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JHONTREAL
THE
AINU OF JAPAN
PRINTED BY
SFOTTISWOODE AND
AN AINU
THE
AINU OF JAPAN
THE RELIGION, SUPERSTITIONS, AND GENERAL HISTORY
OF THE HAIRY ABORIGINES OF JAPAN
BY THE
EEV. JOHN
C.M.S.
'
'
BATCHELOK
'
COMPILER OF 'AN AINU-KXGLISH-JAPANESE DICTIONARY* AUTHOR OF AN AINU GRAMMAR TRANS LITER ATOR OF THE NIPPON SKI KOKAI KITO BUN' AUTHOR OF 'SPECIMENS OF AINU FOLK-LORE NOTES ON THE AINU ETC.
'
'
'
LONDON
1892
PREFACE
THE major
portion of the chapters
contained in this
who
naturally take
was thought by
perusal
if
my
friends that
what
was writing
for private
the public
put
of this work.
many
letters inquiring
about
their
Ainu
some
asking
questions
concerning
their religion,
I
and
have the
more
Some
com-
have published
easily obtainable.
is
The
entirely new.
Many
volume
but
my
my
wife
and helper
for the
has
rendered
me
in the matter of
No doubt
But
and, above
all,
if
it
leads
them
to feel
to
being made
CONTENTS
CHAPTER
LIST OF ILLUSTRATIONS
PAGE
AN AINU
AINU, OB ABORIGINES OF JAPAN
Frontispiece
15
HAIBY SPECIMEN OUB AINU SERVANTS ANOTHER HAIRY ONE BACK VIEW OF AINU HEAD OF HAIR AINU CHIEF'S COAT (BACK) AINU MAN ABOUT TO DRINK AINU WOMAN AND CHILD AN AINU CRADLE AINU WOMAN'S DRESS AINU MAN'S COAT AINU TREASURES AN AINU VILLAGE AN AINU HUT A STOREHOUSE HUT OF A NEWLY-MARRIED AlNU JAPANESE HUT WITH AINU ROOF AN AINU FAMILY TAKING A MEAL PLAN OF AN AINU HUT AINU SPOONS A COMMON MOUSTACHE LIFTER A CEREMONIAL MOUSTACHE LIFTER AINU PESTLE AND MORTAR PARTS OF A LOOM AINU WOMEN WEAVING A TARA TOBACCO PIPE-HOLDER AND Box " INAO NETOBA, OR THE CHIEF INAO OB THE SHAVED BACKWARDS CHI-EHOROKA-KEP, A NUSA, OB CLUSTEB OF INAO NUSA AND SKULLS AT EAST END OF A HUT AN AINU FAMILY AINU MEN SALUTING
.
17 21
28 25
27
, .
30 36
44
46
47
51
54 56
60 62 64
69
73 77 78
.78
. . .
78
79
81
'
...
'
.83
.
84
88 90
91 96 100
'
102
12
AINU MEN SALUTING AINU WOMAN SALUTING SALUTING A CHILD AINU BOAT AND BRIDGE THE MUKKURI, OK JEW'S-HARP
106
117 129
UKABA THE HOT-WATER OKDEAL THE STAKE ORDEAL IPAKKE-NI, OR DEER DECOY AINU DECOYING DEER (from a Japanese drawing)
SPRING-BOW SET THE SPRING-BOW AN OTTER-TRAP READY SET AN OTTER-TRAP (IN SECTIONS) RAT-TRAP (IN SECTION) RAT-TRAP (SET) A MAREK, OR SALMON-SPEAR A SPEAR USED TO CATCH PIKE A POISONED ARROW
149 149
151
151
152 154
170 172 175
A BEAR CAGE
THE CROWN WORN AT BLUNT ARROWS
A
BEAR FEAST
ANCIENT WAR-CLUB, SHOWING PLACE FOR THE STONE ANCIENT WAR-CLUB A KAMSCHATKAN CANOE A DOG-SLEIGH A SLEDGE A SNOW-SHOE HANGING BY THE HAIR TOMBSTONE OF AN AINU MAN TOMBSTONE OF AN AINU WOMAN A WIDOW'S BONNET EXTERIOR OF THE HUT IN WHICH THE CHILD DIED INTERIOR OF THE HUT IN WHICH THE CHILD DIED CHIEF PENRI DESCENDANT OF AINU AND JAPANESE FLINT KNIVES STONE-MALLET SWORD WAR-CLUB PREHISTORIC POTTERY INSCRIPTION AT OTARUNAI STONE ADZES PROBABLE SHAPE OF KOROPOK-GURU'S HUT PLAN OF KURILE HUT EXTERIOR OF KURILE HUT AINU Bow AND QUIVER
....
17(5
180
180
184
185 186
187 189
208 211
....
289
296
299 299 301 303 306 307 311
311 315
.........
THE Ainu,
of Japan.
of
whom
Japanese of late years, and almost every house of importance in England and America has something in the
way
young Japan
foothold
in
in
it.
But the
obtained
little
their
those
islands,
though very
indeed has
about this peculiar race. The oldest book of which the Japanese can boast
was written
occurs
' :
A.D. 712,
and
in
it
When
heaven in a boat, they found upon this island several barbarous races, the most fierce of whom were the
Ainu.'
This,
translated
into
modern
matter-of-fact
14
Japanese
first
came
to
Japan
Land
of the Rising
Sun
'
towards
or seventeen thousand of
them
left.
be
more
XXL, and
those
who
to those chapters.
of
the Ainu
is
Yezo,
now
Hokkaido,
is
extending from longitude 139 50' to longitude 146 east, and from latitude 41 30' to latitude 45 30' north, its
area being 35,739 square miles.
The population
Ainu and
in Yezo,
and there
is
often a
while the
summers
which
is
though
short.
The
island,
;
very mountainous,
abounds
in volcanoes
and water
is
very plentiful.
THE AINU
sists
15
chiefly of
coal,
The
and
fish,
in great
codfish,
measure
swordfish,
subsist,
and,
when
obtainable,
whale and
walrus.
i6
may
name
is
of
who have
written of
Aino
Japanese nickname
to the
and
it
is
them.
It
is
a term
and has by degrees come into common use. The word Aino means mongrel or half-breed,' and has refer' '
human
being and a
Therefore, when any person uses the word Aino, dog. he really means, whether knowingly or not, mongrel
'
'
or
'
human
being.'
Such a term
way blamed
Aino, since
it
em selves.
But the name
this race of people themselves use is
'
man
'
or
'
men.'
The sound
is
two words
therefore,
is
if
emphatic and
henceforth
all
vital.
It
would be
well,
writers
Japanese nickname, which is foreign, and use only that native word by which these people designate themselves.
By
Japanese
have,
in
their
ignorance,
endeavoured
to
THE AINU
account for the hairiness of the Ainu.
hairy
is
17
a matter of
fact,
which
is
noticed by
writers
many
individual
members
of the race
A HAIRY SPECIMEN
who
This
been
greatly
exaggerated.
We
i8
hairy
among them
all
but that
is
no
The accom-
is
The body
of the
man
depicted
is
completely covered,
;
and
I
many
I
so hairy as
he appears to
rivals
be.
know
of
man who
him
in this
respect,
though
covered.
nation, though,
and
full- chested.
The
one
fine
on meeting an
beard,
Ainu
for
the
time
;
is
his
moppy
hair,
next, his
hand, his
first
;
odour.
The Ainu
certainly
do
not,
upon
pression
many
Perhaps
this
is
the reason
is
why
so
much
that
is
person
who intends
to visit the
much
such a
filthy
and degraded-looking
race,
THE AINU
not taken the trouble to seek and find out what
19
lies
beneath the rough and very rugged surface. Nothing is truer than all that glitters is not gold but it should also be remembered that some things which do not glitter
'
'
its
When
been washed and trimmed, they are really a fine-looking The heart must not always be judged by the people.
general outward appearance.
After
more than
and
after
eight years'
experience
amongst
this people,
been by their side in sickness and in health, seen them and been present when the
of death has been
hand
is
prepared to
upon them the present writer affirm that a more kind, gentle, and symdifficult to
pathetic
find.
The
to bring
But they do look dirty, and they generally wear a depressed look. But the Ainu nature is as truly human
as that of
any other
race.
See
him
in a bear hunt, or
meet him
directly after
;
he has
killed a bear,
and hear
are
him
when you
in trouble, and you will have the opportunity of seeing both his bravery and his kindness. It is a great mistake
B 2
20
They can be the most and honest servants, as we have often proved
The
Ainu
as a
treat
is
very
much what
will
others
make him.
to be a
Treat
him
but
man, and he
show himself
and he
man
one
him
as a child,
will act as
a child, and at
is
how very
foolish the
who
him
'
so.
more
to the
:
many
on
all
Scripture
men
their
for to dwell
mined
habitation.'
The average height of true Ainu men that is, those who have no Japanese blood in their veins is five feet
four inches,
and that
of the
women
five feet
one and a
breeds
are
smaller.
But the Ainu and Japanese halfThe men average five feet two
is
This inches, and the women five feet. one which I think has not fact, and
noticed.
curious
before
been
and handsome dark beards, shaggy eyebrows, sparkling dark brown or black deeplyfine
prominent cheek-bones, high foreheads, and heads of hair. The skin is whiter than that of bushy the Japanese, for they do not possess the bilious-looking
set
eyes,
latter race.
The sun
THE AINU
23
24
somewhat
young men
The hair
of both the
cut behind in
shaven.
so the
women
do the shaving
to say, each
woman
looks after
have been
difficult in
The Ainu
now
The
and how
after the
is
cut behind.
fashion.
their hair
same
On
lirst
who
reside near or
frontier,
one cannot
renders them in
tempt and disgust, or to arouse one's pity. They very seldom wash their persons, and less often their clothes.
Moreover, they
all
carry a somewhat
large burden of
minute but robust-looking, well-fed insects about their person and apparel.
This state of things
for
is
how have
THE AINU
during the slow march of the ages
?
and person
tell
me,
to
his
head upon the bare hands and knees and him. ground, or thrust his nose into the very dust before
If
26
in the
Ainu
still
any encouragement
wives
to look up,
was only to receive a more crushing blow and deeper wound. But, thanks to the growth which the cause of humanity is making in all and
children,
it
much
has
for
ever
passed away.
Would
that
to
an earnest,
made
them
but
fifteen miles a day in a broiling sun with a heavy load of unsalted, sun-dried fish upon their backs. Such fish have by no means a pleasant
smell, and,
clothes,
it
their
and only
out in
its
requires a
strength.
ful to sit
perspiring dampness
to bring
in a
Not only so, but it is sometimes quite painhut with an Ainu who has lately been
of dried fish, particularly the skate.
It
eating
some kinds
peculiarly strong
and noxious.
There appear to be only two occasions when the Ainu condescend to wash themselves, and then only their faces and hands are cleansed, and that but
partially.
and
funerals.
Of
often, or
THE AINU
even sometimes take a bath.
27
cut
necks,
wash
hands and
faces,
and put on
and
their ornaments.
improved
in appearance,
At such times the people are greatly and are not at all a badtheir
looking race.
Even
children are
generally
left
28
inaction, as far as
is
work
in the gardens
concerned.
But there
much
They have a wild nature, which hreaks out every now and then. Servants have to be allowed to go off to the
mountains
air
;
for a day, to
No Ainu man
done by his
for
wife,
is
who
woman
creature
predestined to minister to
done in
women
may possibly
hands or with
;
their advice.
horses
hence
it is
that so
many
of
them
They
are employed
as horse-drivers
by the Japanese.
horsemen indeed.
will quickly find
off to
down
skilfully
them home.
Bird
speaks
her
book
of
them,
excepting the
colts, of course,
Irokcn in
THE AINU
29
Miss Bird has written, in her popular and widely-read book, Unbeaten Tracks in Japan,' to the effect that it is
'
'
nonsense to write of the religious ideas of a people who have none, and of beliefs among a people who are merely
adult children.
The
it
traveller
have taken
from themselves
tells
what
and Shinondi
me
sum
of
them
is
they know, and the whole a few vague fears and hopes, and a
all
him
more
be
powerful
may
may
be averted, by
Sake,
it
should be noted,
of
is
the
name
an intoxicating
rice.
spirit the
Japanese make
it,
from fermented
flavour reminded
call it
once tasted
and then
its
me
of very
bad sherry.
The Ainu
Tonoto
official milk.'
it
They probably named it would be just like the Ainu if they did.
Ainu by
money
They never allowed the Ainu to have but when they purchased skins, fish, deer's
barter.
horns, and other commodities from them, the Japanese used to pay in household utensils, clothing, and sake,
or rice-wine.
officials,
If the
for the
Japanese
'
Hence,
name
official
30
milk
was given
evil
to this
it,
The
effects
this
Ainu may
easily be imagined.
nation of drunkards.
In
fact,
such a power
is
supposed
THE AINU
the various deities.
31
is
right
when
good influences upon, or turn their evil influences away from them if they offer libations of sake. It will also be easily seen that the Ainu do not look upon drunkenness as wicked, or a thing to be detested.
five
Fully ninety-
per
cent,
enough
sake,
get drunk whenever they can obtain and to be drunk is their ideal of supreme
happiness.
Nevertheless, the power of the Gospel
to be felt
whom we
is
in contact.
The leaven
good.
is
is
hearts
for
The
upon
their
drunkenness
and
are
becoming
rush into
women
have
too,
vendors to purchase drink, look remarkably guilty when they meet us, and endeavour to hide their bottles behind
them.
They
feel
guilty
and ashamed.
is
They have
is
the
first
They are beginning step towards amendment of life. to know, also, that the use of strong drink is not
absolutely necessary to the acceptable performance of
religious service.
32
when
I could
have almost
had been
my
lot
and
among
life,
these people.
But
after long
dwelling with
them and
visiting
after
them
in
times of sickness
and
of
health, and
much
personal
a patient
and with
disagree
their
with
Miss Bird's
views
little
it
upon the
'
religious
understood people.
Everyone
will
agree that
would be
nonsense to
and
of
beliefs
'
among
a people
is
who
children
clearly in the
they
fact,
may
be
'
As a matter
these
all
people
exceedingly religious,
notwith-
standing
And,
however true
may
be that
mere
it
'
traveller
who
who has
venture, in
be evolved from
their -daily
life
THE AINU
It
33
must not be thought that I intend to maintain that the Ainu have formulated the various articles of
their faith,
at
hand ready
people of
higher faith
that
and more
cultivated
mind.
im-
Nor do
mean
asked,
he had learned
it
by
rote.
Their
compose comes to
life
it
and events
of daily
suggest or occasion
It
is
no matter
for
surprise,
therefore,
that
Miss
Bird's
Ainu
Shinondi
full ac-
More-
there
is
anything an Ainu
is likely
to be reticent
is
ignorant
and observances.
34
CHAPTER
AINU
II
WOMEN
sight
at first
astonishingly ugly,
spiritless.
Pitiably miserable
and
They have dark, sootycoloured tattoo marks upon the upper and lower lips,
do they look.
and sometimes a
line of the
same
disfiguring
ornamen-
unshod
their hair,
down
of
their
to the
cut in a kind
to
all
crescent
shape behind.
are
In addition
this,
garments
their coun-
who
come
and
after a very
them, should go away disgusted, and with the opinion that it would be no great loss to But humanity if the Ainu were to become extinct.
such
It
is
true
AINU WOMEN
that his disappearance or absorption
is
3-5
all that,
It
all
the
hard-working Ainu
Their features are a
women
little
;
are ugly.
Some
of them,
quite
good-looking.
of a
rosy
kind.
if
They
are
shy,
is
and
of the
before
stranger, particularly
the stranger
male
sex,
they
fix their
over their
lips,
may
be
Their smile
;
sparkling
elder
the
women so unpleasant to the eye. Owing women in middle life look inelegant, and
The discontinuance of
in old
tattooing
and the free use of soap and combs would soon work
marked improvement in their looks that is, according to Western ideas. They themselves, of course, believe their mouths, foreheads, and hands, that by tattooing
they enhance their beauty.
Ainu
girl into
our service,
c 2
36
TffE
AINU OF JAPAN
When
my
wife
was
AINU WOMEN
tattooed.
37
for
about two
years,
we
the girl and her aunt in charge of our goods and chattels.
We were
behold, our
little
away two months, and when we returned servant had had her face partially
,
done
so,
she replied
*
:
and
being as they.'
The
real cause
was the
mother.
'
force of habit
particularly her
The
this,
must we
The
so fond
is
bluish-black in colour.
Some
stripe
in
It is
hence only a
little is
done at a time.
takes several
is first
a pan to soak
kettle
then a
it.
fire is
hung
over
Next, a
brought
is
till
well
Birch bark
is
:
ducing soot and blackness hence its use for tattooing purposes. So soon as the bottom of the pot is thoroughly
38
black, a
it
well in
it
When
upper
and so on alternately until The forehead, the marks reach almost from ear to ear.
touches, then the lower
lip,
appear to be done after marriage, though there seems to be no special rule about it.
inferior beings
is
by most
men.
Their whole
life
slavish
drudgery.
They
till
slaves.
From morning
and from one year's end to the other, it is work, work, work and their work is manual labour of This would not, the heaviest and most tiring kind.
night,
;
if
men
but
very
is
There
that
is
excepting
which
They have
up
little.
Now and
then a marriage
occurs,
and
comes
to
give
them a
pleasure.
fish
by way of
AINU WOMEN
relish,
39
up the
soil
and
sow the
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 midday meal by eating in
lie
down
to sleep.
the
much
as an
Sometimes they eat a good meal, rest ordinary person. for about half an hour, then take another, and retire to
bed in quite a happy frame of mind.
'
It is
on such
Ibe
aeramushinne
eaten.'
am
in a state of
knowing that
have
day without touching a particle of food. In the early spring the women and girls go to the mountains to get the fibre from elm-trees, with which they
make a kind
During the summer months they have not quite so much to do in their gardens they therefore work a
;
good
deal
clothes,
wood.
cloth, making and mending and coarse thread, and cutting twisting string But as soon as the autumn comes round and the
at
weaving
crops of
have to be reaped and harvested, the beans and peas gathered, and the potabarley and
millet
toes
dug up and
40
straw
is
left
and barley heads with sharp shells. standing the Ainu have no use for
;
Then, a
fall,
little later
snow begins
to
the
women and
children go
away
pick up
among them.
About the same time they dig up the These they wash, boil,
and mash up into a pulp, then make into cakes and dry in the sun for winter food.
They
This
running, then
is
no manure.
;
The
Ainu understand nothing about agriculture they have no idea as to how to cultivate the land. So long as a
woman
can procure
When-
by
The death
of the animals
was
far
AINU WOMEN
of the crops
;
41
great
number
people
of
the Ainu
lived
died,
starved to
death.
The
who
towards the
the Haliotis
sea-ear.'
These
fish are
I
very plentiful
the story of
believe
;
ancient famine
is
quite
true
for
women
men
salmon
After
main
stock of
wood
has to be
cut, split,
Then
millet
shelled,
must be pounded, the beans and peas and a thousand and one other little things
to.
attended
It
Thus
is
the
woman
if
an Ainu woman's
lot is
hard and laborious out of doors, she must surely lead an easier life at home, and there find rest and a little
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
comfort.
task, as cooking
perfection.
