness then ceased and food became
very plentiful. This is how the eagle saved the
people. As a return for his goodness the ancients
determined that he was to be worshipped. Hence
it is that the people rear this bird in cages, worship
him, and ask him to defend them from evil'

When the eagle is offered in sacrifice the
following prayer is said to him : ' O precious
divinity, O thou divine bird, pray listen to my
words. Thou dost not belong to this world, for
thy home is with the Creator and His golden
eagles. This being so, I present thee with these
iiiao and cakes and other precious things. Do

■"■ Tlic word 'amkit, amkil " is an uiionialo[)(cia for the call tlic
eagle makes.

Bird Cultus.

thou ride upon the inao and ascend to thy home
in the glorious heavens. When thou arrivest,
assemble the deities of thy own kind together and
thank them for us for having governed the world.
Do thou come again, I beseech thee, and rule over
us. O my precious one, go thou quietly.'

It was shown in Chapter XXI. that the crane
is supposed to have a very fierce temper ; the fish
hawk also, which the Ainu call Yathii cJiikap, is
said to be of a like disposition. Like the eagle,
the fish hawk also is worshipped, and has to be
approached with a greater amount of care and
more thoughtful reverence than many other kinds
of birds. It appears that he was once insulted and
has never forgotten the fact. The insult offered
him was very deep and touched him in a very
tender place, so that he grew angry beyond
measure. However, having once had his revenge,
he will now, if properly treated, behave kindly to
people ; but if not, then be prepared for squalls. In
his presence one must always behave in a seemly
manner, and be careful as to what is said in his
hearing. The following legend will explain this.

Li'.ci'Ni) OF Till': Fish Hawk.

' The fish hawk originally came down from
heaven and ought therefore to be worshipped and
have inao presented to him. lUit it must not be
forgotten that he is a \ery hot-tempered bird, and
ought therefore to be treated with great care and
deference. His violence of temper is thus ac-
counted for: "A very long time ago a certain Ainu

The Ainu and Their Folk-Lore.

brought up a young fish hawk in a cage, but un-
fortunately neglected either to worship it or present
it with inao. Nay, he went even further than this,
for in the end he summarily killed it and cast it
away. The bird was exceedingly angry with this
treatment and sought reveno-e. After a while the
little son of the aforesaid Ainu went to play in
front of the hut. In a short time a fish hawk
swooped down and pecked at his head till he died."
This is how it is known that this bird has a quick
temper.'

There is a kind of night hawk in this island
which goes by the name of erokroki, and is
regarded as a bird of good omen. When his cry
is heard it is supposed to indicate that there will be
an abundance of salmon trout in the rivers. I
cannot quite make out which night hawk is in-
tended by the name, because the next one mentioned
is also a night bird. Erokroki is simply an onoma-
topoeia of his note, which is supposed to resemble
the sound of knocking salmon on the head when
dragged ashore, the dead thud of which may be
said to be somewhat like toktok-tok, toktok-tok, or
erokroki, erokroki in sound. To understand this,
one must remember that salmon are always knocked
on the head with a willow stick, and so killed when
caught.

Lecknd of the Erokroki.

' The bird called erokroki was made by God in

this world ; for in the beginning God made both

birds and beasts, some to work by day and others

to work by night. The erokroki was made for

434

About Nio-ht Hz

awKs.

night work only. This bird catches and feeds on
trout and sahnon trout, but he only catches them
during the night. And so it happens if the old
people hear his cry they say, " There will be plenty
of salmon trout next season, for the divine cry is
good ; moreover, we hear the sound of his knocking."
How enviable ! The crokroki alone is the first to
knock the fish on the head and feed. Has he got
a river trout or a salmon trout, I wonder ? This
will be a good year. We will also kill plenty of
salmon.' The reason of this is that the sound of
his voice resembles that caused by knocking fish
on the head. The voice says, Toktok-tok. toktok-tok,
and it is a very good omen when the cry is heard,
for it foretells a good season. But it does not
appear that this bird kills the large salmon, but
only the salmon trout.

Akin to the last bird spoken of there is another
night bird which goes by the name of hocJiikok.
He is so named because his cry is thought to
resemble that word in sound. I believe a kind of
night hawk is meant. He is supposed to be a bird
of good omen so long as his cry is some distance
away. However, as he is supposed to be a demon,
his cry must not be lightly imitated, for he will not
put up with that insult. When his note is heard,
indeed, a person should look in another direction,
for it is very unlucky to catch a glimpse of him as
he files along in the dark.

Legend oi- the Hociiikok.

'The JiocJiikok is so called because when he
cries his voice has the sound of some one calling,
435 2 V 2

The Ainu and Their Folk-Lore. v

" Hochikok, hochikokr As he flies only by night,
his body is not seen, so that he is known only by
his cry. If this bird comes down to the seashore,
and there cries, HocJiikok all night long, the next
day is certainly to be fine and calm. And hence
it is that when the fishermen hear his cry they pay
great attention to it and rejoice, for they know that
calm weather is at hand, and that there will be a
large catch of fish, since it is a fact that this bird
never cries upon the seashore when the weather is
going to be bad. It is very unlucky to see one of
these birds. The ancients therefore tell us that if
a person should hear the hocJiikok cry, he should
by no means look in his direction, but carefully turn
his eyes away. Should he be mocked, he will come
down to the villages and cry so vehemently all night
that no one will be able to sleep. And so it is that
the people are afraid to mock him, for if he is
mocked he requites by preventing sleep. He is
truly a demon and must be therefore left alone.'

The legend of the hawk now to be given is
chiefly of interest because it shows that the Ainu
look upon this bird as good, even though he be the
devil's chief cook, or caterer for his wants. The
albatross, treated of elsewhere, is supposed to be a
servant ot the sea gods, while the bird now under
discussion is servant to a land demon, for both gods
and devils, let it be understood, have their servants.
The hawk's master resides in the forest, and his
real home is in the valleys which run across the
mountains. He cannot be seen, indeed, but he is
there nevertheless. The hawk's business in the
world is to hunt for this demon, and so provide

Legend of the Hawk.

him with sweet and dainty viands. Hence, when
one of these birds is seen flying towards the
mountains with its prey in its claws, it is said
to be going to its master, the demon, with his
dinner.

A very remarkable thing about the legend is the
direct reference it makes to prayer to the devil.
Demons are ever ready to hear prayer and render
help directly they are called upon to do so. But
it is very dangerous to seek their assistance, because
they always come for their reward after a time,
and that is death itself.

Hence, although the hawk is to be worshipped
and inao offered him and sake drunk in his honour,
yet his master is to be left severely alone. It is not
a case of Mike master like man' in this instance, for
though the master is a demon the hawk is a god.

Legend of the Hawk.

' The hawk was made by the true God in the
beginning. Now among the mountains there is a
demon whose name is Kutkoro kamui, i.e. " the
demon of cross valleys." The hawk is his servant
and provides him with food. This demon lives in
a great many places among the mountains, and
is always attended by hawks which fly hither and
thither to find delicious food for him to eat. Not
only do they kill land birds for him but sea birds
also. They are very clever indeed at catching
birds. 'lliey are called Inumcchiri, i.e. " birds
which strike with the breast bone," because they
have proLriiding breast bones with which they strike
437

The Ainu and Their Folk-Lore.

the quarry and kill it. The demons of the cross
valleys are very numerous, but as they are demons
they never show themselves. If a hawk is killed
he must be worshipped and sake drunk to him, but
inasmuch as the Kutkoro kannii whom he serves
are all demons, they must not be worshipped. For
if those demons be worshipped they will help very
quickly indeed, but after a time come for their
reward for assistance rendered. The reward they
exact is the life of the individual. Therefore they
should not be worshipped at all. The hawks, both
the large and small kinds, are to be brought up
in cages and offered in sacrifice. At the time of
killing them the following prayer should be used :
" O divine hawk, thou art an expert hunter, please
cause thy cleverness to descend on me." If the
hawk is treated well when being brought up and
is thus prayed to when offered in sacrifice he will
surely send help to the hunter.'

43!

HAPTER XXXIX.

Bird CuItUS — continued.

(d) About Some Other Birds.

The wren — The quail — The starHng — The woodcock — The green
pigeon — The domestic fowl — Reed-warhler— The hazel hen
— The rook — The swan — The woodpecker.

The wren is a very tiny bird, but it is thought
a very great deal of by the Ainu, though more
especially perhaps by the hunters. The people
seem to think as much of him as the English do of
the robin redbreast. Whenever he appears he is
supposed to bring good fortune, and his presence is
much to be desired for that reason. Many people
salute him when he comes into view, and their faces
beam with delight when they see him. The legend
of this bird is as follows.

' When the hunters went first to the mountain
to hunt they made lodges to sleep in. Inao also
were made, some to be placed outside, and others in
the windows. After prayers had been said, a wren
came and hopped about among the inao outside and
then entered the lodge and settled upon those which
had been placed in the window.

'When the Ainu saw this they said to one

another : " That little bird has been sent down from

heaven and is a tiny god. And as he has acted

dius in this matter, it is an omen indicating that we

439

The Ainu and I hen* T oik- Lore.

shall kill many animals." They were very glad at
this pleasant prospect and worshipped the wren.
After this they went to the mountains and in truth
caught a very great number of animals. For this
reason, then, the dear little wren has since that time
been worshipped by the people.' The legend given
below shows that the Ainu are sometimes a little
selfish in their religion and, in a way, very practical.
The quail, no doubt, is very pleasant eating, and so
it comes to pass that it is against the Ainu religion
to give this kind of bird away when they manage to
kill one. A man must keep it for his own eating
alone. The old Ainu idea of riches appears to have
been nothing more than the possession of plenty of
food and clothing. That was all he needed, and so
long as he had plenty of food and drink and lots of
good clothes he was quite content.

Legend of the Quail.

' The quail (Pcpcpkcrc chikap) was made upon
the earth by God, and therefore did not descend
from heaven. He is very quiet and tame, and being
a rich bird has plenty of food, and is also very well
clothed. Once upon a time an Ainu found a quail's
nest. It was made of a variety of fern leaves mixed
with soft hair and was very beautiful. The man
therefore took it home and used it as his charm,
the consequence being that he became very rich, so
rich, indeed, that he could hardly move about in his
home. And so it is that even now when a person
kills a quail he always eats it himself, and will not
allow another lo have it, for that bird is good at
440

The Starline

making men rich. Should a person secure one of
them he must first kill him, then, after having asked
him to make him rich, eat him clean up. For this
reason he is called le-ikosJiinniniip, " the charm
which is eaten." He is called Pcpcpkcrc because
the call of his voice resembles the sound of this
word.'

The starling (called Shirush-cJiin) appears to be
looked upon in two lights. According to one he is
thought to be a sure forerunner of evil, that is, if he
goes to the rivers to bathe ; and according to the other
he is regarded with favour (that is to say, so long as
he keeps away from the rivers). For he is supposed
to call for rain when there is likely to be a dearth in
the land. Being forbidden to drink from the rivers
by God he may only quench his thirst from the rain-
water as it drips from the lichen growing on the
trunks of trees. Hence it is that he is supposed to
call so often for rain. The cry of the starling is
said to sound like Apto, chik-chik-chiL\ i.e. 'rain,
drop, drop, drop.' And whenever he is thus heard
crying we may expect rain to fall very soon. But I
can do no better than let the legend speak for itself.

Lkgkxi) of Till'. Starling.

' The starling was made upon the earth by God,
and the ancient tale about him is as follows :
Dnce upon a time an Ainu went to the river to
fetch water, but when he began to dip it up he
found that it was very dirty indeed, and cpiite unfit
for use. I'pon looking round to discover the cause
of this he saw a little way off a starling co\ered with
441

The Ainu and Their Folk-Lore.

filth washing in the river. He was very angry at
this, and most vehemently cursed him, and laid the
matter before God in prayer. God also was very
angry and, descending from heaven, said to the
starling, "Why have you done this? Why have
you come and spoiled the water in which men and
the goddess of fire drink ? As you have done this
bad deed you shall not henceforth drink river water,
but whenever it rains you shall drink from the
water which drips from the lichen growing on the
trunks of trees." After having said this God re-
turned to heaven, and from that time starlings have
never tasted river water. When it rains, however,
and the water drips from the lichen on the trees,
they get under it and there stand with their mouths
wide open for it to drop in. It is for this reason
that this bird is called sJiinisJi-chiri {sJiinriisJi-chiri),
i.e. " the lichen bird," If it has not rained for some
time, and the starling wishes to drink, he calls for
rain saying, Apto, chik-chik-chik, i.e. " rain, drop,
drop, drop."

' It is said by some that he is called shirusJi-chiri
because, when he was discovered washing in the
river, he was covered with shi^ i.e. " filth." Again,
if this bird is seen to come down to the river bank
it is for some evil purpose, and his entrance into
the water to bathe is much to be feared.'

There does not appear at first sight to be much
in the story of the woodcock, but a closer inspection
shows that the Ainu know a little about the habits
of this bird. That they go very much in pairs is
a fact well known to the sportsman. The expres-
sion, ' I sport with my wife," found at the end of the
442

The \\^oodcock.

account, has reference to the fact that these birds
are said to have been seen to form a circle, in which
some of them dance before the others. As to
whether they eat arrowroot or not I cannot say,
but I have certainly found them where arrowroot
grows.

The Legend.

' The woodcock was made by God and placed
upon this earth. He feeds on iinrp, i.e. "arrow-
root." He does no manner of work, but spends the
whole of his time in the mountains in an idle
manner. These birds always live in pairs, and
spend their time in picking the insects out of one
another's feathers. When night comes and it is
dark, they fly down from the mountains and cry to
one another K?i niachi ku rarac/ii/c, ku iiiachi ku
raracJiik, " I sport with my wife, I sport with my
wife." They are called turcp ta cJnri. i.e. "birds
which dig up turep.'' because they live by digging
up arrowroot for food.'

In the legend concerning the green pigeon
which is next given, we have one phase of the
transmigration of souls clearly stated, for we are
told by it that this bird is neither more nor less
than the soul of a Japanese man. The Japanese
are fond of salt food, and the soul of the man
supposed to be resident in the pigeon retains that
liking, and this is said to be the reason why this
bird only drinks sea water. The Ainu do not kill
and eat the green pigeon, which they call lUivK^o
eliikap, though he is a plump and fat bird, and the
reason given me for this is that they consider him
to be the ghost of a Japanese.
443

The Ainu and Their Folk-Lore.

LeciEni) of the Green Pkieon.

' Once upon a time, a very long time ago, a
number of Japanese went into the mountains to
cut timber for building purposes. When there they
separated from one another and went their various
ways searching for what they wanted. One man
got quite lost and went about calling for his com-
panions. But he could not find them and so at
last died of hunger. As he died his soul changed
into a green pigeon. As therefore this bird was
originally a Japanese he is very fond of salt things,
and so goes down every day to the seashore and
drinks a lot of salt water. So say the ancients.
Again, when this bird cries his note is exactly like
one Japanese calling for another.'

The Domestic Fowl.

It is generally supposed that the domestic fowl
was introduced among the Ainu by the Japanese.
The word now invariably used to designate him
is nizvatori cJiikap, which is a hybrid compound
word: niiuatori being the Japanese for 'domestic
fowl,' and cJiikap the Ainu for ' bird.' But twenty
years ago some of the old men might be heard
calling them by the purely Ainu words NisJicran
chikap, i.e. 'birds of the clouds.' Within tlie last
ten years I have heard it used only three times,
and now hardly expect to hear it again, for things
are changing very rapidly here. The following is
a legend as it was given me sonie time ago.
444

The Domestic Fowl.

Lecjend of the Domestic Fowl.

' In the country beyond the sea (probably Man
churia) there is a place called "the land of birds."
In this district there is a very large lake called
" the lake where the birds descend." Now, in the
beginning, the true God made very many birds,
such as ducks and geese, and placed them upon
and about this lake ; this is why that spot is called
" the place where the birds descend." Among
these birds is also the domestic fowl, and he is
the chief of them all. His name is "bird of the
clouds," and he is so called because when he
crows his voice is answered back from the skies,'

There is a kind of reed warbler found in Yezo
which is said to have been changed into its present
form by way of a curse for idleness. His original
home was in a place above the clouds, but he was
banished thence as a punishment. The myth con-
cerning him is sometimes recited to children who
are inclined to be idle, as a warning to them against
that vice. The story is as follows : ' In very olden
times there lived a deity whose name was S/iijiis/i-
oj-aii-oiirji, i.e. " he who came down froni the
highest clouds." This deity had his home in the
clouds, Ijut once came down to this earth to make
some villages. He had a very big body and was
very tall. When upon the earth executing his
business, the other gods used to poke fun at him
and call him E-uishikcrc oiini, i.e. "the one who
carries much luggage."

' llis heavenly home was a very bright and
beautiful place, and he had an excellent garden,
445

The Ainu and Their Folk-Lore.

in which ^rew all kinds of fine things for food.
He kept a manservant with his wife and family,
whose duty it was to attend to the garden. The
youngest son of the family was very lazy indeed,
and would not do any work. As a punishment for
this he was turned out of the kingdom in the clouds
and sent to this earth, where he was turned into a
bird called popoki'chii'i, or reed warbler. When
this bird remembers what he once was, and thinks
of his elder brethren and parents, he calls out amid
many tears, popo niicJii, habo inicJii, i.e. '' my elder
brethren and father and mother." Now, if this bird
calls out popo-michi-tuk, popokititk, it is a good
omen ; but if his cry be pokiyak, pokiyak, it is a
sign of evil : it means that the year's crops will be a
failure.'

It is superfluous to add that the Ainu name of
this bird is simply an onomatopoeia for its song.

One of the finest birds for table use on this
island is the tree grouse or hazel hen. When
cooked its flesh is quite white, and whole body
plump and juicy. But the small quantity of blood
there is in the flesh has formed a subject of thought
among the Ainu, and they have as usual given rein
to their fancy in accounting for the cause. The
story given below not only explains his birth into
the world, but also, as the Ainu think at least,
satisfactorily accounts for this apparent lack of
blood. This bird, like our partridge, makes a great
noise with its wings when rising from the ground,
and hence its name is Jmimn-rui cliikap, i.e. ' the
bird of orcat sound.'

446

The Hazel Hen.

Legend ok the Origin of the Hazel Hen.

' In very ancient times, when the divine Aioina
was upon the earth, he went hunting in the moun-
tains and killed a great many deer. After he had
skinned them he spread the skins out to dry in the
sun. Upon cutting out the bare places under the
belly and throwing them away, they made a sound
as they left his hands like the rushing wind. But
as they were cast from the hands of such a deity,
they could by no means decay and come to nothing,
and so they changed themselves into hunnii-nii
chikap, i.e. " birds which make a great sound," or
hazel hen. This is the origin of these birds, and
it is because they were originally made out of deer's
skins that they are so very dry and have such a
small quantity of blood, for skin is naturally a dry
kind of thing.'

It will probably have been noticed, and if not I
will now draw attention to the fact, that according
to Ainu ideas there are not many things in this
world which were not placed here for some purpose.
Thus, for example, deer, it was clearly stated,
together with fishes were made to |)rovide food
for men, rats were created to punish the devil,
while cats were brought into existence to keep
rats and mice from becoming too numerous. It is
my i)itention to conclude this part of the subject
by giving some folk-lore in illustration of this fact,
and I will begin by mentioning the rook.

Ihider the term rook I include both the rook
and the raven, because the word paskuru, l)y which
these birds are generally known l)y the Ainu, in-
447

The Ainu and Their Folk-Lore.

eludes both of them ; indeed, for the matter of that,
this name embraces the jackdaw also. But as there
are separate legends for each, I shall speak of the
rook first, and then of the raven, for this is the order
in which my informant gave them me.

Lec;end of the Rook.
* Very long ago, when the Ainu saw rooks for
the first time, they thought that as they had
descended from the heights above and were
clothed in such beautiful and glossy dresses they
must be gods. And so when spring time had
arrived and the young rooks were hatched, the
people went and took one from the nest. This
they carried home and brought up in a cage made
for the special purpose. By-and-by they made
him a great feast of sakd and cakes, and oftered
him in sacrifice with much worship and joy : they
also gave him many iuao. At this time they
prayed to him, saying: "O rook, we are sending
you off with a splendid feast : if thou art a god
please in return for this give us something by
which we may know that thou art divine." So
saying they strangled him and sent him away.
After this had taken place the Ainu went to the
mountains to hunt and took a large number of
deer and bears which made them very happy
indeed. The men were now cjuite sure that the
rook was divine and had helped them as a return
for what had been done for him. While thinking-
the matter over and remembering that until that
particular time there never had been such a grand
catch, they fell asleep and had a dream. In their
448

The Swan.

dream they saw a person clothed with many black
garments who looked at them with smiles upon
his countenance and said : " Ye are good men,
ye did sacrifice me and send me to my people
with many delicious things, and they are all very
delighted with you for this. I will now help you
so that you will kill many animals when you hunt,
and henceforth whosoever shall make offerings to
me I will cause him to be strong and prosperous."
After this the hunters awoke and made their
dream known to the people, and from that time
to this the rook has been an object of worship.'

In this legend we get an inkling as to how the
Ainu look upon taking life in sacrifice. In the
first place, it is thought to be pleasing to the
object offered, for he is sent to the ancestors of
his own kind. Then, again, it is pleasing to his
relations, for the victim is supposed to take the
essence of the good things provided in the feast
to his forefathers. Thus all are made so happy
that they as a reward for this bless the Ainu.
As these matters will be more fully treated of in
another place, particularly when animal cult and
sacrifice is considered, no more will be said on
this subject now.

The Swan.

The following legend of the swan teaches us
that while man is busy destroying his fellows,
gods and angels are earnestly engaged in scheming
for his preservation. The swan, as will be found
in the myth now lo be produced, had her form
changed to that of a woman, and thus figures as
449 2 G

The Ainu and Their Folk-Lore.

a saviour of man from extinction. It should also
be noted that ihe Ainu suppose their women got
the peculiar wail they are addicted to at the time
of death from the cry of the swan. And truly
the sound, when heard from a distance, is very
like it.

Legend of the Swan.

' God originally made the swan, and kept it in
Paradise as one of his angels. Now, after having
lived a long time in the world, the Ainu became
degraded and wicked, and did nothing but quarrel
among themselves and fight and slay one another.
In after years people came from a certain country
and made war upon them. The inhabitants of
Takai Sara in the Nikap district were in those
days very numerous, but the warriors came and
exterminated them. At that time one poor little
lad, and one only, escaped by hiding among the
grass. He hid in fear and trembling, and he alone
was left alive in the whole district. But he was
such a little child that he was quite unable to
procure food to keep himself alive. He therefore
sat down and wept sorely. Now there were no
people anywhere near the place to help him, and so
he came very near starving to death. He wept
and wept till he had no more strength left him
even to cry. When he was at the last extremity, a
woman came suddenly from somewhere, took him
up, loved him much, and comforted him. She
carried him away and built a beautiful house and
lived there with him. After a time, when the child
was fully grown, he and the woman were married.
They reared a very large family and in this way
450

The Woodpecker.

repopulated the district which had been so griev-
ously destroyed. The woman who saved this lad
and afterwards became his wife was a swan, and
formerly had her home in Paradise. She turned
herself into a woman and came down to preserve
the Ainu race alive in that district. God also
saved the child for this purpose. While the woman
was alive she used to weep and lament for the
people if any of them became ill or died. And so
it is at the present day, when the swan's cry is
heard it is found to resemble the weeping and
lamentations of the women. This then is the
beginning of these things, and swan worship is called
" the ceremony of the worship of Mistress Swan."

' Now, although swans are called Pekct chikap,
i.e. "bright birds," by some, the true name is Pcpep
c/ii/cap, i.e. "water-ladle birds," and this is because
the swans' feet are formed like water ladles. More-
over, they are also called Retat c/iiri, i.e. "white
birds," because their feathers are white. Having
once descended from Paradise the swan did not
return thither after having saved mankind, but
stayed in this world and increased mightily. After
she had married and borne many children she
returned to her proper form, and by and by took
wings and went elsewhere to dwell among the
marshes and lakes where she also had a large
family of c)gnets.'

Till'. WoODPECKKR.

The woodpecker appears to be in a peculiar way
the boat-makers' bird. The name CJiipta e/iiri, by
which he is known, means ' the l;ird which digs out
451 2 (i 2

The Ainu and Their Folk-Lore.

boats,' and he came by this designation because he
is always to be found pecking at the branches and
trunks of trees with his bill, in the same way as
the Ainu hack at them with their tools when making
their dug-outs. He is thought a good deal of by
some people, and his skin and head are kept for
worship. This fetich is supposed to make the
possessor thereof rich as well as clever in shaping
out boats. Some Ainu say that he was originally
sent by God to teach them how to make boats.

Legend of the Woodpecker.

' The woodpecker was made by God upon this
earth. When the divine Aioina came down to the
world of men, he caused the woodpecker to come
and help him hollow out a boat. The bird did so
well at this work that when he had finished Aioina
killed him and made him a great feast. The wood-
pecker is a truly clever bird and a fine gentleman.
And so it happens that, if a person should kill one
of this kind of bird, he must make him a feast and
send his spirit off well and happy. If this be done,
the worshipper will become rich, as well as most
skilful in making boats. The woodpecker ought
therefore to be treated with reverence.'

45:

QHAPTER XL.

Hunting and Hunting Paraphernalia,

General remarks — Arrow ])oi.son — Legends concerning poison —
Stalking deer — Wolf hunting '-l'rai>s.

It has already been intimated that till within quite
recent times the Ainu race was a people of meat
and fish eaters, and that they could never be
called agriculturists. This statement necessarily
implies that the men were before all things else
hunters and fishermen. It is true, indeed, that
these professions were not very highly developed,
for there was no reason why they should be.
Bears, deer, and other animals, as well as salmon
and a variety of other fish, were always very
plentiful in Yezo till within the last thirty or forty
years. The Ainu always placed their villages
either along the sea coast or near the rivers among
the mountains, so that when food was required
they only had to step out of their huts and go
a few thousand yards to obtain venison or fish,
for it is said that before the introduction of fire-
arms the deer were very tame. It was a different
thing, however, with regard to bear himting ;
but as this is a subject which will be treated of
later by itself, no fin-ther account of it will be
given in this place. When hunting the Ainu used
453

The Ainu and Their l^^olk-Lore.

to poison their arrows, and one kind was made
from the roots of the aconite or monkshood.
The roots were dug up in the spring and peeled
and put in the sun to dry. When this had been
thoroughly done, the men ground and mashed
them into pulp between two stones. They then
soaked some tobacco and capsicums in water, and
moistened the pulp with the liquor, adding thereto
a little foxes' gall. It was then again put to dry,
and by and by rewetted with the liquor ; but this
time some of the hunters first pulverised it, and
then added a poisonous kind of spider thereto.
Some of them, it is said, used to bury the poison
in the earth for a few days, but others did not do
so. When a man wished to know whether his
poison was good or not, he applied a minute
particle to his tongue. If good, it was said to
quickly produce a peculiar sense of tingling and
numbness ; but care had to be exercised in tasting-
it, lest by taking too much a person should
succumb from the effects. Too much was said
to produce drunkenness and sleep, from which it
was very difficult to arouse a person. No grease
of any kind was used to keep the poison moist,
for it is said not to have needed it. The poisonous
part of the Jack-in-the-pulpit, or Ariscvnia, was
also used as an ingredient in making poison. This
is extracted from the bulb with a knife and pounded
into paste. Iiefore being mixed with the aconite,
it is tested by placing a small portion at the base
of and betwe(;n the third and fourth fingers of the
left hand. If kej)t there for a short time, say ten
or '[\'i\.(iiz\\ minutes, a tingling or burning sensation
454

Arrow Poison.

will be experienced, and its strength is measured
by the degrees of pain thus given. I kept a little
of it between my own fingers one day for ten
minutes, to test the proof of this assertion, and I
fek quite a tingling sensation for twenty-four hours
after. W" hy the test should be applied to the left
hand rather than the right I was unable to find
out. The Ainu are particularly careful not to
allow the Ariscviua to touch their lips or tongue,
for should they do so it is said that all the skin
will quickly peel off, and cause no end of pain
and trouble. To test whether this were true or
not, I one day procured some of the root and
chewed a small portion for some moments. At
first I felt nothing, but very soon had cause to be
sorry for my rashness. I shall never forget the
painful burning and pricking sensation I experi-
enced for half an hour or so after. I should
imagine this must be a very cruel and painful
kind of poison.

Hut this is not all. The Ainu think they have
discovered an insect even more poisonous than the
spider is supposed to be. They call it Worunhc.
It is the water bug or water scorpion. Both the
NotonectidcE and Ncpidcc families of these heterop-
terous insects are supposed by them to be poisonous,
though the former are considered to be more deadly
than the latter, and are therefore used in preference.

On my first visiting the Ainu I noticed that the
people always examined the water when I asked
them for a drink from any rivulet or stream while
travelling through the forest. They would never
allow me to drink water taken from a running
455

The Ainu and Their P^olk-Lore.

stream unless they had first well examined it. This
was to sec that there were none of the insects above
referred to in it, for the Ainu are very much afraid
of their being swallowed. A certain and very
painful death, they say, is the penalty a person must
pay should he swallow one.

The following is a piece of folk-lore regarding
arrow poison, and I believe it is intended not only
to keep alive the tradition of its supposed origin, but
that it also points to another kind of special poison
which possesses magical qualities, but the art of
making which is now lost. It will be observed that
the myth particularly mentions that arrows poisoned
with it and shot into the track of an animal after
being worshipped would follow up and slay the
quarry. Indeed, the arrow appears to have been
mesmerized by the poison and willed into the animal's
body.

Legend concerning Poison.

' This is the origin of poisons. They are
divinities, and two in number, and are husband and
wife, who formerly lived in Paradise. Now, when
the divine Aioina came down from above he brought
them with him for men to use in hunting. The
name of the male poison was Kcrcp-tunisc, i.e.
" scrape and slip off," It was very powerful, a mere
scratch with it causing death. The name of his wafe
was Kcrcp-noyc, i.e. "scrape and twist." This was a
slow poison and gentle in its action. When used, it
was placed upon the arrows and twisted round the
points so that a large piece was taken into the body
of the victim. Now the manner of using the male

45^

AI}th concerning- Arrow Poison.

poison was as follows : the hunter would place a
little on the arrow point, go and find the track of an
animal, offer prayer, and shoot in the direction it
was found to take. If he did so the arrow would
go on and on till it came upon the animal and then
strike it dead. Such arrows were invested with life,
heard prayer, and did as requested. But alas, no
one now knows how to make this poison. The
knowledge was lost in this way. Once upon a time
a hunter took some arrows laden with this kind of
poison and went and found a deer track. Upon
seeing the fresh track he took an arrow out of his
quiver and prayed to it thus : " O thou divine Kcrcp-
tiirusc arrow, thou art indeed a noble deity, go thou
along the track of this deer and kill the animal
which passed here yesterday." So saying he shot
the arrow, which went on and on along the track.
But as the deer had passed a whole day before, it
could not catch it, and so fell on the ground. The
hunter followed it up, and when he found it,
trampled ujDon it in a rage and said : " O ' thou
scrape and slip off' arrow, thou art altogether too
weak, thou couldest not even catch a deer which
})assed along this way so recently as yesterday ; I will
take thee no more, nor will I offer thee libations."
I q)on this, all the arrows dipped in that kind of poison
took their departure to Paradise again and have not
been seen since. The poison the Ainu now use is
the female ; hence it is that the arrows poisoned
with it sometimes miss their mark and are also so
slow in killing animals.'

The arrows used for carrying poison are made
in three parts or sections. The head (i) is made
457

The Ainu and Their r oik- 1. ore.

of bamboo and is two inches long. iMgurc (ci)
represents the inside of the head scooped out so
as to hold the poison. It is capable of holding a
good lunip of aconite. Figure (/?) represents the
back of the arrow head ; but no poison is put on
this part of the arrow. (2) Represents the piece
of bone into which the arrow head is fixed, and
(3) is the reed shaft of the arrow, while (4) shows
the arrow fitted up ready for use, but without the
poison.

A Poisoned Arrow.

When a person applies the poison to the
arrows, he first dips the head into some pine tree
gum ; then he carefully sticks the poison on, and
flattens it down with his thumb, and again dips it
into the gum. The use of the gum is to cause
the poison to remain firm in the arrow head.
These poisoned arrows were used not onl\' for
bears, but also for deer and other kinds of
animals.

The bows the Ainu use in hunting were very
powerful, though they look poor weak instruments.
I have in my collection a bow that is just forty-
458

Hunting".

seven inches long and is made of yew, having a
strip of cherry bark entwined round it.

Stalking deer was an occupation much beloved
by the Ainu ; even the women used frequently to take
part in it when these animals were plentiful. But
since the introduction of guns both deer and bears
have become remarkably scarce. The animals have

Ainu Decoying Deer.

[From a J apaiicse dnmung.)

been immoderately and indiscriminately killed by
Japanese hunters.

Dogs were employed in hunting the deer.
The men used to take them with them in packs,
and these were so well trained that they would
never attack and kill a deer, but stand by and
keej) it at bay till the hunters came up and shot
it with their arrows. Many deer were also slain
by the spring-l:)Ows.

The hunters generally carried an instrument
459

The Ainu and llicir Folk-Lore.

with them on their expeditions with which to
decoy deer, which they call Ipakke-ni. This in-
strument consists of a single piece of wood made
in a form which very much resembles the
' horsing-irons ' which are used in caulking ships.
The illustration shows what it is like.

This instrument is three inches broad at the

bottom or thin end, and measures two inches and

a half from the top of the thick end to the lower

edge. From the thick round end, at the mark in

the centre, there is a hole which

jm^ was made either with an awl or by

^^ ^\, thrusting a red hot nail into it.

( ^* ^ The hole starts at (i) and comes

. -- out at (2). Over the flat surface

Ipakke-Ni, ^ \ ^

OR DEER DEcov. ^ Very thin piece of fish skin has
been stretched, being tied round the
outside edges with fine strings made of twisted
fish entrails. When a person desires to decoy a
deer he wets the surface of the string which is
upon the face of the instrument and blows in at
the top (i), whilst drawing his two thumbs over
the skin near the hole. The noise thus produced
resembles the cry of a fawn, and is said to draw
full-grown deer to the place whence the sound
issues. The person decoying the animals of course
keeps well out of sight and to the leeward, so
that he is neither to be seen nor smelt. When
the deer is within range it is shot with a poisoned
arrow and then followed up till it drops. The
accompanying illustration of an Ainu decoying
deer was taktm from a Japanese drawing in the
Hakodate Museum.

460

Traps.

The Ainu are said never to have made wolf-
hunting an occupation because wolves are so very
shy and swift of foot. Nor could they often suc-
ceed in catching them in their traps, or shooting
them with their spring-bows, ' for these animals
appear to understand these things nearly as well
as the people who set them.'

Yezo wolves, the Ainu affirm, never hunt in
packs consisting of more than three or four
animals. They are very fierce indeed when

Thp: Spring-Bow (in section).

attacked or wounded, or suffering from hunger, but
will never attack a human being unless under great
proNocation.

The hunters have very few traps, but those
which they use are of an old-fashioned but interesting
type. The spring-bow used for killing bears and
deer stands first. This instrument consists of three
parts: (i) the bow; (2) is a piece of wood which
has a slight groove (a) in the end, and which is
placed in the centre {/>) of the bow ; (3) is the
trigger, the end of which (c) is so placed as to
hold the bowstring, whilst {(/) which represents
461

The Ainu and Their I^^olk-L

ore.

the top of the figure trigger, is held down by a
piece of string (4). From this piece of string (4)
another long piece of stout string or rope goes to
a tree or pole situated on the opposite side of the
trail or run.

A Spring-Bow set.

As soon as an animal, walking along the trail,
touches the string (5) it pulls (4) off the trigger
(3) and allows the bowstring to send the arrow
into the side of the intruder, be it man or beast.

An Otiiok-'I'kai
(ix sicciioxs).

462

Traps.

The next trap to be described is one that is
used for catching river otters, foxes, racoons, hares,
and, when they are about, wolves. This trap is
usually set in the trails of these animals, so that
when they step upon a small piece of string they
let the string of the trap loose, and so catch
themselves by the leg.

Ax OlTKR-Tk \l

Section (i) is the bow of the trap; (2) is the
main frame consisting of a piece of wood split at
the end, the two halves l^eing kept apart by the
bar at the bottom (3) ; (4) is a sliding piece of
wood haxing a notch cut into it (a) in wliich to
place and tie the bowstring. The lower entl of
463

The Ainu and I

new

Folk- Lore.

this piece of wood (/;) is placed in a slit, nine
inches long, situated above the bar (3), and extend-
ing to it; (5) is the cock of the trap. A piece of
string runs from the lower bar (3) and passes along-
under the bow to the trigger, so that when an
animal treads upon the string it loosens it from
the cock, and causes the bar (4) to come down

Rat-Trap set.

against (3), where it securely holds the captive by
the leg.

These traps are very powerful, and are j)retty
certain to break the leg of any animal that is so
unfortunate as to get caught in one. They are
generally secured to a tree near by, to prevent the
animals running off with them.

The Ainu have various methods of killing rats.
Bows are j)ut uj) in their runs or trails in the same
way as they are set for bears and deer, only on a
464

Traps.

smaller scale. The bears and other large kinds of
animals touch the string connected with the trigger
with their legs, whilst rats always gnaw it asunder.
Another way of rat-catching is to suspend a heavy
board over some meat which has been connected to
some light mechanism for allowing the board to fall
when pulled. This is a very sure way of killing a

Rat-Trap (und

K\V).

rat. Another rat-trap consists merely of an oblong
box, with a bow so placed as to close the lid so
soon as the animal shall pull the bait which is
inside. This trap catches the rat by the middle,
the head being inside the trap and the tail out.
F'ig. I shows the top of the trap already set up,
and Fig. 2 shows the string inside the trap to
which the bait is tied.

465

2 H

The Ainu and Their Folk-Lore.

QH AFTER XLI.

Animal Cultus.

(a) IhiAKS AND Bear Huxtixg.

The origin of bears— The races of the bear and the sea hon— The
marten and racoon as servants of the bear — Hunting bears —
Bears' dens.

It was shown in Chapter I. that some of the Ainu
supposed themselves to have been descended from
bears, and it will be interesting, therefore, to inquire
whence Bruin himself came. It is extremely curious
to notice how these peculiar people imagine crea-
tures of totally different form and nature to have
been evolved and developed out of the same primal
elements. The following legend goes to point out
how it is supposed that bears and some of the
demons came out of sparks, and that sea lions and
whales developed themselves out of flints used for
striking lights. It also tells us that these last-
named creatures were originally intended to live on
dry land, but that through quarrelling they were
banished by (lod to the sea. Their fate, however,
was not decided in an arbitrary manner, but was
detcrniined by a race. In the intimation of this
fact we come upon a modified form of the doctrine
of the 'survival of the fittest' or 'strongest,' for
according to such people the strongest is supposed
to be the fittest. The bear was permitted to reside
466

The Bear and Sea Lion.

upon dry land because he defeated his antag()nist
in a foot race : —

Lec;eni) of the Race of the Bear and Sea Lion.

' Many of the larger of the wild kind of animals,
both of the sea and land, have the same origin as
demons of disease. They came into the world in
this way. Once upon a time, when they lived upon
this earth, the deities had a great desire to smoke
tobacco, and in order to procure a light got sticks
of silver birch and rubbed them together. They
rubbed and rubbed for a very long time, but instead
of bright fire nothing came out but black and dull
yellow sparks, quite incapable of making fire. No
sooner did the black sparks appear than they at
once turned themselves into bears, while the yellow
ones became demons, which originate some kinds of
illnesses.

This being the case the gods cast away the
sticks and got flints and struck them together.
These made bright sparks which very soon became
fire. After they had finished their smoke, and
were now abcnit to return to heaven, they cast some
of their flints into the sea and others upon the land.
Those which fell on the dry ground became sea
lions, while those which were thrown into the sea
became great whales. Now it happened that the
bears and sea lions were quite unable to live peace-
ably together, and sjjent their whole time in (juarrel-
ling, fighting, and tearing one another. CiOtl would
not allow this to go on, and so, in order to deter-
mine which should live upon dry land and which be
banished to the sea, he called them to him and told

467 2 H 2

The Ainu and Their Folk-Lore.

them to have a race to settle the matter. They
came to the appointed place and strove hard for the
mastery, but the bear won, and was therefore
allowed to remain on the land, while the sea lion,
as the vanquished one, Avas ordered to depart to the

SprinoBow, for killinc; Bears.

sea. This creature has never been at all satisfied
with his lot, and therefore, sometimes e\'en now
comes to the sea shore, where he climbs upon the
rocks and roars towards the mountains at his enemy
the bear.'

The foregoing myth was told me by an Ainu
fisherman who resided at that time upon the sea
468

The Marten and Racoon.

shore at Nikap. There are some rocks off the
coast near his house which are frequented every
\\inter by scores of large sea Hons, some of which
are from fifteen to twenty feet in length. These
creatures often clamber to the top of the rocks,
where they lie and roar terrifically. The noise they
make is so great that it may be heard for several
miles both along the coast and also inland among
the mountains. The man explained to me that the
roars are aimed at the bears, against which sea
lions have a special hatred, as they can never forget
their defeat in the race contest.

As bears are such great divinities they have
of course their servants to wait upon them, and
it is curious to remark that martens and racoons
are considered to be such. This is to be gathered
from the following legend.

Legend of the Marten and Racoon.

' The marten and racoon were both made by
the Creator to act as servants to bears, and this
is the reason why these little divinities reside in
and about the dens of these deities. Their s])ecial
duties are to act as cooks and drawers of water.
Among them may be seen some with black faces.
These are the cooks, and the\- get black through
working among the cooking pots and kettles.
The ordinary racoon is a very good deity indeed,
and when a person intends to offer one in sacrilice
he should send round to his friends and invite
them, saying: " 'i'he cook of the god oi the
mountains is about t(j be sent away, come yc; and
469

The Ainu and Their Folk-Lore.

rejoice." Then when all the people have been
assembled he should be sacrificed.'

No doubt this is a curious bit of folk-lore,
and somewhat fanciful, but I am of opinion that
totemism lies at the foundation, for both the marten
and the racoon are called deities and are worshipped
like the bear and offered in sacrifice.

The wolf also may be regarded in the same
light, for he is looked upon as the special friend
of man when attacked by ' wicked bears.' This
fact comes out in the following lore, which the
Ainu who told it me called —

' Bear and Wolf Worship.'

' The most gentle and well-behaved bears are
called NiLpuri koro kanuii, i.e. "the deities who
possess the mountains." They have their home
in the middle of the mountains and their ganuents
{i.e. skins) are ornamented with stripes of gold,
silver, and bronze. One must never fail to worshij)
such gods. The most wild bears are called
Nupuri-kcsJi-2in-guru, i.e. "persons who reside at
the foot of the mountains," and they have their
home at the bottom of the mountains. Their
clothes are ornamented with stripes like blood-red
thread. They are very wild and sometimes attack
and slay people. Such bears should not be
worshipped.

' The divine wolf is clothed in white; and has

his home ow the eastern side ot the mountains.

In the beginning he resided in Paradise, l)ut

having a great desire to live upon the earth he

470

Bear and Wolf W^orship.

descended thence and took up his abode with the
good bears. He is truly a most precious and
brave divinity, and is, moreover, very quick in
action. Xow if a person is pursued by an " evil
bear" he should call upon the wolf in a loud voice
to conie and help him. If he docs so with a
true heart, he will without fail come and kill the
bear and thus deliver the man. Therefore the
wolf is a divine being who ought to be worshipped.'

In bygone years the Ainu considered bear
hunting to be the niost manly and useful way in
which a person could possibly spend his time. It
was certainly a very brave act to go and attack
a bear with the very poor weapons the /\inu
formerly used, and it must have been very exciting.
Think, for instance, of attacking a she bear, which
had her cubs with her, with nothino^ but a lonq; knife
and a bow with a few arrows. It is quite true that
the latter were poisoned, but the poison takes time
to work before its effects are felt ; and to wound a
bear is no small matter at the best of times. Even
a good shot, with a trustworthy ritle, a steady aim,
and a cool head runs a great deal of risk in follow-
ing a bear.

The people feel, even at the present time when
they have guns, that a bear hunt is a great and
serious undertaking, and before they set out always
have a meeting of a few of the elders of their
village for the purpose of asking the favour of the
deities. They beseech the gods of the mountains
to bring them upon the track of the game ; they ask
the goddess of the rivers to preserx'e them front the
water demons and to carry them safely o\er the
471

The Ainu and Their Folk-Lore.

ferries ; they request the goddess of the springs to
nourish them when they drink ; and they beg- the
goddess of fire to comfort them, keep them from
sickness, cook their food, dry their clothes, and
warm their bodies. And wherever the hunters rest
upon their journey they never neglect to make their
inao, worship, and ask the favour of the local
deities. Nor do they ever forget to select their
special guardian tree, as mentioned in a previous
chapter, before setting out on their hunting ex-
peditions.

Certain of the Ainu say that the Yezo bears
spend their winters in holes and caves, and that
when they first come out in the spring their feet are
very tender, so that they cannot move far from their
den. They do not, it is thought, remain all this
time in a torpid state, because they come out quite
fat in the spring, and this seems to indicate that
they eat something. Some explain this fact, if it
indeed be a fact, by saying that they store up fish
and vegetables in their dens, and devour them in
the winter ; others that they eat earth ; and others
again, that, before they return to their dens in the
autumn, they open up ants' nests by scratching them,
and trample upon the insects, thus causing thick
layers of ants and their eggs, all mashed up together,
to adhere to their forefeet. They lick their feet
when awake during the winter months, it is said,
and so keep themselves alive and fat. I have made
many inquiries on these matters among the pro-
fessional hunters, and they all inform me that bears'
dens are at all times perfectly clean inside, and
never have any store of food in them. Indeed, I
472

Bear Huntino:.

have a man at present with me in my home who says
he has killed no less than sixty-two or sixty-three
bears, and he declares that so far as his observation
goes all bears sleep soundly from December to March,
and do not eat anything at all. He has never
known them to have their paws tender from suck-
ing, and has always found their dens perfectly clean.

Ainu with Cups of Sake.

Hut he says that upon coming out of their dens in
the s|)ring they drop a very large quantity of spof)r.
In very early spring, when the snow is (juite
hard so that a person can easily walk upon it, the
hunters take their dogs and go to see if they can
find a bear's den. The dens are recognised by a
slight discoloration of the surface of the snow, in the
centre of which a small hole is to be seen. This is
caused by the warm Ijreath of the; animal inside. If
473

The Ainu and Their POlk-Lore.

successful, prayers are said, the snow cleared away,
and long sticks poked into the den to try and drive
the bear out ; the dogs, too, are set to worry the
beast. Sometimes the bear comes out and is shot,
but at other times he refuses to stir. If neither
sticks nor worrying dogs can stir the beast, a fire
is lighted over the mouth of the cave and smoke is
tried ; this is said to be generally successful, but not
always.

Some bear hunters say that Bruin absolutely
refuses to kill anything in his own den. Therefore,
if a bear will not come out when prompted in the
ways above mentioned, a brave Ainu ties up his
head and face, leaving only his eyes exposed,
hands his bow and arrow to his friends, and, with
his hunting-knife firmly fixed in his girdle, makes
a call upon him in his own home. The animal gets
so angry at this intrusion that he unceremoniously
seizes the intruder with his paws, and hastily
thrusts him behind his back. The man now
draws his knife and pricks the beast behind, and
this is said to make him take his departure. Of
course, as soon as the animal gets outside, a few
poisoned arrows are sent into his body. To me
all this is very difficult to believe, but my man
now with me says that it is true nevertheless,
and that he himself has entered three dens and
turned the occupants out.

This is said to be the critical and most
dangerous moment ; for the bear, now in pain and
full of wrath, seriously attacks his enemies. If he
comes to very close quarters with a man, and
stands upon his haunches ready to strike him, this
474

Bear Hunting.

is considered to be a golden opportunity, for the
man throws aside his bow and arrows, and drawino"

Max w

his knife, rushes into the animal's embrace, hugs
hini closely and thrusts the; knife home into his
heart.

475

The Ainu and Their TOlk-I

.ore.

This kills the beast in a moment, but the man
who does this hardly ever comes off free ; he is
pretty sure to be scratched, sometimes very severely,
and some, we are told, have been nearly scalped
and not a few killed in this way.

It is not always that a man can be found
brave or rash enough to run into a bear's embrace.
Some of the hunters carry spears with them ; but
they do not attack the animals with such things,
because they say that they are so quick as to
be able nearly always to parry a thrust with their
forepaws. A spearman waits to be attacked by
Bruin. He keeps the point of his spear covered
with a piece of cloth under his armpit, and when
the animal makes a rush at him, and stands upon
its hind legs to strike, he merely steps back a
pace, and allows it to fall on the spear of itself.

The Ainu often used to set spring-bows in
the trail of bears. These animals are said always
to snatch an arrow out of themselves when they
are hit, but the poisoned arrows being barbed
remain under the skin, so that there is no escape
or remedy. The Ainu aver that any animal
which has been shot in this way is certain to be
found within a very short distance of the spring-
bow.

Another way of killing them was to dig a
deep j)it in their trail, cover the top over with
rotten wood and leaves, and hang a piece of fish
or venison over it as a bait. Of course when an
animal fell into the pit it was killed easily
enough.

When a bear has been killed the Ainu sit
476

Bear Hunting.

down and admire it, make their salaams to it,
worship it, and offer presents of inao. Then they
skin it and cut it up, taking care to do away with
all the pieces that they have touched by the poison
of the arrows. They are careful not to allow the
dogs to get the heart, for that is more affected
by the poison than any other part. When the
skinning is finished the head is decorated with
inao, and thanks are offered first to the bear itself
and then to the gods for protecting them and
rendering them successful.

The bear is divided as follows : The man who
kills the animal takes the whole head, the breast,
and the viscera as his special property. When
the skin and the gall are sold he also gets a little
more money than the other hunters. The body
of the animal is divided equally amongst them all.
When the fortunate hunters return home to their
village a great feast is made, and the old men
come in and make a great many religious symbols,
and thank and praise the various deities for going
with their brave young men and bringing them
home safely.

Then they commence to extol the bravery ol
the successful hunters, and ask for a full description
of the hunt. This is the great time of the feast,
for the hunters act the whole hunt over again in
words before the assembled and admiring guests
But if a hunter should have been killed, the affair
is turned into a feast of mourning. The people
become very angry if one of their hunters gets
kilknl In' liruin, and proceed to make war upon
him immediately. They hunt the creature till he
47/

The Ainu and Their L oik- Lore.

is slain, and then march round him cursing the
while and strikino' out with their long knives.
They then bring him to the place where he killed
the man, and lay him by the side of the corpse.
This done they again march in a circle, curse,,
pray, and strike with their knives. They next
proceed to dig a grave, and when this is finished
decapitate the bear. Bruin's head is then divided
into two parts, one part having the upper jaw
attached to it, and the other the lower. The upper
jaw is then placed in the bottom of the grave, and
the Ainu the bear has killed laid upon it, while the
lower is often put on the top of the grave after
the earth has been filled in ; though in some cases
It is brought home and put in a place of con-
venience, where it is certain to be daily profaned
by the wife and daughters of the victim.

However, they do not treat the bear in this
way always, particularly if the corpse of the Ainu
has already been buried. In such a case the bear's
head is cut oft and thrust nose downwards in the
softest bog they can find, and in this way consigned
to hell.

478

QHAPTKR XLII.

Animal CultUS — coutimiea.

(b) Sacrifice axp thi-: Bear Festival.

Reapi)earance of living creatures after death — Reason of the l)ear
festival — Rearing cubs for sacrifice^Invitations to a bear
feast — Preparations for the festival — Teasing and strangling
the cub — 'i'he spirit of the cub feasted.

Altifoucii the Ainu du not believe that the human
spirit, as a rule, appears again in this world after
death in a visible manner, and only in a human,
though perhaps to some extent spiritualised body in
the other, yet they are firmly convinced that the
spirits of birds and animals killed in hunting or offered
in sacrifice come and live again upon the earth
clothed with a body ; and they believe, further, that
they appear here for the special benefit of men,
particularly Ainu hunters. Ikit in such cases no
metempsychosis, or such metamorphosis as will
imply the possession of a different kind of body,
takes place. It must be steadily borne in mind,
or the su|)erficial thinker will be led astray, that
the only bodies departed spirits can naturally have
are always of the same kind as their previous ones ;
and that every spirit of the lower orders of creation
sliould be tints reclothed with such another body,
is as natural to the Ainu mind, as the reappearance
of the soul to a person froni whom it is supposed
to have been temporarily absent during a dream.
479

The Ainu and Their Folk-Lore.

But in speakino- of such soul's changes of residence,
it must be remembered that I am not now on the
subject of possession of spirits by the devil, for
that is quite another matter. Nor do I speak here
of certain transformations of body, said to have been
caused by the curse of the gods or the machinations
of the demons, for these are not general or natural.
They are brought about by the special acts of
stronger powers for particular purposes and reasons.

Nor am I speaking of the appearance of birds
or animals to people during dreams, when such
apparitions, in order that they may speak human
language, assume, for the time being, the forms
of men and women. These transformations are
altogether abnormal, and what one might call
outside of the general run of Nature. But in this
place only normal, and, therefore, natural changes
are discussed. Thus, for example, if an animal
or bird be killed in a natural way, i.e. by way of
being hunted or sacrificed, whether it be a bear
or deer, wolf or fo.x, or an albatross, owl, eagle or
sparrow, each of these will again naturally, and
of course, appear among the mountains, so it is
believed, clothed with a new body resembling the
old one. But that this is not transmigration of
souls in the accepted sense of the term needs no
demonstration.

The sacrifice of birds in the practice of Ainu
religion was more or less dwelt upon in the chapter
on Bird Cultus. Examples of the jjrayers used
on such occasions were also quoted, notably those
to the eagle owl, great eagle, and hawk, while
prayers to the albatross and crane were mentioned
480

Sacrifice.

elsewhere. The general name given to a sacrifice
is lyoniaudc, which term means to 'send away,'
and I have translated it by ' sacrifice,' because
this word appears to best suit the meaning it bears.
It is the intention to devote the present chapter
chieily to the subject of totemism, as illustrated in
animal sacrifice, particularly endeavouring to describe
the manner of offering and the inner meaning of the
famous bear festival.

Why, one may as well ask at the outset as
later on, does this sacrifice of the bear take place ?
Why is this or any other animal offered ? And
to whom ? To this I must reply, in the first place,
that I have made many inquiries among the people,
both of Christians who have given up the practice,
and also of men who are still addicted to it, but
no one appears to have any very definite idea as
to the precise answer to be given to such questions.
So far I have found no idea of substitution under-
lying the practice, nor is it piacular, for the people
do not know anything about the ' shedding ot
blood for the remission of sins.' The Jewish ideas,
therefore, of sacrifice are certainly quite alien to the
Ainu mind at the present time, whatever may have
been the case in bygone ages.