The
42
women
butt
must attend
;
and
drying of fish
full
;
must look
attention to their
the
mending and making 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
at
all,'
;
need be washed
casions.
all
'After
they argue,
why need
they, then, be
;
washed
therefore let
little
'
them remain
dirty.'
Hence there
is
very
wash-
all
Nor do the Ainu women have any religious solace in The men seem to think that they are their cares.
no thought or care
about them.
and have a
Ainu widows are particularly unfortunate, specially hard time, for their presence is
barely tolerated.
By no means may
they be present
where prayer
is
going on.
Ainu women being one of such trial, sorrow, and hard work, it is not to be wondered at that many of them have a downtrodden, hopeless look.
The
existence of
They have no
hopes
for
the future.
AINU WOMEN
are given to the necessary tasks of everyday
life.
43
A
No
woman may
do
all
her
husband.
wonder that some of them, overcome by the troubles and worries of everyday existence, think life a burden
to despair.
Some, thus
tired
way of committing suicide. Ainu women are very fond of their children.
little
the poor
mites,
when about
month
their cradles.
feeling, for the
from want of
;
their children
is
but
to
let
a child
to
in
its
cradle
its
and cry
but
'
not only
a part of
thought
its
be
good
*
for
lungs,
is
education.
Babies,'
;
say they,
their say.'
it
So the
way
cry as
much
as
it will.
Such,
at
any
rate, is
An Ainu
to
cradle
made
of wood,
and
is
generally
hang
feet
in a
warm
It is
about
two
and twenty
inches or so wide.
to
have no children
is
is
sup-
by them
traced
one or other of
the parties
has
44
committed some
This world
'
is
named Uaremoshiri
and multiply.
it is
forthcoming,
from the gods. Having no offspring used to be considered an amply sufficient reason for divorcing a wife.
less
AN AINU CKADLE
As soon
to consider
and had, therefore, to stay at home wrapped up by the fire. But the wife, poor creature had to stir about as much and as quickly as possible.
himself very
!
to
life
45
CHAPTEK
III
THE
means simply
inner bark of
brittle
elm
fibre
elm thread.'
And, as
the
made from
elm- trees.
when
dry, but
strong.
peeled
off
when
the sap
commences
ward
to
the
When
sufficient
carried
;
and get
soft
soaked
it is
and the
fibres
divided into
threads and
thread
until
it
is
use.
that
all
is
Sewing chewed
When
the threads
have been prepared, the women sit down and proceed with their weaving. These garments are very rough
indeed and are of a dirty brown colour.
Those Ainu
who can
afford
it
46
and are
arrangement
of both pattern
is
and
done
upon a groundwork
the spare time of a
of their
own elm-bark
cloth.
One
up
all
woman
during a whole
year to
make.
47
those of one are not necessarily the 'same as those of In fact, when an Ainu of one district goes another.
an embroidered
he meets can with almost certainty tell where he comes from by the patterns of his coat There are patterns suitable for men, and others for
!
48
women.
patterns
women
nor would a
The women's
gar-
ments are not so highly decorated as those of the men. The wives take a pride in dressing up their husbands,
but they especially on the occasion of a bear feast themselves prefer a good show of beads, earrings, finger
;
rings, necklaces,
and
tattooed mouth.
and they are exceedingly particular about having the corners of their ornamental patterns properly turned.
If a curve is not quite so well
it
turned as a
man
thinks
away
work and do
over again.
deer,
upon the back of their attush or elmand wear skin shoes. These shoes are garments, made of deer and salmon skins. Formerly they used
also to
The
women, both
their heads
in
summer and
made
of grass or rushes,
49
vessels
and old
'
swords.
of beauty
The former
'
that
'
is,
things
that is,
shining things.'
The
chiefs as a
mark
They are nearly all of Japanese manuThe tombe are facture; but some come from Corea. ancient swords old heirlooms, which, however, are now
bladeless, for the
Japanese to have any blades in their swords. These bladeless swords are usually stowed away in long boxes,
and placed upon the beams of the huts. They also set a high value upon old bows and arrows and tobacco boxes.
Ainu women are very childlike in their fondness for toy-like ornaments, and some of the wary Japanese
pedlars have taken advantage of this weakness and
large profits out of
it.
made
Hakodate, are
;
sold
the
Ainu women
for
six
shillings
sell at
a shilling in Hakodate
If those
who buy
for
the
purchase, the
they condescend to take skins or fish in payment. In this way two or three fox skins or a deer skin go for a
pair of metal earrings
!
So
women
glass beads.
Some
make,
others have
The Ainu
believe that
the
ancients
that
is,
Beads which cost a penny or two in Hakodate are sold to the Ainu for three
shillings.
Finger rings
others
some made
of brass
and
called gold,
made
of white metal
;
and
called silver
are also
and many a pedlar has made a good eagerly acquired harvest out of such gimcrack trumpery. The necklaces
of the
made.
cloth,
Japanese which melted white metal is fixed in shape upon something like a flower. They are sometimes made of
lead.
The women
of Saghalien
wear
belts of the
same
clothes together
by means of any
;
which
strike
but
if
an old sword-guard, they place it in the fire to make it look like bronze, and their happiness is complete.
The Ainu, both men and women, wear earrings, although those the men wear are nothing more than
pieces of red
material.
me
of a
circumstance of
somewhat
nature which
D 2
53
civilisa-
might
to
be.
well
received,
and
appeared
listeners,
and
to
I was,
upon
finishing
my
have
my
my
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
cloth
stuck
far
through
Of course,
them up
I
and Christian
for
thought
this
was looking down upon them on account of custom of ear-boring, and it always behoves us in
54
CHAPTEK
IV
places, for
amongst
AN AINU VILLAGE
If they can secure bare existence and animal sustenance, they are content. Ainu villages, seen from a distance, appear quite picturesque, situated, as
sideration.
57
And
the
some
districts are
some
of the
months
some people
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 creeping plants,
are used as rope or strings for tying the separate poles
together.
is
to
is
tied,
These poles
they are
When
up in their proper places, the roof is lifted bodily and the bottom horizontal poles allowed to rest in up,
the forks at the top of the uprights.
The thatching
is
This takes
58
earth.
Every hut
east end,
is
made
just
one in the
Screens
side.
made
these,
of rushes or
and
in
These
let
are
all
drawn up or
down
may
are attached
is
for
Men
often
worship towards
the
east
or
sun-rising
through the east window, and they are very careful not
to desecrate
out of
it.
by expectorating or throwing anything The south window is often used for both of
it
these purposes.
There are no chimneys in the huts, but a hole is purposely left in the west-end angle of the roof for the
escape of the smoke.
dows,
is
practical pur-
59
is
is
a sliem.
another door,
is
This porch
used for
The dogs
also are
A
way
main
or dwelling part of
the building.
This doorway is situated near the eastend corner of the hut, and is fitted with a sliding door
The outer somewhat resembling a Japanese amado. is fitted with a hanging mat only, but
the inner porch doorway has both a
mat and
sliding door.
closed only
away from home or gone to bed. Outside, and a short distance from the west end of
is
the hut,
This
lodge placed upon piles. The reason why these buildings are placed upon piles is to keep the rats and mice from making raids upon the stores. Upon the top of each pile, and between it and
erection consists of a
it
next to impossible
by climbing up the pile. Peas, beans, pumpkins, and other garden products are stored
6o
in these places.
one
traveller,
first
who made a
guessed, and
casual visit to
some Ainu
villages,
This
is
make upon
At the east end of every hut, and near the sacred from it, the Ainu
;
for to
him
it
is
worship.
This consists of
and
other
kinds
of
animals
killed
which
in
have
A STOREHOUSE
been
the
hunt, and
also of
a large
number
Of
course
of inao
for
and nusa.
of
many
persons
have,
the want
worship
but such
is
They are
offer-
gods
a sort of thankoffering or
least,
memento.
together
Twice a year, at
with
his
immediate friends
and
relatives,
worship.
autumn
also
whenever there
It is
is
a birth, a sickness, or
HUT-BUILDING
old
AND HOUSE-WARMING
and
61
men
these
sun-dried
praying
to
their
gods.
it is
animals
and
and
and thoughtfulness
of the
plot of land
fire,
to
This
is
of
In fact, the which the Ainu are very much afraid. Japanese affirm that the Ainu fear a fire and the fire
goddess so
much
that
if
fire
they
or save
any
of their property.
They
will
the
fire
This,
made a
once catches
there
is
fire,
burnt down in
than
fifteen
minutes.
few things were saved, but in the other the household only just managed to save themselves, and the clothes
they had on.
so
senseless as to
but they do
all
and
to prevent the
62
fire
The Ainu
call or
alarm of
fire is
shrill,
somewhat resembling
the
men
is
generally call
Wool
little
in size.
The
chief's
hut
larger than
differs slightly in
been married.
When
mence housekeeping,
so on,
till
their first
hut
is
very diminutive,
still,
and
proper dimensions.
The
first
63
forms the porch to the second, and the second to the thus all is not labour in vain. Howthird, and so on
:
ever, a
and these are the porch or ante- chamber and the main
dwelling-place.
or
Every time a new house is an addition made to an old one, wine has
built,
to be
procured, millet
pounded and made into unleavened cakes or dumplings, and a feast given. The Ainu are nearly as conservative a people as
the Chinese.
It is exceedingly difficult to get
them
one
to
In short,
if
man
or
amongst them
desires to
the other
Ainu
and
made
who,
A man
at Horobetsu,
for
He
intended to
improve on the Ainu mode of architecture, and build He had finished all his house in the Japanese style.
but the roof
when
he put a roof
thatched after the approved Ainu style upon the house, He was obliged to listen to he would be boycotted.
this, for
he was the proprietor of a large fishing station. it is needless to say, a proper Ainu roof
upon it, as the illustration shows. As soon as a new hut is built, and immediately
after
64
and the
chiefs
by-the-by,
all assist
in the
them
to the
house-warming
Millet,
made damp
is pounded into dough in wooden mortars, and kneaded into cakes, which are presently boiled. Of
with water,
course
done by the women. Sake is procured from the Japanese wine -vendors, or, failing this, some
all this is
is
liquor
made by fermenting
millet.
When
all
things
sit
down
end of the hut, having the tub of wine in the centre the honoured chiefs
and landlord
first,
and the common people after. Each and dignity, has a cup of wine
given him.
They then proceed to worship the various gods as Each man dips the piece of wood used to follows. keep the moustache out of what they may be drinking
65
and
offers three
god or gods he
multitude
deities.
may
wish to worship.
In this way a
man
of fire
another
the god
who
paraphernalia 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 After all the deities who are supposed to of the huts.
and goods within the hut have been duly honoured, the men go round the outside of the hut, and invoke the gods who guard
preside over the different places
the water-springs
paths.
plots
and
men
and drinking
satisfied
wine
very
little,
for
they do
it
grudgingly
Each man
likes to obtain
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,
as he can.
men dead
drunk.
their inao, or
At this particular
feast the
Ainu make
66
of the huts
some, again, to
stick
up by the
water-butts are
kept,
and
at the
doorways
and
houses.
in
The house-warming feast is a most important affair Ainu daily life. The favour of the gods, without any exception, must be solicited with proper words and in a
manner. None must be left out, lest they be and revenge themselves upon the inhabitants of angry the hut by bringing disease and death, misfortune and
befitting
famine.
Were
the
to
give
water.
If
the
who
sleep
This
the
common
act of creed,
life
emphasises the
it
Ainu have a
and
illustrates the
way
in
which
of the
In Christian lands
Christian
to
it
is
customary
every true
by
'
saying grace.'
This
is
right
this
moment what
and godly act. But think for a act implies and involves. It implies
6?
man
it
involves
it is
Being
and
sense of devotion.
the worshipper
Being
thanks.
I
whom
he
calls
God, and
whom
he returns
Ainu, to see
families,
many
of
Him
in a
mean
do
this,
taught to
do
and that
set formula.
And
make
'
his salutations,
stroke his beard, worship and thank the gods for their
benefits.
One
of their forms of
'
grace
is
:
'0 God,
it
our
Nourisher, I
thank Thee
body.'
bless
to
the service of
my
we
Here, then, by
this
common
everyday
act,
Ainu
religious faith
whom
and whom he can approach in prayer and thanksgiving by a faculty within himhe depends
for his daily food,
self.
Ainu
food,
Europeans
when properly
cooked,
come
For example, fresh salmon, codfish, venison, bear's flesh, beans, millet, potatoes, and peas, are all good in themselves when cooked properly. But
amiss at a pinch.
E 2
68
the
know how
to
cook.
They
are
and almost every article of food is the stewpot, and is there completely spoiled.
dried fish,
cast into
is
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
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
;
such things.
and any part of a horse or bullock. Seaweed and various herbs, the roots of some kinds of lilies, and many water plants, as well as leeks and onions, are used
of venison,
as vegetables
for
game.
When
of
the house,
sit
on the side of the fireplace that is to the left-hand on The rest of looking into a hut from the west-end door.
the
lower end, near the door, and honoured guests the east
or sacred end of the hearth.
There
is
no dishing- up
to the
to
be done.
it
The mistress
hangs over the
it is
and passes
it
one
for
whom
intended.
One advantage of this is, a person gets his dinner really hot, and meat and pudding covers are not required.
69
remaining members of the family. The Ainu have a very limited supply of eating utensils. Now, if the cups are not sufficient to go round
and
lastly the
number taking food, two or more have to use the same cup. But this is not often the case, for each
the whole
member
own cup
or shell
safely stowed
away near
it is
When
is
a person wishes
more
food,
too
much
is,
engaged, or
for instance,
70
and
relatives, she
simply removes
may
help himself.
for their cleanliness
their
It is
still
their
eating cups.
worthy of remark that the index finger is Ainu Itangi kem asliiklpet that is, the finger
'
licking the
cup.'
It
is
so
called
because people
first
wiping the
them with
been mentioned
are well
larder.
off,
but
it
Nowadays many
know
the
They
were very numerous a few years ago, but have nearly all been killed off by the Japanese hunters, who came with
guns and proceeded to destroy them wholesale for the factories which the Government of Yezo established
their
for the
canning of venison. This exterminating process went on till now hardly any deer are left. The officials
at last seen the folly of this,
have
and have
from
lately pro-
Ainu
alike
is
killing deer,
caught hunting them. anyone Hence venison now must be struck off the list of articles
fine is
and a
imposed
if
of
Ainu
food.
Bear's flesh
is
Salmon
HUT-BUILDING
AND HOUSE-WARMING
71
and do not even possess salt. They dry a few fish in the sun but fish so prepared is remarkably odoriferous, and
;
72
CHAPTEK V
FURNITURE
THERE
is
not
much
furniture
is
in
an Ainu hut.
The
In
this space
many
burning at one time if necessary. Above the fireplace is suspended from the roof an apparatus or frame containing
pot-hooks and
all
This
instrument
is
called tuna.
Above
dry
is
mats
for
and put upon it, that they may be cured ready threshing and pounding into flour.
That part
of the
fireplace to the
east
window
is,
sacred,
and
is
and
visi-
corner
is
honoured guests. The right-hand all the Ainu treasures are kept,
also a great
number
of family inao
and
n-usa
the beams
FURNITURE
arrows,
spears,
73
and
fishing
implements
are
stowed
away.
special
PUT UP fOf) ME
GUESTS PLACE
oO
PLAN OF AN AINU HUT
WATEK TUBS
hung round
74
tress,
and other
nicknacks.
Next
family
On
members
Then
The
comes the south door, when a hut can boast of two doors.
Friends sleep at the east end, near the window.
master and mistress and younger members of the family look upon the right-hand side of the hearth as their
special place,
and the
rest of
opposite side.
fireplace,
and common
Sometimes the Ainu, especially when they expect visitors, place mats made of a hard kind of reed upon
the
floor
;
softer
mat, made
and upon these they spread yet another of rushes and grass. These are used and chairs
to
is
instead of stools
sit
upon.
Hence, to
equal to offering
him
Ainu
that I
would
roll
him
in a mat.
On
this occasion 1
of
my
things preparatory to
another
village.
An
old
very eager
in
to
assist
me, would
insist
mats
FURNITURE
go.
I
75
jokingly said, at
roll
last,
that
old
unless
he ceased
flew into a
would
him up
I
too.
The
man
passion at
once, and
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
to
bury him
This
rolled
is
due to the
in
when they
die, are
up
coffins.
Ainu huts are so unsubstantially built that at times the wind whistles through them at such a rate that it
is
or candle
all
;
burning.
On one
hung up
round
but
me
for
my
candle burning
all
my
were of no
avail,
nothing
My
bed was
Never-
somewhat hard,
becomes quite a comfortable and healthy place for a The chief difficulty about a board bed is tired body.
that, in winter, the boards
seem
to
hence
had
to keep myself
warm
Ainu huts are remarkably cold in winter. Moreover, the dried fish, some of which hangs rotting in the
for
roof,
The smoke,
and other
too, is
As
76
swarm
occasion-
mice and
sparrows' nests.
blood.
morning,
my
bites
but, strange to
Intending
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 cups, dishes, pots and pans are all of Japanese manufacture but 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.
Wooden spoons
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
;
;
This
a favourite
method
of
take medicine.
By
this
taken place.
is
It is certainly
very effectual,
FURNITURE
77
The spoons used for cooking purposes are of various shapes, and two of the most common patterns are shown
in the illustrations.
millet cakes
That marked
when they
is
That marked 2
There
other
\
spoons
of
patterns and
sizes,
but
they
call
for
no
special
remark.
tion
taste,
is
of
and
to
devised ac-
cording
the
carver's
own
fancy.
moustache
lifters.
They
by
the men.
It is
a curious
is
instrument, and
called into use
ing.
fold.
only
when drinkis
Its
purpose
two-
AINU SPOONS
use
it
for
it
they
offer
whom
they pray.
moustache out of the cup whilst the men drink. It is considered to be very unseemly and impolite to allow
78
being drunk.
is
thought
to be
~^f7
At drinking ceremonies
or
that
is
to say, at a funeral
house-warming
feast
moustache
lifter
having shavings
tached to
are
it.'
at-
They
made
of willow.
ments, however, do
not
have
shavings
to
attached
AINU PESTLE AND MORTAR
their
abilities
them
r
but
the
men w ho
pride themselves on
hunting
of these,
common
use in
PARTS OF A LOOM
8o
an Ainu
These
instruments
are
home made,
The mortar
used
is
and each
is
The
pestle
Next to implements used in the preparation of food, the weaving loom is a most important article. It is a
simple
affair,
The
illustration
;
No.
is
called a
kamakap
It is
it
much
used to
No. 2
is
is
called
an
osa.
something
straight.
like
a comb,
is
and
warp
No. 3
the thread of the woof from one side of the cloth to the
between the threads of the warp. It is called ahunka-nit. No. 4 is called a peka-o-nit, and is used for
other,
No. 5
is
home.
No. 6
is
be easily
is
most
tedious,
of
patience.
They
<
FURNITURE
This stick
birch bark
is is
of
it.
a very
much by
Friction
is
said
by
any other. But as soon as the Ainu came into closer contact
with the Japanese, they bought
and used
flints
and
steels.