When the Ainu sacrifices his victim, it might
perhaps appear that he has to all intents and pur-
poses the good of his body in mind rather than
that of his soul, for he confessedly slays and eats
the beast that another may come in its place and
be treated in like maimer. lUit it seems to the
writer to be a very low view to take of the matter,
and not the correct one. 1 have been told by
481 21

The Ainu and T

licir lu)lk-l.c)re.

hunters that when they kill the victim in sacrifice,
and so 'send them away' to their ancestors, they
go back to their haunts in the mountains, and, after
having been rejuvenated, reappear. It should also
be furthermore remarked that at the time of sacrifice
prayers are said to them which form a request
that they will come again and furnish viands for
another feast, as if it were an honour to them to
be thus killed and eaten, and a pleasure as well.
Indeed, such is the people's idea. This animal is
undoubtedly one of their totem gods, and when
they kill him the reason is not so much to feast
alone by themselves as to have a good time
together with the victim. For, after the animal's
death, a feast is made in which his own flesh forms
the staple food, and of which the poor brute himsell
also partakes. It is a mutual feast, and apparently
a feast of friendship and kinship. The very essence
of religion according to the Ainu ideas (and how
true the idea really is in this case !), consists in
communion with the greater powers ; and unex-
pected though it may appear to us, the people
imagine the most complete communion they can
possibly hold with some of their gods — their animal
and bird totems at all events — is by a visible and
carnal partaking of their very flesh in sacrifice.

The bear festival, however, is not a sacrifice to
the gods, but an oftering to the victim himself and
his worshippers in common. This may perhaps
sound very strange to us, but it is thought that
the description of the bear festival given below will
clearly show that this is the true explanation of
the custom.

482

Cubs reared for Sacrifice.

These festivals, in which bears and birds,
especially the former, are sacrificed, have been my
greatest obstacles in my work as a Christian mis-
sionary among the people, nor could I for many
years find out the standpoint from which they
viewed the matter. The bear feast is at once so
cruel — so solemnly religious, and then such a happy
ceremony, and the people are so very reluctant to
explain the meaning of all they do or allow listeners
to catch the prayers said on such occasions, that
I have had the greatest difficulty in realising the
habit of mind which causes them to find the highest
enjoyment and give vent to the greatest expressions
of religious ecstasy in this cruel though merry
festival. And this being the most typical and
complete form of worship there is among them,
and therefore so deeply rooted in their minds, it
is no wonder that I have found it and inao making
such great barriers to my work among them.

Rkarinc; Pjeak Cubs for Sacrifice.

Ainu bear-hunters are very proud if they can
secure a bear cub or two to bring up at home for
the purpose of holding a great bear feast. Men
have been known to risk their lives in order to
secure one, and when they do catch a cub they
bring it home with great glee, and, of course, get
very drunk in honour of the occasion. Sometimes
very young cubs may be seen living in the huts
with the people, where they play with the children,
and are cared for with great affection. In fact,
some of them are treated even better than the
483 212

The Ainu and Their holk-L

ore.

children themselves, and I have known cases
when the people have wept greatly when the cub
has died. But as soon as they are grown big
and strong enough to cause a little pain when they
hug a person, or when their claws are too powerful
to be pleasant, they are placed in a cage strongly
made of pieces of timber. Here they generally
remain until they arrive at the age of two or three
years, at which time they are killed for the feast.

I have on several occasions expressed my dis-
belief with what has been stated as fact by many
Japanese and Ainu with regard to the rearing of
bear cubs. I refer to the statement that the women
bring the cubs up at the breast. I have often said
that such women must be very scarce, for I have
not seen them do so, though I have seen them fed
in various other ways. I now find that I must
modify that remark, for I have during the last few
years seen several women giving their breasts to
bear cubs. Only last year, while I was preaching
at one end of a hut, a group of women were sitting
in a circle at the other passing a young cub round
to be nursed a little by each woman in turn.

Bears' cubs are very seldom taken so young that
they cannot lap water, and when a dish of millet and
fish boiled into a soft pap is placed before the
creature, it soon learns to feed itself. They never
care to starve for more than a day or two. With
those, therefore, that can lap (which is by far the
greater proportion) no difficulty is experienced.
The only inconvenience arises from the great
noise they make in crying for their mother. This
nuisance is soon cured, for the owner of the cub takes
484

Rearine Cubs for Sacrifice.

■&

it to his bosom, and allows it to sleep with him for
a few nights, thus dispelling its fears and loneliness.

When a cub is taken so young that it cannot
even lap its food, and there is no woman capable of
suckling it, it is fed from the hand and mouth.
Sometimes small portions of fish, or a little millet,
often both mixed, are chewed by a person and
thrust little by little into the animal's mouth, and
it is thus made to swallow.

At other times millet is made into a kind of
batter or very thin paste, a mouthful of which is
taken by a man or a woman, and the cubs allowed
to suck it from the lips, which they readily do. In
fact, it is fed in much the same way as boys in
Europe feed young birds. The next step is to teach
the animal to lap from the hand, which is also soon
accomplished ; then it learns to take its food from
a wooden tray.

When a young bear is about to be sacrificed, the
day before this, to us, cruel and barbarous feast
takes place, the owner sends round to all his people
of the village, and invites them to come and take
part in the festivities. He also invites guests from
the distant villages, and they are pretty certain to
come, for there will be a good opportunity of getting
intoxicated. All of the people, young and old alike,
come decked in their gayest attire ; the elders all
don their best embroidered garments, wash them-
selves, and have their hair cut and necks shaven.
The men also have their whiskers trimmed and
their foreheads and necks shaven for the occasion.
The women at such times never forgc^t to put on
their earrings, bracelets and beatls, touch up their

T^5

The Ainu and Their TOlk-Lorc.

tatoo marks, and wear a new head-dress if possible.
The last form of invitation I heard was as follows : —
' I, so and so, am about to sacrifice the dear little
divine thing who resides among the mountains. My
friends and masters, come ye to the feast ; we will
then unite in the great pleasure of sending the god
away. Come.' All invitations resemble this one,
which is sufficient to show the general kind of
thing.

As the guests arrive at the place of sacrifice
they enter the hut and sit round the fireplace, the
men in front and the women behind. Millet
dumplings are boiled and toasted, and a kind of
white thick beer is brewed from millet. The
women get what drink their husbands choose to
give them, which, I have noticed, is very little
indeed if the drink be the more expensive sake
rather than millet beer. But this is not the real
feast, but merely a sort of preliminary breaking of
the fast.

When the Qfuests have all come in, the men
make numbers of ijiao, and stick them in the
hearth, and worship is performed. All the gods are
worshipped and invited to partake of the feast with
them. When this has been done, most of the iiiao
are taken up reverently and carried to the inisa
place outside, and there stuck up. Next, two long
and thickish poles are laid at their base. The nien
now come out of the hut, ornamented with their
totem crowns, and solemnly approach the cage
containing the ])ear. The women and children
follow and sing, dance, and clap their hands. By-
and-by all are ordered to the intsa place, and made
4S6

Prayer to Bear's Cub.

to sit in a large circle, the old men in front. After
this an Ainu is chosen who, having approached the
bear, sits down before it and tells it that they are
about to send it forth to its ancestors. He prays
pardon for what they are about to do, hopes it will
not be angry, tells it what an honour is about to be
conferred upon it, and comforts it with the consola-
tion that a large number of iiiao and plenty of wine,
cakes, and other o-ood cheer will be sent alona: with
it. He also informs it that if it be a good and
proper bear it will appear again to be treated in like
manner. The last address I heard of ran thus :
' O thou divine one, thou wast sent into the world
for us to hunt. O thou precious little divinity, we
worship thee ; pray hear our prayer. We have
nourished thee and brought thee up with a deal of
pains and trouble, all because we love thee so.
Now, as thou hast grown big, we are about to send
thee to thy father and mother. When thou comest
to them please speak well of us, and tell them how
kind we have been ; please come to us again and
we will sacrifice thee.'

After the prayer has been said another Ainu
goes to the cub's cage and catches the victim's head
in a rope having a noose made in it for that purpose.
This noose is then passed round the neck and imder
the foreleg in such a manner as not to chfjke the
animal when it struggles. Another noose is made
in a second rope, and this is passed over the head
in the same way, excepting that the end of it comes
out on the opposite side of the bear. Thus, when
the: animal comes out of the cage it is led along by
two men, one on each side. Sometimes, however,
487

The Ainu and Their Folk-Lore.

when the bear is a large one, a rope is put over the
hind quarters, and a man walks behind holding it
tightly and ready to aid in case there should be any
dangerous display of temper.

As soon as the poor beast is out of the cage the
people who have formed the ring shout and clap
their hands while it is being led into their midst,
and upon its arrival they take blunt arrows, which
they call Hcperc-ai, i.e. ' cub arrows,' and shoot at
it, thus trying to work it up into a passion. The
shouting now becomes deafening, and the bear

Blunt Arrows, or Hkperk-ai.

sometimes furious. But the wilder the bear be-
comes the more delighted do the })eople get.
Should, however, the animal refuse to move, he is
brushed down with a stick called Talaisa^ the tuft
on the top of which is made of Arundinaria. When
the excited and struggling brute shows signs of
exhaustion a stake is driven into the ground in the
centre of the ring of people, and to it the bear is
tied. This stake is ornamented with iuao shavings
and leaves of Arundinaria, and is called y^ns//op-ni,
i.e. ' tree having the rope.'

As soon as all is secure the blunt arrows are

shot with renewed vigour, and the beast tears and

rages till it is quite tired out. Then comes the

most exciting time and true test of valour. All at

488

The Bear Sacrifice.

once some brave young Ainu will rush forward and
seize the brute by the ears and fur of the face,
whilst another suddenly rushes out and seizes it by
the hind quarters. These men both
pull at the animal with all their
mii^'ht. This causes it to open its
mouth. Another man then rushes
forward with a round piece of wood

• about two feet long ; this he thrusts

ry . .^ into the bear's jaws. The poor

beast in his rage bites hard at this,
and holds it tight between its teeth. Next two
men come forward, one on each side of the bear,
and seize its fore-legs and pull them out as far as
they can. Then two others
will in a like manner catch
hold of the two hind-legs.
Wdien all this has been done
quite satisfactorily, the two
long poles which were laid by
the 7i//sa, and which are called
0/c miiuba iii, i.e. ' poles for
strangling,' are brought for-
ward. One is placed under
its throat, and the other upon
the nape of its neck.

A good shot with the bow,
who has been previously de-
termined on by the men, now
comes up and shoots the arrow
into the beast's heart, and so
ends its misery. Care has to
be taken to so strike the
4S9

TUSHOP-Nl,

The Ainu and Their Polk-L

ore.

brute that no blood is shed, for, for some reason
or other, it is considered unfortunate to allow any
of the blood to fall upon the earth. Should it do so
it must be quickly wiped up with some of the sacred
inao shavings. I can so far get no reason why
bloodshedding at this particular time should be
tabooed, for the original idea underlying it appears
to be now lost. It is true in some cases the blood
is shortly afterwards taken by some of the most
hardened of the men and drunk while warm ; but
this is said to be not by way of forming any blood
alliance or blood covenant with the animal, but
simply that the courage and other virtues it pos-
sessed may pass into them. Nor is the sacrifice in
the smallest degree considered piacular, for sin and
its pardon are not looked upon in the light we, who
have had Christian teaching, view them.

As soon then as the bear has been shot in the
heart it is carried to the two poles, which have been
previously placed upon the ground for this purpose,
and its head placed upon one of them, while the
other is put over its neck. Now all the people
shout and rush forward, every one eager to assist
in scjueezing the animal till life is quite extinct.
It is said that they must be careful not to allow
the poor beast to utter any cries during its death
struggles, for this is thought to be very unlucky ;
why I cannot learn. People become so very excited
at the time the cub is throttled that they sometimes
trample upon one another in their eagerness to have
a hand in the death. And so the poor brute is
killed, and the first part of the act of sacrifice
accomplished.

490

The Bear Sacrifice.

As soon as it is strangled to death the bear is
skinned and its head cut off, the skin, however,
being left attached to the head. This is taken to
the east window and placed upon a mat called
iiiao-so, and ornamented with inao shavino;s, earrino-s,
beads, and other things ; indeed, on one occasion
I even saw one decorated with old sword hilts and
a Japanese mirror. After having been placed here
a piece of its own flesh is cut off and placed under
the snout. This is called Noi-
pok-omap, i.e. ' that under the
jaw.'

Then a piece of dried fish
and a moustache lifter, neatly
made up into a parcel, is put
before it, also some millet
dumplings, a cup of its own
meat boiled, and some sake.
The dried fish is called Sat-cJicp

sJiikc, i.e. ' the bundle of dried fish.' The cup con-
taining the boiled meat is called niarapfo itaiioi, i.e.
' the cup of the feast.' This having been done, a
man worships, saying, ' O cub, we give you these
inao, cakes, and dried fish ; take them to your
parents, and say, " I have been brought up for a long
time by an Ainu father and mother, and have been
kept from all trouble and harm. As I am now
grown big I am come to thee. I have also brought
these inao, cakes, and AnvA fish. Please rejoice."
If you say this to them they will be very glad '

Another prayer ran thus : ' My dear cub, pray
listen to m(^ I ha\'e cared for you a long time, and
now present thee with inao, cakes, wine, and other
491

Sat-chkp Shirk.

The Ainu and Their r\)lk-L

ore.

precious things. Do thou now ride upon the iiiao,
and other good things herewith presented to thee,
and go to thy father and mother. Go happily, and
make them to rejoice. When you arrive call together
multitudes of divine guests, and make a great feast.
Do thou again come to this world that I, who
reared thee, may meet with thee again, and once
more bring thee up for sacrifice. I salute thee, my

dear cub ; depart in
peace.'

After this worship
has been performed
millet dumplings are
threaded on sticks, and
placed beside the head.
These are said to be for
the feast in the new
world, for it would never
do to appear before
one's ancestors without
a small present sufficient
to provide viands for
a meal. They are called
Imoka-shikc, i.e. ' rem-
nants of the feast.'
The men now all readjust or don their crowns, for
they have been either laid on one side or knocked
off during the teasing and slaying of the cub.
This done, they have a good dance aUogether.

The women put on a sort of head-dress, called
chipaimp, i.e. ' head tier,' in lieu of a crown.

It is utterly ridiculous to see these old grey-
beards dancing in a ring and apeing the young.
492

I.MOKA-SHIKI

■A*"^-

The Bear Sacrifice.

But they are happy, and as they know no better
one cannot but good-naturedly smile at them. The
dance over, they return to the hut, and make
quantities of inao, which are carefully placed upon
the bear's head. In the meantime some of the
cub's flesh has been boiled. A cup of this is now
taken, and set before the beast's snout, and he is
said to be partaking of the viarapto itangi, i.e. ' the
cup of the feast.'

After a little time has elapsed the man who
presides at the feast says, ' The little divinity has
now finished eating ; come, ye friends, let us worship.'
He then takes the cup, salutes it, and divides the
contents — a very small portion to each — among all
the assembled guests, for it seems to be absolutely
essential that each person, young and old alike,
should take a little. Besides being called ' the cup
of the feast,' this cup is also named 2/>7i/n' itangi, i.e.
' the cup of offering.' This name refers to the fact
of its having been offered to the divinity just
sacrificed.

After this cup has been partaken of, more iiiao
are made, while the rest of the beast is stewing in
the pots. The entrails are then cut up fine,
sprinkled with salt, and eaten raw. This, like
the drinking of the blood, is said to be for the
purpose of obtaining the prowess and other virtues
of the bear. I must mention, also, that some of the
men besmear themselves and their clothes with
blood. This is said to be for the [)urpose of
rendering themselves successful in hunting. This
beastly habit is called )'ai-isho-ushi, i.e. 'besmearing
oneself with good sport,' or 'successful hunting.'
493

The .\inu and Their T^olk-Lore.

They treat themselves in the same way with
the blood of other beasts and also birds when offered
in sacrifice.

As soon as the flesh has been sufficiently
cooked it is shared out among the people present,
and every member of the company partakes of
some, however little it may be. It is thus that
he obtains communion with his dear little divinity,
as he calls the victim ; and this appears to me to
be the special way in which he shows his social
and religious fellowship with his totem god and
the people. Not to partake of this feast and not
to make inao would be tantamount to confessing
oneself outside the pale of Ainu fellowship.
Every particle of the bear, bones excepted,
formerly had to be eaten up, even to the entrails,
though this rule is now relaxed. The bones are
kept by the host and hostess who have them
stewed for their private use. After having formed
the base for many meals the bones are placed
inside the hut by the east window, where they
remain for a long time, after which they are taken
out and laid by the uusa. On asking an Ainu
after a certain feast how it was that some of the
bear's meat was allowed to be kept, he said that
' this used not to be so : but the Ainu are
gradually becoming selfish and their customs are
changing.'

The head of the bear is at last detached froni
the skin and taken to the nusa heap, where it is
placed among the other skulls. A tall pole is here
set up having a fork in the top, the prongs of
which arc ornamented with iiiao. This pole is
494

The Bear Sacrifice.

called kcoinaiidc-ni, i.e. ' the pole for sending
away.'

The particular tit-bits of the animal — especially
of the bear — appear to be the fat and the whites
of the eyes. These are mixed with the brains
and boiled, and go by the name of
chit at ap, i.e. ' chopped up fine.' The
hunter hiniself and a few of his special
friends alone partake of this. The
black part of the eyes are carefully
wrapped up in inao shavings and
placed by the Jiusa. It was remarked
above that the bear's head is placed
upon a long pole and set among the
n?isa ; what skin and flesh should
happen to have been clinging to it in
time decays, so that there is nothing
left but the bare white skull. The
skulls so set up are not only wor-
shipped at the time of the festival,
but very often as long as they last.
They are called akosJiiratki kaniiii, i.e.
'divine preservers,' and, like the
skulls of some birds also, are so supposed to be
invested with life. 1 remember visiting a hut, the
father of the present owner of which was said to be
the bravest and most successful bear hunter in Ainu-
land. Outside of this hut and by the uusa place I
saw, incredible though it may appear, fully two
hundred bears' skulls in all conditions of decomposi-
tion and preservation, piled up on a low platform of
poles. Every one of the bears here represented
had been killed, so it was said, by the members of
495

Kkomande-ni.

The Ainu and Their Folk-Lorc.

this family, and the men often used to go (and still
do go sometimes) and squat before them, offer
libations, address them as their ' divine preservers '
and worship them.

B. Douglas Howard, who in the year 1892
travelled among the Ainu of Sagahlien, writes
thus : ' My personal inquiries amongst almost
every variety of heathen worshippers, including
the most degraded types in India, in China, and
also the devil worshippers in Ceylon, etc., have
never yet secured from any of them the admission
which would justify me in thinking that the red
bedaubed stone or tree, or any image in front of
which they worship, was supposed to contain
m esse the god to which that worship was
addressed.' *

If Mr. Howard intended to imply by these
remarks that in his opinion the Ainu do not look
upon the skulls of animals found among the jn/sa
as containing m esse the god to whom the worship
is addressed, I believe him to have been quite
mistaken. The Ainu emphatically declare to me
that they really do think that the spirits of the
animals they worship reside in the skulls — and it is
because they suppose the gods to be in these
skulls i)i c-ssc that they are addressed as ' divine
preservers' and called 'precious divinities.' They
actually address the spirits therein contained,
offer them libations of sa/ce or millet bcx-r, and
make their requests known to them. I have heard
of this being done more than once.

* Trd/is-Sibiri(in Sazuii^rs, page 202.
496

QHAPTER XLIII.

Animal Cultus— r^v/z/z/z/t^/.

Myths of the origin of deer — The origin of squirrels — The mole
and the origin of foxes and cats — Bewitching foxes — The
origin of rats and cats — Cat and dog punishment — -The
mouse — The otter — The hare.

It has been shown elsewhere in this book that the
Ainu imagine many living creatures now resident
upon earth to have had their original home in
Paradise. The deer is one of these animals, and
the myths concerning it are very curious.

Those I have so far collected run as follows : —
* In the beginning deer had their home in heaven.
When they lived there they were not called deer at
all, for they were God's hunting dogs. Their colour
was not brown, as we now see it, but they were all
white. They were called dog-deer [scta-yuk), and
were used by the gods to himt the hares. Among
them were "buck-dogs," "doe-dogs," and "dogs"
which had very fine antlers. When these animals
went to th(^ mountains to hunt, those with three-
brancli antlers and the young bucks were the fleetest
of fool. The dogs which were the old bucks and
does, being slow of foot, \v(;re never able to kill
any game.'

497 2 K

The .\Inu and Their I^olk-Lore.

How Dkkr I)KSckm)i:i) from Paradise.
' The origin of deer upon this earth was as
follows : The great God sent down from heaven a
bag filled with the bones of deer and scattered them
over the mountains. On reaching the ground they
turned themselves into deer and increased very
mightily among the mountains. These are the
animals called yuk\ i.e. "deer," by the Ainu, and
they were sent that people might hunt and kill them
for food. But in the beginning, when they had
their home in heaven, they were called seta, i.e.
" dogs." When they are killed their heads must be
cut off and inao offered them, and they must then
be placed among the nusa!

Legend of a Deer Famine.

' It is said that once upon a time there was not
so much as one deer left upon the earth. This
being so, the Ainu met together and prayed to the
God of heaven, saying : " O thou God who dwellest
in the highest heavens ; O thou mighty One who
sentest down deer in the beginning ; O God our
ancestor, we are starving, please send us some deer.
There are now none of these animals in all Ainu-
land, and the people are about to die. All the
dwellers in the earth have prayed much to Thee,
but Thou hast not answered. O God, hear us,
and send us venison."

' After the men had thus prayed, they looked
towards heaven and gave two mighty shouts and
again prayed fervently. This was because they
were in such sore distress.'
498

The Origin of S(|uirrels.

W^e saw elsewhere that this people suppose some
living creatures to have been produced by way of
evolution. But it must not be imagined that they
think evolution to have always taken a downward
course, for the following myth relating to the origin
of squirrels shows an upward development, for in
it we see how animal life was produced out of
vegetable. The bark of vines, in fact, is said to
have produced squirrels. We can only account for
this idea by bearing in mind that people like the
Ainu imagine lifeless objects to be animated each
by an independent individual and spiritual persona-
lity like themselves, and to be endowed with mind
and will all m(jre or less energetic, and in every case
complete in their particular sphere.

The Yezo Ainu are acquainted with four kinds
of squirrel. In the first place there is the beauti-
fully striped ground squirrel, which they call Ruop,
i.e. ' the creature bearing stripes.' Then there is
the flying squirrel, called c?/, i.e. 'prolific' Next
follows the ordinary squirrel, which is of a bright
red colour, and which they call /cas/ii ikirikusJi, i.e.
' to cross overhead ; ' and lastly there is one known
as hisiiningc, which has a dark brown colour. It
is with the last-mentioned that the following myth
has to do.

LkGEND of Till': ORKilN Ol' S(,)UrRRKr.S.

' In very ancient times, when the divine Aioina
lived upon the earth and mixed with men, he shod
himself with sandals made of grape vines. The
squirrel is in reality one of these sandals and
nothing more. The way in which the change was
ZL99 2 K 2

Ihc Amu and Iheir Tolk-Lorc.

effected was as follows. One day when Aioina
was on a journey his sandals gave out through
much wearing, and as it was impossible for him
to use them any longer he took them off and thre\\-
them away. But as they had belonged to and had
been worn by so great a person as Aioina the
divine, it was not possible for them to rot and come
to nothing. They, precious things that they were,
therefore turned themselves into squirrels. This is
the reason why these animals are so like sandals
in shape, being long and narrow. There are indeed
some people who call squirrels divine, keep their
skulls as charms, offer them libations, and worship
them. However, it should be kept in mind that
this is wrong, for these animals are not gods at
all ; they are just sandals transformed. Moreover,
let it not be forgotten that they are very dangerous
witches. They may often be seen amongst the
mountains for they are very numerous.

' If a person discovers one sitting on the branch
of a tree he must be careful not to pass beneath
it, for should he heedlessly walk under the wretched
animal it will spit upon him, and this is very
dangerous bewitchery. Squirrels always bewitch
people in this way if they can. Should it happen
that any one has the misfortune to be thus be-
witched, h(; will very ([uickly sicken and die, for
there is no remedy. Many who are ignorant of
the matter actually pass under the trees in which
s{[Liirrels are sitting, and even go so far as to stand
and look at them. Hut those who are learned on
this subject always carefully avoid them, and should
they happen to have their bows and arrows at
500

The Mole, Foxes and Cats.

hand, shoot till they kill them. Ijesides this, those
who know that squirrels were nothing but sandals
to be^in with, throw the skins and skulls away
without any pretence of worship or ceremony, and
it is only those who know no better who actually
worship. Nay, some of the ignorant even go so
far as to offer them precious inao.'

Ttie Mole, Foxes and Cats.

We saw in another place that bears are sup-
posed to have come out of sparks produced by
rubbing pieces of silver birch together. The re-
markable myth now to be noted tells us that foxes
and cats found their origin in the ashes of a
dreadful demon.

' In very ancient times,' so runs the story, ' there
lived a certain deity upon this earth who was
called mole. He was not originally made here,
but was sent down from heaven in the beginning.

' Now, very very far away, right at the other
end of the world, there lives a great and awful
demon, who is called by the name of Moshiri-
shinnaisam. He was not created, but existed long
before this world was brought into being. He
had no beginning, and has always been so evil-
disposed thai when Ciod niade the world He could
not allow him to live in any place where men
dwelt. This is why he is banished and made
to live so far away.

' Once upon a time Moshiri-shinnaisam deter-
mined to have a contest with the mole, and so
came out of his haunts and paitl him a visit. On
50 [

The Ainu and Their T^olk-Lore.

entering his house he sat down with a heavy thud
and said : " I hear it rumoured that you consider
yourself a great and mighty deity. If this be really
so, let us measure our strength in a contest, and
see which is the stronger, you or I." The mole
readily consented, well knowing that an e\il demon
was no match for a good god.

' No sooner had the mole agreed to this request
than the demon jumped up without any warning,
seized him, knocked him down, and, casting him
in the fire upon the hearth, burned him clean up,
as he supposed. He was pleased beyond measure
when he saw what he had done, and prided
himself in a most boastful manner on his easy
victory and great power. After taking a little
rest he got up with the intention of returning to
his own home and country. But, lo ! a remarkable
thing occurred. As he was going out of the
mole's house, the owner, whom he thought he
had killed, met him at the door very much alive
and perfectly well. The demon was immensely
taken aback at this and felt a little afraid. But
before he could place himself in an attitude of
defence, the mole seized him and in his turn
violently knocked him down upon the hearth.
He then rolled him over and over into the very
heart of the fire and burned him up. Moshiri-
shinnaisam strove hard to retain his spirit alive
and go off with it intact, but the mole was too
much for him. He tried turning himself into
smoke, and thus ascended upwards that he might
escape out of the roof; but even this was of no
avail, for ihc mole, divining his intention, blew
502

The Fox.

hard at him so that he at last fell again and
again into the fire till he was burned quite up
amid much pain and suffering. The ashes alone
remained.

' But although his remains looked just ordinary
ashes, some black, some red, and others whitish,
yet being the remains of a demon, they could not
have the life taken out of them. That was
impossible. They therefore changed themselves
into foxes and cats. Thus it is we know that
foxes and cats are close relations, being of the
same family.

' Hence it is a fearful thing to be possessed by
either of these creatures, for as they owe their
origin to a demon they partake of his demoniacal
nature.'

As among the Japanese, so also among the
Ainu, the fox, being famous for his cunning, is
accredited with supernatural powers. He is not
only said to be able to change his body into
another form when it suits his purpose, but it is
reported that he is able to bewitch people, thereby
makinof them ill, drivinor them mad, or even
causing them to die.

I was on a certain occasion out with an Ainu
trying to shoot my dinner, and as we were going
along we chanced upon the footprints of a fox
in the snow, and I asked the Ainu whether we
should go for it first and get its skin, and then seek
for food. He said 'No' very decidedly, not if I
desired to get a hare or some ducks. Upon
asking him what that had to do with it, he said
that if we killed the fox first we should C(;rtainly

The Ainu and 1 heir TOlk-Lore.

get nothing else that day, for the spirit of the fox
would, if we killed the body, travel round and
let all the other animals and birds know that we
were coming. I therefore had respect for his
feelings and went after a hare instead. In a
conversation with this man afterwards he told me
that all hunters in ancient times, if, when they
went hunting, killed a fox first, always tightly
tied up its mouth, to prevent the spirit from going
to warn others, and I find that many do this even
at the present day.

There is one kind of fox which goes by the
name of ikatkara chii'oninip, and this means ' be-
witching foxes.' The following myth tells how
the people account for the origin of these
creatures : —

' There are two kind of foxes which came
out of the ashes of the demon Moshiri-shin-
naisam, the one evil and the other good. All
Ainu worship the skulls of some of these animals,
and keep them as fetiches or charms, but it is only
those of the good and not the bad ones which
are kept and worshipped.

' The best kind of fox is of a dark colour, and
goes by the name of shitunibc kamui, i.e. "light
divinity." It is his skull which is prayed to, because
when so treated its former possessor is pleased and
is certain to come to the worshipper's assistance.
The red-coloured, thin-haired foxes are very
demons, and it is this kind which changes its form
so as to possess and bewitch the people. They
are called sak-kiuiunhc, i.e. " creatures which lie in
the mountains during the summer," and they are
504

The Orioin of Rats and Cats.

so named because they stay in their holes during the
winter months, and only appear in the warm summer
weather, for they cannot endure the cold. They
have the horrid habit of exhuming human corpses
and feeding upon them, and they always when
about keep a sharp look out for such prey. The
skulls of such foxes should neither be worshipped
nor kept as charms, for these animals are worthy
of nothing but execration. F'oxes of this kind
are called ikatkara chirouuup, i.e. " bewitching
foxes," and should be avoided.'

It should be noticed in the foregoing myth
that the skulls of some foxes are said to be wor-
shipped and kept as charms by the people. This is
perfectly true, and I have seen scores of these
unsightly objects in the Ainu huts ornamented
with fetich shavings. Only the other day I saw
a tray containing no less than a dozen fox and
mole skulls mixed up together, and placed before
an old man who was in a dying condition. They
were put there as fetiches, and asked to drive
the malady away and restore the patient to health
and streng-th.

Oktcin of Rats and Cats.

It must not be supposed that all Ainu imagine
the account of the origin of cats from the ashes
of a demon to be the true one. The following
fable, told me by Penri after his hair had one
night been severely pulled by a rat, is another
version of the matter, and I now propose to repeat
what 1 wrote on the subject at the time, only
505

The Ainu and Their hOlk-Lore.

adding that when the incident took place he got
up from his bed and came over to accuse me of
playing some trick upon him, whereupon I also got
up and went to sit with him at the fireside to talk
the matter over. After a long discussion the old
man gave me the following myth : —

' After the Creator had finished making the
world he came down from heaven to see how all
things looked. As He was viewing His works
the evil one appeared and derided him, saying,
"Doubtless you think you have done a very good
action, and have made all things for the best. But
look at this bramble bush and thistle, what can be
the use of such things as these ? " God, being
angry at these remarks, put his hand behind his
back, and secretly made a rat. As soon as he
had created it he turned it loose, when it rushed
suddenly into the evil one's mouth and bit his
tongue out, thus leaving him minus that unruly
member. Hence the devil has no tongue, for it
never grew again. He was so angry at being so
treated that, in order to retaliate, he caused rats
to increase so mightily on the earth that they soon
became a nuisance and plague to men. For this
reason the Ainu one day met together and called
upon God to remedy the evil ; for unless he did
so men would no longer be able to exist in the
world. God, who is ever willing to help human
beings, heard the prayer, and, in order to kecj) the
rats under, created cats. " Let us, therefore," said
the old man, "bear with rats a little, for they did
a good thing in biting out the tongue of the e\il
one." Moreover, do not speak against anything
506

Possession by Animals.

God has created, for see how He punished the
evil one for so doing.'

It has been mentioned elsewhere that according
to Ainu ideas the spirit of one genius may possess
the body properly belonging to the spirit of another.
This possession constitutes what we might designate
bewitching by the lower animals. The natural
spirit of the person bewitched is not indeed taken
away or destroyed, but for the time being has been
superseded, and is used as the foundation for the
alien spirit to work upon. Thus the spirit of any
animal may, as a punishment, and should there be
an adequate cause, bewitch any person. And the
person so bewitched will exhibit in his actions and
speech the characteristics of the animal bewitching
him. If a bear bewitches a person, he will growl
like a bear ; if a cat, he will mew ; if a dog, he will
bark.

I have heard the belief in this doctrine used as a
means by which to prevent cruelty to animals. The
special case I now have in mind is that in which a
person was cruel to a dog, and was only prevented
from killing it through another telling him that
unless he was careful there would be the scta-pagoat
in store for him. That is to say, he would be
bewitched by the dog, would bark, pine away and
finally die. The proi)er cure for a person bewitched
is to eat a portion of the flesh of the kind of animal
bewitching him, or, should this fail, he must be
exorcised.

In accordance with the foregoing belief, we fmd
there is also an idea among the people that deceased
cats have power to bewitch people. The spirits of
507

The Ainu and Ihcn" TOlk-Lore.

cats which have been killed, it is said, are especially
addicted to this kind of thing, as has been shown in
Chapter XXVIII. But should a person kill a cat,
he may generally prevent himself being bewitched
by it by eating part of it. Or should a person be
bewitched by any disembodied cat, he may secure
himself by killing any other cat and eating it. The
good effects of this are undoubted. The way cats
generally bewitch people is to enter their bodies
and cause them to imitate the gestures of a cat,
to gradually waste away, and in the end to die a
painful death while mewing like a cat. The name
of this is called Meko-pagot, ' cat punishment.'

The Mouse.

There is a place near Muroran called Entin
kotaii, i.e. ' rat village.' The lore given below con-
cerning this village was not obtained from an
inhabitant of the place, but from a man who lives
at least sixty miles away. The people of the place
itself do not consider their home to be so named
because it was the original birthplace and home of
rats and mice, but because their hamlet is built upon
a point of land jutting out into the sea and some-
what resembling a rat or mouse in shape. And this
the writer quite believes to be the true version of
the matter. However, as it is sometimes well to
hear what others have to say about the locality
in which their neighbours dwell, we will allow a
stranger to have his say about the ' })lace of rats'

508

The Mouse.

TlIK LllCKM).

' God made the mouse upon this earth. The
first of the race were made at the place called Eriiin
kotaii, i.e. " rat place." And so it happens there
are a great number of rats and mice even now in
that vicinity. The inhabitants of that village are
mouse worshippers. Rats are exceedingly numerous,
and are called by various names. The largest is
called Toi-eruni, i.e. "the great " or "bad rat " ; the
next is named Yuk-enini. i.e.. " the deer rat"; the
next is called AV/z/v//, i.e., " tree barker." All the
rats are of one family, but the chief of them all is
the mouse. If, therefore, people worship and offer
libations to mice, all the rat tribe is thereby
honoured, and they show their appreciation by
allowing the gardens to flourish, in not destroy-
ing the crops through nibbling at the roots and
fruit.

'As Enini kotaii is the chief seat of the rats, no
boat may carry a cat when passing along its shores.
If a cat were to be carried, the rats would get
angry, and cause the boat to be wrecked. Boats
therefore do not carry cats when passing this
village.

' If people speak evil of rats or mice, these
creatures become angry and eat up the garden
produc(;; but if they make inao, offer it to them and
worship them, they will not harm the gardens. It
is in great measure because the people ha\e
ceased to worshij) mice that rats now work so
nnuh ha\()C and destruction in the gardens every
year.'

509

The Ainu and Fheir I^ oik- Lore.

The Otter.

The otter does not appear to be thought very
highly of as a deity. This appears to be on account
of a curse pronounced against him at a time when
man was created, as was shown in Chapter I.
There are, however, various other pecuHar matters
connected with this animal deserving of notice, and
the first to be mentioned is his connection with
the fox.

Legend oe the Otter and the Fox.

' The river otter was sent down by the Creator
in order to make clothing for the foxes. He was
told to clothe them in red, but the otter had such
a bad memory that, before he could accomplish his
task, he quite forgot what colour it should have
been, and so made their skins white. Hence foxes
were, when first discovered by the Ainu, of a white
colour, and not red as now seen. The fox was
exceedingly angry at this piece of forgetful ness, and
upbraided the otter for his carelessness and neglect
of duty. White was too imposing a colour to suit
Reynard's tastes. In order, therefore, to remedy
the mistake, the otter went to a stream, and, after
catching a salmon, took out its roe. He then
invited the fox to lie down. and. after mashing
the fish-roe into a lic^uid. proceeded to rub it over
its skin, and in that way changed its colour from
white to red. Hence it is that foxes are now red,
and not white as formerly. The fox was very
much pleased with the change, and, in order to
reliirn the conii)liment for this good act, procured

The Otter.

some bark of the shikercbc-ni ^Phcllodcndroii aniu-
rense), boiled it, and dyed the otter's skin with the
hquor, making it the beautiful dark brown colour
we now find it to be.'

Another legend, speaking of the forgetfulness of
this creature, is as follows : —

' The otter is a most curious and wasteful
creature, and can remember nothing at all. As
soon as he has caught a salmon he drags it to
shore, and takes one mouthful out of the back,
near the head, and leaves all the remainder of the
fish. No sooner does he take a bite than he
forgets all about it, throws the fish away, and
sets out to catch another meal. He very seldom
returns to finish what he has previously caught.
He forgets all about it. This is the reason why
a person with a bad memory is called "otter head." '

With regard to this piece of folk-lore, I will
draw the reader's attention to three facts, namely : —

(i) At the present day the words 'otter head'
are much used among the Ainu. Our servants often
call themselves and one another by that name when
they forget anything. In fact, it was this in the first
place which caused me to in(|uire into the matter.

(2) The Ainu use the words, 'to be seized upon,'
or, ' to be possessed by the otter.' It is the belief
of the people that otters, like other animals, have
power to |)ossess persons. Should they do so, loss
of memory is the sure result. In short, a very
forgetful person is always said to be ' possessed by
an otter.' In this way, then, do the Ainu account
for the psychological fact of forgetfiilness.

(3) When the Ainu find fish which they suppose

511

The Ainu and 1 heir Tulk-Lore.

has been killed by otters, they carry them home and
use them for food. But when they eat such fish, or
partake of the flesh of the 'otter,' special prayers
are said to the goddess of fire, asking her to protect
them from the machinations of the evil-disposed
otters.

Not only so, but while eating, both men and
women, old and young alike, tie a tai^a, i.e. ' a sling
used in carrying bundles,' round their heads. This
sling is said to keep the spirit of the otter from
entering the brain, which the Ainu suppose to be
the seat of memory.

Should a person neglect to wear a /am while
partaking of otter's flesh or fish caught by otters, he
will pay the penalty of being possessed by one of
these creatures, and the next time he goes to the
mountains to work he is certain to forget a knife,
or an axe, or a hoe, or some other tool.

Some people say that it is particularly dangerous
to eat the head of the otter, for in so doing he
renders himself liable to be cursed by having his
memory taken away. The following legend makes
this clear.

' The otter's head must not lightly be used as an
article of food, for unless people are very careful
they will, if they eat it, become as forgetful as that
creature. And hence it happens that when an otter
has been killed the people do not usually eat the
head. But if they are seized with a very strong
desire for a feast of otter's head, they may partake
thereof, providing proj)er precautions are taken.
When eating it the pcojjlc must take their swords,
knives, axes, bows and arrows, tobacco-I)oxes and
5^2

The Otter.

pipes, trays, cups, garden tools, and evcrythin;^' they
possess, tie them up in bundles with carrying slings,
and sit with them attached to their heads while in
the act of eating. This feast may be partaken of in
this way, and no other. If this method be carefully
adhered to, there will be no danger of forgetting
where a thing has been placed, otherwise loss of
memory will be the result.'

There is yet another legend of the otter, and
that represents him going on a fishing expedition,
and foroettino; that he was armed with a sword. It
runs thus : —

' The otter forgets very much and very quickly ;
his memory cannot be trusted at all, for it always
fails him. One day he spent much time, and worked
very hard, at sharpening his sword, and when he
had finished buckled it on and went fishing. I^y-
and-by he came up(jn a whale which he attacked
most furiously. He pounced upon it and bit it with
all his might, but, as the skin was very tough, he
could niake no impression whatever. His teeth
would not enter, but glanced off the top however
hard he bit. He laboured thus, scratching and
bitinL{ for a loner time, and only o-ot tired for his
pains. Thereupon the Ainu, who were standing
u[)on the seashore, roared with laughter and jeered
him, saying: "O thou divine one, why do you not
attack the whale with the sword you have at \()ur
side ? " The otter, being thus brought lo himself
remembc^red that he had a sword upon his ihigh.
He therefore drew it, and then very soon killetl the
whale. Thus we see how the (Jtter was cursed by
God for forgetful ness.'

The Ainu and Their Folk- Lore.

There is, however, strange as it may seem, one
part of the otter which is supposed to be of great
value, and that is the dried heart ; if the reader
will refer to page 305, he will see in what way,
for an account of the matter is given there.

The Hare,

The Ainu inform us that the hares we now see
in this world formerly had their homes in Paradise.
They were not animals when there, however, but
just the hair of the skins of God's deer. How they
came to this world in the form of hares is made
known to u.s in the folk-lore now to be given.

The Legend.

' In the beginning hares had their home in
Paradise, but when they lived there they were not
called hares, but deer.

' They were the gods' own deer, and they used
to kill and eat them, for when there they were
very choice eating indeed.

* Now those animals which in this world men
call deer used also to dwell in Paradise. They
were the dogs with which the gods used to hunt
the isepo-yiik, i.e. " hare deer." The lleetest of
those dogs which used to go to the mountains to
hunt the "hare deer" were the two and three
year old bucks. But the old bucks and does were
slow of foot, and so unable to kill any.'

514

The Origin of Hares.

How Hares descended FRO^[ Pakadlse.

The history of the origin of hares in this world
is as follows : —

' The divine Aloina once killed a deer in
Paradise and ate it. He then plucked some of
the hairs out of the skin and cast them upon
Ainu-land, As soon as they reached the earth
they changed themselves into hares. This is why
these animals are so lean and unsavoury, for there
can be no goodness in the hairs of the skins of
animals, however nice eating the animals them-
selves may be. Still, in Paradise they are very
fat, for they are not hares there but deer,'

Hares are not looked upon with favour by
the people for they are supposed to be witches.
They are said to enter people's dwellings with
the intention of bewitching the family residing
there. When their tracks are discovered in the
snow anywhere near a hut, they must, in order
to prevent evil, be scooped up with a water-ladle
and carefully turned upside down.

Another Lecu<:nd of a Hake.

'The hare is an animal of ill omen, and has
the power of working evil spells upon people.
The spells are worked in this way. 1 )uring the
wint(n- months they will sometimes visit the Ainu
huts, and if the owner should be away they take
Lip their abode there. Put should they enter
while the owners are at home, they would all
515 -^ '- 2

The Ainu and llicir lu)lk-Lorc.

sicken and die. It is in order to bewitch people
that they pay these visits. Should a person
see the track of a hare near the hut in the
snow, he should take a water-ladle, carefully scoop
it up, and then turn it upside down. While
doing this he should say: "A hare has come
to bewitch us, but with this ladle I turned
his track upside down ; I hereby bury his soul
under the snow. Therefore, although there are
people living in this hut, they will not now be
ill. Let the hare himself sicken and die, but do not
let the people be affected by him." The track
must be turned upside down while this speech
is being made. After this the man should enter
the hut and worship the goddess of fire. If this
is done all may rest in security.'

Hares are also supposed to possess the evil
eye, for it is thought that they bewitch people
by looking at them. Being of such mean origin,
they are ordered by God not to presume to look
at human beings, but when near them to carefully
divert their eves and look in another direction.

A ii'RTUKk Li'.c.KNn OF THE Hark.

' Hares sometimes bewitch |)e()ple by looking
at them with their great staring eyes. Inasmuch
as these animals are nothing more tlian the skins
of the heavenly 'Tiare-decr" {isc/>o~y7ik). they are
very mean creatures.

' God therefore conimanded them not to {jre-
sume to look men straight in the face, but to be
reverent and ircat tlicin wiih thic respect.
^10

About Hares.

' Thus it is that hares, when they see people,
look at them either sideways or from behind.
Those that look straight at a person only do so
for the purpose of castino- a spell on him. This
is bewitchery. Should one catch a hare doing
this he should pray very long and earnestly.'

Hare's flesh is always carefully measured with
a water-ladle before being cooked. If there are
exactly six measures, no more hares may be killed ;
but if there are less, another may be caught. This
leaves an opening for roguery.

Another Lec;end.

' When a hare has been killed the flesh should
be cut off the bones and chopped up fine. It should
then be carefully measured with a water-ladle, each
ladleful counted, and put into a saucepan. Should
there be six measures all is well ; but if there should
be less than six, another must be killed so as to get
the correct number. Indeed, one must go on killing
hares till he gets one which will exactly fill the ladle
six times.'

The Ainu who told me this said that the people
were careful not to allow the flesh to fill the measure
six times ; they always made it a little less, so as to
have the right of killing another.

' When a hare has been killed his head should
be cut off and inao given it. Prayers should also be
made to it as follows : —

' " We have now slain thee, () hare, and therefore
present thee with this iuao. We wiU cook thee, and
the people shall eat thy carcase. 1 am now about to

5^7

The Ainu and Their Folk-Lore.

measure thy flesh with this water-ladle ; should there
be six ladles' full my friends will all be able to
partake of thee, but should there be less some will
go away hungry ; I shall then be obliged to slay
another of your kind." After this has been said the
man measures the flesh, and so heaps it up that
there shall not be six full ladles. This being so, he
will have liberty to hunt others.'

51S

QHAPTER XLIV.

Fishing.

The salmon — Salmon fishing— Mucl-trout and pike-fishing — Origin
of the mud-trout — Origin of eels — Yoshitsune and Kenkei
fishing — The sword-fish.

The general name among the Ainu for fish is
chcp, called also by some cJii-cp, especially when
using emphatic, legendary, or polite language.
C/ii-cp, of which c/icp is a contraction, means 'food,'
and this fact goes towards showing that the Ainu
were originally a lish-eating people, or perhaps one
should say that fish was the staff of life among them.

Among fresh-water fish the salmon and salmon-
trout hold the highest place. This is what one
would expect, inasmuch as these are the largest and
most useful fishes to enter the rivers. The true
salmon is called s/iidc, and this word means either
'the great thing' or 'the chief food.' It is also
known as kamui chep besides, and that means ' divine
food,' or 'divine fish,' and it is reported to have
originally come down from Paradise.

Salmon fishing is a very favourite pursuit
among the people during the season, and some of
them are very clever at spearing them, for they
commence to use the fish-spear very early in life.
I knew a lad only twelve years of age who some-
times would start off to the river at daybreak and

The Ainu and Their Folk-Lore.

return by eight o'clock with six or eight fine fish.
The spear used for this purpose is called a march,
and the illlustration is that of one I had formerly in
my collection. The pole to which the hook is
attached is about eight feet long, and the viarck
itself is about eighteen inches in length. The hook
(i) is of Japanese manufacture, and is so fixed that
when a fish is struck it enters the fiesh, and is drawn
over in such a way as to keep the fish between it
and the end of the pole {2) ; and so it happens that
the more the fish struggles to get free the more
thoroughly the hook transfixes it. The string (3) at
the back is made in this instance of sea-lions' skin.

A Marek, or Salomon Spear.

When using this instrument the people usually
stand along the banks of the rivers (sometimes up
to their knees in water), and when they see a salmon
coming along cast their spears at it. At times,
however, they fish from their boats. About the
middle of November, or the beginning of December,
they fish by torchlight, one person holding the
lighted torch over the river's bank to attract the fish
while another strikes the unsuspecting creature with
his spear.

Nets made of hemp and mugwort fibre used

formerly to be used ; but when I first came among

them these were only used at night, not by

preference, so it was told me, but for fear of the

520

Fishing.

Japanese authorities, who had forbidden nets to be
used.

The men formerly made a kind of fish-trap they
called iLvai, but they are no longer allowed to do so.
These traps were generally placed across the rivers
near to the various tributaries. They were made of
stakes driven into the river bed, the spaces between
the stakes being filled in with a kind of willow
wicker-work. This served as a fence to keep the
hsh from passing. They were made in the shape of
an arrow head, and always pointed down stream.
At the end or point of the arrow head a doorway
was made, and a kind of square net which was made
to slip up and down at will was fitted into it, whilst
over the top was a platform upon which the fisher-
man sat. The top bar of the net was allowed to
rest in a notch left in the door-posts for its recep-
tion, whilst the bottom part, to which the handle was
attached, rested upon the bed of the river.

As soon as a fish was seen to enter the net,
the person upon the platform drew the lower
portion of the net up till it met the upper, and
thus the fish was caught. Various other little
wicker-work traps are still baited and placed
along the streams for the smaller fry. There is a
very curious thing, however, connected with killing
the salmon well worth telling here. It is this : —
When the Ainu go salmon fishing they always
provide a thick willow stick about two feet long
with which to strike the salmon's head and kill it.
This stick is called Isapa-kik-ni, ' the head-striking
wood.'

The Ainu say that the salmon do not like

The Ainu and Their T oik- Lore.

being killed with a stone or any wood other than
good sound willow, but they are very fond of
being killed with a willow stick. Indeed, they
are said to hold the isapa-kik-ni in great esteem.
If anything else is used the fish will go away in
disgust.

An Ainu once talking to me on the subject of
salmon, said : ' Some of the smaller salmon are
called iuao-kot-chcp, i.e. "the fish which have inao
(given them)." There is another kind named
kaimti koitiikka c/iep, which are very precious
indeed, for their heads are great charms. These
have short snouts and their heads are fashioned
something- in the shape of a cup. When such
fish are killed they must be placed on a tray, set
before the fire and worshipped. The head must
then be cut off and inao offered to it, after which
the body may be cooked and eaten. The stick
also with which salmon have been killed should
also be worshipped and inao offered it.'

My informant, continuing, said : ' There are
also many kinds of witch fish. Some of these
have eyes red and bright like the Adonis ainnrcnsis.
These, however, are not really fish, but mermaids
changed into fish. Others have lumps like boils
upon their bodies. These are called Tcnki sci
chep, and that means small-pox fish. These are
dreadful creatures, and if eaten will cause small-
pox. Others are rotten inside, and whoever eats
these will quickly die of stomach disease.'

Mud trout and large pike are caught with a
spear called cJiinininiap or apininiap. The handle
of this instrument is about eight or nine feet long,
522

Spearing Fish.

and when fitted up ready for use it is fully ten feet
in length. As will be seen from the figure (i)
this spear has two heads to it, which are fastened
to the pole by means of a string. These heads (2)
are barbed, and consist of two parts — ^an iron
point (3) and a bone foundation (2). As soon as
a fish is struck with this spear, the barbed heads
come off the points of the pole (4), but the fish is

A Spear used to catch Trout.

secured by means of the strings (5) which are
attached to the spear heads and back part of the
shaft. Figure (6) represents a bait or decoy
which is drawn along the bottom of the river.
This is nothing but a piece of iron wrapped in
blue material bound on with white bark. At the
end of this is a piece of white bone (a) two inches
long, which is furnished with a tail (/?) made of
pieces of bark and a red piece of cloth. The
fish are speared whilst following this decoy.

Harpoons used in catching sharks, sea-lions,
and sword-fish are like those shown at (2) above.
523

The Ainu and 1 heir TOlk-Lure.

Many of the Ainu believe that the mud trout
was made out of a snake's scale, and the grebe
again out of the cleanings of a trout. And they
fiu-ther hold that being thus related to the niud
trout the river grebes love to associate with them
so much that they only frequent places where
these fish are to be found, and when they desire
to catch them accordingly, first consider where the
grebes were last seen, or travel along the rivers
till they come upon some of these birds. The
following legend informs us of these things.

Legend of the Grebe and Mud Trout,

'The fish called C/u'rai, i.e. "mud trout," was
made out of a scale of a snake, so that both gods
and men were formerly afraid to eat. After a time
the divine Aioina came and, killing one of them,
said, " How is it that such good fish as these are
not eaten by the people ? " He then cut it in
two and threw the cleanings away. But these
turned themselves into grebes as they left his hands.
As the grebe is therefore made out of the cJiirai,
'mud trout,' it is named chirai-iua c/iiri, i.e. 'mud
trout swimming bird.' After this Aioina cooked
the trout, ate it, and pronounced it very good : since
that time both gods and men have used it as an
article of diet. Again, in the spring time, when the
cry of the grebe is heard, the people go down to the
river and catch trout, for this bird never cries unless
there are some of these fish near at hand.'

The Ainu have a great aversion to eels, and will
not touch them if they can possibly help it. This is
5^4

Yoshitsune Fishing.

said to be because they so closely resemble snakes.
The folk-lore concerning them is as follows : ' In
ancient times, when the divine Aioina was upon the
earth, fish were so numerous in the rivers that the
Ainu used to catch plenty to live upon, but the
bears also came to the rivers and killed them so fast
that they became scarce, so that the people were
likely to starve. The men were very angry at
this and accused the bear before Aioina. I'pon
hearing the trouble Aioina smiled and said : " Fish
were made by God and placed in the rivers at the
beginning for men and animals to eat : what then
shall be done to help you and keep the bears from
quite destroying the salmon ? I will attend to
the matter."

' Aioina then went out of his hut and took
some stems of Fuiikai grass, twisted them in his
hands, and made eels of them. When the bears
next came to catch the fish they saw the eels
creeping about and ran away in fear. And so the
Ainu were afterwards able to catch more salmon.'

There is an Ainu fishing tradition concerning
the Japanese hero Yoshitsune, which contains some
matters of interest. It runs thus : ' Okikurumi {i.e.
Yoshitsune) and Samai {i.e. Benkei, Yoshitsune's
henchman) came to harpoon the sword-lish. And
we waited for them at the fishing place.'

(The Ainu interpret this by saying that the
ancients took their boats and went to the point
where the fishing was to commence. Their moli\-e
was to see beforehand where the l)est fish, might
be caught, and to return more successlul than llu-ir
Japanese friends.)

The Ainu and Their Folk-Lore.

' When they came they effectually harpooned
a large fish.' (Yoshitsune caught a fish ; but the
Ainu, through wishing to parade their skill, caught
nothing.)

' From this point the fish went from one end of
the sea to the other taking the boat with it. Now
Samai collapsed for want of strength.'

(Upon harpooning the fish, the boat being
fastened to the end of the harpoon line was dragged
out to sea, and Benkei was either drawn overboard
with the line or was killed in some other way.)

' Upon this Okikurumi put forth all his strength,
and wrought with the grunt of a young man '
{i.e. he worked very hard).

' Then there arose upon the palms of his hands
two blood-stained blisters. And with temper de-
picted upon his countenance he said : —

'"O you bad sword-fish. As you are doing
this I will cut the harpoon line.

' " And because upon the harpoon's head there
is metal, you shall greatly suffer from the noise of
striking iron and grinding bones in your stomach.

' " Because the line is made of hemp, a plain of
hemp shall grow out of thee :

' " Because the rope is made of linden bark, a
forest of linden trees shall grow from thy back.

' "And when you die you shall be cast into the
mouth of the Shi-shiri-muka river, and crows and
many kinds of dogs shall congregate upon thee and
defile thee."

'Thus Yoshitsune cursed the poor fish.

' Now, though the sword-fish said that it under-
stood and thought it was Ainu that was spoken, yet
526

Fish Worship.

it secretly laughed and went its way. But before it
had <4()ne far mighty pains seized it, and in its
stomach was heard the sound of striking iron and
of grinding bones.

' And plains of hemp and forests of iiipcs/i,
"linden," and ^V////;'/, " bird cherry," sprouted forth
from its body, and it was cast ashore in a dying
state. Then the dogs and crows congregated upon
it and defiled it.