These
dry.
of
Japanese
use.
make
are
in
daily
The Ainu
loads of
ever
it
fish, or
wood, or whatbacks.
A TARA
They
hands
free,
and use
their
heads
to carry a
bundle
ties
what
is
round
on to the back, and places the There is not so headpiece of the tara over the forehead. much work for the head to do as one would expect, for
the bundle, throws the
main part
is
on the lower F2
84
The preceding
illustration
that part which represents a tar a, showing particularly It has cloth and cotton worked goes over the forehead. into it, which keeps it, in a measure, from hurting the
carrier's head.
The Ainu do not use baskets much, though they have a few but they have invented a kind of bag, which is a mat rolled up, and a piece of cloth sewn over each
;
end.
This article
is
is
very common.
It is called chitarabe.
This
also carried
by means
is
of the tara.
Smoking tobacco
than tobacco
itself is
indigenous to Yezo.
Smoking was
FURNITURE
probably learned from the Japanese.
Certainly,
85
many
though some
old
appear to
The
women
smoke
as well as the
The
tobacco
box
walnut wood.
The box
of deer
bone
It is
inlaid,
prettily
set,
carved.
for
very
difficult to get
hold of so good a
have them buried with their owners, although they are smashed to pieces before being thrown into the grave.
The
little
is
the pipe-holder
pipe,
used
bowl of the
put the
at the
bottom
is to
pipe
finished with.
86
CHAPTEK
VI
MANY
made by
visitors
For example, a photographer once came Ainu-land and took a photograph of a storehouse or
granary.
He
off
some
pictures, wrote
them
in his
Ainu Temple beneath them, and placed shop window for sale. As a matter of fact,
we have already noted that the Ainu have no temples, meeting-houses, or chapels, in which to meet for public
worship, or shrines to hold their gods.
Another
visitor
gods
more
was
These assertions are mere guesses, and nothing and even Miss Bird, correct as she generally is,
Writing on this subject,
she says
stuck
in
the
wall;
INAO, OR RELIGIOUS
SYMBOLS
87
another projecting from the [window which faces the sunrise ; and the great god, a white post, two feet high,
with spirals of shavings depending from the top,
is
floor,
left
Miss Bird
is
accurate as to
not
them
sacred offerings to
to
them
show the
faith
They are not gods, but and they are made especially and devotion of the offerer, and are
gods.
;
When
when a number
nusa.
they go by the
name
^of
Nusa
silk
is
the
name
the
they hang up in
left
'
attached to the
shavings depending from the upper end.' The engraving represents one particular kind, which goes by the name
of inao netola
called
'
that
is,
'the
chief inao.'
They are
gods
chief
'
made
for the
who
of
to
first
in order.
is
very peculiar,
These
distant
gods.'
By
distant gods
they
mean
the
88
human
beings,
in contradistinction to the
at
minor
hand.
For, be
it
and more honourable the god, the further dwelling, and the more in number are the
intermediary gods through
his
lesser
and
thus
whom
he
acts.
We
I.\AO
XETOBA,
Oil
men
ments with
their kings
and
officers.
'household inao,'
often
made and
and the
'
'
goddess of
or
'
fire,
who
is
name
of
angel
messenger,'
called
upon
INAO, OR RELIGIOUS
the goddess of the Sun,
of the deities, that
SYMBOLS
89
who
is
an
offering has
inao
is
made by shaving
When
done
and when they have become very dry and brown with age they are further removed and placed outside the hut opposite the east window and when they have
;
;
become too shabby to remain there they are brought indoors, and respectfully burnt, with prayer, upon the
hearth.
The kind
portance
wards.'
is
which appears to rank next in imthe chi-ehoroka-kep that is, 'the shaved backof inao
These, as their
name
implies, are
made by
being
Some
of these
sets of
exact
have never been able to learn the rule which governs the number of sets of shavings which should be left in
given cases.
quite certain
The Ainu themselves do not appear to be on this point they seem to fashion them
;
what
will
be accept-
may
not be particular as to
the
number
stick,
tinct shavings in
90
number
of the
to
These chi-ehoroka-kep symbols are made as offerings the Ehange Kamui, which signifies the gods near at
'
hand.'
By
this
supposed
to be
of
them-
Thus,
for
by
INAO, OR RELIGIOUS
of
offering
is
SYMBOLS
91
deities
who
are thought to be
more
*
in direct
touch with
'
men.
that
is,
inao shavings
are
ornament as
and
worship and
made
hung up
from
in the
Being but shavings, they are windows and doorways of the huts, and
are looked
evil.
The
number
of inao
92
placed together.
may
and
end of
of
These offerings are called keina-ush inao, or 'legged inao,' or inao having legs,' and they are so called be*
go by the
name
of kema, or
'
legs.'
They
are placed
offerings to
'
sea
is
One
of
these,
strange
it
may
evil.
appear,
They are
'
Mo
'
the rough
evil
or
supposed to be of a very
to be continually
and
restless disposition,
and
Mo
means uncle
'
of peace.'
Mo
he can
peace,
and
benefit the
Ainu
race.
He comes
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
and
all
the
harm he
can,
comes and
brings
peaceable
brother away,
and
to
bad
haul in their
fish.
Shi acha
93
supposed to be the originator of all storms and shipwrecks, and hence the nusa, which are placed upon the
sea-shore, are not presented to him, the
'
to
is
said to be
evil
are ever
and always
sea,
evil
will be.
and
The
river deities
watery
gods.'
is
their province to
watch over
and
rivers.
There
particu-
Her name
is
in
'
and
out.
the female
salt
waters
up upon
There are other gods who are supposed to have their home in the rivers and they go by the general name of
;
Pet-ru-mh mat,
They and
These
deities,
who
are supposed to be good, are frequently worshipped. Thus, when the men go to fish in the rivers,
they always
94
or, if
they are
and protection, and they always remember offerings of inao and nusa.
to
make
But there
the
is
god of
rivers,
is
who
goes by
name
of
Sarak kamui.
Sarak
a word
meaning
god
deeds
accidental death,
or
to be a
demon who
Its evil
the cause of
all
land accidents.
When
an accidental
out, proceed to
perform
The ceremony
as follows.
Sake
is
and messengers are sent to the different villages to invite the men and women to join in the proceedings. The men bring their swords or long knives, and the
victim,
women
their
their head-gear.
On
fire
god.
millet,
Then, after
made
of
pounded
all
and drink-
go out of doors in
the
men
leading.
and hold them, point upwards, in the right hand, close to the shoulder, and then altogether they
or knives,
left foot, at
forward to the
full
if
'
Wool
' !
Then the
INAO, OR RELIGIOUS
right foot
is
SYMBOLS
at
95
the same
This
is
continued
till
reached.
The
women
follow the
hair, their
Arrived at
strike hither
away
same order
as they
came
intoxicated.
called
The ceremony
horibi.
of
Niwen
The
outside
larger
clusters of inao
the
sacred
may
him
it
is
the most
knows upon earth. To this place he comes and worships the last thing before he sets out on a journey, and when he returns home again it will be
nearly the
first
the house
and
have
and descriptions are thus seen to be so extensively used and so closely connected with prayer and worship, it is no matter for surprise
of various orders
As these inao
96
them to be gods in fact, it would have been a great wonder had they not done so. But enough has been said to show that in no sense can these
that travellers have taken
offerings
place in the
Ainu
religion.
offered
particular
titular
deities,
and near
their
is
supposed
taken
ill,
dwelling-places.
INAO, OR RELIGIOUS
gets a
SYMBOLS
97
new
piece of willow
wood
and
rind,
sitting
down
before the
stick
fire,
outer
it
into
an
When
is
finished he places
the
fire,
goddess,
who
is
supposed to
'messenger,'
Creator and
ask
Him
he has just made, to hear his and to allow her, the fire goddess,' to heal the prayers, The idea seems to be that the Creator is too sick one.
to kindly accept the inao
'
great
a personage
to
condescend
to
do the
healing
Himself.
In
like
they
will
up the second kind of inao before their At the same time they will say, goddess of
!
we present this inao unto thee pray watch over us to-night, and ask the deities to grant us success when
fire,
we awake.'
they
set
up another, saying,
goddess of water, we
!
come
to
please look
us.'
upon
our offering,
On
the
all,
make God of
Him
to
98
piece of willow
This
is
in case a
to call
storm should
arise,
upon God
to help them.
make
at the
them
same time
may
be
saved.
Every Ainu
is
and autumn.
of
Of
course he
death,
or
or
any
at
feast or
successful
hunting
The ordinary and extraordinary circumstances guide the Ainu in making these offerings.
fishing.
o 2
101
CHAPTEE
VII
ETIQUETTE
probably no race, however barbarous or savage, which has not some special and recognised forms of
is
THERE
etiquette
social
life
of its individual
members.
as an individual of good-breeding
if
neglected, he
is
is
taken
a sign of
ignorance and
ill-breeding.
Now, the
of national
Personal behaviour
is
a subject
youth.
The
salutation of the
men,
for example, is at
Ainu decorum.
When
living in
an Ainu hut, as
have done
two
for many months men saluting one another. The people saluted me after the orthodox Ainu style,
at a time, I
as
though
Of course
endeavour,
102
my
ability,
to
do the proper
The
first
before
entering a hut.
done, and
if
he
hand
side
of
the hearth,
and
sits
down
before
the
Then, when the throat has again been cleared, he stretches forward his hands as shown in the illustraa tailor.
tion.
is saluting goes through similar both attentive and respectful. The two actions, looking next proceed to gently rub their hands together, by
The person he
drawing back
a
first
way
palms
hand
alternately.
This
is
done
for
some
ETIQUETTE
little
103
time.
parties,
one
may
be bestowed,
wives
upon
this
their
and
families, next
upon
their
relatives,
Sometimes
long time,
form of salutation
kept up
for a
moments, according
of business there
to circumstances
may
be on hand.
However, when
AINU MEN SALUTING part of the performance has been satisfactorily gone
own
beard, as
shown
When
his hands,
and
The
manner
as long as the
as
This
is
a very tedious
affair, especially
104
THE. AINU OF
JAPAN
an hour.
As soon
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
mony
and
act of
their families,
and
this, as will
be seen, involves an
prayer.
When
they salute
them
in exactly the
their fellow-men.
of
salutation
very curious.
so far as I
sex,
am
own
but only
the
men.
On
entering a
it
hut the
woman removes
left
arm.
her mouth.
that the
When
she sees
man
hand
to
left
then from left to right across the upper under the nose, ending by stroking and lip smoothing the forelocks of her hair behind the ears. She then waits for an invitation to speak.
and
close
ETIQUETTE
When
the
105
their native
their sisters
and
AINU
WOMAN SALUTING
and weeping
in this
fact, in
upon each other's necks. I have seen women In position for half an hour or more at a time.
this position they will
106
and answered
The men salute the boys and girls by seizing their heads and stroking their hair from the crown to the
SALUTING A CHILD
The engraving shows how this is done. This possibly partakes more of the nature of a caress
shoulders.
than of a salutation.
Whenever a person
ETIQUETTE
never enter without being asked.
107
at,
what
to be
done
Being
make
something
If the
like a
he-he-hem.
person
who
to the village,
he
is
he goes in without more ceremony but if a stranger he must wait until someone who has
in.
Once
in-
he
stroking,
must go through the palm-rubbing, beardand all the formalities of salutation. Men,
upon a person, always go out walking
also say
side-
after calling
ways.
Women
hut,
like
and as soon as they get inside make an obeisance that which has been already described. They leave
It is impolite for a
woman
There are
served.
many minor
rules
and
Never look into a hut through the window, Never go eavesdropping. especially the end window. Never address a stranger unless he or she speaks first to
softly.
you.
all,
men, women,
and children
dress off
The women are always expected to take their headwhen they meet a man, except widows, who
io8
widow's hood.
they see a
coming, and make room for him to pass. They always salute a man when they meet one by cover-
man
ing their
mouth with
the
hand and
upon
the ground.
sible,
way as much
inferior
as pos-
order of
beings. They ought to be obedient to their husbands, and never answer them back when they speak.
109
CHAPTEB
VIII
EDUCATION
by schools or The mountains, the rivers, and the sea schoolmasters. were their school-house necessity was their instructor
;
to be troubled
and
and reverence
to speak
men
to,
of
They were
when spoken
and
By no means
and
women
The boys
arrows,
;
were taught to
and hunt
to
make bows,
and traps
to decoy deer,
and
to judge of the
weather by the
skies.
to
make
io
certain
mountains and
hills,
the
of
when out on
but not
a hunting expedition.
And
inao
last,
and quickest routes to different places. least, they were taught how to make
and nusa
different
offerings,
of prayer to use
upon
occasions
ancient traditions.
children,
;
to prepare bark
The women taught the girls to nurse and weave it into cloth
and mend
;
and
em-
to sew,
broider,
to
work
They were also instructed in the art of tattooing arms and lips, and how to weep and howl for the
Lastly, they were particularly taught to honour
;
dead.
always to wait to
of their way when they came along a path to cover the mouth with the hand when meeting them and to un-
in-
for
Moral lessons were enforced by certain tales. Thus, instance, diligence was encouraged and idleness
following curious
fable.
discouraged by the
is
:
Its
title
EDUCATION
THE MAN
'
in
IN
THE MOON
who would
neither
even disliked obey his father nor his mother, and who to fetch water so, the gods being angry, put him in This the side of the moon, as a warning to all people.
;
is
the
man
in the
moon.
For
must be obeyed.'
The Ainu
which
'
is
as follows
Though the
and
sat
idle,
tool.
"
Ah,
me
water."
down
saw a
"
to the river
little
to the river
he
:
Ah,
me
are a fish,
you awfully bony creature you do not have to draw water." Again,
because you
"
:
Ah,
me
you
soft,
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.'
:
ii2
(Characters
1
stretched his
When
is
it
the Lord of
tail,
he
said,
" This
Hang
all
my
clothes
upon
So
all
clothing were
hung
and
After a time,
Pan'ambe drew
back his
tail,
all
clothing adhering to
came
also
so that he gained
whole houseful of
very rich.
Pen'ambe, hearing of his good fortune, called upon him and said, " My dear Pan'ambe, what have you done, that
" Pan'ambe replied, " Coir you have become so rich ? and take some refreshment, and I will tell you." Wh
he had heard
Pen'ambe withdrawing, said " ThL is the very thing we ourselves had intended to do, ^ and you you abominable Pan'ambe, you disgusting en
all,
:
Pan'ambe
So saying, he went
his tail across the
cr
down
he
all
to the sea-shore
and stretched
the
sea to Matsumai.
When
Lord
of
Matsumai saw
it,
is
Hang
out
my
great hurry to
The Lord
"
of
Even thus
it
Matsumai, seeing the pole move, said happened once before. There came a
EDUCATION
pole from the gods,
air
;
113
but a thief
upon which we hung our clothes to stole the pole away, and we all became
but look
there appears to be a
poor.
Now
So the
officers
all
!
pole, there-
by saving
half a tail
Pen'ambe was
left
with but
so he
drew
it in,
and was
only listened to
Pen'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.'
Pieverence to old people was taught by the following
legend
*
At the head of Japan there was a metal [i.e. very Now, the ancients, both noble and hard] pine-tree.
came together and broke and bent their swords [upon that tree]. Then there came a very old man and a very old woman upon the scene. The old man had a
ignoble,
woman
a useless
to
reaping-hook.
at
laugh
them.'
bare idea of
assistance.]
[That is, the Ainu laughed at the such an old couple coming to render
the ancients were unable to cut down that " Old man and old woman, what tree; so they said:
'
Even
The
old
man
replied,
ii 4
"
We
man
old
said this he
way
into
it.
And
the
There was a mighty crash the earth trembled with the fall. Then the old man and
the tree and cut
through.
woman
fire
The ancients was seen upon their sword- scabbards. saw this and greatly wondered, and then they understood that
it
wife.'
Therefore
Ainu say
'
:
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.'
'
:
Do
you never know whom you are enterThese strangers who appeared to the Ainu taining.' were no other than the great hero Yoshitsune (Okikuslightingly, for
rumi
is
his
his wife,
did not at
know them
memory
'
some ancient
The
metal
warriors
in
their
armour.
in
If
bably killed
helping
the
Ainu
against
his
own
he
countrymen.
was buried
at Piratori.
The education
of the
mouth and
actual work.
EDUCATION
literature
115
They do not like, however, to admit that they never had any books or writing materials, for they seem ashamed of being such dunces.
of
any kind.
There
is
paper, and
origin.
word
for
book
itself is of
Notwithstanding
all this,
many
art.
now
lost the
They have
inis
made
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
to steal
;
It is, in fact,
the
name
of a
The
tale of
'
:
When
Yoshitsune
came
Yezo he was kindly taken in by the Saru chief, who had his residence at Piratori, This chief had
to
amongst his treasures a very ancient book called Tora no maki mono, but he would never allow Yoshitsune to
see
it.
gave him
after
One day,
he had been in the family some time, Yoshitsune pretended that he had bad eyes, and could not go out to
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
H
9.
ii6
was mistrusted, and he replied that he had heard that his father-in-law had an ancient book somewhere in his
possession, but that, although he
had
let
him
it.
Why
was
book
he so distrustful
Upon
it.
and
let
him
;
look at
quite well
and
I shall
"
"
had put the book, so as soon as an opportunity presented itself he stole it and ran off
sune noticed where his wife
with
*
it.
Now
far
was
happened that Yoshitsune's father-in-law away in the mountains, but he felt within himit
self that
at
home.
He
therefore
his
work
to return.
As he neared home
he saw Yoshitsune fleeing down the river in his fatherin-law's very best
'
and
swiftest boat.
He
therefore
and trans-
but Yoshitsune
filed
the cunning
man
had a
file
harpoon was
Upon
this
and her
father,
and
fled,
undoubtedly
EDUCATION
The
The
119
love with an
object
and never
much
after the
fell
;
very
exceedingly love-sick
;
he
and
bodily strength
despair,
he
And, mark you, all happened through taking just one glance at a
beautiful
woman.
'
'
how
badly he
felt
Therefore
little
bird
flew to
the
cause of this
the
to her of
and
The pretty
in the lady's
bird
if
ear that
wagged Okikurumi
its
tail
and whispered
would
also depart.
her to have
mercy upon poor Okikurumi for the sake of Ainu-land. The intercession was successful. An unreal, unsubstantial
with
woman was made in the likeness of the beauty whom Okikurumi was smitten. She was brought
and ornaments.
to his hut,
and forthwith proceeded to arrange the mats, Okikurumi took a sly glance furniture,
at her
120
aged
felt
ture
she was
not.
What
Why, he saw
and, as
said,'
'
that he
woman,
to he done, nothing to be
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.
floating
She went
out,
and behold
and waving
down
her needle-work.
[By
in love.
this
it
was Okikurumi
with
first
fell
woman
whom
he
and now
felt
little
wandering about from one object to another with weary solitude. She gets up, goes outside in an aimless kind
of way,
is
very
beautiful in
upon another
backwards.
in terrace-like masses.
But we are
This
is
respect to something or
some one
outside.