' Upon this Okikurumi came down from the
mountains, and said : " O you bad sword-fish, it is
by your fault and for your own doings that you
are thus punished. Your lower jaw shall be used
in the outhouse, and your upper one shall be sunk
with a stone, and you must die a very hard and
painful death." Do not treat this Ainu tale of the
sword-fish slightingly.

'Thus did Yoshitsune's curse take effect.'

It was shown in previous chapters that the
spirits of birds and beasts are worshipped when
they are sacrificed or ' sent away ' by being killed,
and invited to return and afford another feast later
on. The same sort of thing takes place after catch-
ino; some kinds of fish, such as the salmon above
mentioned, and the sword-fish now to be treated of.
There is not indeed the killing to be done on shore,
for that was accomplished by the harpoon at sea,
but there is the feast to provide and the spirit of the
dead fish to be asked to return on some future
occasion for the benefit of the people. In explain-
ing this matter I will give another of my own
experiences.

On one occasion 1 had intended Lo lecture and

The Ainu and Their Folk-Lore.

exhibit a magic lantern in a certain Ainu village.
The chief of the village in question happened to
be travelling by the same route as I, and it was
arranged as we went along that the meeting should
take place in his hut. Upon arriving at the village
— shiraoi, in fact — and disposing of our parapher-
nalia, we went to visit the people and make
preparations for our meeting. We found, however,
that it would be impossible to have a gathering that
evening, because a large number of the men were
at sea spearing sword-fish, while the women and
children were busy keeping up beacon fires along
the shore and waiting to assist their husbands and
fathers to land when they returned. We were
therefore obliged to put off our meeting till the next
evening.

On looking about us we soon discovered that
many of the Ainu had been successful. The boats
themselves told us that, for when the men have
been fortunate enough to spear a sword-fish they
dispose of their fishing tackle in a particular way
and ornament their boats with inao. The process
is as follows : — The boat is drawn a good way
inland, well out of the way of the tide ; the bow
being placed facing the sea ready for relaunching
when required. The four oars are then stuck into
the ground and tied together in pairs at the upper
end and made to lean over the boat so as to form a
sort of long tent, one pair of oars being placed at
the bow and the other at the stern. A long pole
which the Ainu use to assist in pushing the boat
along when in shallow water is then laid across
them in such a way as to reach from stem to
5 28

Catching Sword-fishes.

stern of the boat, as shown in the accompanyuig
illustration.

The hsh-spear and harpoons, together with the
ropes and lines, are laid upon this pole. After this

Boat of successful Fishermen.

has been done;, Japanese alcohol, sold in bottles, is
procured (or was indeed in this case), one bottle tor
each oar. In the meantime the head ot the sword-
hsh has been cut off and stuck inttj the sand by the
snout for worship, and also as an offering to the
sea-god, though after being offered and worshipped
it was divided up and eaten.

After the alcohol has been procured, the indis-
pensable iuao are made and stuck in the ends ot the

's Hi

\\"

boat and upon the sea-shore, and prayers are said
to the sea-god and also to the spirit of the slain
sword-hsh ; the sea-god is thanked for the assist-
ance he has given in catching the fish, and the tlsh
is thanked f ))■ j-iaving been caught, and is asked to
529 2 \i

The Ainu and Their Folk-Lore.

come again. Libations of this dreadful alcohol are
also freely partaken of till it is all gone, and the
result is drunkenness, of course, and in many cases
blind, dead drunkenness. When the bottles are
emptied they are turned bottom upwards and stuck
on the rowlock pins of the boat, one bottle on
each pin.

After inspecting the boats we returned to our
inn, fully expecting to hold our meeting the next
day. But we were doomed to disappointment once
again. On inquiring about the matter in the morn-
ing we found the whole village under a cloud.
Three men, it was said, were out trying to catch
a sword-fish, when all at once a great sea-monster,
with large staring eyes, appeared in front of them
and proceeded to attack the boat. A desperate
fight ensued. The monster was round in shape,
and emitted a dark fluid which had a very powerful
and noxious odour.* The three men fled in dismay,
not so much indeed for fear, they say, but on
account of the dreadful smell. However that may
have been, they were so scared that the next morn-
ing all three refused to get up and eat ; they were
lying in their beds pale and trembling.

Such a dreadful thing having happened it was
utterly hopeless to think of doing anything in the
way of lecturing that day. The chief himself told
me that he was holding a grand consultation with
his men that very day at noon to consider the
matter. Prayers would have to be said, the

■"' The men sa\- it was a cU'vil ; and 1 am inclined to think
from thr (Icscription that it was rcall)' a ' (k'\-il-fish ' or octopus.

Fishing.

mystery solved, inao made, libations of wine drunk,
the good god of the sea worshipped and asked to
dri\ e the demon away, and a certain very particular
ceremony performed, in order to make it safe to
proceed with the fishing.

I had seen this kind of thing before, and knew
what such a ceremony meant. It meant a beastly
drinking carouse ; I therefore packed up my traps
and left.

531 2 M 1

The Ainu and Fheir r\^lk-Lore.

AFTER XLV.

Fish Cultus.

(a) Gods of the Sea axd Rivers.

General remarks — The whale — The tortoise — The albatross —
Kaipc-clmpka-7Ui-gurti — Mo-acha and Shi-acha — Chiwa sh
ekot-viat — Gods of the rivers — Wakka-iish kaiiini — God of
the source of rivers — Goddess of water-ways — The river
crayfish — A water insect.

One would naturally expect to find that just as
the Ainu have their animal, bird, tree, and other
totems, so also they hold certain fish and marine
animals in the same regard. xAnd truly there are
o^rounds for believintr this to be the case. The
description given of worship paid to the sword-fish
in the last chapter is a clear indication of this fact,
and it is very pertinent to remark that, to the
writer's certain knowledge, salmon also are in some
cases worshipped. Whales, sea-tortoises, and sea-
lions also, among other inhabitants of the ocean,
iiave divine honours paid them ; and this is
undoubtedly all owing to the ideas underlying the
totem stiperstition.

'lliat the Ainu fishermen are a superstitious
race it is almost superfluous to remark. And it
being the object of this chapter to illustrate their
ideas regarding 'fish cultus,' some of these super-
stitions will, of course, be brought to lis^ht. When
these people speak of the gods and demons of the

Gods of the Sea.

sea they generally mean fish, and it is of these
that I now propose to treat.

So far as I can learn the principal gods ot the
sea are as follows : —

Rcpnu-riri-kata inao uk kaiuui, i.e. ' the god
upon the waves of the sea who receives iJiaoJ
This is the very greatest and m(^st highly esteemed
of all the gods of the sea, and to him every
other owes allegiance, and is necessarily subject.
W^henever he allows himself to be seen by man, it
is always in the bodily forni of the largest of large
whales. As he is said to be well disposed towards
mankind, he is very frequently worshipped by those
Ainu who dwell upon the sea-coast. Jnao are often
presented to him by the fishermen, especially during
the fishing season, and much sake is offered to and
drunk for him. While the young men are away in
their boats pursuing their occupations, the old men
may often be seen sitting by the seaside making
iiiao, and praying to this god for fair weather and
a large catch of fish. Should the petitions of
their prayers be granted thanks are devoutly given,
and much sa/cc drunk in honour of him and in
praise for his goodness. This god is said to have
two special servants, who are supposed to act as
messengers or angels between himself and man-
kind. The fn-st of these is called Rcp-nii-koiihikai,
'the servant in the sea.' lie always appears in
ihe form of a tortoise, and is fretjuently worshipped.
Inao are also made for him, and much sake drunk
in his honour, for he is said to be a very important
])ersonage in the economy of Providence. I le
listens to and takes the i)rayers of the Ainu to his

The Ainu and Their r\)lk-L

ore.

master, and brings back niessages of blessing in
return. When seen, he, as indeed is his master,
is caught by the fishermen and eaten, but his
head is dried, and kept in the hut for worship.
Before going to fish, the nien themselves, or one
of their relatives who happens to possess one, take
it from its resting-place, worship it, and offer
it iiiao.

The other servant is the albatross, which is
called by various names, such as isho-kapiu, i.e.
'sporting seagulls,' onne-chikap, osJikambc and
shikaiubc. His presence is regarded by the fisher-
men as an omen for good, as has already been
mentioned in Chapter XXVIII.

Like the tortoise, he also is supposed to pass
with messages between the chief god of the sea
and men, and when it is possible he is caught
and his head taken, dried, and kept for worship.
Prayers are often said both to the live bird and
dried head, inao also are made for and sake drunk
to it. This head is called keinnii niarapto, and its
use has been fully described in the chapter on
disease. The sea god who is supposed to be next
in importance is called Kaipe-eJuipka nn giirn, ' the
person who resides in the eastern surf.' His
home is said to be far away beyond the middle
of the sea and under the eastern skies. He is
excellently well disposed towards human beings,
and is therefore much worshipped by the people.
Both inao and sake are offered for his acceptance.
This god never appears to men ; it is therefore
not known what his bodily form is like, though it
is supposed to represent a fish of some kind.
534

535

The Ainu and Their r\)lk-L()r

Moreover, as he is not known to have any special
messengers or servants to go between himself and
men, he is suj^poscd to be ubiquitous in some way
or other, for it is said that he always hears prayer.
Next in order come two other creatures, one
of whom is thought to be good, and the other
evil. They are brothers, and their names are
S/ii-ac/itu the elder, and Mo-aclia the younger
SJii-acha means 'the rough' or 'wild uncle,' as
he is supposed to be of a very evil disjiosition,
and to be continually pin-suing and persecuting
his younger brother j\Io-acha. Mo- cJia means
' uncle of peace.' This one, being of a benevolent
character and of a quiet, kindly disposition, does
all he can to live in peace and benefit the Ainu
race. He comes and settles down by the sea-side,
and brings still, quiet winds and good weather
with him. Then it is that the Ainu fishermen
launch their boats and go fishing. But Shi-acha,
the wild and malignant elder brother, (.'ver ready
and anxious to do all the harm he can, comes
and chases his peaceable brother away, and brings
bad weather, so that the Ainu are obliged to haul
in their boats and lines, and to go home without
any fish. SJii-acJia is supposed to be the originator
of all storms and shipwrecks, and hence the imsa
which are |)laced upon the sea-shore are not
presented to him, but to the peaceable and good god.
.Such is the version of some Ainu. IJy others,
however, the names SJii-acIta and Mo-acha represent
one and the .same god, who is supposed to be
very good to men. lie also goes by the names
(){ Mo-acJia-huui^c o;in-u and SJii-acha-InDto^c oiini, i.e.

The Sea Gods.

' the Ijringer in of the uncle of peace ' cind ' the
brin^er in of the wild uncle.' In bodily shape he
is said to be very like a whale. A legend
concerninL;" him, showing why he is worshipped
and S(r/,r and i//(70 offered t(j him, is as follows : —
' Once upon a time two Ainu were out at sea
fishing, when they were suddenly overtaken by a
severe storm. As their boat was being swamped,
they gave themselves up to earnest prayer. Every
known god and demon of the sea was called upon
t(jr help, but all to no purpose. By-and-by a
very large whale, a whale as large as a mountain,
was seen to rise out of the water, and gradually
come to the side of the boat and shelter it from
the wind and waves. This was no other than the
so-called Mo-acJia or SJii-acJia. He was not known
before that time, but ever since has been honoured
with the prayers of the Ainu.'

By many of those who hold this legend the
whale-shaped god was named Mo-acJia-hnuge o^nni,
' the bringer in of the uncle of peace,' because
he provided a calm. (|uiet place for the boat to
rest in, and is also called SJii-acJia-Jumgc guru,
because ot its enormous size, for the word sJii
may also mean ' great.'

Were it not that these deities are all called
upon separately and by name, I should be inclined
to think that they were all one and the same object,
but as it is I am obliged to c(jnclude that they are
really different.

The next deity of the sea is a goddess who is
known by the name of Cliizuash-ckot-uia(, and this
means ' the female pos.sessor of the places where
^11

The Ainu and l^heir Polk-L

ore.

the fresh and salt waters mingle.' It is her duty
to watch at the mouths of rivers, and allow the
fish, particularly the spring and autumn salmon, to
go in and out. She is of course worshipped, for
she is good to mankind. Inao are often presented
to her and sake drunk on her behalf Her inao
are especially placed at the mouths of rivers and
streams.

River Gods.

Just as there is said to be one fish god of the
sea who is greater than all the rest in that element,
so there is supposed to be one chief deity of all
the rivers, lakes, ponds, waterfalls and springs.
This deity is called IVakka-nsh kanmi, ' the water
god,' and is said to be of the feminine gender. I
formerly supposed this was a name for all the river
deities, but am assured that it is not so, but the
name of the chief river god only. In fact, she
and the goddess of fire are said to be the
very chief and best deities upon the earth, and
all others are subject to them as mere servants. As
Wakka-usii kaiiiui is thus supposed to be essentially
good, she is worshipped by having both inao and
sake offered her, and is especially prayed to
in time of sickness. All small streams and river
branches are said to be her offspring, and are
called kaiinti-potckc, 'god's little hands,' and kaniiii
matnepOy ' daughters of god.'

The deity supposed to stand next in order to

her is named Pct-otoktnat, ' the female of the source

of rivers.' She is said to be a very good deity,

and is accc^rdingly worshipped, when inao are pre-

53«

River (jods.

sented to her and sake drunk. It is her province
to preside o\'er the water springs, and is of course
subject to her mistress ]Vakka-ush kantui.

The deity standing next to her is called Pctru-
lis/imat, ' the female of the water-ways.' She is
generally supposed to be good, and to have the
oversight of all the rivers and streams from their
source to the sea. She is sometimes worshipped,
indeed, especially during sickness, but not so fre-
quently as the two mentioned above. Small inao
are offered to her, but sake is never drunk in her
honour.

Another so-called river deity is named Horo-
kariycp kamiii, i.e. 'the divinity which walks
backwards.' This is, of course, the river crayfish.
He is often eaten, indeed, but never, I am told,
worshipped, nor are inao offered to him.

There is one other deity of the rivers which
the Ainu call Ains/i-c/iippo, 'the little prickly fish,'
and rokoiu. But this appears to be rather a kind
of heteropterous insect than a fish. However, as
the writer has never succeeded in obtaining a
specimen, he cannot tell what is really intended.
It is also said to be eaten, though never worshipped.

539

The Ainu and Hicir lu)lk-L()re.

QHAPTER XLVI.

Fish CuItUS — contiuucii.

i\\) Dfmiixs of riii: Sea Axn Ki\'i:ks.

Ko/iofo ra?i-!^i/ni — Mermaids — Deformed fish — The demon ol
the surf— The demon who makes the sand fly — The demon
who resides in muddy places — The demons of currents —
^^'ater nymphs.

According to Ainu ideas the principle of duahsm,
as revealed in previous chapters, pervades every-
thing. We are therefore not at all surprised to
hear of the demons of the sea and rivers as well
as of the gods thereof.

In the Ainu system of demonology the chiei
demon of the sea is called Konoto-raii-guru, ' he
who descends upon the sea.' He is thought to
have his home somewhere towards the middle ol
the ocean, and to be generally shaped like a large
fish : he is also said to be of a very evil disposi-
tion, for he frecjuently stirs up wind and storm and
causes shipwrecks. In times of distress he is
indeed worshipped, but it is said that iiiao are
never to be openl)- offered to him, nor sake drunk
in his honour. Though the offering of iiiao and
sake would doubtless be very pleasing and accept-
able to him personally, yet the offering of thcMii
to him would cause much envy, jealousy, and anger
among the gods, and for this reason they are not
540

Demons of the Sea.

presented to him openly. I say openly advisedly,
because it is said that every now and then some
Ainu will on particular occasions secretly make
very tin\- inao, hide them in their bosom and carry
them away to present to this demon, and will at
the same time take a drop of sake in his honour.
But this has to be done very very secretly. How-
ever, contrary to the general rule, there are said
to be some Ainu who make this and other demons
their special gods, but this is always done in
secret.

Any abnormal fish, whether it be abnormal in
form or colour, is supposed to be unlucky, and to
belong to Koiioto-ran-guru and his tribe. When
caught they are therefore sent away again, either
dead or alive, to their lord and master or his
underlings, who are always asked to receive them
back and take care of them. They are called
ikoiiuup, 'things of misfortune.' Konoto-ran-guni
is a married demon, and his wife's name is Kojioto-
rau-]iiat. She, like her husband, is of an evil
disposition, and his helper in all that is evil. The
mermaids are supposed to be their offspring, and
are named j-itni-kos/iinpuk, 'salt water mermaids,'
and atui-koshi]ipuL\ ' mermaids of the sea.'

Although all the sea-demons and mermaids are
supposed to be in the bodily form of lish, yet
they are said to ha\e the power to assume various
shaj^es, sometimes appearing as sea birds, sometimes
as luarinc; animals, and sometimes e\en as men
and women.

.\ young man who is in the house with me at
this \ery moment gix'es me the tollowing incident,

The Ainu and Their Folk-Lore.

which exactly illustrates that part of the subject
now under discussion. He says that he and his
father once while fishing caught a kind of tortoise,
which they call kinapo (Or/hogoriseiis viola, Linn.).
On examination it was seen to have one foot
very much whiter than they considered it should
naturally be. On making this discovery the old
man declared it to be an ikonmip, ' misfortune-giving
thing.' He therefore cut the foot off, and eventually
letting it drop into the sea, saying : Nani konoto-ran-
giiru akorc na, pirika no eyain ran, i.e. ' Konoto-
ran-guru, I give this directly to thee, take thou
great care of it.'

When fishermen desire to bring down curses
upon their enemies who have wronged them in any
way, they often go directly to the demons of the
sea for this purpose. On such occasions inao may
be openly made and sake drunk for them. Konoto-
ran-guric and his minions are then specially asked
to bind the objects of their wrath with demoniacal
curses, and to afflict them with nitnep parat. ' de-
monomania.' Should the prayers be heard, the
curse brings misfortune, wasting- sickness, and
finally death.

Should the fishermen happen to see some sea-
monster while engaged in their calling, they do not
go at once to the good sea god for deliverance, as
one would naturally expect them to do, but lurn in
their fear to Konoto-ran-guni. From our point of
view this is very curious, but by the Ainu it is con-
sidered to be the most natural course to pursue.
Konoto-ran-guru is thought to be the great parent
of all the minor sea demons. He is therefore

Demons of the Sea.

approached, and reverently requested to take his
offspring- out of the way. He is supreme in the
sphere of demonocracy, and has sovereign right and
authority over all other sea demons. Should he
not, out of bad temper or for some other evil cause,
listen to the prayers offered to him, the Ainu as a
last resource loudly revile him and all his kind,
and turn to the great God of all things for
help.

The sea demon who stands next in order is said
to be called Kaipokun giini, ' the person who resides
under the surf.' His home is a little way off the
sea-coast, where the waves rise up to fall and break.
He is said to be of an evil disposition, and will, if
one is not careful, swamp the boats as they come
to shore. No iiiao or sake are therefore offered to
him, but any fish caught near his domains unfit for
human food are thrown to him to appease his wrath
and seek his good will. Sometimes, also, the ikoii-
nup, 'misfortune-giving things,' are presented to
him. Like Konoto-rau-gtirii, this demon has also a
wite, and her name is Kaipokun mat.

Another demon of the sea is called Ofapatchc
gitni, 'the person who makes the sand fly.' He is
said to reside upon the sand close by the edge of the
sea, and is supposed to rule over the shore as far up
as the waves break and roll. As in the case of other
demons, no inao or sake are offered to him. All
dead fish cast upon the shore are his property ; they
also, like others mentioned above, are called ikounup,
and are not taken by the Ainu for food. The wife
of this demon is named Olapalchc-iual, and, like her
husband, is ot an e\il miiul. When the Ainu fisher-
543

The Ainu and Their Folk-Lore.

men are ill treated or cheated by any of their
Japanese confraternity, it is this demon particularly
who is called upon to take revenge by binding them
with his curses.

Ri\KR Demons.

Turning now to the river demons, we find that
one called Koniipki-ot-gu]it, ' he who resides in
muddy places,' stands first in order. This demon is
supposed to live especially at the very water's edge,
and it is he who causes the water to become thick
and muddy. It is said to be he who causes the
river banks to fall in. He is a male, and his wife's
name is Konupki-ot-mat. Small inao are sometimes
offered to him, and though by some he is considered
to have a little of deity nature in him, he is thought
by most to be anything but godlike, especially so
should he knock down a good piece of river bank
upon which any of the Ainu may have garden plots.

The next fish-like demon is called Chiiika-pinne
kaniui ranictok, and this name means ' the brave
and divine male current.'

This one is said to have his home in the ordinary
currents. Small inao are sometimes offered to him,
but never any sake. Prayers too are never said to
him. The next is supposed to be one they call
Chill-range guru. This demon is a male, and his
wife's name is CJiiu-rangc mat, which means ' the
descending current ' : and he and his wife are sup-
jjo.sed to reside among the stones where river
currents fall over somewhat rapidly. Sake is never
drunk to them, and they are never prayed to. though
small inao are sonK.'limes offered to them.
544

River Demons.

The next demon is called KocJiiu-lunash-i^iini,
which means the male of the swift current. He is
married, and his consort's name is KocJLm-tuiiasJi-mat.
They are said to live in the midst of very strong
currents. Like the others, small inao are offered
them sometimes, but never sake or prayers.

Another class of river demons is called pc-boso-
koshiiiipnk, i.e. ' mermaids which pass through the
water,' and among these are included all water
nymphs. These also go by the name of mintucki —
a word said to be derived from luiiiii, ' flesh,' and
tnumiichi, 'devil.' They are so called because they
are supposed to have bald, lleshy heads, and are
supposed to be the cause of many river accidents.
Their evil work and the ceremony of exorcising
a place where they have appeared was described
in Chapter XXIX., to which account the reader
is referred.

545 2 N

The Ainu and Their L oik- Lore.

QHAPTER XLVII.

Religion.

(a) A\IM1SM AiXJ) THE GeXKRAI. AsPECTS OF LiEE AND D EATU .

Animism defined — Life indestructible — Idea of death— Terms for
death — DisHlce to approach graves, and why — ^^'omen never
pray to a deity — -Ancestor worship.

The Ainu of the present day, like the unciviHsed
races of olden times, believe that not only beasts,
birds, fish, and the growing trees and plants have
life, but also that inorganic substances live as well.
He not only infers that whatever has life moves,
but also that whatever moves has life. Hence the
bubbling stream, the sparkling, rippling rivulet, the
gently gliding stream and rushing torrent, the flying
clouds, the whistling winds, the pouring rain, the
roaring storm, the restless ocean, and all such
phenomena, have, in his opinion, each a real life
abiding in it. This is true animism, and may be
taken as what I suppose to be a fair definition of
that term.

It seems to be a firmly fixed belief among this
people that no existing life can ever cease to be ;
there can therefore be, in their opinion at least, no
such thing as conditional immortality, for immor-
tality is as natural to them as Nature itself. Hut
by life is meant living spirit, for life and spirit are
never separated in thought, nor indeed can be. lo
546

The Nature of Life.

the Ainu life is the most intensely energetic and
natural object that exists, and as regards its higher
form, paradoxical as it may appear, it is looked
upon by them as both substance and attributes at
one and the same time.

Moreover, it is supposed that there can be no
energy without life, nor life without energy, though
the manifestations of life may not at all times be
observable. This principle kept steadily in view
will explain many most puzzling and otherwise
inexplicable assertions and allusions current among
them, by which they speak of inanimate powers as
being gods and fearful demons, of gods and men
and demons as dead, yet alive, as slain in one battle,
yet appearing and fighting in another. With the
Ainu, spirit is looked upon, so to speak, as the
principle of life behind life — the very indestructible
quintessence of being or existence.

In its abstract form, i.e. in its essence, it cannot
be seen, though it may be heard in the roar of the
thunder and the rushing of the torrents and mighty
winds, though in substance, i.e. in its concrete form,
its energy may be seen and experienced as in our-
selves and other phenoniena in Nature. Nor should
it be forgotten that the Ainu imagine every life or
spirit to be endowed with a will and with affections
and passions like those of human beings. Hence,
therefore, people must move warily about the world,
and ought to be careful not to treat anything with
rudeness or dishonour. As such, then, is their
general popular view of the nature of life, we may
easily understand how it comes to pass thai extinc-
tion can iorm no [>arL oi the idea ol death. indeed,
547 2 ^^ ^

The Ainu and Their Folk- Lore.

it was shown in the thirteenth chapter, when dis-
cussing the subject of hut burning, as well as in
other places, that the souls of the people are
believed to survive after the king of terrors has
visited them. However, this belief, strong though
it is, does not take away all dread of it from the
Ainu. They are so much afraid of it, indeed, that
they cannot bear to think of it, much less talk
about it !

They sometimes appear to look upon it as the
chief and most hateful enemy of mankind!^ for, in
spite of all they say, they have no well-assured hope
to buoy them up when a near relative has passed
away, or to cast a brighter and happier light upon
the scenes beyond the grave.

The mode by which the Ainu expresses the idea
of dying exactly coincides with all this. Thus —
'to pierce the skies,' 'to make a clearance,' 'to
have space for thought,' 'to go away,' 'to leave
behind,' ' to leave this world behind,' ' to be wound
up in sleep,' 'to sleep the other sleep,' 'to lose
bodily strength,' 'to go to the other world,' 'to
rest,' 'to abdicate one village,' 'is not,' and so on.
The word for death itself is rai and j'ai onian ; the
former expression meaning 'the lower place,' and
the latter 'going to the lower place.' It is also
very curious to remark that the name sometimes
for a dead person is rai-koro-kaniui, ' the divine one
who possesses the lower place.'

On one occasion, when taking a walk in the

forest with an Ainu chief, I found that he strongly

objected to go near a particular spot not far from

one side of our palh. Nothing 1 could say would

548

Fear of approaching Graves.

induce him to go near the place, and he was also
exceedingly anxious that I should not go either.
After a great deal of questioning and coaxing he
at length confessed to me that the reason was fear ;
fear because a person had been buried there some
time before. Upon making further inquiry I found
out that the idea prompting him to avoid the grave
was that he, in common with all others of his race,
believed the spirit or soul of the dead to still live
on. The spirit is supposed to haunt the grave in
which the body has been laid, and also its imme-
diate surroundings, and not only to have the power
of bewitching the mind and doing bodily harm to
any person whom it should discover near the rest-
ing-place of the body, but also, especially if the
spirit be the ghost of a woman, the will to do so
upon the very first occasion that opportunity is
given. The chief who accompanied me was
Penri of Piratori, whose portrait appears at the
beginning of this work.

At another time, when I was visiting the grave
of an old woman whom 1 had previously known, to
see if I could find any inscriptions on the pole that
had been set up to mark the place of burial, the
man who accompanied me would by no means
come within twenty-five or thirty yards of the spot,
but stood that distance away, and directed me with
his voice and hands. That man was afraid of his
own mother's ghost !

The folk-lore generally recited to keep people

from going near the place in which another has

been buried is as follows : — ' If a person should

tread upon a gra\e, it matters not how old it

549

The Ainu and Their Folk-Lore.

may be, he will surely be punished. Therefore
beware, beware.'

Upon returning to the hut, the man, together
with several women, brought a bowl of water to
the door, and requested me to wash my face and
hands. Whilst at my ablutions the women com-
menced to beat me and brush me down with inao.
Upon inquiring into the ideas which moved the
people to act in this manner, I discovered that
the washing was to purify me from all uncleanness
contracted at the grave through contact with the
ghost of the deceased, and that the beating and
brushing with inao was to drive away all evil
influences and diseases she may have aimed at
me. The water and inao were the antidote
against, and the corrective of, the evil intentions
the spirit is supposed to have directed towards
me out of her wicked spite for trespassing on her
domain.

It has already been noted that the Ainu women
do not draw nigh to the gods in prayer. The
reason is not the belief that they have no souls to
pray for, or no life in the future world.

The very curious reason commonly given for
this fact is very likely the true explanation, viz.,
that the men are afraid of the prayers of the
women in general, and their wives in particular.
An old man to whom I was once speaking on
this subject said to me quite seriously and in
confidence, that ' The women as well as the men
used to be allowed to worship the gods and take
part in all religious exercises; but our wise and
honoured ancestors forbade them to do so, because
550

Women and Religion.

it was thought they might use their prayers against
the men, and more particularly against their
husbands. We therefore think with our ancestors
that it is wiser to keep them from praying.'

This idea may appear at first sight stupid and
irrational, but in reality it is consistent, and in
full accord with the principles of the Ainu religion.
Moreover, it is a logical and intelligible reason.
The Ainu believes in various gods who hear and
answer prayer ; he is aware that his wife is not
treated so well and kindly as she ought to be ;
he knows that his own laziness must be com-
pensated by the extra labours of his wife, and he
recognises the fact that his inveterate drunken-
ness is the ruin of his family. Hence his fear of
the prayers of women and wives. They are
afraid of prayers for vengeance ; or when a man
prays for wine, and his wife that he may get
none, the woman being morally better than the
man, her prayers are very likely to prevail against
his, and lead to his coming short of that which
he loves so much.

But, although the women are not taught to
worship the gods, yet, as has been noted else-
where, they are allowed, nay, even commanded,
to offer libations to their deceased ancestors. But
on such occasions the words they are generally
taught to use arc merely these : ' O ye honour-
able ancestors, I am sent to present tliis wine
and food to you.' Thus the Ainu women simply,
as this formula shows, make a statement telling
the spirit that they have brought it a little present.
Contrary to expectation, prayers to the dead

The Ainu and Their Folk-Lore.

are a very strong feature in Ainu religion,
and one special item of folk-lore regarding this
matter is as follows : 'If a person cultivates a
selfish spirit, and offers nothing by way of food
and drink to his deceased ancestors, the elders of
the people should warn him by saying: "Foolish
and wicked person, thou art a fool, and thou dost
not understand, thou shalt die a hard death." If
this be said, all people, young and old alike, will
be careful to worship the dead.'

Another short counsel runs thus : ' Should a
person leave his home and go away and die in
a strange land, some of his relatives must surely
go to his grave, and there worship and offer
libations. The dead observe all deeds, good and
bad. Those who do that which is right are
blessed by them, and those who do evil are
cursed.'

When the people are about to perform the
ceremony of ancestor worship, which is called by
them sJiinnurappa, they first of all procure the
inevitable sake and some willow sticks with which
to make iiiao. They then meet in the hut in
which the ceremony is to take place, and after
having worshipped every deity they know of,
make six inao of the eJwrokakcp description men-
tioned in Chapter X., which they call shinnuyappa
inao. When made they carry them re\^erently
through the doorway with sake and food to the
nnsa cluster, and there set them up. The women
follow the men, carrying a few wine lees. An
Ainu next takes the lees and mixes them with
the sak6, at the same time offering this prayer :

Ancestor Worship.

' O ve our ancestors now dwelling in Hades, we
send )^oii sa/cc\ inao, and wine lees, receive them
and rejoice. Your grandchildren have met together
specially to offer these things. Rejoice. Watch
over us and keep us from sickness. Give us a
long life so that we may continue to offer such
gifts.' After this prayer has been said the men
return to the hut and have a drinking carouse.
The women, however, remain to pray to the souls
of the dead, eat the lees, and offer theni drops
of the sake. This part of the ceremony is called
s/iiwcnfcp iuao epnni and sJiiwcutep kavini noii.

On asking why this ceremony should take ])lace,
and what was its origin, the Ainu gave me the
following piece of lore : —

' The divine Aioina said : " If the people do
good while upon the earth and not evil, though they
die young, they go to heaven. When there they
live as here and have fine hunting." It is good
for the people on this earth to offer those who have
gone before to Paradise, food, wine, and lees. Not
to do so shows lack of filial respect, which is bad
indeed. Those who have departed still live, and
take an interest in those left behind. They
should, therefore, be worshipped.

' Unless respect is paid them they will come to
this earth again and bring misfortune. When,
therefore, ye have food, remember your ancestors.
This will please them, and th(;y will send you good
health and prosperity. So spake Aioina.'

553

The Ainu and Their T oik- Lore.

QHAPTER XLVIII.

Reiigion — continued.

(p.) Death jxd Burial.

How the corpse is treated — The death feast — The burial — Reason
for breaking implements and cutting clothes — Tombstones.

* That people continue to live after death has
taken place,' so runs the story, 'is made plain by
dreams, for that the dead sometimes really show
themselves to people in dreams during sleep is a
matter of common experience. Once upon a time
a great chief died, and the people of his village
shed many tears, and wept both loudly and long.
The voice of weeping reached his ears, even in
Hades, and made him sorrowful. He therefore
appeared to the ])eople in a dream, and asked them
to cease crying, for their tears and noise worried
him, otherwise he was very happy indeed.'

When a person dies the body is dressed in
its best clothes, and laid out Icni^thwise by the
fireside. Should the deceased be a man, his bow,
arrows and quiver, his pij)e, tobacco-box, and means
for obtaining a light, a long and a short knife, a
sword, a cup and tray, and moustache-lifters, and
also a bimdle of clothes arc placed by his side.
y\ll the clothes are more or less cut or torn, even
should they be new garments, and every one of
the other things is broken, chipped, or bent. All
are buried with the body.

554

Death and Burial.

Should the corpse be that of a woman, some
needles and thread, some native and Japanese
clothes of various colours and kinds, a set of
weaving iniplements, spoons, ladles and cups, and
her trinkets, such as beads and earrings, are placed
by her side ; also a bundle of clothes, also cut or
torn. Children also have a cup, a spoon, some
clothes and trinkets placed by them. Pnit the
great point to be borne in mind is that all these
things are buried with the corpse, and are always
first cut or otherwise injured.

In the meantime, however, a messenger has
been hurriedly sent to all relations and friends to
tell the bad news, for burial generally takes place
the day of death — or, at farthest, next day — in
the evening.

A blazing fire is made immediately before
death, or as soon after as possible, for which there
appears to be two reasons. The first is because
coldness and death are looked upon as one and
the same thing, and a good fire, it is thought, may
possibly bring back the warmth and life of the
])ody. The second reason is that the viands of
the death feast may be cooked. On one occasion
I saw the corpse of a woman well laid out, which,
l)esides being well dressed and having all the
particular utensils and ornamental paraphernalia
about it the beads and rings were, in this case,
laid upon her bosom was shod with pieces of
white calico, which my wife had a few days
previously given to the deceased's husband to bind
up a wounded foot with. 'i'h(; j)eople a[)pcar to
be very pleased if they can get hold of a white
555

The Ainu and Their Folk-Lore.

garment in which to bury their dead, and several
have asked us for one.

As soon as the body has been properly clad
and laid out, a large cup, filled with food or a
cake made of millet, is placed at the head, while
water or sake is put by the food. These are
allowed to remain there for some little time,
because the spirit is supposed to eat and drink the
essence of these things, though the material parts
remain the same. After the food and drink has
been properly arranged, the goddess of fire is
worshipped. She is asked to take charge of the
spirit, and lead it safely to the Creator of the world
and Possessor of heaven. She is also specially
charged with various messages, extolling the
virtues of the dead, and setting forth his praises.

At this time the corpse is also addressed as
follows : —

'While you were alive you were an Ainu just
like one of us, but you have now become like unto
the gods, and can see and hear everything. We
now, therefore, offer this food and drink for your
acceptance. \^ou are now in the act of leaving this
world, and are going to heaven. You will be a
divinity. Before you quite leave us we ofier you
food and drink such as you loved so well when
among us. Please partake thereof, for this is our
" good-bye " feast made especially for you. You
have seen and mixed with your friends thus far,
but may no longer look upon them. We commit
you without question to " the goddess of fire," and
so send you off to heaven. Good-bye.'

After the food, which is called pakckai, i c.
556

The Death Feast.

' something to be carried on the back,' has remained
by the corpse for some time it is taken and
reverently divdded among the nearest relations.
By this time millet cakes have been made, and sake
brought into the hut. These are handed round to
nien, women, and children alike, and each person
then offers two or three drops of the wine to the
spirit of the dead, then drinks a little, and pours
what is left before the hre as an offering to the hre
goddess, all the time muttering some short prayer.

Then part of the millet cake is eaten, and the
remainder hidden in the ashes upon the hearth, each
person burying a little piece. After the burial of
the corpse these remnants are collected together
and carried out of the hut and placed by the misa.

This feast is called by two names, viz., locu ibc,
zvcn ikii, i.e. ' the bad eating and drinking ' ; and
ibc uii.'ctiitkopak, i.e. ' farewell eating.'

I have been told that some of the old men
always used to place a pipe filled with tobacco in
the mouth of the corpse if the deceased had been a
very close friend and comrade. This custom is, I
hnd, practised even now on rare occasions. The
feast is, therefore, one in which the dead is invited
to partake together with his mutual friends, and is
really an expression of natural affection. There is
nothing to fear in a corpse, and the dead will show
no hostility to any so long as they are treated well.

As soon as these ceremonies are Imished the
corpse is carefully rolled in a mat turned inside out,
which the Ainu call a tovia, neatly tied up, fastened
to a pole, and carried to the gra\-e between two
men. The pole usually used lor carrying children
557

The Ainu and llieir T^olk-Lore.

is of elder, which is supposed to be unlucky because
brittle.

The mourners follow the corpse in single file,
the men leading, each, however, carrying some
little article to be buried with the corpse. The
grave having been dug, say from two and a half to
three and a half feet deep, stakes are usually driven
in all round inside, and over these and upon the
bottom mats neatly placed.

Then the corpse is laid in the grave ; nick-
nacks, cups, a ring or two, a few beads, a saucepan,
and some clothes are buried with the women ; a
bow and quix'er, an eating and drinking cup,
tobacco, a pipe and a knife are put in with the men,
and playthings with the children.

In every case the things (which are now not
always the best the departed possessed during life)
are cut or broken before being placed in the grave.
When the body and all the other things have been
well covered up with the mats, pieces of wood are
placed so as to form a roof over the whole ; and
then upon this again the earth is piled, so that the
interior of the grave is hollow. A tub of water is
usually carried to the grave, and when the body
has been interred those who have taken part in the
ceremony wash their hands, and the water that is
left is thrown upon the grave.

The bottom is then knocked out of the tub, and
the remnants laid at the foot of the crave close
to a [>ost that is set up to mark the spot. The
grave is usually covered with a large quantity of
wood and Ijushes, which are said to keep off the
ioxes, wolves, and bears.

55«

Burial Customs.

When this has been done the mourners return
to the hut of the deceased, where the men make inao,
pray, eat, drink, and get helplessly intoxicated.

The people are very careful to have the ceremony
properly performed, for they fear that the deceased
will determine to take vengeance upon them if treated
with disrespect in this matter. A man speaking
with me on this point said, ' The spirits of the dead
can return to people after their departure from the
body. They have power to come in dreams, and
plague the living in their sleep. They can also
inHict with sickness and other harm.' Now, in the
first place, I suppose the question will be asked by
some, why do Ainu break and chip and bend the
implements and cut and tear the clothes which they
bury with their dead ? or why indeed should these
things be buried with them at all ? Then, again,
it will be asked, why all this ceremony of breaking
up millet-cakes and knocking out the bottoms of
pots and basins } These questions have been asked,
and variously answered.

It is said by some persons that the people bury
these things with their owners because their work
is over, and there will be no more use for them, and
as a {^roof of this they mention the fact of their
first being broken. I will dismiss this by merely
informint£ the reader that it is not so accordinij to
Ainu ideas. Some people, again, say that it is to
kee[) the Japanese from stealing them. Hut this is
certainly no^itruc. . We must look deeper than this
for the true solution of the matter.

'idi-itcrd and truer iclt-a is that these things are
1 luistorld. h the (■or[)se Ijccause the spirit is sup[)osed
559

The Ainu and Their Folk-Lore.

to require them in the next world. For each
person will there have a distinct, definite, personal
life, and there require all his hunting, working, and
cooking utensils, as well as his clothes.

But, it will be asked, if the clothes will be
necessary for the body, why cut and tear them ?
If furniture and implements are required, why break
them first } Or how, again, can these things get
from the grave to the other world ? Having been
once placed in the grave, there they remain. It is
just here that we begin to understand the Ainu
idea of life. Life is spirit, whether hidden, latent,
and secret, or manifested and openly energetic.

Every possible thing one can imagine as existing
has its separate individual spirit, and ahuays luill
have. If we lose it in this, it will be found in the
next world. It can never be absolutely lost or
extinguished. Thus, swords, bows, arrows, cups,
moustache-lifters, pots, basins, pans, knives, spoons,
needles, beads, earrings, cotton, thread, string, boots,
coats, blankets, mats, everything, every individual
thing in truth, is supposed to have its separate and
distinct spirit and personality, which can never be
lost, whatever happens. It will live in another
world.

One now begins to see the real reason for break-
ing these things when the owners thereof die.
Death itself is caused by some harm having been
done .to the body by the gods, demons, or men.
It is the body only which can be dam-^^^ed, not the
spirit. It is the body only which decays and dies,
the spirit never. As, therefore, the living spii thef
men will rccjuire all this furnitLU^e in the next Wj
5O0

Burial Customs.

the various articles are each in their separate persons
or bodies damaged ; their spirits are thus set free
and caused to go with their owners to serve them
there. Their bodies are damaged, i.e., they are
killed. Hence, as the human body will, when in the
home beyond the grave, need clothing to wear, a
quantity of clothes are first killed by being cut and
then buried ; as it will require food, the millet cakes
are first killed by Ijeing broken, and then sent forth
on their journey ; and so with other things. Coats, I
should ha\e remarked, are cut from the neck down
the back, for the backbone is supposed to be the
seat of life. These things are very curious and
mysterious, but they serve as very good eye-openers,
by which we may learn to see the inner workings of
the heart of this peculiar people.

Now death is a thing which cannot take place
in a hurry. That is to say, nothing is thoroughly
dead till every particle of the body in which it lived
is decomposed into its elements. Hence, when its
body is buried life or spirit still exists in and about
the grave in some degree till all has beconie decom-
posed.

We can therefore understand how the people
believe that ghosts exist near graves, and are afraid
to go n{;ar them.

\\1ien the body is in the grave the spirit is there
also, in part at least, gradually freeing itself from
its earthly tabernacle, and must ])e left car(;fully
alone. No one, as has been already intimated,
must intrude on its domains, for it re(|uires room
and i)erlc(l frcx^dom. In this idea, therefore,
must be sought the reason vvh\- the Aiiui bury in
S6i 2 o

The Ainu and Their Lolk-L

ore.

is of elder, which is supposed to be unlucky because
brittle.

Then the corpse is laid in the grave ; nick-
nacks, cups, a ring or two, a few beads, a saucepan,
and some clothes are buried with the women ; a
bow and quiver, an eating and drinking cup,
tobacco, a pipe and a knife are put in with the men,
and playthings with the children.

The bottom is then knocked out of the tub, and
the remnants laid at the foot of the grave close
to a post that is set up to mark the spot. The
grave is usually covered with a large quantity of
wood and bushes, which arc said to keej) off the
ioxes, wolves, and bears.

55^

Burial Customs.

When this has been done the mourners return
to the hut of the deceased, where the men make inao,
pray, eat, drink, and get helplessly intoxicated.

The people are very careful to have the ceremony
properly performed, for they fear that the deceased
will determine to take vengeance upon them if treated
with disrespect in this matter. A man speaking
with me on this point said, ' The spirits of the dead
can return to people after their departure from the
body. They have power to come in dreams, and
plague the living in their sleep. They can also
inflict with sickness and other harm.' Now, in the
first place, I suppose the question will be asked by
some, why do Ainu break and chip and bend the
implements and cut and tear the clothes which they
bury with their dead ? or why indeed should these
things be buried with them at all '^ Then, again,
it will be asked, why all this ceremony of breaking
up millet-cakes and knocking out the bottoms of
pots and basins } These questions have been asked,
and variously answered.

It is said by some persons that the people bury
these things with their owners because their work
is over, and there will be no more use for them, and
as a proof of this they mention the fact of their
first being broken. I will dismiss this by merely
informing the reader that it is not so according to
Ainu ideas. Some people, again, say that it is to
kee[) the Japanese from stealing them. Ikit this is
certainly nof^ true. We must look deeper than this
for the true solution of the matter.

A third wwA truer idea is that these things are
buried with th(* corpse because the spirit is sup[)osed
559

The Ainu and Their Folk-Lore.

to require them in the next world. For each
person will there have a distinct, definite, personal
life, and there require all his hunting, working, and
cooking utensils, as well as his clothes.

But, it will be asked, if the clothes will be
necessary for the body, why cut and tear them ?
If furniture and implements are required, why break
them first ? Or how, again, can these things get
from the grave to the other world ? Having been
once placed in the grave, there they remain. It is
just here that we begin to understand the Ainu
idea of life. Life is spirit, whether hidden, latent,
and secret, or manifested and openly energetic.

Every possible thing one can imagine as existing
has its separate individual spirit, and always luill
Juwc. If we lose it in this, it will be found in the
next world. It can never be absolutely lost or
extinguished. Thus, swords, bows, arrows, cups,
moustache-lifters, pots, basins, pans, knives, spoons,
needles, beads, earrings, cotton, thread, string, boots,
coats, blankets, mats, everything, every individual
thing in truth, is supposed to have its separate and
distinct spirit and personality, which can never be
lost, whatever happens. It will live in another
world.

One now begins to see the real reason for break-
ing these things when the owners thereof die.
Death itself is caused by some harm having been
done .to the body by the gods, demons, or men.
It is the body only which can be dam^Ted, not the
spirit. It is the body only which decays and dies,
the spirit never. As, therefore, the lixing spirit of
men will rctjuire all this furniture in the next world,

Burial Customs.

the various articles are each in their separate persons
or bodies damaged ; their spirits are thus set free
and caused to go with their owners to serve them
there. Their bodies are damaged, i.e., they are
killed. Plence, as the human body will, when in the
home beyond the grave, need clothing to wear, a
quantity of clothes are first killed by being cut and
then buried ; as it will require food, the millet cakes
are first killed by being broken, and then sent forth
on their journey ; and so with other things. Coats, I
should have remarked, are CLit from the neck down
the back, for the backbone is supposed to be the
seat of life. These things are very curious and
mysterious, but they serve as very good eye-openers,
Ijy which we may learn to see the inner workings of
the heart of this peculiar people.

\\c can therefore understand how the peojile
belicN'e that ghosts exist near graves, and are afraid
to go near them.

When the body is in the grave the spirit is there
also, in part at least, gradually freeing itself from
its earthly tabernacle, and must be left carefully
alone. No one, as has been already intimatcnl,
must intrude on its domains, for it re{|uires room
and jxn'lect frc^edom. In this idea, therefore,
must be sought the reason \vh\- the Ainu bm-y in
561 2 o

The Ainu and Their Folk-Lore.

separate places far away in the forests, and not
in cemeteries.

The people have, I find, a very great dread of
being buried in coffins ; they therefore use nothing
but mats for this purpose. The idea seems to be
that a coffin is too small, and would interfere
with the withdrawal of the spirit from the body
and earth.

I am told, indeed, that some of the Saghalien
Ainu place their dead in coffins, and either leave
them above ground in the forests or bury in very
shallow graves, leaving the tops of the coffins only
exposed. But whether this is so or not I cannot
say for certain. If coffins are used there, they may
have got the custom from the Russians. There is
no such custom among the Yezo Ainu. In fact, the
Ainu here have a very great dread of being shut up
in a box, as they call it, and being so buried.

A few years ago a woman died in a certain
village, saying that she believed in Christianity, and
would like to be buried according to Christian rites.
We were away from the village at the time, but
there were some Japanese Christians there who took
upon themselves to make all the necessary arrange-
ments. They told the husband and friends of the
deceased that she ought to be placed in a coffin, as
if, forsooth, that was a necessary part of Christian
burial !

This caused a great uproar, and the Ainu
present refused to permit it. She was therefore
rolled in a mat and buried as is customary among
them.

It was mentioned above that water is carried

s62

Burial Customs.

to the grave at the time of burial, and that the
people wash their hands with it. This custom

i'uMll.SKJM

.N Aim: Man.

may orij^inally have had conncetion with the; idea
of purification.

563 2 o 2

The Ainu and Their Folk-Lore.

As the Ainu are never allowed to mention
the name of a dead person, it would appear that
they desire to forget all about them as soon as
possible. \ct they never bury without placing a
pole, which for the sake of convenience may be
called a tombstone, at the foot of each grave to
mark the spot. This, however, is not so much to
remember the deceased by, for no writing whatever
is inscribed thereon, as to point out to a chance
hunter that a burial has taken place there, and
to prevent mistakes.

The tombstone marking a man's grave is made
to represent a spear, though the Ainu tell me they
intend it for a boat oar, but it is certainly much more
like a spear than an oar, as the preceding engraving
shows. Whether there is any special meaning
attached to this or not, I cannot tell. The Ainu
I have asked about it know of none ; they say
that it is just an old custom handed down from
very ancient times, and nothing more. Their
ancestors made tombs like these, and their suc-
cessors do the same. The posts are set up at the
graves of men and boys, and are all of the same
pattern. The piece of cloth which hangs from
the centre of the pole is the head-dress of the
deceased.

In the illustration next given a woman's tomb-
stone is shown. The person over whom it was
placed was the wife of the man and mother of the
o-irl who appear in the engraving, and the cloth
which hangs from the top of the pole was the
woman's head-dress. If the reader looks closely
at the bottom of the pole, he may see the little
5^H

oni

bs.

tub in which the water was brought for the men
to wash their hands. The bottom has been
knocked out and the tub sHpped over the pole.
The top of the pole has not been cut like a spear
or oar ; it has been merely rounded off and a hole
burned through it. The poles that are set up at

the graves of women and girls are all of this shape.
On the occasion of a funeral the men generally
wasli their hands and faces, have their beards
trimmed, liair cut, and their necks and foreheads
shaved. Widows and widowers were formerly
supposed to remain single for life ; when I came
5^^5

The Ainu and Their Folk-Lore.

amonn- them it was for five years, but now some
remarry much more quickly.

When a man lost his wife it was the custom
for him to have his hair cut short, and to remain
indoors as much as possible till it grew decent
again. If he had been fond of his wife, and felt
her loss very much, he would sometimes show his
intense sorrow by plucking out a great part of his
hair and beard, and assuming a forlorn and dejected
appearance.

566

QHAPTER XLIX.

Religion — continued.

Heaven in Hades — Gehenna — A journey to Hades.

The place to which good people go after death
is called Kaniui kotaii, ' the place of God,' and
Kamui nioshiri, 'the kingdom of God,' or 'the
world of God.' When persons go to this place,
they live for ever in a state of supreme happiness.
Though perhaps far away under this earth, they
can see us, and they ever take a lively interest in
all that is going on in this world. They also have
power to send punishments upon those of their
families who misbehave themselves, and peace to
those who are good and kind ; and this power
they are said to frequently exercise.

Though the material heavens are above us,
yet heaven, the place of happiness, is below. All
are agreed that it is a locality in which the gods
have their special home, and where all men who
do that which is good and right will go when
they leave the workl. Pc^ople in heavcm do not
lose their personal idciuilx-. The Ainu notion
of heaven is therc^fore not at all the- iJuddhislic,
which represents everv person as being absorbed
into the deity itself

567

The Ainu and Their r\)lk-Lore.

Hades, or the intermediate state, is called
pokna fuosliiri, 'the under world,' or 'the world
below.' All spirits go first to this place when
they leave the body. Hades, however, is not
generally beliexed to be a purgatory, though
some think it may be ; but upon going there the
spirits, which are always spoken of as possessing
a body exactly like the present one (though whether
it is of a spiritual or material nature is not stated),
are told to which division of the place they must
go, whether to the place of the just or the
wicked.

In the centre of Hades there are said to be
three roads. The first leads from the earth upon
which we live, and which the Ainu call kanna-
vwshiri, ' the upper world.' This road goes to the
centre of Hades. All spirits go by this road when
they leave the body. The second and third roads
start from the centre of Hades, one leading to
heaven and the other to Gehenna. All along these
roads there are watch-dogs stationed at different
points to direct the spirits on their journey, and
to see that none go into the better world
clandestinely or in a surreptitious manner.

As soon as the spirit from the ' upper world '
— that is, our earth — passes down to the centre of
Hades, a watch-dog informs it that he has received
a message from the Creator, sent through the
goddess of fire, as to where it is to go. If it has
done good during life it passes along the road to
heaven, at the doors of which gods and men meet
it and lead it inside. If the spirit belonged to a
])erson who did e\il during life, it is informed that,
568

The Under W'orkl.

a message having been received concerning its evil
deeds, it has now to proceed to Gehenna for
punishment. Should the spirit deny having done
any wrong, the goddess of fire is summoned, and
she causes a great picture, representing the whole
life of the spirit, to be placed before it. Thus the
spirit stands self-condemned, and there is no escape,
for the fire goddess has a perfect picture of every
word and act the spirit ever said or did while in
its body upon earth.

Gehenna, or hell, is called Tcinci-f^okna-shii-i,
and that means ' the wet underground land.' The
wicked are punished in this place. As to what
these punishments consist of, the Ainu are not all
agreed. Some say that the spirits which go there
will be wet, uncomfortable, and very cold for ever.
Another idea is that they will burn for ever in the
fires which exist in the centre of the earth : thus
some will be for ever cold, and others for ever hot.

Not only do the Ainu believe that the souls of
human beings will have a conscious and personal
existence after death, but those of animals also.
They seem to conceive of men and women as living
in large communities in the other world in the same
way and under the same conditions as they do in
this, excepting that they can know no death. 1 hey
believe that husband and wife, parent and child,
will be rejoined to one another after deatli, and that
there will also l)e marrying and giving in marriage ;
but there will l)e no more jjain, or sorrow, or death.
The li\-iiig fully expect to have bodies in form ex-
actly like the present, to live in houses, to have their
daily work to do, their hunting and fishing stations,
569

The Ainu and Iheir I'olk-Lore.

their dogs and other animals. They will lauoh and
talk, eat and drink as now, and altogether they
think they will have a very material existence.

l)Ut the curious thing about the people who
live a life beyond the grave is that they look upon
persons who have not yet crossed the river of death
as ghosts, and consider themselves to be the natural
and substantial people. They think of us, in fact,
just as we do of them. However, they are happier
than we, will live for ever, and can never see trouble.
They can visit this earth in the shape of ghosts
whenever they desire to do so ; and some of us
also, if we make up our minds, can make a call on
them in the same capacity. When they come to us
they are invisible to our eyes, and when we go to
them they cannot see us. Their ghosts can see us
when they pay us a visit, and can hear what we
say, though they cannot address us ; and our ghosts
can likewise see and hear them when they go to the
lower world, but cannot make themselves heard.
Nevertheless, the dogs are able to discover when a
ghost is about, and when they scent one they set up
a tremendous howling.

The following story illustrating these notions of
the people with regard to the future world was told
me by an Ainu friend.

' Once u|jon a time there were two young men
who were devoted friends. They had heard it said
that the entrance of a certain cavern in a rock led
straight on to the place of departed spirits, and if
anyone had courage to take the journey, he might
go and see what that land was like. One of the
young men determined to go and visit the place.
570

A Journey to Hades.