The Ainu
EDUCATION
121
deities at all
whom
thereof.
[That
is
Then came a
sat
for
up from right to left. [The water-wagtail is much esteemed by the Ainu, they consider it to be a bird of good omen. It is
it
tail
supposed to be the
is
first
bird that
thought
to
of the gods.
Hence
it
was that
this
bird
Okikurumi's love-stricken
Then two
came
to her,
and
The mighty Okikurumi, who is the governor of all Ainu -land, went out of doors for a little while, and,
seeing you, has fallen
'
ill
of Jove
fish
placed before
he refused
fish is
merely an expression
122
meaning that whatever food was placed before Yoshitsune he could not touch it, he was so love -sick.]
'
Now,
if
Okikurumi should
die,
will depart.'
Then the
its
tail,
little
bird called
'
water-wagtail,' waving
'
said,
Have mercy
upon
us, that
Okikurumi may
so sick
iish
live.'
Okikurumi
fish
fell
of
love
that
were
set
not eat.
Dear, dear,
how badly he
the
sent
felt
Therefore
form of a
woman
to
resembling the
goddess was
made and
down
;
Okikurumi.
set in order
that
his sleeve
the beautiful
woman.
He
gone.
He
and
ate
some food
strength
came back
to his body,
the
woman was
of
woman.] So much, then, for the hero, Kurohonguwan Nimamoto no Yoshitsune, and his servant, Benkei.
123
CHAPTEE IX
THE ARTS AND PLEASURES OF LIFE
PASSING from Ainu education, the arts and pleasures of
life
demand some
attention,
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.
of music to
This
is
the kind
child-
hood.
Ainu do not
to
run in
bound
no
scale,
In
fact,
the
Some
and
it
of the
is
women
voices,
very pleasant
to hear
them hum
their songs.
Thus,
servants
their
homes.
when they have returned from Hakodate to I have seen them sit for an hour at a
124
stretch
or
:
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
all
such things.
chants, for
they give
many
nature of the Ainu, and their ways of looking at things. Nor have the Ainu anything that we can call metre,
or verses accurately
is
measured
in syllables.
quite
and
when
translated
in
There was a
window and doing some kind of needle-work or other. 2. In the window of the house there was a large cup
filled to
monial moustache-lifter.
3.
The
ceremonial
moustache-lifter
was
dancing
125
setting
5.
Now
you think that the true God, was blind ? 6. In Ainu-land there was a great famine, and the
Ainu were dying for want of food yet with what little rice-malt and with what little millet they had they made
:
(a
cup
7.
of) wine.
in order
And
the great
us, therefore
He
eat.
looked upon
in Ainu-land
9.
of
six
lacquer-ware vessels.
10.
filled
were
all
in,
;
of places
12.
wine.
13.
desses of the
Then the goddesses of the rivers and the godmouths of rivers danced back and forth in
laughed with smiles upon
the house.
14.
Upon
;
their faces
126
And
goddesses they
;
saw them pluck out two hairs from a deer 16. And, as it were, blow them over the tops of the mountains; then appeared two herds of deer skipping
tops,
and, as
Then they plucked out two scales from a fish, and the beds it were, blew them over the rivers
;
crowded with
fish that
they scraped
upon the stones, and likewise the tops of the rivers were
exceeding crowded.
18.
the brim.
19.
fishing
and caused
their
fish
and venison
in
Hence
it
is
that Ainu-land
till
is
so good.
Hence
is
now
hunting.
hunting.
Hence
it
is
The following curious lines were sung to me by an aged Ainu, to whom I had just been explaining the
dangers and
I evil of
drinking too
to
to worship
Him
than by offering wine and whittled pieces of willow wood. The old
in
spirit
God
and
127
this
tradition to
me was
to
all
upon
my mind
had
and are
delighted
indicates his
it
may
be
typical of the
way
in
their thoughts
one another.
1.
to
see
what
fast
it
was, they
found
to be a
monstrous sea-lion
asleep,
which
at the matter,
we
find that
And we
was
cast
upon
mouth
of the
Saru
river.
eat,
i.e.
able
to
obtained
food.
6.
offered to the
gods.
7.
So the gods to
whom
made
intro-
The
first
128
large
of
the waves of the sea, and rising and falling with them.
see
may
.
be.
They
it is
find
is
a mighty
sea-lion (shietashbe)
The
third
fact
upon hand
from starvation
is
mouth
of
is
the
Saru
river.
Saru,
should be remembered,
in
this island
is
the
Verses six and seven are intended to show that libations of wine
and the
offering of inao
now.
please
They pleased the gods at that time, and that they them now is seen from the fact that food is still
Hence one great reason why
this race of
Hence,
too, according to
men have no
its
cause to
religion
for
and
another.
129
and
easily led as
The Yezo Ainu possess but one musical instrument, 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. This instrument is about five inches
;
long,
and has a thin narrow tongue up the centre, which measures about four inches in length and the eighth of an inch in breadth. A piece of string is attached to the
This instrument
holding
it
through the space in which the tongue is, and gives the The tone produced is regustring a sharp, sudden jerk.
lated,
of
this
instrument
mukkuri.
said to have a kind of fiddle
I
have
130
instruments, there
Ainu dancing
is
elegance or grace.
When
the
men
dance
it
is
called
it
tapkara
rimsei.
firot.
they
call
The two
This they
The second is
These are dances accompanied by bacchanalian songs, and the men always require plenty of wine before they can produce the voice of wine
'
' !
called
The women have four principal dances. These are and (1) ehoma (3) ikken-ho-hum (2) hcranne
;
;
(4) heshkotoro.
attempt to
The clwma dance appears to be an imitate the movements of some kind of bird,
The dancers generally form a ring, and continually call out clwma in unison. They also incessantly bend their backs forward, and as far back
as possible
when performing
this dance.
In the dance
bow
to
Ikken-ho-hum consists in
attempting to
make
oneself look as
much
like
see-
saw as
and back as
ikken-ho-hum.
to be a
Heshkotoro
all
indescribable,
and appears
mixture of
131
in games.
The hard
and
up their time.
However, the
people indulge in a
game
or two sometimes.
Both men
called karip-pashte,
to
causing the hoop to run.' This amusement appears 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.
side
which leads
off,
inches
in diameter, roughly
it
made
of a piece of vine,
and throws
with
all
his
might
making it run and bounce along the ground. Those to whom it is thrown then cast their sticks or spears at it
as
it
it
to the
earth.
other
side
comes over
to
And
is
When
again.
It is
and the opposing sides cross over and begin really quite an exciting game, and gives
2
.1.3.2
in a very curious
game
.they ,call
beating
:
club,
and
played thus
is
Some
soft material,
such as a coat,
neatly
wrapped Then
man
.with his
When
off.
out or runs
He
the
most whacks
is
day Some of the Ainu despise a stick with cloth wrapped round it they prefer a bare war club. These are con;
of the
It is
wonderful what
bear
!
number
of strokes
some
is
of the
men can
some-
But there
in
much
w hat
f
number
of stripes a
man
can
give.
There
is
hardly touched at
this point, only
The
operators,
135
CHAPTEK X
JUSTICE AND MARRIAGE
to adopt a variety of
methods by which
compel a person to confess a fault or crime. Curious and very effective methods they were. The following were the chief
:
1.
ordeal.
very large
when
was
This was
fire.
filled
over a blazing
warm
as
shown
in the illusto
tration.
remain
till
constituted one
2.
mode
of punishment.
arm
into
a pan of
undergo this test, the guilt of the subject was assumed or if, when the arm was
;
136
the
arm came
3.
out uninjured.
or stone ordeal.
This consisted in
palm
of the hand,
burn
The drinking
sit
or-
deal.
This consisted in
making a person
before
down
of
large
tub
not
look
so
very
the
for-
midable,
but
Ainu
most painful.
attempt
not, a
if
JUSTICE
5.
AND MARRIAGE
137
The cup
ordeal.
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 was supposed to be esta-
if
otherwise, he
was proved
guilty.
Tobacco ordeal.
favourite
way
several
of
trying
of
women
knocked
was
to
pipes
the
ashes
cup
of
water,
compel the
to
woman
Those
could
drink
it.
women
who
smoke the
tobacco
ill,
were innocent
those
who
of course, guilty.
7.
The stake
ordeal.
person to
The arms
same manner.
till
Anyone
in this
way had
of
to
remain there
38
resorted to as an ordeal.
was
that
also a favourite
all of
method.
But
it
should be remarked
to
and
Some
of these
commit
test applied.
for oaths
Among
to
was usual
be uttered, to
down
come, and the ordeal an Ostyak went through when he swore was exceedingly curious. A bear's head was brought in, that he might bite at it,
this life or in that to
it
he would
if
call
to bite
him
in the
world to come
who
custom.
as
he
for
He
could,
any
Ainu were
He could punish
any members of his family as he thought proper. Now, however i.e. since each village has established a little
republic of
little its
own
member
as
an individual.
He
panions.
be so can easily be explained. Suppose any single household to move away from all
this
How
came
to
JUSTICE
friends
AND MARRIAGE
in the wilds at
139
some distance
from any
Ainu.
made
new
settle-
ment.
commences under
are built near
new huts
him
for
accommodation
of his sons as
they get
Then, as
comes on, he
retires,
and
and
more
his stead,
Then, in
community
increases in numbers,
each household
is
person
member
of his
own
became a
be a
social
and
else.
Hence,
desire
woman
or
man
them
any particular family, or not to ally themselves with some other specified party, the young
to
marry
into
please.
Both the
140
own
at this
arrangement.
minds
If,
however,
it
woman who
if
the
parents
will
into their
own hands,
young woman
been the main movers in the business, the bridegroom is removed from his own family to take up his abode close
to the
He
is,
in fact, adopted.
But
if
Or,
if
a
if
woman
man
or, if
of another, he,
a
if
man
chooses a
woman who
all
him.
in their
own
villages are
called uiriwak,
blood relato be
tions
'
but those
their
homes
married into some distant family are called 'relation taken away,' or distant relations.'
uiritak,
JUSTICE
The Ainu consider
AND MARRIAGE
141
The
The
about
I
nineteen
or
twenty.
Japanese
There the bridegroom's father tells the father of the bride how happy he is with the arrange-
ment
how proud he
is.
give
the
bridegroom some
of their
women
Then
inao
are made, prayers are said to the different deities, and the ceremony
is
finished
The wine is provided by the bridegroom, and the bride and her mother pound the millet and make the cakes. Of course, the very best embroidered
and dances.
garments are worn on
this occasion.
The
retains her
one.
is
When
own
that
husband
is living.
Should her
husband
she
is
name
of her
childhood.
seems to have been an ancient custom, though not But even in general, to sometimes betroth children.
It
142
bound
for
to
marry.
But the curious thing about this betrothal was that the boy and girl exchanged clothes, and, I believe, homes,
until the season
if
for
their union
came round.
Then,
young lady remained at his home, but if otherwise, the bridegroom went to live with the bride's
betrothal, the
when
it
is
jvery
generally given
asserts
itself,
or
some circumstance
may
these
suggest.
'
:
The
*
one,'
'
The
'
dirty one,'
'
The good
speaker,'
The
stutterer,'
'
Bird mouthed,'
'
Deer catcher,'
and
Or,
so
on.
Or, again,
Bright,'
Light,' 'Thunderer.'
find
when names
are scarce,
we sometimes
that
'Ice,' &c.,
though she should marry a Kettle; and Miss Stutterer will always remain a Stutterer, though she becomes the wife of Mr. Good- speaker.
143
CHAPTEE XI
DEER-HUNTING AND FISHING
STALKING deer was an occupation
much
beloved by the
Ainu
it
even the
women
when
But
of
scarce.
Many
of the people
now hardly
taste a piece of
from one year's end to the other. The animals have been immoderately and indiscrimibear's flesh or venison
more
is
now remain
must
speedily
become
extinct.
The Dogs were employed in hunting the deer. Ainu used to take the dogs with them in packs, and
these were so well trained that they would never attack
and
kill
it
at
bay
till
the
Many
The hunters generally carry an instrument with them on their expeditions with which to decoy deer.
They are
called ipakke-ni.
a single piece of
wood made
144
resembles
horsing-irons
which
are
used
it
in
caulking ships.
The
is
illustration
shows what
is like.
This instrument
or thin end,
From the
mark
a hole which
was made
IPAKKE-NI, OK DEER
either with
an awl, or by
.
DECOY
it.
The
at
Over the surface of the instrument a very thin piece of fish skin has been stretched, being tied round
(2).
made
of twisted fish
When
upon the
top
(1),
face of
and blows
in at
the
whilst
drawing his two thumbs over the skin. The noise thus produced resembles the cry of a doe, and is said to draw
the bucks to the place whence the sound issues.
The
and
to the leeward, so
smelt.
When
the deer
is
within range
shot with a
till it
drops.
The accompanying
illustration of
an Ainu decoying
Museum.
The Ainu never made wolf-hunting an occupation, because wolves are so very shy and swift of foot. Nor
147
them
;
in their traps,
for these
animals
A SPRING-BOW SET
THE SPEING-BOW
people
Yezo wolves, the Ainu affirm, never hunt in packs consisting of more than three or
set
who
them.
four animals.
fierce
M8
attack a
human
Ainu hunters have very few traps, but those which they use are of an odd- fashioned but interesting type.
and
deer, stands
:
(1)
the
bow
a piece of
in the end,
and which
of the
bow
(3) is
so placed
is
held
down by a
From
upon the
As soon
the string
(5), it
and allows
man
or beast.
to be described is
one that
is
used for
and
when
This trap
that
let
is
when they
upon
and
so catch themselves
(1) is
by the
Section
the
bow
of the trap
(2)
is
the
main
wood
a sliding piece of
into
it
AN OTTER-TRAP
(IN SECTIONS)
5o
(a)
tie
the bowstring.
is
The lower
slit,
end of
wood
(b)
placed on a
(3),
nine
and extending
(5) is
when an animal
where
treads
upon the
(4)
string
to
it
loosens
it
to
These traps are very powerful, and are pretty certain break the leg of any animal that is so unfortunate
with them.
of
killing
rats.
Bows
are put
up
same way
kinds of animals
always gnaw
is
it
asunder.
Another way
of rat-catching
to suspend a
some
light
mechanism
This
is
allowing
sure
the board
to
fall
when
rat.
pulled.
a very
way
of
killing
Another rat-trap
consists merely of
which
is
inside.
EAT-TRAP (SET)
152
Figure
figure (2)
shows the top of the trap already set up, and shows the string inside the trap to which the
a very favourite pursuit of the
it.
bait
is tied. is
Salmon-fishing
Ainu, and
many
Some of them are very clever at spearing salmon, for they commence to learn to use the fish-spear very early. I knew a lad only twelve years of age, who would sometimes start
off to
The spear
is
salmon
is
called a march.
The
A MAREK, OR SALMON-SPEAR
is
about
The hook
make, and
is
fixed so that,
when
a fish
point enters
its flesh
it
and
it is
drawn
over, so as to keep
;
hence,
it,
more the
hook holds
is
held.
The
back
is
made
of sea-lion's skin.
When
banks of the
153
when they
it.
their spears at
work, but could never succeed in striking a fish, being unable to make out the exact allowance for the refractive
power of water. About the middle of November and the beginning of December the Ainu fish by torchlight. One person
whilst another strikes the unsuspecting creature
with a marek.
Nets, too, are often used by moonlight with great
success.
of preference, or
tell
;
like,
of people
on the watch
make
no longer allowed
of stakes
driven into the river bed, the spaces between the stakes
being
filled
This served
They were
made
in the shape of
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
154
fisherman
rest in a
of the net
was allowed
to
notch
was attached,
fish
rested
of the river.
As soon as a
was
seen to enter the net, the person upon the platform drew
the lower portion of the net up
till
it
fish
was caught.
Various
little
still
fry.
and pike are caught with a spear called The handle of this spear is chinininiap, or apniniap.
Trout
about eight or nine
for use
it
feet long,
and when
fitted
up ready
be seen
it,
is fully
As
will
(1)
this spear
which
These
means
of string.
155
an iron
as a fish
off
As soon
come
the
is
secured by
means
to the spear-heads
(6)
Figure
represents
This bait
is
up
in blue material
is
end of this
which
is
furnished with a
of cloth.
The
fish are
speared whilst
Harpoons used
There
and
shown
at (2).
Okokurumi
(i.e.
Yoshitsune)
and Samai
(i.e.
Benkei,
Yoshitsune' s henchman)
came
to
And we
[The Ainu interpret this by saying that the ancients took their boats and went to the point where the fishing
was
to
commence.
fish
to return
more
When
fish.
156
skill,
From
Now Samai
want
of strength.
fish,
end of the harpoon line, was dragged out to sea, and Benkei was either drawn overboard with the line, or
was
all
his strength
and
He worked
very hard.]
Then
there arose
of his
hands two
blood-stained blisters.
his
And
:
countenance he said
'
this, I will
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 nipesh, a nipesh forest shall grow from thy back
;
'
die
you
mouth
and crows and many kinds congregate upon thee and defile thee.'
fish.]
157
Now, though the swordfish said it understood, and thought it was Ainu that was spoken, yet it secretly laughed and went its way. But before it had gone far
mighty pains seized it, and in its stomach was heard the And sound of striking iron and of grinding bones.
plains of
hemp and
its
forests of nipesh
it
and
shiuri sprout-
body,
it
Upon
and said
'
:
this
it is
fault
and
for
and
your upper one shall be sunk with a stone, and you must
die a very
Do
ingly.
effect.]
158
CHAPTER
XII
BEAR-HUNTING
THE Ainu
citing,
ex-
and useful way in which a person can possibly It was certainly a very brave act to go
and attack a bear with the very poor weapons the Ainu formerly used, and it must have been very exciting.
Think, for instance, of attacking a she-bear, which had
her cubs with her, with nothing but a long knife and
a bow and a few arrow's
!
It
is
and
to
wound a bear
Even
is
best of times.
rifle,
The Ainu
feel
that a bear-hunt
is
purpose of
game
BEAR-HUNTING
springs to nourish
159
the goddess of
fire
and they beg to comfort them, keep them from food, dry their clothes, and warm
;
bodies.
And, wherever
The Ainu say that the Yezo bears spend their winters in holes and caves, and that when they first
come out
they cannot
move
far
away from
remain
their winter
home.
They do
state,
not, however,
all this
time in a torpid
spring.
their
Some say they store up fish and vegetables in others that dens, and devour them in the winter
;
;
and others
and
their
their
eggs, all
feet.
mashed up
lick
together, to adhere to
four
They
these
months, and so keep themselves alive and fat. In very early spring, when the snow is quite hard,
so that a person can easily walk
their dogs
upon
it,
and go
to see if they
in the centre of
is
which a small
hole
is
This
caused by the
warm
breath
of the
animal inside.
is
the snow
cleared away,
and long
sticks
160
refuses to
stir.
If
sticks
stir
the
mouth
of the cave,
and
smoke
is tried.
This
is
to kill
will
Some bear-hunters say that bruin absolutely anything in its own den. Therefore, if
not come out
refuses
a bear
when
requested, in the
ties
his
in his girdle,
makes a
The animal
gets so
in its
this
home.
that
it
its
paws, and
him behind
take
back.
draws his knife and pricks the beast behind, and this
said to
make
its
is
it
its
departure.