On entering the cave he could at first see nothino-
but thick darkness. But as he proceeded on his
journey he discovered a speck of light straight in
front of him. The farther he went, the stronger
grew the light ahead, and the darker became the
cave behind. x'Xt length he came to a most
rhagnificent country, filled with the brightest light.
Beautiful forests of trees, and mighty plains of
reeds and grass, opened out before him, and rivers
of sparkling water divided up the lowlands.
Altogether, it was a splendid country. After a
while he came to a village and saw many persons
he had known in the upper world — that is to say,
"during life." He endeavoured to speak to them,
but they all began to look this way and that, with
evident perplexity, wonder, and fear. The dogs,
too, set up a grievous howling. Even his own
father did not know him, and his mother fled away
in fear, and the people all said he was a ghost. After
this reception he gave up attempting to reveal him-
self, and set out on his return to the upper world.
' As he was journeying back, he met a man
whom he thought to be his friend. However, it
was somewhat dark in the passage, so that he
could not be quite sure. The man had a weary,
ill, haggard look about him, and was carrying a
bag upon his shoulders. On addressing him, he
rushed by in great fear, and sped swiftly towards
the lower world. On reaching the cavern by which
he had entered, he immediately set out for his
friend's house, but, alas ! he found him dead.
Without doubt it was his departing si)irit he had
met in the passage to the lower world.'
5/1

The Ainu and Their Folk- Lore.

Another legend upon the same subject throws
further h"ght upon the Ainu idea of the next world.
It tells us that when the dogs on one occasion
discovered in the world of the departed a ghost
from the upper world, they set up a great howling.
Upon this the inhabitants, including the father and
mother of the ghost, made offerings of mao, and set
the refuse of their food outside the east end of the
hut for the ghost to eat. He was very angry at
having such dregs offered to him, and endeavoured
to knock it all away ; but the filthy stuff only flew
into his bosom, and he could not get rid of it, try
how he might. It was only after he emerged into
the upper world of living men that the refuse offered
him could be got rid of.

So, say the Ainu, just as that man felt when the
inhabitants of that country offered him such foul
stuff, do the ghosts feel when they come to this
earth of ours and are treated with the dregs of our
lood. We ought to treat ghosts with respect, lest
they feel disgusted with us. Besides, how do we
know whose ghost it is? It may be the spirit of
our parent or child, for all we know. Therefore it
behoves us to be careful. That the Ainu fancy
the ghosts which com>e from the nether world have
the power of bewitching and otherwise harming
those to whom they take a dislike, but especially
the wicked, has already been noticed

Fhe following is another Ainu legend about
visiting Hades : ' Once upon a time there was a
man who had two sons. Now it haj)pened one
day, when the younger son was away from home,
the father died. Just b(;fore his death he called
5/2

A Journey to Hades.

his eldcjst son to him, and told him that, as he was
about to take his departure from this world and
pursue his journey to Hades, he would leave his
treasures, heirlooms, and general property to be
divided equally between the younger brother and
himself,

' A few days after his father's death the younger
son returned home and heard the sad news. He
was very sorry ; but, worse than all, the wicked
elder son took all the heirlooms and other property
to himself, and would not divide them equally, as
his father had commanded. He said that all the
things were left to himself only, as head and rejjre-
sentative of the family. I'pon this a great quarrel
ensued, which waxed so hot that the brothers
separated. The elder brother stayed at home and
enjoyed himself ; but the younger took his quiver
and bow, and set out to find the passage by which
his father had gone to the lower world.

' Having found the entrance, he commenced
the descent. He walked so c|uickly that he soon
arrived at a large village lull of peo])le and fine
houses. The dogs l)arked at him as he went along,
and he heard the people saying to one another,
"Oh! there is a ghost about; there must be a
ghost about." They then began to present liba-
tions of wine to him. On and on marched the man,
the dogs still barking, till he came to the house of
his father. He entered the hut, and tried to speak
to his parent, but could not make himself se(m or
h(-ard. This greatly distressed him, and so he set
to work to fmd a way by which he might learn what
he desired to know. At last he thought of a plan.
573

The Ainu and Their hOlk-Lore.

As a gliost, why should he not enter into some
member of the \'illage, and make him speak for
him ? He would try. So he entered the heart of
a man near at hand, and, borrowing his mouth and
tongue, asked his father how he had left his
property in the upper world. The father made
answer that he had divided it all equally between
his two sons.

' Then the younger brother returned to the
upper world and reported what he had done and
seen and heard. Thereupon his brother begged his
pardon and divided the goods with him ; and ever
after that time they lived hapj^ily side by side in
the same villao-e.'

574

AFTER L.

Religion- -rrv/////;/^^/.

(d) Rei.icious Tekms.

Pluralit)- of gods — The word for (iod — Special word illustrating
Ainu religion.

It must not be supposed that the various articles
of Ainu religious and superstitious faith are arranged
in the mind of the people in a clear, defined and
well-thought-out order. Neither those items which
have reference to the order and nature of the gods,
nor those which have to do with the work and
nature of the demons, are thought of l^y them in
such a way. Although the Creator of all things
is naturally looked upon as the God of all gods,
yet, as has been already pointed out, He is thought
to have brought all things into existence in the
beginning, and to have continually governed the
whole universe ever since, not immediately by His
own power, but by means of many living personal
intermediaries, who are all constituted chiefs in
their own domain, who have all their special sphere
and work, and who have angels to assist them in
the execution of their duties.

These intermediaries are of various degrees of

order, nature, power, and authority ; they are, in

fact, what we might call laws of Nature invested

with life, intelligence, and power. Some were

575

The Ainu and Their Folk-Lore.

appointed to create?, others to beautify, and some
as^'ain to fructify tlie earth. One was ordered to
rule the sun, another to attend to fire, a third to
govern rivers, and so on. These rulers or livino^
laws, however, exist not in their own right or by
their own power, but by the will of a greater and
more powerful personified Law behind them. He
is the Almighty Power, the ever-living, vitalising,
intelligent force of all Nature and being. All
other divine beings, whatever their grade may be,
are directly responsible to Him. They stand
somewhat in the same relation to Him as a child
does to its parents, or subjects to their rulers.
Nevertheless, traditions inform us that the gods
gather themselves together and consult with one
another as to ways and means before they act,
the Creator, of course, acting as president, just in
the same way as the Ainu chiefs used to meet
together for consultation before they acted. In
short, the Ainu invest the gods with their own
manners and customs and modes of thought and
action.

I)y this we can easily understand how it is
that, after the Creator, now this and now that god
is spoken of as chief. Supposing, for instance, a
person is sick, and the people have met together,
as is their custom at such times, to pray that the
sick one may be healed. The fire goddess, who
is belie\'ed to be able to purify the body and
heal disease, will then be worshipped. Thus for a
time slie is uppermost in the mind, and the re-
membrance of the existence of all other gods,
whether above or below her, will be as it were
576

Intc

rmecnaries.

in abeyance. Suppose, again, that a man is going
out to sea to catch fish, what is more natural than
that he should, particularly if he observes a storm
coming on, call upon the god of fine or demon of
bad weather to come to his aid ? This is exactly
what he does. Here then we see at one time one
power, and at another time another god, standing at
the head of affairs.

But we must be careful not to allow such
instances to mislead us. Nothing is more easy
than for an onlooker to get hold of an altogether
heterodox opinion with regard to these things, and
to imagine himself to be holding the orthodox faith.
On carefully considering these matters, and after
watching for years the actions of the Ainu under
many peculiar circumstances, we find, as has
already been illustrated in this book, that the
idea of mediation is very deeply rooted in their
nature. If, for instance, they find that the par-
ticular god they are worshipping does not answer
their prayer, they leave him and go to the Creator
-the P^ountain-head — Himself to see what He will
do for them. Nay, they even sometimes go so far
as to accuse the lesser deity to the greater of not
doing his duty !

Upon asking thc^se ])cople why they do not go
in the first instance directly to the Creator Himself,
rather than depend upon such intermediaries as
ihe fire goddess and othcTS, who, it seems, are
not reliable at all times, they say, 'As (iod has
appointed these intermediaries as channels through
which we are to approach Him, we must, or rather
certainly ought, to do as He directs us, and not as
577 2 i>

The Ainu and Their Folk-Lore.

we choose in this matter. If He has appointed
means of approach to Himself, we ought to avail
ourselves of those means, and not make others for
ourselves.' They also say that neither the goddess
of fire nor any other deity has power of will and
choice to do just as they please. We are informed
that the goddess of fire, besides her many other
names, such as 'divine fire,' 'the nourishing
divinity,' 'the cradle deity,' 'divine grandmother,'
and others, is also called 'the divine messenger,'
or ' divine angel ' ; and that she acts as a mediator
between God and men. Thus we arrive at the
true Ainu ideas of the particular offices of what we
might very justifiably call their secondary gods.
They were made, first, to do God's will in the
universe, especially with respect to human beings ;
secondly, they are the servants of God's worshippers,
and act as a medium through whom prayers go to
Him, and the answers return to them.

There are some rare occasions, however, when
the people do directly approach the Creator Him-
self. Thus an Ainu once said to me : —

' When in very great distress the people practise
what is caWed y a iassnr7i am [i.e. " publishing news of
oneself"). It is a custom known to few only, for no
one but theologians (the learned in religion) are
taught it. And so it comes to pass that if the Ainu
have any trouble or are in any very great distress,
they choose a man learned in the doctrine, and get
him to call to heaven. If he does this correctly,
health is certain to come. l)Ut mark, if one heed-
lessly allows another to hear the name of the god
he calls upon, it is blasphemy. And so it comes to
578

Intermediaries.

pass that the people are very careful as to whom
they teach this art and name. The initiated only may
know thereof, and inasmuch as it is itak eosshkven
("a word which may produce evil") they do not allow
others to hear it. If this ceremony is performed
correctly, blessing will follow, for the sick will be
cured, and deer flourish. The word may be spoken
to the supreme God only.'

We have seen that the Ainu look upon this God
as the source of all life and being, the maker of men
and so-called gods, the upholder of all things, and
the dispenser of all authority to His servants. We
have also seen that when this august Being intends
to reach earth and men. He always acts through
the lower orders of gods as His medium or means
of communication, and so never does anything
immediately Himself, that is to say, so far as our
experience goes. Yet, although He is not usually
supposed to v/ork directly Himself, we find that He
is not conceived of as idle, or merely sitting in the
heavens like a machine, and selfishly happy in His
own contemplation, and cruelly disregarding His
creatures. Nay, He takes an interest in all that is
going on in the world, and is always superintending
the many officers of His government. However,
these servants of His are sometimes remiss, and do
not execute His orders properly. Hence, if there
are some things in this world which we think are
not c|uite as they ought to be, it is not because the
Creator has been or is careless, but because His
agents have not properly carried out His instruc-
tions, and also because the evil one is always en-
deavouring to frustrate His designs and supplant
579 2 p 2

The Ainu and Their Folk-Lore.

His counsels. For, be it remembered, the Ainu
think that there are careless and unfaithful servants
of God in heaven above, as there are evil and faith-
less servants of men in earth beneath. They believe
there are fiends among the angelic beings, as there
are among the terrestrial bodies of men.

The Ainu term for God is kanuii, which appears
to come from the same root as the Japanese word
for God, which is kami. In the most ancient times
of which we have any knowledge, the form of the
Japanese word was kamu, which is still nearer the
Ainu word karmii. In fact, we are of opinion that
the Japanese borrowed their word kavui from the
Ainu kaimd. This is not the place in which to
discuss such a matter ; but after much careful
thought, and after duly weighing such evidence as
could be obtained, we have formed the opinion that,
however unlikely it may at first sight appear, the
Japanese owe their word for ' god ' to an Ainu
source.

Now, looking at the word itself, and taking into
consideration its meaning, just as it stands, we find
that it means 'he who,' or 'that which,' 'covers'
or ' overshadows.' If, however, we trace it furthcr
back still, it means ' that which is,' or ' he who is
highest,' or 'greatest,' or 'best,' or 'worst.' The
first meaning, of course, is to be preferred, because
it is the simplest, and does not require to be
referred back to another term — for the simplest is
generally found to be the best. Whichever of the
two meanings are taken — for both or cither may be
taken — both alike are found to be akin to the word
for 'heaven,' and that in its turn has 'top' or
580

The Term for ' God ' Explained.

' alcove ' for its root. And so we catch ^i glimpse
of what was in the Ainu mind when he first coined
the name for god. He seems to have looked upon
him as the great overshadowing- Lord of all.

At the present day this word kamui is used very
extensively. It has various shades of meaning,
which vary if used before or after another word, and
according to the object to which it is applied. The
ancient Hebrews used to speak of the 'trees of
God,' 'mountains of God,' and so on, when they
intended to give the idea of 'greatness,' or 'height,'
or ' beauty,' and such like qualities. So the Ainu
speak at the present day. Thus, for 'great trees,'
we hear ' trees of god ' ; for ' high mountains,'
'mountains of god'; for 'large rivers,' 'rivers of
god ' ; for ' mighty winds,' ' winds of god ' ; or for
a 'beautiful flower' we hear 'flower of god.' So,
too, for a ' handsome face ' the Ainu sometimes say
' face of god,' and a good and holy man they would
naturally call a ' man of god.' In strict accordance
with this, we also find the people calling bears by
the name of 'god,' or 'animals of god.' But it
must by no means be overlooked that the devil
also, as well as such evil diseases as small-pox, have
the same term kamui applied to them. In such
cases as these it is evident that we cannot use the
b^uglish term 'god' : nay, it camiot be translated in
those cases. It seems to be very like the Cxreek
word daiiiion, for that also was applied to both good
and evil objects.

By a careful analog)- we find that, when the
term kamui is ap[)lied to gootl objects, it expresses
the ([uality of usefulness, benelicence, or ot being
5^1

The Ainu and Their Folk-Lore.

exalted or divine. When applied to supposed evil
gods, it indicates that which is most to be feared
and dreaded. When applied to devils, reptiles, and
evil diseases, it signifies what is most hateful,
abominable, and repulsive. When applied as a
prefix to animals, fish or fowl, it represents the
greatest or fiercest, or the most useful for food or
clothing. When applied to persons, it is sometimes
expressive of goodness, but more often is a mere
title of respect and reverence.

As, therefore, the Ainu apply their term for
god to such a variety of objects, both to the
greatest and highest good, and also to the lowest
and most malignant evil — to gods and devils, spirit
and matter, reptile, animal, and man — it is not
surprising that very much superstition is mixed up
with their religion — that demonology is intermingled
with their theology, and that evil is mixed with
good. Hence, if we find that some of the Ainu
ideas of and remarks concernino- God and relioion
are full of contradictions, at one time high and
sublime, at another gross and repulsive — if some-
times He is represented as a material substance, and
at others as a spiritual being, now as good, now as
evil, and now as indifferent — we shall not be sur-
prised.

The Ainu word tuiitii, which we will translate
by 'brace' and then 'support,' is a noun, and is
used to designate a piece of wood used in building
huts, which forms the main support of the roof of
the hut. The tunttc is to a hut what the corner-
stone is to a house, or the key-stone to a vault or
arch, or a pillar to a balcony. We might not,
582

Religious Terms.

perhaps, expect to hear this word apphed to deity.
Nevertheless, it is very often used by the Ainu
when addressing God in prayer, and a thoughtful
person will quickly see its appropriateness as a
divine name. For, after due consideration of the
word, and the different objects to which it is ap-
plied, we are led to conclude that when the Ainu
pray to God as the Tuntu of the world they con-
ceive of Him as being its living 'brace,' 'support,'
'pillar,' ' sustainer,' and 'upholder,' It reminds
one of St. Paul's words, where he says, ' By Him
all things consist.'

Further, the Ainu conceive this Tuntu as an
intelligent power, and hence they delight to account
for each step in every phenomenon of Nature which
comes under their notice, by referring it back,
though often through numerous and particular
agencies, to that living power, the intelligent Tuntu
or 'support' of the universe. This being is some-
times spoken of as the * Creator ' of all, and hence
we are taught that the Ainu look upon Him as not
only in the world, and holding it together, but also
outside (jf it, and making it, and therefore transcend-
ing it. He is its summit, centre, and foundation, its
originator and mighty ' support.'

I also find that the people sometimes address
God by the endearing term of s/iinda, i.e. 'cradle,'
for I have heard them pray to Him under that
name. Moreover, it has been already pointed out
that God is also called ' the one who feeds us,' ' our
nourisher,' and such like names. Surely all such
designations can only spring from the soul of a
deeply religious people. Yet Mr. Lando says,
5«3

The Ainu and Their Folk-I.ore.

'The Ainu worship nothing'; the Ainu, proj^erly
speakino-, have no rcHgion,' The very idea is
absurd, for the theory that there has ever been a
race without religion has been exploded over and
over again. It would have been far nearer the
truth had Mr. Landor said : ' The Ainu worship
everything,' and that ' there never was a race of
people more full of religion than the Ainu.'

How natural it seems that the thoughts and
appellations of every-day life, and words in daily
use, should be taken and applied to the great
' cradle ' of all, the ' nourisher ' of every person,
the great 'all-mother,' or, as we should say, the
oreat 'all-father'! How natural, aoain, that these
words should be taken and applied to the material
fire which warms the body and cooks the food !
Doubly natural does this appear, when we consider
that in the Ainu idea heat is looked upon as lite,
and coldness as death. In fact, the best way of
saying ' good-bye ' to a person is to use the
expression, Popke no okai yan — that is, ' May you
be kept warm.'

The idea underlying the name 'cradle' when
applied to God appears to be this. Just as a child
is nursed in the bosom of a cradle, and is made
comfortable, and kept free from danger in it, so
all men are brought up and nursed, as it were, in the
bosom of God ; for He is the Creator, support,
sustainer of the universe, and the protector and
nourisher of all mankind.

The word tiiroi is very curious, and, like the
name for (jod, can be applied to both good and
evil objects. it signifies 'to be inspired by the
584

Religious Terms.

q-ods,' as when a prophet prophesies ; then to be
possessed with a devil ; then to be afflicted with
disease as a punishment for evil deeds ; next to
receive special blessings from God ; and lastly to
have God's protection, as when engaged in some
great or dangerous undertaking.

What particular meaning is intended in any
given passage is to be explained by the context,
and the common sense of the listener. The particle
i is sometimes prefixed to tiircn, making itiircu.
When this is done it makes the word stronger, or
intensifies the meaning. It is used especially when
liod is thought of as the inspiring, guiding,
guarding, protecting Angel of human beings.
Every Ainu hut is supposed to have its special
guardian god, who is thcjught to rest upon the
roof when the master is at home, and give warning
of approaching danger, and who accompanies the
head of a family when he goes forth to his wars
and on his hunting expeditions. They believe
also that there is a special protecting angel for
each individual.

Thus, then, we learn that the Ainu look upon
God — first, as the Creator of the world and its
IVeserver ; secondly, as the Providential Father
and sustainer of mankind in general ; and thirdly,
as the guardian and special protecting Angel ot
eacli individual j)erson. They also believe that
ex'cry man has a faculty implanted in his nature
by means of which he can know God, and
connnune with llim in [)ra)'er.

585

The Ainu and Their Folk-Lore.

QHAPTER LI.

Religion — amtiimed.
(e) Gods axd Demons of Earth and Air.

Besides the many duties the goddess of fire is
supposed to perform there is a special one which
well deserves to be mentioned. For not only is
she looked upon as useful, but as very awful as
well. She is useful because she warms the body,
brings health, and cooks the food ; and she is
awful because she is a special witness who notes
the words and actions of men and women. It is
she who will appear for or against us at the Great
Day of Judgment. She will present the dread
Judge of all with a perfect picture of every word
and action spoken and done by each individual
being, and from her there can be no appeal.
Thus every person will be rewarded or punished
hereafter according to the representations made
by her. It is no wonder therefore that this
deity should take the first place among the gods
of the earth, and that so much importance should
be attached to the hearth and fire worship.

The deity next in order appears to be one
who goes by the name of Toiknriipunikuru, or
'he who rises from the face of the earth.' He is
married, and his wife's name is Toikurupunivuit,
or 'she who rises from the face of the earth.' It
586

Names of the Gods.

is their duty to look after vegetation ; they are
said to be of a good nature, and as such ought to
be worshipped, have inao offered them and sakS
drunk in their honour.

One called Pckonchikorogtiru, or ' he who wears
a water cap,' comes next. The people say that
this deity looks like a very great cloud. When
he appears he rises from the mountains like a
mighty rain cloud. He is said to be very good,
and should have inao and sake offered him. There
is a legend concerning him which is as follows : —
' Once upon a time the Ainu were at war. The
enemy had pressed them very hard, and had set fire
to their huts. Upon this the people called upon
every god they could think of for deliverance. At
length a large cloud arose out of the mountains
and, floating directly to the burning village, rained
heavily upon it, and extinguished the flames. They
then learned of this god for the first time, for he
was quite unknown before. He has been wor-
shipped ever since this event, and the name " he
who wears a water cEip " was given him.'

The next god is called Ikoroporognrn, or ' he
who possesses great treasure.' He is also known
by die name N^iipnrikoro kaiiiiii, or ' the divine pos-
sessor of the mountains,' as was shown in the legend
given on another ])age. Like those mentioned
above, he has the highest kind of worship offered
him. It is his province to watch over the moun-
tains. Like that to be given next, this god is
also said to conie In the l)odily form ol a bear
when he appears to jjcople.

SaiLriLiocporo ka)uui, or ' the deity who makes
5«7

The Ainu and Their Folk- Lore.

laroe footprints,' <ippears to follow next in order.
This t^od is also said to assume the form of a
bear when he appears in the earth, and to leave
very large footprints behind him. Like all the
rest, this one also is an object of divine worship.

The last earthly deity I shall mention is called
by the name of Shirikoro kaimii, or ' the divine
possessor of the land.' His bodily shape is not
known, but he is said to be often worshipped by
the men, for it is his province to watch over all
the trees of the forest.

We now come to the gods of the air. In
speaking of these, it must not be forgotten that
there is one who is said to reign supreme. He
is often called Kotan kara kamici, JMoshiri kara
kannii, and Kando koro kaniiii, which all mean
' the divine maker of places and worlds, and
possessor of heaven.' This deity is the personal
ruler and sovereign of all the rest, for every other
owes allegiance to him, and must obey him in all
things. Next to him is placed the goddess of the
sun, who is conceived of as being the special
caretaker of the good things God has made and
fixed in the universe, and of whom a full account
has been given in Chapter VI.

r\)llowing next in order is one called S/iinish-
crangiirii, or ' he who comes down through the
highest heavens.' It is thought that he governs
the highest places above the clouds. He is said
to be married, and his consort's name is ShinisJi-
eramnat, i.e. 'she who comes down through the
highest heavens.' Both are worshipped, while iiiao
and sak(i are offered for their acceptance.
588

Demons of the Air.

After these follows N'ocJiuterauiriiru, or ' he who
comes down through the stars.' It is the province
of this deity to attend to the well-being- of the stars.
He also has a wife who, together with him, has
inao and sake offered her. Uraraerangiirit is the
last I have heard spoken of. This name means
'he who descends through the fog.' His wife
always keeps him company, and they are supposed
to have their home in the mists and fogs, and to
superintend all things connected with these elements.
They, too, like the rest, are objects of worship.

In passing now from the gods of the land and
air, it is curious to remark that the demons supposed
to reside in these elements are thought to be much
more numerous. On this matter an Ainu once said
to me : ' As the demons of the air are so near this
earth of ours, it is possible for them to pay us
frequent visits, and even dwell among us. This
accounts for so much evil in the world.' Only a
short time ago I was asking a man whether there
were evil dryads in the forest, as there are mermaids
and water-nymphs in the lakes, rivers, and seas.
' Certainly,' he said ; ' great numbers of them. The
genii who work evil to men are part of these, and
though dwelling in the forests and mountains, have
their rc-al home in the air around us. They are
servants of the prince of devils.' He said that
he had never seen one, but firmly believed they
existed, for all that. On asking another man what
he would do. or what would be the best place to
flee to, if pursued by an evil genius, he said that
' the most secure hiding-place is close under the
bank of a river where the running water has carried
589

The Ainu and Their Folk- Lore.

the soil away. The devil is certain not to be able
to find a person hiding there, providing he did not
see in what direction the object of his pursuit ran !
However, should he have seen in which direction
he went, the best thing to be done is to climb a
tree, for though demons can also climb, yet a
person may easily keep him off by hammering
away at his claws with a branch ! '

After the demon of marshes mentioned in
Chapter IV., the chief of the land demons seems
to be one called Kinashutiingiirti, or ' he who
resides among the grass roots.' This is really
the snake, which has already been very fully
treated of in the chapter on Serpent Cultus,
and therefore calls for no further remarks here.

The demon next in order is named Toipoknn-
ckiri, or 'the underground bird.' Why he should
be called a bird no one appears to know, excepting
that this demon is supposed to belong to the bird
tribe. We are told that when a hunter is in danger
of being killed by a bear, he will seek deliverance
by calling upon this demon in prayer. If the
prayer is heard, iuao and sake are offered for his
acceptance.

The next demon is called Toikiinrariguni.
This name means ' he who rests upon the earth,'
and his wife's name is Toikiiurarwiaf. These are
called upon in time of danger or harm from wild
animals. Like that last mentioned, this demon
was also spoken of in the chapter on Animal
Cultus (a).

Honpokikeush stands next in order. This name
means 'he who rattles upon the under part,' i.e. of
590

Land Demons.

the mountain sides. It is said to be this demon
who causes the stones to rattle down the mountain
sides. By many Ainu he is worshipped when walk-
ing under dangerous cliffs, but others appear to
consider this rank heterodoxy.

Another demon is named Pnrikanda kaiuni, or
' he who is very wild.' He is also called Nnpiiri-
kesuiigitm by some, and that means ' the person
who resides at the foot of the mountains.' He is
said to be a very wild and dangerous demon, and to
appear in the form of a man-eater bear when about
to destroy any one.

Iwacsangiwu is the next spoken of, and his name
means ' he who comes down from the mountains.'
Like the demon last mentioned, this one also
assumes the form of a bear when he makes his
visitations, and he never appears except it be with
evil intent. For deliverance from him people in
danger niust call upon Toipokunchiri and Toihin-
rarignrii mentioned above.

b>)llowing this is a demon who has the name of
Izvabosoingarahe, or ' he who looks through the
mountains.' This is sup[)osed to be a fabulous
monster who has a subterraneous home in the
middle of the mountains, and who is ever piercing
the rocks with his eyes to see what evil he may do.
His bodily form is not known.

After this monster comes Iwakoshiiipuk, or
'the mountain elf.' He is an awful monster always
intent on mischief, and is said to have the power of
assuming any form he wills at pleasure.

IwaecJdshchisk is a demon said to be closely
allied to that last spoken of This name means
591

7"he Ainu and Their Folk-Lore.

' he who cries in the mountains.* He is said to
have the forni of a l^ird, and to low hke an ox.

Another demon goes by the name of Iwaoro-
pcnercp, i.e. 'he who breaks the mountains.' This
is said to be a kind of fabulous night bird, and to
have a voice something like that of a deer, but so
powerful is it that every time it cries the jar of
it breaks the strongest rocks in pieces ; nay, its
vibrations are so severe that no man can hear it
and live.

The next demon is called Iiuarasambe, or ' he
who comes down through the grass growing upon
the mountain sides.' His body is supposed to be of
a black colour, and about as large as a dog or fox in
size. His ears are very long, and he has two teeth,
each about a foot in length, sticking up from his
lower jaw.

Iwahoinn, or ' mountain marten,' appears to
follow next. This demon animal is said to be
abnormally large, to have very long teeth and
great horns. Among the individuals of this faniily
some are black and others red, but all are very
dangerous to meet.

The next to follow is another fabulous creature
called Iwasaraus/i, or ' he w^ho has a tail of rock
grass.' He is also sometimes called ArasarausJi,
which means ' he with the tail par excellence.' The
body of this creature is said to be very large
indeed, but there is no hair on its body.

The last demon I remember having heard of

is named Iwaiscpo, or ' mountain hare.' This demon

is also said to be very large, and to resemble a

hare in bodily torm. Its colour is sometimes black,

592

Demons of the Air.

and its cry is like that of a deer. Its ears are
said to be between two and three feet lono-.

Such are the demons of the laud. On turnini;-
next to those of the ai)\ we nuist remark, in the
first place, that, according to Ainu ideas, there are
six quarters of the globe, and that the winds of
each quarter are supposed to be vehicles of demons.
Wdiy this is so, or what special evil these demons
bring, I have not been able to learn. It appears
that no sake or inao are offered to them.

The very worst aerial demon is supposed to come
in what is known as Ikamenashrera, or ' the south-
east w^nd.' Then follows Pikatatonomatncp. This
is a name of the west wind. W^hen these winds
are very strong this demon is worshipped, and
earnestly asked to cause theni to cease. JMcnashok-
kakvcnyiik is the next. This is a name for a
strong east wind, and is said to be very evil.
Then comes S/utinrcrawenynk, and this is meant
tor the west wind. Following this denion we
have Matiiauwcnyuk, or the 'north wind.' Neither
this nor that immediately preceding are looked upon
as being of a very bad nature. Motciiai appears
to come last in ortler. This name represents any
strong wind which comes trom the north-eastern
quarter of the compass. The tlemon who rides in
this wind is said to be very bad, though not so
evil as that called Ikanicuashrcra, mentioned above,
licsides these there is the whirKvIiul, which Is
sometimes called Chiiikopoycrcra or 'twisted wind,'
and sometimes W^enrcra or 'bad wind.' As this
was meiuloncd at the end of ( "hapler X.WIII.
no further relerence will be made to il here.
593 2 ()

The Ainu and Fheir Folk-Lore.

The next demon to be mentioned is called
Upasruyambewenyuk. This means ' severe snow-
storms ' ; also Aptoruyambewenyiik, or ' severe
rainstornis ' ; also Rjiyainbenitiicp, i.e. ' demon
storms.' In times of great rain, that is to say,
when Aptoruyavibcwenyuk pays a visit, and the
Ainu desire to get rid of him, they deride him by
taking a sieve, and setting it upon poles outside
of a hut. They then challenge the demon to fill
it with water, if he can ; but if he cannot do so
tell him that he had better take his departure.

FINIS.

594

I.jipEX

i(;iNKS, in Yc/o })ri()r t(.)
ic Ainu, 12; their houses,
13; legends about, 13, 14
Adoption, of Ja[)anese children,
j 19, 232 ; of son and daughter-

in-law, 225
Aerolite, make oi)ening to Hades,

358
Ainu, their tatherland, i ; were
cannil)a]s, 2 : meaning of the
name, 3; made by Aioina, 4;
by ( Jkikurumi, 4 ; by God, 4 :
backbone made of willow, 4 ;
hair made of chickweed, 4 ;
imperfectly made, 5 ; not des-
cended from dogs, 6; their
hairiness, 8 ; descended from
a bear, 8; descended from an
eagle, 10; of Aryan stock, 11; !
their origin unknown, 12;
exterminate the aborigines, 1 2 ;
population, 16; causes of de-
crease, 18; desire for animal
food, J 8 ; fear of marshes, 41:'
idolaters, 94, 366; their con-
servatism, 126; their hair
highly prized, 162, 165 ; general
ajjpearance, 165 ; want of clean-
liness, 170; the men as family
priests, 170
j; Aioina, ami (■(inking food, 2;
makes man, 3 ; meaning of the

name, 3 ; legend of. 3 : his
sister on tattooing, 22 ; makes
snakes, 34, 364 : instructs about
hut-burning, 133 ; produces
vines, 157 ; on hair-cutting,
167 ; gives instructions to
widows and widowers, 168 :
makes the cuckoo, 214; on
name taboos, 252 : on the king-
fisher, 396; makes the barn owl,
428 ; the hazel hen, 4.; 6 ; causes
the woodpecker to assist in
boat-making, 452 ; on poison,
456; produces stiuirrels, 499;
hares, 514; eels antl grebes,
524; makes the mud-trout
edil)le, 524: instructs in
ancestor worship, 553

Ancestors, Aioina, 3 ; ( )kikurunii,
4; a bear, 8; an eagle, 10;
worship of, 128, 164, 551

Angels (scr Mediators)

Animals, stones I'ound in die
liver of, 401 : cullus of, 466 d
Sty. ; for the difft'renl kinds of,
see below in alphal)eLical order
bat, used as a fetich, 388 ;
contest with a demon, 388

Bear, assumes human form, 8;
eyes of used as charms, 338 ;
origin of, 466 : habits of, 472 ;
race with a sea-lion, 467 ; ser-

IK lex.

Animals -JJear {continued).
vants of, 469 ; making warupon,
47 1 ; sacrifice of, 48 1 c' scg. :
feasting upon, 481 etsff/. ; cubs
reared, 483; worship of, 491;
invitation to feast of, 485 ; how-
kept from catching fish, 525 ;
gods in the form of, 588;
demons in the form of, 590

Camel, an incident, 171.

Cats, evolved from demons,
294; made by God, 506; be-
witching by, 507

Deer, origin of, 34, 497 :
horns used as fetiches, 401 ;
portions of used in creation,
427 ; stalking, 459

Dogs, not totem animals, 6 ;
employed in hunting, 459 ; be-
witching by, 507

Flying squirrel, supposed to
cure barrenness, 339

Fox, skull used in witch-
craft, 352 ; origin of, 503, 510 ;
credited with supernatural
powers, 504; skulls kept as
charms, 505

Hare, incident, 172 ; ])a\vs
of, 386; origin of, 514

Marten, servants of bears, 469

Mole, curses a goddess, 35,
260; worshipped, 262; fights
a demon, 502

Mouse, considered to be a
go<J, 509

Otter, in the creation of man,
6 ; heart of used as medicine,
305 : makes clothing for foxes,
510; his forgetfulness, 6, 510;
dangers in eating the head of,

Animal s {cofifimicd) .

Racoon, used in rain making,
334 ; origin of, 469 ; servant
of bears, 469

Rat, made by a demon, 34 ;
afraid of snakes, 301 ; origin
of, 505 _

Sea-lion, 467

Squirrel, origin of, 34, 499.
Wolves, hunting of, 46]
Animism, defined, 546, ct scq.
Atheism, unknown, 48

"Darrrnness, remedy for, 222,

339-
Bat {see Animals)
Bear {see Animals)
Betrothal, of children, 223, 226.
Bewitching, by cats, 294, 507;
trees usedin, 331 ; by birds, 409 :
by squirrels, 500 : by various
animals, 507: by hares, 515:
by fishes, 522
Birds, nests and eggs used as
charms, 216; cultus of, 408 ct
seq.; for different kinds of birds
see below in alphabetical order
Albatross, 297, 298
Barn owl, 428
Bird of paradise, 392
Brown owlet, 425
Crane, 219

Crow, rook, raven, prevents
the demon from swallowing
the sun, 69 ; refuses to go to
heaven, 426 : legend of, 448
Cuckoo, 214
Domestic fowl, 444
Ragle, 104, 392, 430
Eagle owl, 104, 410, 415

596

clex,

liirds {lontiniird).

Falcon, 391, 392

Fish-hawk, 433

Goat-sucker, 185

Golden eagle, 392

Grebe, 524

Green pigeon, 444

Hawk, 437, 438

Hazel hen, 446

Jay, 395> 426

Kingfisher, 395, 396

Little horned owl, 423, 424

Night-hawk, 434

Owl, 104, 408, 413, 417,
424, 428

Pigeon, 217, 443

Quail, 440

Red-cap, 295

Reed warbler, 445

Screech owl, 417

Skylark, 262

Snipe, 217, 218

Speckled woodpecker, 374

Starling, 441

Swift, 397.

Tit, 264

Water-ousel, 337

Water-wagtail, helps in crea-
tion, 36 ; helps lovers, 75

Wren, 439

Woodcock, 442
Backbone, seat of life in, 86,
235' 561

/^^ANDI.ESI K K, 13(

^-^ Cannilialisin,
cannibals, 2
Capitals, 14
Cats {see Animals)
Cereal worship, 206

the yVinu as

Ceremony, at time of betrothal,
224; at time of conception,
235 : of purification, 237 ; at
time of naming children, 246;
at time of sickness, 291 ; of rain-
making, 333 ; and making good
weather, 334 ; of bringing fine
weather, 334 ; of the fox, 352 ;
of taking vengeance on trees,
384 ; to stave off forgetfulness,
512, 513 ; of ancestor worship,
552 ; at death, 554

Charms, of love, 75 ; snakes'
skin, 209; for store -houses,
210, 213; dedication of, 210;
nests and eggs, 210, 212 ; bird's
head and feathers, 218, 393;
against evil, 243 ; a bird's heart,
336 ; bears' eyes, 338 ; hare's
feet, 386 ; hare's skull, 387 ;
bats, 388

Chiefs, their duties, 278

Children, legs cut, 142 ; child
changed into a goat-sucker,
187 ; conception of, 235 ; some-
times re-born, 237

Circumcision, 142

Clans, of the l)ear, to : of the
eagle, 10 ; hatred between. t6 ;
organisation of, 164

Clothing, elm fil)re, 144: fancy
needlework, 145 : head-dress,
149: of skin, 150: gloves,
150; snow-shoes, 150; origin
of, 2,9

Coflins, 562

Comets, dread of, 71

Concubinage, 230

Cooking, taught, 2 : utensils, 135

Cosmology, discussed, 51 d srij. :
six quarters of the glohe, 593

597

Ind

ex.

Cradles, 141

Creation, of man, 4-6 ; of the
world, 32 ; watcr-wagtair.s help
in, 36 ; tools used in, 37. {Sec
also Evolution)

Crowns, as totem signs, 158, 160;
names of, 160

Cupid, 75

Cures {sec Remedies)

Curses : God curses the owl, 422 ;
by a starling, 441 ; poison
cursed, 457; by fish, 542, 590

Customs : resembling circumci-
sion, 142; hair-cutting, 166;
at time of childbirth, 235 ; of
purification, 237 ; Japanese,
401 et seq.; at death, 554

r^ANCiNc;, 273

Deer {sec Animals)

Death, customs at, 554 ct scq.

Deity {see Gods)

Demons, of disease, 23, 34 ;
make rats, 34 ; of marshes, 41,
186 ; e\()lved, 42, 43, 466; out-
witted, 42, 244 ; his body of
obsidian, 43 ; attempt to
swallow the sun, 68 ; worship
of, I J 2, J 13 ; charmed away,
247 ; Afos/iiri-shinfiaisam, 294,
501 : originate cats, 294; ex-
orcising, 315 ; inhabiting trees,
318; slain by a bat, 388; ser-
vants of, 427, 436; fighting a
mole, 501 ; of rivers, 544 cf
sc</. : of fish, 544 ; how to
avoid, 589; various names of,
590 ; of storms, 593 <■•/ .wv/.

Disease, demon of, 34, 41 ; how
cured, 88, 292, 301 c/ .s<</. ; how-

Disease {contiinied).

to be treated, 103 ; nature of,
108 ; causes of, 195, 290 ^/ scq. :
paralysis, 290; epilepsy, 295:
hysteria, 301 {see also under
Remedies)

Divination, 351

Divorce, 233

Dobell's Travels in Siberia, 229

Dog {see Animals)

Dreams: about Hades, 56: bad
dreams, 56: about the goat-
sucker, 185; of a sick man,
300 : of a hunter, 413 : alxiut
a rook, 448 ; idea of, 480 ;
proving another life, 554

Dryads, 399

Dwsrfs {see Aborigines)

Parkings, 156, 157
Earthquakes, 55

Education, subjects taught, 254;
reliance on the Higher Powers
taught, 256 ; greediness dis-
I couraged, 257 ; reverence for
old people taught, 258 ; dis-
obedience discouraged, 260;
making inao taught, 264 ; the
Ainu have no literature, 265

Eggs, used as charms, 217, 218

Etiquette, in eating, 55 ; in drink-
ing, 136: in general, 188 efscq. ;
salutations, 1 88, 1 90 ; how to
enter a hut, 192 : with regard
to fire, ] 94 ; with regard to
certain names, 250

E>vil, origin of, 46 ; accounted
for, 589

Evolution, of (lemons, 41, 466:
of cats, 294 ; of conger eel.

59^^

Ind

ex.

Evolution {Lontiinici).

365 ; of hazel hen, 446 ; of
whales, 466 ; of bears, 466 ; of
deer, 498 ; of squirrels, 499 ; |
of foxes and cats, 501 ; of
hares, 514

Exorcism, 311 et seq.

"Camixe, story of, 178, 272, 498
Feasts : of the sparrow, 30 ;
house-warming, 128; of getting
rid of a guest, 196; at child-
birth, 236; against barrenness,
339: at time of burial, 556

Eetichism, defined, 96, 377 ; in
general, 375 d seq.; kinds of
fetiches, 376; use of trees in,
378 ; the bat used in, 388-390 ;
lalcons' claws, 391 ; feathers,
393 : stones, T,()()dscq. : stones
found in the liver of animals,
401 ; deers' horns, 401 ;
Jai)anese fetichism, 402

Fines, 306

l''inger-nails, 166, 195

Fire, always ktiown, 48 ; its con-
nection with the household
i?ia(>, 98 ; worshipped, 99, 100,
23O : Ainu dread of, 124 : how
])r()du(e(l, 139 : resjiect to-
wards, J94; at t)etr()thal, 224;
governs the world, 358 ; at the
day of judgment, 586

Fish, 1' ishing : origin of, 34 ;
world founded on, 5J ; conger
eels made, 365 ; salmon and
salmon fishing, 519; trout,
519, 520; fish traps, 521 :
witch fishes, 522; eels, 524;
Yoshitsune and Benkei fishing,

F''ish {coiit'uincd).

525 ; sword-fish, 526 : octopus,
530 ; whales, 532 ; tortoise;
532 : a prickly fish, 539 ; demon
offish, 540; fish used in curs-
ing, 542

Flying-scjuirrel {sec Animals)

Fox {sec Animals)

Food, cooking of, 198, 199 : kinds
of, 198 ; how partaken of, 200 ;
grace before meat, 202

Frogs, 26 et seq.

Furniture, 133 et seq.

GAMES, 275
Gardens,

God, gods, goddesses : Goddess
of fire, 96, 116, 1 21, 235, 315,
358, 586; make man, 4 : next
to ('reator, 63 ; of the sun, 63 ;
tutelary, 86, 102 ; how wor-
shipped, 129; curses the owl,
422 ; of the sea, 532 et seq. ; the
gods smoking, 467 ; of rivers,
538 ; the term for explained,
575 et seq. ; of the earth and
air, 586 et seq.

Gohei, 401

Government, 278 et seq.

Grace, saying, 202

TIadI'S, its situation, 56, 568:
the home of snakes, 359 ;

war

570

K 3«9

11:

cuttuig
ing, 167, 168
Hare {see Animals)

: of liie Ainu, 8
49 ; lore concern

599

Ind

ex.

Heaven, hcaMiis : their number,
60; their names, 60, 568;
heaven and hell, 567 </ scq. ;
state of soul in, 568; its situa-
tion, 568

Hell {see Heaven and hell, 567
ef.uy.)

Heroes, 244

Hospitality, 196

Howard, Mr. B. Douglas, 326,496

Hunters, hunting: cult of, 379,
380, 453 <'^ -f'V- ; ^'^•id eagle
owl, 410; deer stalking, 459;
decoying deer, 460 ; traps, 461 ;
prayer before hunting, 47 1

Huts, living creatures, 117; dis-
comforts of, 118; prayer to,
120 ; legends concerning, 121 ;
the east window, 123; conser-
vatism in building, 126; feast
upon building, 128; burning,
130, 131 ; how to enter, 190

T jjoLA I'RV, defined, 94 ; the Ainu
A as idolaters, 94
Image, of snake, 369, 371
Inao, defined, 89 ; the chief, 93,

94 ; with curled shavings, 99 ;

with shavings spread out, 100;

shaved backward, 10 1 ; little

carved birds, loj

103 ; as mediator

in refining sake,

fetich, III : <,ak,

kike, M5,

walnut, ^00

•lui),

used

evil

inao

6 : hiding, 181 ;

gueldre rose, 330

wai
1 10
110:
113;

cKlents : e(n[)se o:
with a mat, 133
156; camel, 171
gardening, 177:

the sun, 64 ;

ear-boring,

: hare, 172 ;

cauliflower.

Incidents {eon finned).

206 ; double vegetable marrow,
207; finding a wife, 228; ex-
orcising a demon, 300 ; dried
otter's heart, 305 ; causing
floods and disease, 324 ; the
water-ousel, 337 : stick to be
stuck through the head of a
dead snake, 370; killing a
snake, 372 ; feathers, 393 ; de-
scentling a river, 398 ; catching
an owl, 421 ; hunting, 503 :
lecture stopped, 530

Inscriptions, 268

Japanese customs : (lohei, 402 ;
"^ Mune-age, 404 : Ma-yoke,

406
Judgment day, 586

T ANDOR, 583

Legends : Ainu cannibals, 2 ;
Aioina making and teaching
the Ainu, 3 ; Okikurumi makes
the Ainu, 4 ; God making man,
5 ; the otter and man's crea-
tion, 6 ; Ainu descent from a
bear, 8 ; Ainu descent from an
eagle, 10 ; the Pit-dwellers, 12 :
tattooing, 20 et sec/. : the spar-
row's feast, 30 : the water-
wagtail, 36, 37 : wh\- Ye/o is
so rugged, 38 : the demon of
swamps, 41, 44 : ebb and
flow of tide, 52 : a big
fish, 52 ; tidal waws ami
1 earthtjuakes, 55 ; eclipse, 65 ;
the man in the moon, 67 :
1 the demon and the sun, 68 :
i living creatures descend fp)in

600

Ind

ex.

Lci^ends {coiifiiiiicd). \ \

lK-a\L-n, 72 : \vatcT-\vai;tail, 75 :'
Okikurunii in love, 76: hob-
gol)lin, 77 : tutelary deities,
87; liousehold ///(/(', 96 ; origin
of the lirst hut, 121 : east win-
dow, 123 : hut-burning, 130 :
the vine, 156: crowns, 160;
hair-cutting, 167 ; the goat-
sucker, 185 : cereal worship,
206 : snake's skin, 209 ; charms
dedicated, 210 : the cuckoo,
210-216; the pigeon, 217:
the snipe, 218: the crane,
219 : making presents at time
of marriage, 226 ; about names, !
252 ; teaching reliance on Pro-
vidence, 256; discouraging
greediness, 257 ; reverence for
old people taught, 258 ; obedi-
ence to parents, 260 : the origin
of the Adonis, 260 ; the sky-
lark, 263 : the tit, 264 : Yoshit-
sune stealing books, 265 : of a
famine, 271; how to treat
disease, 291; the cat, 294;
the redcap, 296 ; the albatross,

298 ; how snakes bring disease,

299 ; Sarak ka/iiui, 322 ; sym-
pathetic magic, 330 : how to
slay one's husband, t^t^ i ; the
water-ousel, 337 : the snakes'
descent from heaven, 358 ;
why snakes cast their skin,
36c : why snakes eat frogs, I
360 : the man who could not
die, 362 : VoMhilsune makes
snakes, 363 : Aioina originates
snakes, 364 ; the sjjeckled
woodpecker, 374 ; the bat, 388 ;
the bird of paradise, 393 ; the

egends {coiilimicd).
jav and kingfisher, 395 ; the
swift, 397 ; l)ewitching birds,
409; the eagle owl, 415 ; the
screech owl, 419 ; the little
horned owl, 423 ; the eagle,
431 ; the fish-hawk, 433 ; the
night-hawk, 434 ; the wren,
439 : the (juail, 440 : the star-
ling, 441 : the woodcock, 443 ;
the green pigeon, 444 : the
domestic fowl, 444 ; the reed-
warbler, 446 : the hazel-hen,
447 ; the rook, 448 : the swan,
450 ; the woodpecker, 452 ;
arrow poison, 456 ; the race
of the bear and sea-lion,
467 : the marten and racoon,
469 : l>ear worshii), 470 ; wolf
worship, 470 : the origin of
deer, 498 ; of a deer famine,
498 : origin of scjuirrels, 499 ;
a fight between a mole and
demon, 501 : origin of foxes,

501.

origin of rats and

cats, 505 ; origin of mice, 508 ;
of the otter and fox, 510; of
the hare, 5 1 4, 5 1 5, 5 1 6, 5 i 7 : of
the grebe and mud-trout, 524 ;
of eels, 525 : of \'oshitsune and
Ueiikei fishing, 525 : of the sea-
gods, :;37 : of ancestor worship,
551 : of a journey to Hades,

570, 57 f
Life, general idea of, 32, 560;
seal in the hackhoni', 86, 235 ;
how life is <leri\ed, 237 ; life
.\.\m.^. 547

Lubbock, Orii^iii of Civilisation^

3-M

601

Index.

V/JADXESS, 311

^^^ Manchuria, 219, 221, 284

Marriage, not to re-marry, 132 :
how looked upon, 223 ; cere-
mony at, 225, 226 ; proper age
for, 225 ; presents given at,
226: service with a view to,
229 ; the marriage bond, 232

Marten (see Animals)

Mediators, in creation, 34 : ///(70
as, no, 540 d Si'/j.

Medicine, how administered, 134.
(See also Remedies)

Medicine men, 115

Men, their physique, 165

Metamorphism, 26

Mole {see Animals)

Moon, god of, 63 ; the man in,
67 ; superstition regarding, 425

Moral legends, 259

Mouse {see Animals)

Moustache-lifter, 136

Music, 269, 270

IVTames, calling, 5, 7, 43, 181 ;
•^ ^ giving names, 242 et seq. ;

origin of, 249 ; posthumous

names, 252
Necklaces, 154
Needlework, 148
JSIusa, 89
Nymphs, 322

/^KiKL'KLMi, 4, 76

^^ Omens: of evil, 185,306,
425 ; the cuckoo, 214 ; palpita-
tion, 305 ; serpent, 357 ; for
hunters, 401 ; the night-hawk,
434 ; the warbler, 446 ; the
hare, 516

Ophiolatry {see Snake)

( )[)hiomancy, 371

Ordeals, 286

Ornaments, fondness for, 153 ;
earrings, 154, 156; finger-rings,
154 ; shells, 154: sword-guards,
154 ; crowns, 158

Otter {see Animals)

Palpitation, 305
Pantheism, 320

Paradise, Aioina's return to, 3 :
animals come from, 34

Pestle and mortar, 137

Photograph, objections to, 325

Pits, 12, et seq.

Poison, 293, 454

Ponyaunbe, 388

Possession by demons, 311, 502

Prayer, to Yoshitsune, 81 ; to the
willow totem, 85, 87 ; the
household inao, 89, 96 : to the
goddess of fire, 98, no, 116:
to the Creator, 100 : to the
god of mountains, 101 : io ijuio,
no; to demons, 112, 291,
330; to goddess of water, 114:
to gods of the sea, 115; to
vine, 158: at grace, 202: to
cereals, 206 ; to pigeon, 2 r 2 ;
at time of betrothal, 224: to
mole, 262 : at time of accident,
321; to trees, 332, 380: to
flying scjuirrcl, 340 : to snake,
368, 392: for huntcTs, 379;
to stone fetich, 400 : to eagle
owl, 414; to eagle, 432; to
hawk, 438 ; to rook, 448 ; to
poison, 457 ; to bear, 487, 491 ;
for deer, 498 : to hare. 518:
to ancestors, 552

Ind

ex.

Proi)itiatioii, i ro, 291, 537
Punishments, 284
Purification, 237, 550

D ACOON {see Animals)

^ Rain making, 333

Rat {see Animals)

Religion, 546 et scq.

Remedies, for headache and ear
disease, 218; for deafness,
218; the mistletoe, 222; for
barrenness, 222 ; for general
sickness, 290, 291; for diarrhcea,
292 ; for toothache, 293 ; the
albatross' head, 298 ; the snake,
299 ; water, 303 ; charms, 305 ;
heart of river otter, 305 ; for
palpitation, 305 ; wizards, 308 ;
for possession, 311; for mad-
ness, 311 : at childbirth, 366 ;
for ague, 368 ; tree worship,
379; for snake bite, 392:
otter's head, 512

C ACRIFIC]
-> dsr,j.

Snake (co)itiiiiicd).

why shed their skins, 360 ;
their form in Hades, 360 :
why eat frogs, 360 ; born upon
earth, 361 ; made by \'()shit-
sune, 363 ; invited to bite
people, 368 ; image of, 369,

371
Sparrows, 29
Spoons, T36
Squirrels {sec Animals)
Stars, 70

Stones, worshipped, 399, 400
Storehouses, 124, 210
Storms, demons of, 593 et scq.
Sun, god of, 63 ; eclipse of, 64 ;

legend of, 67 : the demon and,

69
Symijathetic magic, explained,

324 d scq. ; examples of, 325 ;

Ainu names for, 329 : hares'

paws used in, 332 ; powers of

air influenced by, 332

of bears, &c., 480,
idea of, 490

Sarak ka//iui, 321

Saucepans, 135

Sea-lion, origin of, 467 ; race of
with a bear, 467

Seats, 133

Seri^ent {sec Snake)

Six, 105, 236, 306

Slavery, t6

Smoking, 140, 467

Snake, Serpent: cullus of, 355 c/
seq. ; made by Aioina, 34, 364 ; ,
bring disease, 299; worshipped,
300, 365, 366 ; skin of 300 :
descent of trom heaven, 358 :

()03

T" ABOO, tattoo a sign of, 2 4 ;
■*■ taboos, 252 ; irnitati
birds' cry tabooed, 409,
blood-shedding, 490

'J'akitsa, 368

Tartarus, 56 et seq.

Tattooing, how done, 20 : 1
concerning, 22 ; 011 trog
sparrows and, 29

Tide, 52

Tobacco, 140, 467

Totems and tolennsm, dou
totems, 6; bears totem an
8 ; willow tolL'in, 83 c/
defined, 83 ; survi\al ol',
oriuin of, 1 s8 : in cereal

name
on of

427 ;

'gend
. 26 :

s not
mals,

scq. ■
5^

5«;
206

Ind

ex.

Transactions of the Asiatic Society

oj Japan, 103
Transmigration, 184, 450
Traps, 461
Treasures, 152 ct scq.
Trees and plants —

Acanthopanax, 312

Actinidea, 156

Adonis, 34, 260

Alder, 45, 363, 364

Arrowroot, 199

Birch, 20

Chestnut, 200

Chickweed, 4

Cladrastis, 103

Convolvulus, 311, 334

Cynanchum caudatum, 107

Dogtooth violet, 199

Dogwood, 100

Elder, 103, 106

Elm, 47, 144, 383

Gueldre rose, 330

Jack-in-the-pulpit, 454

Lilac, 97

Mistletoe, 222

Monkshood, 454

Mugwort, 199, 329

Oak bark, 145

Sedge, 366

Walnut, 300

Willow, 4, 85
Tree worship, 158, 331, 378 ct
^^9-> Ti^Z } trees used in be-
witching people, 331 ; good
and evil trees, 383, 384
Taylor, 376, 378

\/iLLAGK community, 2'j8ct sr</.

ATER nymphs, 399

Weather, how to ]jroduce,

332-335

Whale, 532

Whirlwind, 385

Widow, widower, 149, 193

Wine, 248

Witchcraft, 336 ct scq.

Wizards, 308

Wolves (ysce Animals)

Women, calling names, 5 ; general
appearance of, 174: treatment
of the men, 175 : their work,
175 etscq. ; angry women, 180 ;
why they do not worship the
gods, 550 : ancestor worship,

55T
World, 51
Worship, of demons, 112, 113;

of the gods of the sea, 114:

of trees, 158, 332, 380, 383 ;

of skulls, 496

"V/^EZO, population of. 1 4 : why so
rugged, 38

Yoshitsune, referred to, 4: not
worshipped, 81 : shrine of, Si :
makes cuckoos, 214; steals Ainu
books, 265; makes snakes, 363 ;
and ]k-nkci fishing, 525 ^^-

lOKI) SI UKET, S.K.

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WDil^rsity ot v..aiitornia

DEC 121969 T^^r '-

re 4?79^

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Full text of "The Ainu and their folk-lore"

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