Of course, as soon
sent into
body.
the critical and dangerous
This
bear,
moment;
for the
its
now
in pain
If
it
and
full of
enemies.
comes
its
man,
haunches ready to
strike
;
him, this
for the
man
throws aside his bow and arrows, and, drawing his knife, rushes into the animal's embrace and thrusts the knife
BEAR-HUNTING
home
into its heart.
161
This
kills
the beast in a
moment.
;
he
way.
man
Some
of the
the animals with such things, because they say they are
so quick as to be able nearly always to parry a thrust
spear-man waits to be
attacked by bruin.
He
when
its
hind
legs,
makes a rush
it
to
on of
An
of the district in
which he
lives, told
some bears
their dens
will
man when
into
he enters
especially
is
At
this
time
dens where, on
feel
and, having
found
it,
speared
into
it
and
left it
there to die.
Others
the
have gone
beasts.
in a
caves with
to
torches
that
at
and
killed
This seems
or
less
;
prove
state,
it
more
torpid
any
rate,
during
and yet
162
home.
When
admire
it
it,
and make
it
their salaams to
it.
and cut
away with
all
They are
more
affected
by the poison
than any other part. When the skinning is finished, the head is decorated with inao, and thanks are offered
to the gods for rendering
them
successful.
The bear
is
divided as follows.
kills
the animal takes the whole head, the breast, and the
viscera as his special property.
When
is
little
hunters.
The body
all.
of
the animal
amongst them
When
home
men come
in
and thank and praise the various deities for going with their brave young men and bringing them home safely.
to extol the
and ask
This
is
But
if
the affair
is
is
The following
BEAR-HUNTING
163
columns, and
may
Ezo fuzoku
in
Pt.
san, Bk.
The
trans-
by Prof. Chamberlain, and published L, Vol. XV., The Transactions of the Asiatic
Society of Japan.
*
Methinks
it
five
years ago, in
snow was
of
with
my
neighbours, Usaragi
of
Mopet, Satonshige of
of
Hashnaush, Yayokguru
six
Noyaush, Gomeki
we came
sat
to the to talk
house of Megayuki, at
by the lighted fire. And when we had gone in there, and the talk was becoming lively, Sambas came in from next door, and likewise his younger
down
brother, Esharon,
came
in to talk.
And
so
we spent
Now, though the days are short, the nights are So we stayed quietly, having pleasant talk and long.
;
rest, as
the
fire
burnt
low.
But afterwards
cold, and,
on
little
three-year-
had crept to the edge of the hearth, and was sleeping there; and fearful that it might hurt itself if it fell in, I stretched out my hand and pushed
the child under
its father's
arm.
But
it
woke
at once,
and began
to cry, so that I
to do.
L 2
164
'
child's crying
wakened
fell
all
So
the
was
relit,
and we
snow was
" If the
and
all
was
desolate without.
Then we consulted
off
together, saying,
snow leaves
hunting."
And we
were glad at the prospect of fine weather to-morrow, because the snowflakes were falling as big as hares.
"
Come
and
had received
before,
in barter
for
enough
from the Japanese the year nine men's rations for a day. He
Then we
ate a meal,
and
after
it
While we were on the way, the snow left off falling and the wind blowing, so that we climbed the mountain
1
set
our spring-bows in
places with dried salmon-trout, saying to ourselves, " Now, all we have to do is to wait for the bear to come."
Then we huddled
'
together.
But the
cold,
felt
while climbing
became unbearable as
we stood
froze,
quiet.
and hung
Our
BEAR-HUNTING
hands and
feet
165
were
numb
with cold.
heads had frozen into balls among our hair, and hurt
our heads so that we could not stand
it.
all
we
fire,
and warmed
ourselves awhile.
At
last
;
the
sun
rose,
making our
Yayokguru,
in order to
bodies feel
five of
us
a shelter
and hid
four,
in a shelter
As
him
Megayuki took the lead, telling the rest to follow and they divided up, and searched every hole and
thicket.
men were
of various
them
them
out.
But
thought of a plan,
it
which was
to cut
and then
happen.
'
to hide
and wait
quietly, to see
what would
So, as
the den,
out.
we watched, there came two bears out of with the branch in their mouths to throw it
and with stones, they became furious, and made as if to come against us, growling fiercely twice or thrice, but
merely shook themselves, and retired into their den
again.
We
all
166
again,
pushed the branch in the den, and again retreated and watched. This time three bears came
out with the branch in their mouths.
pelted
But one
of them,
we
all
were, and
made
for
us
with
tremendous
growl
*
One and
all,
we
fled in confusion.
we
did not
So some of us climbed
trees,
and some
faced the bear with hatchets and with axes. Again it " cried we, " 'tis a went back into its den. " Oh oh
!
pity.
If
it
back at once,
all sorts
it
would
So again we tried
;
of
means
come
out
But we,
body from
came round on
drive
it
it
in a
to
to
it
But
our driving
and
at last, as
it
We
wits' end,
and
all
our consul-
tation, all
more
to be
we went
to
men
the
way most
BEAR-HUNTING
time.
large
to
167
The place being one famous for its bears, a bear was next suddenly driven out, and was seen
Gently did we draw nigh to her
be a she-bear.
afar, and pleasant was the driving of her towards the spot where our spring-bows lay stretched. The
from
bear was perhaps hungry, but she was sly too, and
it
took long to get her to the spot where lay the bait of
salmon-trout.
At
last she
put her
paw upon
affright,
it.
The
Instantly she
started
with
became
furious, rushed
Meantime
it
was
for us,
let
trees
and
and not
to
draw nigh and kill her until she should be But Pinakoro, one of the five who had
The
wounded beast espied him, pursued him with frenzy, crunched him with a single crunch, and Pinakoro fell to
the ground before the rest of us, with difficulty, could
Ah
now
The
and trying
to escape.
men
us as we gathered together
it
68
was poor Pinakoro's death. His breath was gone, and would not come back, for all that we lifted him up and
pressed
see his
wounds.
He had
broken.
Oh
how
cold
it
was
And
left
meal.
So our company
three of
and we
all
was the
thing we did.
How
aside,
we
we skinned the
bear,
and carried part of it to the Japanese office, getting food and rice beer in reThen we invited all the Ainu of the neighbourturn.
took out
cut the flesh up,
we had found
in the
through that day, and on into the night, all was feasting and merriment. But, in the midst of our
snow.
All
revels,
of
dead Pinakoro
in health
till
noon
of this very
day
so, he would have been drinking with us at that very moment. Then, as there came over us the thought of
his
rice beer
The absence
one
man from
the feast
made
it
BEAR-HUNTING
rest
;
169
and we
fell
a-talking together,
There is no joy in a feast without turned to the subject of death of how Our talk
such-and-such a time
at such another time.
first
of
how
At
last
till
one
left,
then another,
none remained
the
Such
is
way
of the
So the joyous feast succeeds sorrow, and even now an old story.'
upon
their
is
now
ment) was made from the roots of aconite plants or monkshood.' The roots were dug up in the spring and
'
peeled,
and put
When
they were
and capsicums
in water.
When
little
foxes' gall.
It
but this
Some
of
them used
for a
few days,
When an Ainu
not,
it
wished to
know whether
his poison
was good or
he applied a
If good,
was said
to
numb-
7o
lest,
by taking too much, a person should succumb from Too much was said to produce drunkenthe effects. ness and sleep, from which it was very difficult to arouse
a person.
No
keep the poison moist, for it did not need it. The arrows used to carry poison were made in three
parts or sections.
It is
(1) is
made of bamboo,
A POISONED ARROW
of the
It is
lump
of the aconite.
;
Figure
but no poison
represents the
is
(2)
fixed,
and
while
(4)
shows the
arrow
up ready
for use,
When
first
then he
BEAR-HUNTING
carefully sticks the poison on,
his
T;I
and
flattens
it
down with
it
into the
the
gum
is
arrow head.
for bears,
but also
Ainu used in hunting were very I powerful, though they look poor, weak instruments. have in my collection of Ainu instruments a bow that
is
and
is
made
it.
of yew,
having a
The Ainu
of bears.
of themselves
when they
The Ainu aver that any no escape or remedy. 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 bears
was
rotten
wood and
it it
as a
fell
was
killed easily
if
having a great
feast.
Men have
it
their lives in
when they do
Some-
home with
drunk in honour
of the occasion.
172
with the people, where they play with the children, and In fact, some of the are cared for with great affection.
bear
themselves.
when
their claws
placed
in
a cage,
strongly
made
of
Here
until
they
they
remain
'
Uri^g-'Jiy----.<Wli-Ji^
^U.l^l=J*t=^3ZEZZlE:.
the
feast.
sons
that
who
these
assert
bear
women
so
in the
same way as
but this
is
not true.
much
credence because
many
Ainu race
have, for some reason or other, either passed the subject over without a word of denial or explanation, thereby
appearing to give assent thereto, or else they have stated it to be a fact. But no one that I am aware of has
BEAR-HUNTING
ever
173
seen
five
an
Ainu woman
nursing
bear's
cub.
years' sojourn amongst, and almost daily During intercourse with, them living with them in their own
huts
sort,
man
or
woman who
has seen
done.
Bears'
when a
is
dish of millet
and
it
pap
itself.
or two.
With
by
no
diffi-
experienced.
arises
their
This nuisance
it
to his
to sleep with
him
for
a few nights,
its
fears
and
loneliness.
When
lap
its
a cub
it
is
it
cannot even
food,
is
from the
fish,
human
little
breast.
or a
mouth, and
millet
is
it is
thus
made
is
to swallow.
At other times
made
a mouthful of which
taken by a
it
man
or
woman, and
it
from the
lips,
which
the
will
In
much
same
74
way
step
is
Europe
feed
to teach the
animal to
;
then
However,
it is
possible that a
have been found strong-minded enough to take a very young cub that is, one whose eyes are not yet opento her breast,
same
time feed
manner above
indeed, as also
stated.
is
Such women must be very scarce I have often the occasion for them.
;
but have
No doubt
customs
but
the
humanity, and
;
have
their
Ainu are very low in the scale of some barbarous manners and
barbarity
much
for
granted.
When
place, the
young bear
of the
is
about to be sacrificed in a
feast, the day before this cruel and barbarous feast takes
owner
all
the people
of his village
and
invites
them
to
in the sacrifice.
villages,
will
He
come, as there
ticularly the old ones, will come with crowns upon their
heads.
These are made of the sacred willow shavings, and have an ornament representing a bear's head in
BEAR-HUNTING
front.
175
young and old, put on their very best embroidered clothes, wash themselves, have their hair cut, whiskers trimmed, and foreheads and
All of them, both
too come, looking quite clean and well decorated. women put on their earrings, bracelets, and beads
touch up their
tattoo
marks,
enter
the the
the
men
in front
and
women
is
behind.
Millet cakes
boiled
wine
drunk.
their
The women
get
what wine
to
husbands choose
have
little
;
give
them, which, I
is
noticed,
sometimes very
indeed.
But
it
is
merely the
beginning.
When
are
fire is
all
arrived,
;
numbers
of inao
made and
them know
requested to take
that the
them
and
let
to sacrifice a
bear.
When
this is
nusa place outside the hut, and there stuck up, and two
long poles are laid
down
at their base.
When
these preparations
are completed,
another
76
Ainu goes
it
down
its
before
it, tells
that
it
about to be sent to
forefathers.
He
'
craves pardon for what they are about to do, hopes it won't be angry, and comforts it with the consolation
that large
numbers
it.
of inao
will
be
to
made
not
to pass
the foreleg, so as
to
BLUNT ARROWS
struggles.
Another noose
is
is
then
made
in another rope,
and
this
thus,
it is
led along
form a ring and sit clown, whilst the younger people stand, and try to work the bear up into a passion. The two men lead the poor animal round and round the ring whilst the people shoot
of the people
at
it
The shouting
of the people
is
BEAR-HUNTING
quite deafening,
177
When
driven
tied
it is
Now
it
with double
till
tho-
test of valour
the poor brute by the ears and fur of the face, whilst
by the hindThese men both pull at the animal with all quarters. This causes the animal to open its mouth. their might.
it
piece of
long
this
The poor
it
hard
at this,
Next, two men tight between its teeth. come forward, one on each side of the bear, and seize
and holds
its fore-legs
Then
two others
hind-legs.
factorily,
will, in a like
When
all
this
nusa are
throat,
brought forward.
One
is
neck.
Now
beast
all
it
dies.
It
is
And
so the^ poor
chofred
to
death.
indeed
brutal
scene.
is
dead,
it
is
'78
has to be carried into the hut and laid before the east window for two or three days before it is
up
eaten.
dead drunk.
debauchery.
During all these days some of the men are But enough of this revolting cruelty and
179
CHAPTEK
XIII
Piratori
their capital,
Thence they gradually separated, some going one way and some another. Wherever they went they met the Koropok
upon
guru, or
'
dwarfs,'
whom
of
Ainu
feet
made
of yew,
and
is
about two
little
over one
pound.
in circumference,
half.
The
front
down
its face,
long, one wide, and three-quarters deep, in which to put a stone or some other heavy substance to render the
It
weapon
in the
hands
of
an expert.
their capital.
All the
i8o
The Northern Ainu point to Apashiri as their chief and the Ishkari city; the Kusuru Ainu to Assuru,
Ainu
to Ishkari;
and Yurap, say that ancestors came from Piratori and other places in
ANCIENT WAR-CLUB
Saru.
Some say
the north, others that they were driven from the south
by the Japanese
inhabited Japan.
but
all
in this
diversity of
181
who
of southern origin.
hairiness of the
Ainu
be of Aryan descent.
home
'
For why
'
so
much
it
hair,'
say they,
originally
bodies, unless
we
came from a
Certain
is
that
many
of the
Nowhere
worshippers
;
we
find bear-
Again, some of
moshiri
a land
much
It
ice
and snow
in
it.
The names
of the
of
Kurile Islands,
origin.
is
Saghalien, and
Kamschatka are
Ainu
Manchurians,
whom they called Eushikai, and the whom they knew by the name Manchu.
was once the chief place in Southern Yezo, and the head of that place or town was held His word in special dread and was particularly revered.
Piratori certainly
always consulted before any great undertaking was entered upon, and he
final
was
He was
When
182
fish,
of
life,
as well as
been broken
the
off,
Japanese in Japan
arid,
still
later,
since
the
Matsumaye,
of trade
by barter. The Ainu traded with the Manchurians when they were at war with the Japanese, and with the Japanese
only since they were subjugated by them. cash
is
Manchurian
made
of seal
and sea-lion
may
still
Specimens
Hakodate museum.
have travelled
their sons
the
many
canoes
distant
we
have never seen or heard of any stronger sea-going craft. The river canoes or dug-outs could never have
been used
for
warlike purposes.
185
now
in the
Hakodate museum.
foot ten inches
It is
twenty-one
is
feet long,
and one
paddled along by
three persons.
made
in the
Such canoes were used principally for fishing, and there is museum the model of a canoe with two fishermen
it,
in
We
When
the
men
A DOG-SLEIGH
tie
is
round their
This
is
to
for trade
purposes, for
But
in trading,
dog- sleighs
were used.
formerly
Two
in
kinds
the
of
dog-sleighs
which were
used
Kurile
Islands
may
possibly
Ainu
of
Yezo.
The
first is
and thirteen
86
inches broad.
for carry-
The
other
appears
to
have
been
intended
for
passenger transit.
long,
feet
The runners
for
but
the
seat
the
passenger
only two
One wonders how a person could possibly keep from in such a small conveyance, falling over when travelling
but the passenger used to travel with his feet over the
A SLEDGE
He was shod
from being capsized, but could also assist the dogs in Of course these sleighs were pulling when necessary.
clumsy-looking
Each shoe
seven inches
187
They
of a skin thong.
According
to ancient traditions
which are
still
more or
making each village a kind of The elders of each village independent republican assembled, we are informed, and chose a chief and two
state.
The
A SNOW-SHOE
chiefs,
to be 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.
people,
The
chiefs,
together with
the
made
was the duty of the principal chief to lead the people to hunt and to fight, and, in conjunction
law-breakers.
and
;
fishing place
to settle disputes
to
pronounce sentence upon the guilty, and to see that such sentence was duly carried out. All trials took
i88
was
void.
This
mode
of
government
is
still
sometimes
practised in secret
fact that the
semblance of
power from the Ainu as a race, deposed their hereditary chiefs, and set up creatures of their own in their places.
methods
and degrees
of
misdemeanours committed, and the dispositions of the judges and people. However, they never favoured the
death penalty, since they thought that no punishment at
They thought that only the infliction of pain or disgrace was worthy of the name of punishment, and the
all.
more
the
greater
the
punishment.
common
method
of punishing offenders,
accompanying punishments were such as these For breaking into the storehouse or dwelling
offence
off,
of
cut
sometimes the
ears,
and
Thus the
was
for life.
mitted such a crime twice were driven bag and baggage out of the home and village to which they belonged. I have seen a man and a woman they were husband and
189
who had
for
breaking
into a storehouse.
last that
have been or
;
Ainu-land
that of
dead.
for
the Ainu
to all intents
and purposes,
for ever
For breaking the seventh commandment, it used to be the custom to tie the hands of the male offender behind
his back, then
hang him up
to a
beam by
illustration,
him
a severe beating.
The female
IQO
offender
go
free,
though, of
course, in disgrace.
in for a
were
single,
they were generally made to marry immediately upon being found out.
For murder
it
was customary
to cut
the tendons
for the re-
maiming a person
mainder of his
the heels.
life.
close to
he was ever dependent on his relatives for the necesI have seen one old man who had been saries of life.
so punished.
to
He was
which he
and
in
that
case
the
guilty
one was
'the
and which
and dreary place, where there is almost perpetual and snow. This is probably intended for Siberia.
When
always supposed to plead guilty or not guilty. If he was proved guilty, and would not confess his crime, certain
ordeals were applied.
seen,
still
resort to trial
so secretly
CHAPTEE XIV
FEAR OF ANGRY WOMEN AND TREATMENT OF THE SICK
THE way
is
in
is
which an Ainu
woman
simply wonderful; and no trick is too mean, and unseemly for the expression of her wrath, unclean, and for vengeance upon the objects of her hate and
angry
fury.
This cursing
is
harm
pray
anything
nor
is it
what
is
commonly
called
Ainu are
'
word in
but
their
their
cursing
consists
in
uttering
imprecations
Thus, an angry
woman
will
an old
is,
man who
ire,
shunuma-ush
that
a very aged,
mangy
deer
and unable
very young
'
man
little
hairy thing,'
boar,'
next 'leather-like,'
and
lastly
bald-pated.'
middle-aged
man
92
'
a man-eating bear
woman can
apply to anybody
rai-guru
a corpse.'
They
will,
for
instance, peep at
at
them round
corners,
make grimaces
them behind
eyes
manner
angry women
not, indeed, so
much
hard words and ugly looks, but they dread their actions. Two things they particularly dread that the women
:
will steal
and hide
;
to the gods
make them
eat
partially
decayed
human
flesh, or
some other
filthy
substance.
to steal
and
be led to
to the
have been neglected, and thus cease blessing and extending their favours
offerers,
shape of
who
in
own
tribe
him
out.
He
will cast
is,
193
An Ainu who
neglects
his inao
is
looked upon by
is
his household
and friends as an
atheist
in a Christian land.
name
'
that
can be applied to an Ainu man, and that which most a person deeply wounds his feelings, is inao sak guru without inao.' Such an one receives no share of fish, and
no bear's
is
He
not
able
to
and thus misses a good chance of getting drunk. He becomes an object of hatred and an outcast.
feast,
woman
lest
she should
steal
and make
him.
sister
In
was looked upon with the utmost detestation, and was much feared and susconsequence of her action, she
pected.
He
also fears to
make
woman
it
a piece of
in the pot
and mixed
it.
This
we
sorted to by angry
It is
women, though,
been devised
such misdemeanours.
It
might be
N
women
94
such things.
the
But the
religion is all
it
;
women have no
share in
When
had
ill,
medical men,
de-
comforts.
They formerly
pended almost entirely upon prayer to the gods, and upon Nature for recovery. Now they are attended by
r
by the Government. However, there are a few herbs and other remedies known as medicines by the people, which they prepare
Japanese
physicians,
supplied
7
and administer
are
still
in cases of sickness,
persisted in by
many
for instance, a
up the
root
of
it,
make
strong
decoction of
made from
stomach-ache.
made
of
considered very effectual. The dock seeds are gathered and dried, then beaten in a
mortar.
When
till
it
of
it
is
made by
195
and
is
This
which are supposed to be the For a slight cut the people chew
tie
but for a
wound they
it
gently drop
wound
is
first
is
put into
proper
made
If
horn or whale's
a person
is
accidentally poisoned by
touched by the
poison
is
upon
the wound.
Where a
leg or
an arm
is
Of course there are diseases which cannot be touched by any of these remedies. When, therefore, a case becomes desperate, the elders meet together and pray to the goddess of fire and the Creator to remove the disease
sick one.
But
sickness
*i is
-
evil-
sometimes
necessary,
it
for
this
and drive
away
N
before
2
19 6
a person can be expected to recover. But how shall this be done ? Evil spirits and ghosts are thought to be very
much
of a
certain
kind of wild
convolvulus plant.
roots of this plant,
sick person,
The Ainu, therefore, dig up a few chew them in the presence of the
and then expectorate all over his or her body, and all round inside and outside of the hut. While some are expectorating, others are blowing over
patient.
"When
it
is
interesting though
torily
filthy
performed in
spirit is
men
strike
hither
and
thither with knives and swords, expectorating the meanwhile, thereby driving the evil one out of the house
district.
and
It is often
with
devils.
supposed that the people are possessed But this kind of possession is only thought
to take place
afflicted
by some wicked act. 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
or herself to the evil one
village.
and
around the lodge, and prayed for her. This woman got well in time, and so she has become a standing witness
of the efficacy of this
mode
of treatment.
So, too,
if
the
some contagious disease away from they will pray, chew the convolvulus root,
197
sword in hand,
When
'
a person desired to
'
know
'
malady, he sent
prophet,' or
'
for a tusu-guru,
;
a medicine man,' or
wizard
hardly
know which
to
call
him.
why
come and
it.
He
worn by the
to drive
afflicted person.
supposed
away the
demon
also
of sickness
and bring
for
He
makes medicines
the Ainu
There are
still
prophets
among
who even
now sometimes
duty
is
exercise
their profession.
Their chief
charm away
i.e.
sickness,
tell
and
to
make known
to
whether a person will die or get well again. When a person prophesies, he is supposed to sleep or otherwise
lose consciousness.
is
The
spirit of
prophecy or divination
the gods.
The prophet
says,
is
know
what he himself
listeners do not
understand what his words portend. When in the act he generally of prophesying he is in a fearful tremble
;
Though
98
for the
nothing
with
to
the
whether
relating
the past,
fully believed in
This
spirit of
But no person can prophesy just when he pleases he must wait till the spirit seizes him. Nor is a good
;
The burden
of prophecy
sing-song monotone.
is
When
a prophet prophesies,
absolute silence
voice
is
No
with
Old
men
grey beards
may
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
have
witnessed
among
that in which
I believe.
we were
was a case
of sunstroke,
The poor woman who was afflicted was quite unconscious, and it was expected every moment she
would
and a
Word was quickly sent round to her friends, wizard, who happened to be her near relative, was
die.
off.
went into
woman
after
199
She was lying upon a long stool near the fire- side. At her head stood the wizard, swaying to and fro in the
fervour of his excitement and earnestness, prophesying
and praying.
earnest look.
I shall
Many women,
nitata
were standing round her performing what they call that is, they were holding the patient with their
from leaving the body, at the same time blowing upon her with their mouths, and giving vent to their feelings by loud lamentations and much weeping.
keep the
spirit
Some
of the
women
the pots, pans, and tubs, and swept the hut clean from
end to end.
ness.
demon
of sick-
many men
is
present,
all of
whom
a direct punishment
arid
the malignant
of the evil one
revengeful exit
that
is
the visible
person afflicted. Thus, paralysis goes by the name of kamui irushka tashum, 'the sickness of the angry god.'
This disease
is
Madness
is
complaint demons
delight
to inflict
having done
children.
'
many
200
possession by snakes'
' ;
snake
'
for,
demon
'
or
'
devil.'
Many
to
go and
kill
storehouse.
found
it,
stomach, as though
as
to
it
it
was
at it;
great
size
me
that
of
it
mortem examination
was
killed
on his
him.
On examination we
!
had swallowed a large rat The Ainu was dumfounded and angry at being thus rewarded or
found that
it
punished
The Ainu
if
a person kills one the evil spirit will depart from the
who
kills
it
requires a brave
Ainu
to kill a snake.
These
and
will, if
drive
them mad
It
is
women
hold
them.
also
man
take
mouth and
up
201
all
snakes away
from Ainu-land because they were so harmful to mankind. But the evil one ever the enemy of gods and
men
-The followit
ing legend, though short, will no doubt explain a most satisfactory manner.
all
in
Once upon a time there was a famine among the snakes, so they made up their minds to migrate to
'
another country.
But the
evil
determination, entered a frog and made it say to them " Why should you leave this country? Stay here, for if
you
will
;
my
legs
you
will
be
satisfied
no necessity
for
you
to go
away."
ever since
had the
desire of swallowing
them whenever
have originated from a huge serpent which the ancients killed. This serpent was of an extraordinary length, and
very beautiful.
was in the habit of swallowing whole One day this monster met an Ainu who was villages. in the forests, and asked him to do some very hunting wicked deed but the Ainu feared his gods and would not
It
;
consent.
And so it happened Ainu became one hundred years old, he when the
202
shed his hair, whiskers, teeth and skin, and became This happened every time he reached a voting again.
hundred years.
However,
but, as
it
He was
not
man!
;
this
its
remains.
203
CHAPTER XV
DEATH AND BURIAL
DEATH among
their ideas
the Ainu
is
an event
life
full
of dread, as
of the
future are so
it,
are
exceedingly vague
and uncertain.
They
much afraid of it that they much less talk about it. They
and most hateful enemy of to buoy them up and to cast
upon
it
as the chief
dead, be
tell
it
a messenger
burial
is
sent to
all relatives
at
fire
blazing
made immediately
possible, for
first is,
The
is
thought,
of the
may
body.
possibly bring
life
death-feast
is
may
be
cooked.
its
dressed in
best
is laid
2C4
lengthwise upon a
fireplace.
The assembled
sit
and friends
of the
round the remaining parts of the hearth, and they are often so numerous as to fill the whole hut. The crowd is great because prayers are to be said, a
deceased
religious feast partaken of,
and wine
to be drunk.
If
man
bow,
his
well-filled
and
by
his side.
and a few eating and drinking utensils are laid If a woman, an iron saucepan (of Japanese
Ainu do not work
utensils, her little
make,
for the
in iron)
and drinking
treasures,
such as beads,
rings,
are
brought forth.
particular
In
all
cases
many
inao
and body
of the
dead.
On one
woman
all
laid
and having
the
particular utensils
it
(the
my
The
had, a few
woman's husband
people appear
bind up a wounded
foot.
have asked us
for one.
Why
this is I
have
failed to
205
but
it
of purity, or
may be it may
that white
is
regarded as a symbol
as mourning, just
we do black
living.
My own
world
or
impression
is
that the
correct,
their dead
enter the
future
grave
in white, as
an emblem of purity.
it
The
corpse, as soon as
is
millet, or a
cup
and some sake placed by its side. The supposed to eat and drink the essences of these
of fire
things,
worshipped.
She
is
spirit
and lead
it
safely to
Creator
is
of
possessor of heaven.
She
offers
men, women, and children alike, and each person then two or three drops of the wine to the spirit of the
dead, then drinks a
little,
is left
before
the
fire,
all
the time
muttering some short prayer. Then part cake is eaten, and the remainder hidden
2 o6
upon the hearth, each person burying a little piece. After the burial of the corpse these remnants are
collected together
of the hut,
and placed
The mourners
follow
the
the
men
leading
each, however,
carrying some
little article to
The grave having been dug, say from two and a half three and a half feet deep, stakes are usually driven
all
in
round the
inside,
is laid
grave;
or two, a few
women
how and
and knife are put in with the men and playthings with the children which are now more often brought away again than buried. In every case
cup, tobacco, a pipe,
the things, which are not always the best the departed
possessed during
the grave.
life,
When
and then
upon
is
tub of water
is
il
209
left is
is
up" to
The grave is usually covered with spot. a large quantity of wood and bushes, which are said to keep off the foxes, wolves, and bears. When this has
mark
the
been done
the mourners
men make
This feast is called and get helplessly intoxicated. wen iku, wen ibe, the bad drinking and eating.' Not
'
it is
bad
to
but
and burial
ceremonies,
feast.
It is
and heart-rending
see
desire
to
may
to
mark
not so
much
to
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
210
it
for
is
certainly
much more
like
spear than
an
is
oar,
as
the
Whether there
not I cannot
any
special
tell.
know
of none,
and say
is
just
down from very ancient times, and nothing more. Their ancestors made tombstones like these, and their successors do the same.
men and
boys are
all of
The posts set up at the graves the same pattern. The piece
of of
cloth which
shown.
wife of
The person over whom it is placed was the the man and mother of the girl who appear in
was the woman's head-dress.
If the reader
the engraving, and the cloth which hangs from the top
of the pole
may
see the
men
to
wash
The top
it
of the pole
rounded
off
The
poles
all
girls are
bury
far
away
in the mountains.
was the
211
The people keep their graves as secret as being, like the members of many other bar-
barous races,
much
They
visit
and the graves quickly become quite indistinguishable from the forest around
of burial are very soon forgotten,
them.
o 2
212
and
burial, as of course
sometimes must
they talk
about phraseology.
'
Thus death
'
is
called
'
'sleeping,'
overcome
with
'
deep
going,'
is
sleep,'
'
resting,'
'
leaving
is
the
world behind,'
a
gone away,'
be
forgotten
not.'
Even
death
person's
name
to
when
overtakes him.
Perhaps
this is
the reason a
woman
is
name
of her
parent.
living,
woman
husband
dies
she
is
There are
no posthumous names.
that
is
given to a
therefore not
properly Ainu.
On
men
generally wash
their faces
cut,
and hands, have their beards trimmed, hair and necks and foreheads shaved. Widows and
five
but
now some
of
quickly.
When
to
man
for
him
much
of his wife,
213
by herself
it
till
as soon as
shaved
off
any length she was obliged to have it This was to show her great loss again.
got
and sorrow.
head must have been a painful process before the Ainu got
Japanese razors, and when they
used sharp shells for the purpose.
widow's
she
is
A
this
A WIDOW'S BONNET
may
The death
of a little heathen
me
the idea of
forwarding to
At 9
o'clock, A.M.,
214
dying.
suffering
was asked
to
do what
I
it
an emetic.
The
result
child
slept
immediately afterwards for nearly an hour, and then was able to take some hot bread and milk. But,
upon
its
in
a perspira-
window,
cold
March
wind blowing
at
the
time.
217
was a
relapse,
and the
is
child died.
was
at its death.
This
its
inmates.
When
The uproar was very great, and the despair of the parents heart-rending to look upon. As I could do nothing
more
*
returned to our
child
home
to rest.
opportunity of going to
that I might speak to
was buried, and I took the see the parents and mourners,
of the Christian's hope.
!
them
full of
too,
were
about
all
over the
of the
hut.
some
six or
seven sober
men
spoke to
them on the
subject
of the
day
of resurrection
God grant
that
some
of the seed
for
and kind sympathy of all praying Christians.' At the time of the death of this child all the women
were weeping and howling most
pitiably.
One
old
man was
calling
of fire to help,
if
and
2 i8
third
was
lot,
to be
was indeed a painful scene. I have since repeatedly seen similar praying and weeping, scolding and threatening, going on in other huts on like
worshipped again.
It
occasions.
219
CHAPTER XVI
GHOSTS AND THE FUTURE LIFE
ON one
occasion,
when taking
I
Nothing
him
to go near
at
length confessed to
me
that
the
there
I
some time
before.
common
with
all
others of his
still
dead to
live
on.
spirit is supposed to haunt the grave in which has been laid, and also its immediate surroundthe body ings, and not only to have the power of bewitching the
The
bodily
harm
to
any person
whom
it
be the ghost of a
first
woman, the
tunity
given.
The
chief
who accompanied me
220
was Penri
engraving.
in the
an
woman whom
to see
if I
CHIEF PEXRI
up to mark the place of burial, the man who accompanied me would by no means come within twenty-five
set
221
his voice
and hands.
ghost.
That
man
own mother's
Upon
several
requested
me
to
wash
my
face
and hands.
my
ablutions the
women commenced
Upon
me and
the
brush
me down
with inao.
inquiring into
ideas which
moved
me from
all
and brushing with inao was to drive away ences and diseases she may have aimed
rective of, the evil intentions the spirit is
at
me.
The
water and inao were the antidote against, and the cor-
supposed to
me
Now, looking at these facts and peculiar actions and ideas, we ask, What is their purport ? What is the underlying principle ?
We
find one
fundamental
article
of
viz. belief in
its
the
existence of the
human
spirit,
with
capacities for
The
Ainu admit
this without
222
much
ghost, call
tor.
it
It is really
woman
is
supposed
to possess.
Not only so, but, strange though it may seem among such a people, even before death old women have a good deal of power over the opposite sex, and
children are particularly afraid of them.
Some
if
of these
ancient
dames are
and
if
one offends
them
men
will
be
found to be so
When
that
all
I first
went
to a certain
Ainu
village I
found
all
my
previous
experience, were
puzzled at this
I was very much against me. but afterwards found out that it arose
Ainu
village.
However,
soon found
very fond of
She happened
to be
;
had a remarkably sweet tooth so a handand a small packet of tobacco quickly put sugar That small consideration, now and things straight.
again repeated, caused us to be close friends
of her death.
till the day She must have been more than eighty her son was a grey-headed old man.
The Ainu
assert that
in years long
gone by the
223
had
died.
because
it
of the
woman would
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 unthe fresh- and salt-water
fish,
send
the people
them
childless.
hands both
in the
all
and springs of drinking water, make life a weary burden, and eventually slay all the people and their children. So vicious and illdisposed are the departed spirits of old
to
be,
women supposed
they said to
and
so
much power
for
evil are
possess.
For
used to burn
lived
in
which an old
woman had
its
and
it
when
diabolical spells,
its
The
soul
and
its
former domicile
course, to
no purpose.
Eventually the
spirit
224
returns, defeated
whence
it
One would have expected that, if the spirits of old women are so viciously disposed towards their progeny,
and are vested with so much power
for
would endeavour to appease them by constantly offering but the people do libations of wine and inao to them
;
and never go near their graves, nor even mention the name of the dead person.
in-law,
been discontinued.
the lifetime of
had happened a few times during some old men I knew, but the custom
It
No command was
it
given by
left off
was
by
common
the Ainu
consent.
It is true,
much
as ever, but
The Ainu do
This
is
the
in
no sense panI
When, however,
make
225
The people do
will
believe
human
spirit will
body
after death.
That body
be seen,
is
geneis
it
human body, and will never inhabit any than a human body. The Ainu do not believe
kill
when they
a mosquito or a
flea or
an earwig,
a piece
aunt
fish or a fowl, or
possibly he
is
mother, or child
and hence we
find that
to
believe
that
the
souls of
human
They seem
same conditions
They
believe that
and
wife,
and giving
or sorrow, or death.
The
living fully
226
They
will
laugh
fully
and
talk, eat
live
beyond the grave is, that they look upon persons who have not yet crossed the river of death as ghosts,
to
people.
They think
we do
of
them.
However, they are happier than we, and will They can visit this earth in the shape of
;
and some
of us
in the
we make up our minds, can make a call on them same capacity. "When they come to us they are
and when we go
Their ghosts can see
address us
though they cannot and our ghosts can likewise see and hear
say, to the lower world, but cannot
make
when a ghost
about, and
when they
scent one
The following story illustrating these notions of the Ainu with regard to the future world was told me by
an Ainu.
Once upon a time there were two young men who were devoted friends. They had heard it said that the
*
227
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
if
visit
the place.
On
first
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
At length he came
to a
of reeds
and
grass,
up the lowAfter a
Altogether,
known
is
life."
He
and
began
to look this
fear.
perplexity, wonder,
up a grievous howling.
his
Even
fled
his
own
mother
away
in fear,
said he
was a ghost.
and
set
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
his shoulders.
On
addressing
228
him he rushed by
the lower world.
and sped
swiftly towards
On
Without doubt
it
was
lower world.'
us, that
of
the ghost,
made
offerings of inao,
and
He was
very angry
at
endeavoured to knock
all
away
only flew into his bosom, and he could not get rid of
try
how he might.
got rid
It
was only
after
he emerged into
men
him could be
of.
man
felt
when the
foul stuff,
him such
to this
do the ghosts
feel
earth
of
We
it
they
feel
disgusted
is
Besides,
may
all
we
The
know.
behoves us to be careful.
229
Ainu fancy that the ghosts which come from the nether world have the power of bewitching and otherwise
harming those
to
whom
The following is another Ainu legend about visiting Hades Once upon a time there was a man who had
'
:
two sons.
Now
it
and
told
him
treasures, heirlooms,
to
be
A
;
He was
very
all
than
all,
He
as
head and representative of the family. Upon this a great quarrel ensued, which waxed so hot that the
brothers separated.
The
home
and enjoyed himself; but the younger took his quiver and bow and set out to find the passage by ^yhich his
father
had gone
'Having
descent.
He
23 o
a large village,
The dogs
is
there
a ghost
still
barking,
till
he came
house
He
his
parent, but
not
make himself
learn
seen or
heard.
work
what he
As a
desired to know.
ghost,
he thought of a plan.
why
village,
him
man
he had
left
The
father
made
'
equally between
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 and ever since that time divided the goods with him
;
by
will
side in the
same
village.'
is
In this legend,
it
be seen, there
a distinct
It also states
that a
ghost
is is
when
it
so desires.
That
231
and
act through
them
at
a custom
still
prevailing
I
also,
go out of their
huts with a
male ancestors.
This might be
it
called a modified
is
on nothing
worship
a fixed
of the Chinese
whom
life,
it is
and especially
women,
like those of
many
tell
other half-barbarous
extremely
difficult
to
few of the
men seem
honour their women in the present life, and would give them a place and office in the great hereafter;
have no future
or
and indifference
to the matter.
Women
By
supposed
to possess
no
souls,
and
this is
sometimes
stated as a reason
why women
232
They are
taught them.
And
men
emphati-
we have
seen, they
even whilst
conciliate
living.
They do
is
all
them
afraid of
supposed
to he possessed
by
state
their
belief
in
future
for the
women
and
all
of
them
distinctly indicate
one definite article of faith on the part of those who would grant to woman a future life. This article of
faith is thus set forth
women
increase
may
and multiply and replenish the earth hence the world where men and women dwell is called imre moshiri,
create
human
beings to
That future
life
another world
for the
for
i.e.
the
women and children as well as "men." A man will have the same
now
;
Ainu,
wife
and a woman
world to
for in the
233
be paired
off.
number
and she
will
be his
first.'
Thus do some
future
life for all.
at least of the
Ainu
of a
believe in a
What
will
become
is
man's second
or third wife
is
bines known.
life is
company with
their
evident from
As
was once
meet a woman from a neighbouring village. We stayed in the path, and had a long chat with her upon various
common subjects. After she was gone the Ainu confided to me the fact that that particular woman was an
excellently
lost
good one.
As a proof
of this
she would not, stating as her reason that she could not
rejoin
The
very remarkable.
It
religion of
their
any kind, or any sacred subjects upon which heart and mind can feed, and from which they can
little
it
may
be.
Even
234
upon those exceedingly rare occasions when their husbands send them to the east end of the hut to offer
libations to the spirits of their ancestors, can
it
be said
They are specially told what words to use at those times, and what they repeat cannot be The words they properly said to constitute a prayer.
that they pray ?
'
:
ye honourable ancestors, I
am
Thus the
Ainu women
simply, as this
spirit that
present.
;
Nor do the women worship the gods and they can take no active part in the religious feasts, excepting to
provide the food.
belief that they
is
not a
life
have no souls
pray for, or
no
in
men
in general, to
and
was once speaking on this subject said to me, quite seriously and in confidence, that The women as
I
'
whom
well as the
men
do
because
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.'
235
may
appear at
it
first
sight
stupid
and
full
but in reality
is
consistent
and in
More-
is
The Ainu
;
he
is
fact
that his
inveterate
his fear
drunkenness
Hence
of the prayers of
women and
;
wives.
They are
afraid of
for wine,
or
and
he
may
woman
being
man, her prayers are very likely to prevail against his, and lead to his coming short of that which he loves so much.
morally better than the In this connection we
may
Heaven and
Hell,
state of those
to
who
This subject
is
naturally very
nature.
I
are
The place
to
after death is
called
Kamui
'
kotan,
the place
of god,'
'
and Kamui
moshiri,
When
236
state
earth,
supreme happiness. Though far away from they can see us, and they ever take a lively interest
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.
This power they frequently exercise.
Heaven
is
to be
above us,
it
below.
where
men who
do that which
is
will
heaven
therefore not
the
state, is called
PoknaAll
moshiri,
spirits
the
first
underworld,'
to this place
is
or
go
when they
Hades, however,
but upon going there the tory, though some think it is spirits, which are always spoken of as possessing a body
exactly like the present one (though whether
spiritual or material nature
to go
3.
is
it
is
of a
and what
to do.
hell, is called Teinei-pokna-shiri,
Gehenna, or
'
and
that
means
The wicked
punishments But the
What
these
to
say.
which go
237
One
idea
;
is
that
is
they
will
another
that they will burn for ever in the fires which exist in
and others
4.
roads.
live,
The
first
upon which we
'
Kanna-moshiri,
the
All spirits go
when they
from the centre of Hades, one leading to heaven and the other to Gehenna. All along these
third roads start
to see that
none
manner.
spirit
As soon as a
our earth
from the
'
upper world
'
that
is,
passes
it
down
god informs
as to where
it
it is
passes along
men
meet
it
and lead
it
inside.
If the
life,
it
spirit
is
belonged to
a person
who
informed that,
its evil
deeds,
has now to proceed to Gehenna for punishment. Should the spirit deny having done any wrong, the
fire is
goddess of
238
of the spirit to be
placed before
it.
Thus the
spirit
stands self-condemned,
and there
picture of
no escape, for the fire goddess has a perfect every word and act the spirit ever said or did
is
The above are the only articles of faith concerning a future world that I have been able to collect. I have
never heard any others being put forth by the Ainu and these, I know, they teach some of their children.
;
239
CHAPTER XVII
AINU POLYTHEISM
THE Ainus
of gods innumerable.
This is only what might be exfrom such unphilosophical, thoroughgoing chilpected dren of Nature as the Ainu show themselves to be. Of
viz.
Polytheism, Pantheism,
is,
and Theism
the
first is
most
why polytheism among the barbarous, uncivilised, races of the world. Even the Japanese,
the religion
but
it
behoves us here to
remark,
is
sometimes seen
among
the devotees of
Buddha
in India, the
home
of
pantheism and esoteric Buddhism. The Japanese, as a nation, have never universally accepted pure Buddhism,
or actually lived that unpractical
24 o
life
Buddhistic religion.
Shintoism, the religion indigenous to Japan, does
not,
it is
true,
it
state.
For the
most part
respectful, loving,
and
dutiful to their
parents,
polite to
all
one another.
inasmuch as Shintoism
'
i.e.
deities
and inasmuch as
of the people,
believed in by
some
and so
is
not Bhintoists.
any
f
human
who
It
made any
special
inquiries
respecting the
spirit of
it
Kurohanguwan Minamoto no
call to
mind
that there
is
24 1
shrine upon a
cliff
taining an idol representing that great personage that some Ainu residing at and immediately round Piratori
itself actually tell
inquirers that
some
of their
number
fact that
most
of the
Ainu men
name Yoshitsune
The
with
common
many
ject;
after
having spent
many months
he has
many
the
other
The
not, in
Ainu do
commonly
received
meaning
of
of the
term, worship
image
Kurohanguwan Minamoto
clearly understood that,
no Yoshitsune.
In the
first place, it
must be
when persons say the Ainu worship Yoshitsune, they mean not that people as a nation, but merely a few individuals resident in the Saru district.
Again,
it is
not even
asserted that
all
those of Piratori.
tori the upper,
Now, there are two Piratoris, viz. Piraand Piratori the lower. These two villages
Q
242
The shrine
is
of Yoshitsune (and
there
is
at the
upper Piratori,
tell
an
that
it
is
upper
Piratori
who worship
village
Now, the upper contains only thirty-two huts, and we find that
It is clear, then,
not even ten persons out of these families really worship Yoshitsune.
Then, again,
shrine
all
is
it
decidedly of
it
in
respects
see
is
like the
may
anywhere in Japan.
was
built
about ten
Previous to this
same
spot,
but a
much
smaller one.
;
The
a
both
it
is
representation
it
not so
much
is
dressed in armour
staring
and
eyes,
is
grin.
It
is
just such
an
idol
Besides
this,
the
Ainus
is
There
AINU POLYTHEISM
Now, according
goddess of
building
all
243
to
it
is
alone excepted.
of
or stand with
The image
;
of Yoshitsune is
it
Yoshitsune,
either
Yoshitsune
worshipping
the
Ainu, or the
conclusion
Such a
may
ccme
up
to the
acknowledged requirements
of the
Ainu ideas
of deity worship.
an
idol
because
it
ex-
pressed
ancestor.
command
The Ainu
Aioina
Kamui,
their
reputed
are, in
many
servative people,
so.
of religion particularly
the
Ainu were
The
result
of the
Yezo
chiefs,
which
might be countermanded, or
'
'
244
And though
off. If,
a few Ainu,
the people as
then, a
mere
change in the fashion of cutting the hair was resisted, what would have been done to prevent the institution of
idol-worship?
Notwithstanding
all
this,
there
is
still
Yoshitsune
is
very seldom.
What
is
the explanation ?
first
An Ainu
*
question.
You know,'
says he,
we have
for
subject to the
it
has been to
as
Japanese Tono Sama and Yakunin, and our interest that we should try to please
as possible, so as not
to
them
much
bring
down
trouble
did
ourselves.
we
who was
himself a Japanese.
And
so
it
came
made
confidentially,
itself, it
along with
many
it
other
Taken by
much
speaks
volumes.
fast
The
spirit
is
happily
dying out,
for
one law
Ainu begin to see there is now but both peoples, and that there is justice obfor the
AINU POLYTHEISM
tainable even by them.
245
and actions
Ainu people.
secret of the second question turns
'
The
upon the
'
meaning of the word worship.' The word used by the Ainu is ongami, and the meaning is to bow to/ to
'
salute.'
The Ainu
and
this is
are
delightfully
sharp in some
told
things,
one of them.
An Ainu
me
one
or idol
praying to that
so
;
many
others were
else
some one
would
in
The
and as
God
is All,
is
everything
believing
came from
Him
in the beginning,
and
will
again return to
all
Him
in
the end
the
different
phases of
he sees in things
around
him and
for these
feels to
mere pulsations
grand common
He accounts
246
phenomenon
He finds
we
upon every
be
it
man, a god, or an angel, as part the great universal All a mere spark, so to speak, of
fish, or bird,
the Divine
strict
fire
so, in
by
to be
conformity with these principles, he hopes by-andabsorbed into deity as entirely as a drop of
water
ocean,
cast into
it.
with and
lost in the
so far as after
he himself
is
and out
of
innumerable bodies
and
lived
through
many
God,
lasting
ness.
By
an evernothing-
unconscious
serenity and
quiescent
The Ainu
On
the other
life
as
own
life is
life
of
God.
en-
life
is
dependent on the
will of
God.
He
hopes, therefore,
life
when
personal conscious
of joy, happiness,
and
peace, in a
world beyond the grave, and to maintain for ever his own
AINU POLYTHEISM
distinct
247
sense,
and proper personal identity. He believes, in a with David of old, that in God's presence (not in
'
absorption into
Him)
is
fulness of joy,
and
at
His right
hand
Thus
will
humanity as
to dethrone
God
many
other
nations, have
given
way
not only
so,
but to assign to
evil character,
and thereby
Hence, instead of
we hear
of a great variety of
We
find, for
example,
worshipped
war and gods of peace preside over storms, and another to bring
There are
mountains,
falls,
hills,
and
There are gods of the clouds and rain, thunder, lightning, and fire. There are special gods,
and
rivers.
and rational
tribe, race,
;
and nation
reign in
gods
who
and
sickness,
24 8
of weal
ceivable object.
Yet,
strange as
it
may
is
at first sight
appear,
the
all,
who
is
the
Maker
are
In
Ainu consider the government of this world be carried on by the gods, who reside in the forces of
way
many
officers in
various departments.
now
not worship
all
god
for that
term
is
applied to beings
who
some benevolent and ever ready to bless, and others malignant and seeking for an opportunity to
evil
;
god,'
and
applied.
kamui, which appears to come from the same root as the Japanese word for God, which
is is
kami.
any knowledge, the form of the Japanese word was ramu, which is still nearer the Ainu word ramui. In
fact,
we are
is
not the
but after
much
and
after duly
AINU POLYTHEISM
as could be obtained,
249
that,
however
unlikely
it
may
for
at
'
first
'
sight
appear,
the
god
to
an Ainu source.
Now, looking
consideration
its
'
at
the word
itself,
that
'
it
means
'
into
find
'
covers
or
overshadows.'
If,
however, we trace
is,'
it
further back
is
still,
it
means
that which
or
'
he who
highest/ or
The
it is
first
meaning, of
course,
is
to be preferred, because
the
simplest
of the
is
generally found
to
be the best.
Whichever
either
may
'
two meanings are taken for both or be taken both alike are found to be akin to
'
its
turn has
'
'
top
or
above
for its
what was
in
And
name
for god.
He seems
to
this word kamui is used very has various shades of meaning, which
vary
if
to the
which
to
it
is
applied.
The ancient
of
Hebrews
'
used
speak
of
the
'trees
God,'
greatness,' or
'
height,' or
'
beauty,'
and such
like qualities.
present day.
*Thus, for
'
we hear
'
trees of
250
'
god
'
for
'
high mountains,'
'
'
mountains of god
'
'
for
large
1
rivers/
'
rivers of
god
'
for
'
mighty winds,'
'
winds of god
or for a
beautiful flower
'
we hear
face
'
'
flower of god.'
handsome
the
of
call
man
of god.'
In
strict
name god/
'
or
'
animals of god.'
But
it
devil also, as
term kamui applied to them. In such cases as these it is evident that we cannot use the English term god'
' :
nay,
it
It
seems
to be very like
was applied
to both
good and
evil objects.
By
kamui
a careful analogy
is
we
find that,
it
"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.
it
When
for
applied
represents the
food
or
ex-
or
the most
useful
it is
When
applied to persons,
sometimes
a
more
often
is
mere
title
of
their
term
for
God
to
AINU POLYTHEISM
251
spirit
and matter,
reptile,
animal, and
is
man
it is
much
superstition
mixed up with
with good.
ideas of
full
that demonology
evil
is inter-
is
mixed
we
find that
some
of the
Ainu
of
and remarks concerning God and religion are contradictions, at one time high and sublime, at
if
sometimes
He
is
repre-
now
we
as
good,
now
to
as
evil,
and now as
then, an
Ainu were
and
religious beliefs
like this.
superstitions,
would be something
At any
to the following
belief
:
items as a concise
summary
of his
'I.I
believe in one
of all
who
the
Him
we
call
koro kamui
God
Maker
of places
Possessor of heaven."
'2.1
deities,
all
subject
to
this
and power from Him, and who govern the world under Him.
servants,
receive their
who
'3.1
many evil
252
who
'
punishment
for
wicked
deeds.
4.
I believe in
man
become
divine,
;
the superintendence of
in a goddess of the
sun
in a goddess
and mouths
;
of rivers
in gods of
;
mountains and
forests
in the gods
of animals
and
in gods of skies
and
all
'5.1
demons, of
whom
Nitne kamui
chief;
and
;
demons
they
who
and
are the
embodiment
of evil influences.
'6.1
human
all
beings and
that
'7.1
'
as guardians to
8.
human
a
beings.
;
I believe in
ghosts
old
women have
'
the high vaulty skies," the " star-bearing spectively " the I also believe that skies," and foggy heavens." there are six worlds below us.'
"
Such
is
AINU POLYTHEISM
as they have so far
of
253
them
are curious
come under ray observation. Some and interesting, and worth more
;
common
to
all
peoples,
and
call for
no special remark.
But
will
of a
emphasise
race.
an exceedingly
religious
They
see the
is
hand
of
God
in everything.
The world,
His temple, Nature His book, every indeed, priest, and each chief His high-priest.
Further, although the Ainu give so
man
His
much thought
to
religious matters, yet they have no special times for There are no family prayers, and religious exercises.
they, of course,
know nothing
of
special high-days.
burial.
254
CHAPTEE
XVIII
RELIGIOUS BELIEFS
ONE
day,
two
which
wooded
and
dells.
at the base of
The tops of the rocks were well wooded, them the water was dark, slow, and
series of gentle eddies in
it.
deep,
and had a
Altogether
On
near ing
this
off
place
the
Ainu ceased
their head-dresses,
became
just
enough
to steer their
On
asking
why
immebecause
in that
diately requested to
remain
some
place,
home
and
it
behoved
all
men
to
we entered
the gods.
into conversation
respecting this
home
of
The Ainu
stated
255
The
first
forests.
These
and
and keep watch over the cliffs were both good and evil. To the They reverent, and god-fearing person they show themgood, selves good and benevolent; but to the wicked, irreverent,
live in
the
trees.
in order to punish,
and
Woe
who presumes
water-nymphs.
to
make
They were
of three sorts or
degrees.
;
The
eddy
of water
the
;
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 bottom of the eddy, and there
drowning them. The Ainu have a song or tradition which teaches all these things, and which they use to warn the women and
children against presuming to go too far on a river in a
boat.
It is,
of the
same
class as the
It
Ainu was once working for me in my garden. was the early spring, and the proper season for
old
An
digging
up
the
the
ground preparatory
seeds.
to
sowing
and
planting
various
Upon
telling
the old
25 6
fellow
improve the
ground
What
will you,
and
'
Considerably surprised,
him
to see if
he were joking.
But he was
quite serious.
it
own
special
duties after
their
own
fashion.
Human
and
desire to get
It is
more
the place
to help
of
men
the gods.
Man must
to
the increase.
to
land.
the land
The
readiest explanation
;
idleness
However,
they are
now very
and
257
an
article of the
to
ripen.
It
man's duty to honour them, time, and thankfully take what they
is
have to bestow.
It is
an underlying principle in
all
languages that
thoughts,
the words
feelings,
as
many
religious expressions
and
ideas,
were originally
its
breath or
'
'
wind
is
'
New Testaments
by
' '
the
same word
spirit
and
in another
by 'wind.'
Angel
itself
is
is
'messenger,'
to
said
is
principle
find that
mode
of speaking,
for
we
many
them
which we
is
will translate
is
by
then 'support,'
a noun, and
used
building huts,
which forms the main support of the roof of the hut. The tuntu 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, perhaps, expect to hear
258
this
word applied 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.
of the word,
and the
led
to
to
which
it
is
applied,
we are
conclude that
when
'
the Ainu
pray
to
God
and
as the
Tuntil
'
Him
as being
'
its living
brace,'
It
support,'
pillar,'
sus-
tainer,'
upholder.'
'
reminds one of
all
St. Paul's
By Him
things consist.'
Tuntu as an
in-
telligent 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
is
Tuntu or
'
'
support
of
the universe.
the
'
This being
of
all,
Creator
look upon Him as not only in the world, and holding it together, but also outside of it, and making it, and therefore transcending it. He is its
the Ainu
foundation,
its
originator
and
mighty
'
support.'
also use the
The Ainu
'cradle.'
I
ing
God
who
as the
cradle
'
of
'
men when
who
who
at prayer.
At
other times he
'
is
called
the god
she
feeds us,'
and
'
she
brings us up.'
On
259
addressed as
'
or
'old
woman
god,'
is
to
'rear,'
'nurse,'
'nourish,'
and
'bring
is
up'
them
in general,
believed
and
This goddess
is
kinds of sickness
is
and
disease.
Hence
it
is
that grace
said
to
her
drinking.
Hence,
too,
the
fire
is
particularly
requested to
and
also to
make
as
we have
away
to
work
the
the
gardens, or
to
firewood
from
mountains.
Of course
little
know
a
in
safe
and secure
place.
say they,
human
whatever happens they are not forsaken by God, and are secure in His keeping.
How
natural
of
it
seems
life,
tha.t
pellations
everyday
and words
daily
K
2
use,
260
cradle
'
'
of
all-
the
'
nourisher
'
of every
all-father.'
How
and applied to the material lire which warms the body and cooks the food. Doubly natural does this appear
when we
upon
as
lieat is
looked
and
'
coldness as death.
'
In
way
of saying
good-bye
to a
i/un
person
that
is,
to
use the
May you
'
be
kept warm.'
'
cradle
when
apis
God
appears to
be
this.
Just as a child
is
made
comfort-
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
universe,
mankind.
The word
for
very
name
objects.
It signifies
to be inspired
prophesies
evil
deeds
from God
and
lastly to
What
passage
is
particular
to
meaning
is
261
The
particle
is
somethis is
When
is
stronger, or
intensifies
the
meaning.
thought of
human
roof
beings.
is
supposed to have
its special
is at home, and give warning of and who accompanies the head of approaching danger, a family when he goes forth to his wars and on his
when
hunting expeditions.
They
each individual.
Thus, then, we learn that the Ainu look upon God first, as the Creator of the world and its Preserver
mankind
special
in general
and
thirdly, as the
guardian and
person.
protecting Angel
of
each
individual
They
man has
a faculty implanted
in his nature
commune
with
Him
in prayer.
262
CHAPTER XIX
RELIGIOUS LEGENDS
must not be supposed that the various articles of Ainu religious and superstitious faith are arranged in the
IT
mind
and nature
which have
and nature
such order.
of the
by them in
things
is is
Although
Creator
of
all
God
He
thought
to
have brought
to
all
beginning, and
own power,
but by means of
many
living, personal
intermediaries,
who
have
are
all
all
their
angels to assist
them
These intermediaries are of various degrees of order, power, and authority they are, in fact, what we might call laws of Nature invested with life, intelligence, and
;
power.
to
create,
others
to
RELIGIOUS LEGENDS
beautify,
263
One was
a third
fire,
and
so on.
own
right or by their
own
Law
behind them.
He
is
the Almighty
all
may
its
be,
Him.
as
same
relation to
Him
act,
acted.
meet together for consultation before they In short, the Ainu invest the gods with their
of thought
and
By
chief.
this
we can
easily
understand how it
is
is
that, after
the Creator,
now
this
spoken of as
Supposing,
for instance, a
is
is sick,
and the
at
custom
such
may
be healed.
The
for a
goddess,
who
is
Thus
264
her, will be as
were in abeyance.
man
is
what
if
is
more
he observes
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
to
mislead
us.
Nothing
for
an on-
On
carefully considering
find
little
might
at
first
mediation
for instance,
him and go
to see
to the Creator
will
the Fountain-head
Himself
what He
do for them.
Upon asking
first
these people
why
goddess,
'
seems,
is
not reliable at
all
As
God has appointed these intermediaries as channels through which we are to approach Him, we must, or
RELIGIOUS LEGENDS
rather certainly ought, to do as
as
265
we choose
in this matter.
If
They
any other
We
are informed
fire,
besides her
'
many
the Nourishing
'
god,'
also called
'
the
Divine Angel
Thus we
Ainu ideas
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
of God's worshippers,
to
and
act as a
We
the source of
so-called
of
men and
and the
gods,
the
things,
We
have
when
this august
He always acts through the lower orders His medium or means of communication, and
is
to
is
Yet, although
He
266
through others, 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
Nay, He takes an interest disregarding His creatures. in all that is going on in the world, and is always superintending the many officers of His government.
and do not execute His orders properly. Hence, if there are some things in this world which we think are not
quite as they ought to be,
it
is
has been or
is
is
rememand
the
Ainu think
that
there
careless
unfaithful servants of
are
evil
God
in
and
faithless
servants
men
in
earth be-
neath.
They
among
of
men.
these
was walking towards the sea-shore with an Ainu, and talking about the west coast of Yezo, which
clay,
One
as I
is
it
more
he rebuked
me, and
for I
murmur
at these things,
thereby reflected
In
RELIGIOUS LEGENDS
267
It is said that
made by two
male and a female, who were the deputies of the The female god had the west coast allotted to Creator.
gods, a
her as her portion of work, and the male god had the
They vied As the goddess was with each other proceeding with her work, she happened to meet with
in their tasks.
assigned to him.
women.
talking, the
Upon
became very much frightened, and, in order not to be behind time, did her work hurriedly and in a slovenly
manner.
Hence
it is
is
so
therefore, anyone disposed rough and dangerous condition of the west coast of Yezo, he should remember that it is
is
grumble
at the very
who
is
of the
women who
are
it
this
' :
your duties,
how rough
is,
and that
all
owing
to a chattering goddess.'
268
when
its
are spoken of
human
and the other of the feminine gender. Nor must it be supposed that they could work without tools, any more than
human
beings can.
hammers and
not
stated
;
axes.
is
they
all.
There
is
a large rock
'
Moruren
called Mnkara-so,
Axe Bock.'
rock
is
worked
down,
for
Some
of rats, sider
and others
But
let
why
my
its
landlord, a
nest.
human
hair, with
which
to
make
The
by
morning
sleep
subject
suppose
man
me know that all things were made for a good and we should not, therefore, complain at anypurpose, He went on to say After the Creator had' thing.
and bade
<
:
finished
RELIGIOUS LEGENDS
to see
269
how
all
things looked,
works, the evil one appeared, and derided Him, saying " Doubtless you think you have done a very good action,
all
But look
at this
of such
"
at these remarks,
He
created a rat.
into the evil
As soon as the rat was made, it rushed one's mouth, and bit out his tongue, thus
tongueless.
leaving
him
Hence, the
it
evil
one has no
He
angry he caused rats to increase so mightily upon the earth that they soon became a nuisance and plague
retaliate,
was
so
to
men.
For
upon God
is
to
remedy the
for unless
He
did so,
men would no
longer be able to
live in
the
world.
God, who
human
beings,
heard the prayer, and Let us, therefore,' said the old man, created cats.
'
little,
for
Moreover, do
God has
doing
how
no
He
punished the
evil
one
for
so.'
is
Among
all
bird so saucy
vessels out of
270
to settle
have been in the act of carrying them upon their backs. On talking this matter over with an Ainu, he informed
me
that crows
had reason
to be saucy, and,
as
they
human
tale
beings,
:
we must not
His
ran thus
When God
all
he could
to
to frustrate
human
beings.
His designs, especially with regard Now, after all things were made, the
one perceived that men could not possibly live without the light and warmth-giving sun. He, therefore,
evil
made up
work
his
mind
and useful
So he got
of creation,
of
When
mouth
to swallow
it
came along and opened but the crow, who was lying
and
so saved the sun.
benefits they once
in wait,
flew
down
his throat,
human
like
race,
may
do just as they
for
and
it
is
not
men
to say that
creatures.'
RELIGIOUS LEGENDS
gnats, mosquitoes,
271
and
gadflies.
As
far as
Yezo
try
is
con-
cerned,
these
creatures
are
enough
even
to
anyone's
temper.
patiently.
But
the Ainu
bear
all
;
these
torments
flies
Mosquitoes and
that family of
are
much
little
blood, flesh,
of the blood.
The
some idea
story
is
of
what
The
sometimes
prevent
effect, to
many many years ago, there who had his home far away in
In bodily
a man.
and was
skin
was
However,
he had only 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
effect
upon
him.
Now,
it
who was an
27 2
to see something pursuit of game, he was astonished at him through' the undergrowth of the brightly glaring
forest.
to
see
what
it
was, he
discovered
to
hobgoblin.
When
he saw what
it
was,
the hunter
to
7
became
so frightened that he
sufficient
do
but
he soon mustered
from his quiver, fit it in his bow, and stand on the As the creature drew nigh, the Ainu took a defensive.
steady and deadly aim at his solitary eye, and, being a
good shot, hit it fair in the centre. The hobgoblin immediately tumbled down dead, for the eye was the only
vital part of his body.
so foul a
killed,
and
made
and
burnt
it
When
as to
make
was thoroughly destroyed. But, lo the ashes became gnats, mosquitoes, and gadflies, as they were tossed
upwards.
at
these
amongst us.' The foregoing legends have been brought forward here with the special purpose of showing Ainu ideas as
RELIGIOUS LEGENDS
to
273
how
all
By them we
Ainu
them
all to
We
They were brought into existence by the Creator when He pleased, and as occasion required.
evolved.
Some He made merely because He willed to make them. Others, again, He made as means to punish the evil
one
for his wickedness.
Hence, we find
it
to be the
fact that,
believe in the
all,
existence of one
in a multitude
and
Him.
The
deity
tant office
supposed to hold the most impornext the great Creator of all may be said to
is
who
conceived of as
and
a god of the
moon.
Some
and the sun the male, and but the majority speak of the sun as
feminine gender.
though
it
were
of the
However,
extensively worshipped by the Ainu, though some persons, few in number, may be met with who pay their respects to these useful works
of creation.
moon
is
The sun
is
of a goddess,
who
ruler,
than a goddess
itself.
It
274
is,
the goddess
who
resides in
it.
Yet
exceedingly interesting
and curious
who
lives in
the
moon
objects.
from the sun, and immediately all and blackness by day and abolish the god of the moon,
;
and
Hence
is
that
many
of
uncivilised
peoples, fear a
the sun or
moon.
1887 an eclipse of the sun occurred, and I olackened some glass, so as to enable an Ainu to see the
In
eclipse
when
it
Clmp
'
rai, cliup
Immediately the exclamation rang out The luminary is dying, the sun is rai,
:
'
dying.'
Clmp
chikai ami,
is
The sun
fainting away,' or
is
'
The luminary
;
suddenly
dying.'
This
all
silence ensued,
and
of surprise or fear
was
to be heard.
But
lest
it
which case the sun might quite die away and not come to life again, and so all living beings would
perish.
might be expected that the Ainu would worship the sun at this particular time but such is not the case.
It
;
RELIGIOUS LEGENDS
They are
consistent,
275
and
dying or fainting person. When a person is dying on one occasion when I was present one of the company
will either
fill
his
mouth with
fresh water,
and squirt
it
a vessel
and bosom, or will bring water in of some kind, and sprinkle him with his hand,
In like manner,
when
there
is
an
upward
it,
at
same time
god,
calling out,
!
Kamni-atemka, Kamui-atemka,
god,
we
revive thee
we
revive thee
'
!
If the
is
water
is
it
sup-
posed to
have special
life.
efficacy
and power
in bringing the
sun back to
of
The sun having been restored to his normal condition brightness and glory, the cunning old sake drinkers
fine pretext for
have a
getting intoxicated.
in
Of course
libations of wine
must be held
faintness
recovery from
and return
and the
and they are not long before they begin show signs of being in a somewhat maudlin state.
Sober Ainu traditions of eclipses are
all
of one
When my
father
was a
child he
276
grandfather say that his grandfather saw a total eclipse The earth became quite dark, and shadows of the sun.
could not be seen
;
The
tongues of
and lightning from its sides, and the Then the sun began to return to and the faces of the people wore an aspect of death
fire
;
life,
then
men began
their causes.
There
is
not
much
to be said
;
about the
stars, except
for
god
is
is
light.
'
Comets are
known by
the
'
name
'
of
'
broom
star
Way
' '
is
called
crooked river
Way
is
also
sometimes called
deities are sup'
'
posed
spend much
fish.
of their time of
catching
The appearance
;
for
it is
The
deity
who
is
RELIGIOUS LEGENDS
next in order to the goddess of the sun
277
She
is
useful,
ill,
and cooks
inasmuch as she warms the body, heals it when its food awful, inasmuch as she is a
;
men and
women.
us at the
It is
she
who
will
Judgment Day.
all
She
Judge of
human
being,
be no avoiding her.
be
re-
to the repre-
We
can, therefore,
understand
the
great
importance
the
Ainu
attach to fire-worship.
careful not to
But here again we must be think that it is the fire itself which is
is
worshipped.
is
Fire
who
supposed to dwell in the fire, and whose vehicle the This is a subtle distinction, but it fire is thought to be.
is
nevertheless true.
It is curious
to
as being round.
Accord-
many
by
its
islands,
or worlds, or
own
special orders of
gods.
In
fact,
2 ;8
world or universe.
and
lakes, islands in
all called
by the same
'
name
moshiri,
islet,
i.e.
'
floating or
swimming earth
is
but
whether an
or island, or country
intended
is
made
known by
the
sea,'
Thus Rcp-un-moshiri is, 'land in adjectives. shainon or Samoro moshiri, i.e. an island
;
'
Japan,
people
i.e.
Upon asking
the
why
that
it
morning
same way
is
as
That
to say,
of a great
i.e.
'
call
the
backbone
world
whenever
this fish
it
moves
it
to shake.
The mention
which
is
sup-
my mind
a legend
I will
to
is
a large
lake.
so big that
used to flap
at one
end
and wave
'
its tail
at the other.
to kill
RELIGIOUS LEGENDS
this fish, but
279
found themselves unable to accomplish their end, though they attempted to do so for many
days.
*
much
desired to
kill
the
fish,
who had
And, the gods descending, they seized the great trout with their hands [claws].
'
'
Upon
this
it
Upon
it.
It is said
so,
full of
people
all
Hence
it
were so anxious to slay this monster.' The Ainu 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
destructive
beings.
commences
its
work
of
human
these awful fish was found dead upon the shores of the
280
Skikot
(Chitose lake).
and
all
attack of indigestion to
come
protruded from
its
death.
28l
CHAPTEE XX
CAUSES OF AINU DECREASE
THERE
the
is
a tradition
that
If
among
the
Saghalien Ainu to
dwarfs
effect
the
pit- dwelling
were
their
ancestors.
'
they are
really
much improved,
Ainu are
fine,
strong-looking people.
Of course
it
may
Such an idea
the
'
dwarfs.'
They are
most certainly akin to the Yezo Ainu. Their language is Ainu. The people are as hairy as the Ainu. Their
manners and customs correspond they call themselves by the name Ainu and, like the Yezo Ainu, they
;
;
worship bears.
name
Ainu,
by which they are known. The name, say they, of their most ancient forefathers was Aioina Kamui. Aioina is
the proper name, but
Kamui
and
respect.
Aioina's
'
Aioina
rak yarn,
persons smelling
or
'
having the
282
virtues of Aioina,'
is
equal to saying
'
descendants of Aioina.'
This
name
it
into Ainu rak guru; and in later times they dropped the rak guru, and called themselves Ainu. Many of them,
men, are
now
to
ex-
the only
human
its
is
If this
proper meaning,
that of
'
man
'
or
'
men.'
It
more probable that Aioina was some religious teacher, and that Aioina rak guru really means 'persons obeying
the instructions
'
or
'
Oina
is
a word meaning
first
ancient,'
meaning
told.'
'
to relate ancient
traditions.'
the
means
the
rah'
'
to be related or
Aioina signifies
'
to
hold
traditions
which
Aioina
guru (rak
'
means
'
to smell of
')
'
or
'
to
'
person or
or
persons
signifies
'traditions,'
teacher of traditions/
able
for
'
is
both reasonnecessity
does
name
first
Ainu,
men.'
If this derivation,
time,
is
may
283
*
'
mean man
or
man
'
or
it
'
means woman
'
or
'
women,'
'
may
have had
another meaning,
viz.
holders of traditions.'
There
is
a place in Volcano
Bay upon
Yezo, close
'
to Tokkari,
which
is
called Oinaushi,
It received this
which means
the
place of traditions.'
ancient Ainu
who used
to
trade
Japanese
generally met at this place and put to sea together. They met there from all parts, and were in the habit of
telling
districts
'
and
the
There
is
me
man.
from heaven
mountain
He had
a wife
the
and
is
always known by
who name
whom
is
from Wariunekuru
But other persons say that Okikurumi was not the Ainu ancestor at all, but
was sent by the chief god, the Creator, to teach the Ainu religion and law, and that his son Wariunekuru
taught the
After
common
arts of daily
life.
of the Ainu, I
have
284
come
for
Yoshitsune,
Chapter VIII.
for
'
Kurmni
;
is
a male Japanese
'
but
it is
a female Japanese,'
*
used daily.
'
'
who obtained
his in-
means bow-men.'
Aino
is
This
is
not correct
the
first place,
not the
name
of this people
it
name,
it
mean
'
bow-men.'
In ancient times the Ainu must have been very much more numerous than they are now, for unless
they were
very
so, it is difficult to
many
places
all
words.
now
And
the reason
In the
first
place,
it
wars of extermination were carried on by the ancient One need only mention Japanese against the Ainu.
in this connection
every Japanese
schoolboy knows well, viz. Jimmu Ten no sama, and Saka no ue no Tamura Naru. In much later times
the
285
facts,
and require no
comment.
for
Ainu decrease
is
due to exposure.
We
Then the
became
laid
have seen what Ainu huts and clothing are like. fact must be borne in mind that the Ainu had
;
so that
when a person
has devastated
he simply wrapped
to die.
his
it
down
Small-pox,
is
whole
villages.
and
is
still
eating the
have seen,
querors for
tions,
is
was fostered and encouraged by their conages, and has undermined the Ainu constituall
that
Europeans also whilst travelling amongst the Ainu have encouraged this longing passion for strong drink
by giving them
Not only is this desire for strong drink fostered by those whose business it is to sell wine, but persons will give them a tub of rice wine merely to
liquor.
The Ainu
I
will drink if
language.
drinking.
did
all
But the
fiend
held
him with
window
He
of the
had
retired to rest
and
286
obtain drink.
down
found
to his
it
his bottle,
!
and
Drunkenness,
therefore,
must go in the catalogue of causes for the for we all know the effect of decrease of the Ainu
;
frame, and
upon the drunkard's children. Petty wars and quarrels, which the Ainu used
to get
up amongst themselves, have also done their share in this work. Sometimes a whole district would make war
upon
its
Sometimes the
and
sticks.
What
ancient swords
now have amongst their treasures are all of Japanese make though, strange to say, they used to wear
the Ainu
;
them suspended from the shoulder, and not The spears, also, are as the Japanese did.
manufacture
;
we may
and spears as being not of native origin. The wooden war-clubs which I have spoken of in Chapter IX. p. 132, seem to be entirely Ainu, for I have
never seen any amongst the Japanese. arrows are likewise Ainu instruments.
287
flint
and stone
heads to their spears. The Ainu also wore armour in their wars
but
it
was of a very
Some
in
which
This
is
also one
way
which they came by their swords and spears. They also seem to have been in the habit of fighting with daggers. These were simply pointed knives about
six inches long.
to
manufacture these
from the broken Japanese swords and spears that they They never used poison in picked up after a battle.
warfare, so they appear to have been a
little
humane
fights
men
for,
themselves.
village,
Ainu divided the land amongst One large district was set apart for a given
this
district
and
for
again
divided
into
minor
portions
family having
its
own
allotted
like-
The
river
Even
the Ainu,
Government does not recognise any land as belonging to when the Ainu of one district go hunting
upon the Ainu chief
of that
288
place,
and ask
for his
good- will.
When
was a case
another,
it
turn-
soldiers, but in
and do
their duty.
was supposed to take his or her The chief of a village, with his
on these occasions.
to fight their
left
own
men
a sort of
amazons.'
too, the
Not infrequently,
raids,
On which they called topat-tumi, one upon another. such occasions nearly the whole of the male population
were murdered during
children
sleep,
off
whilst
slaves
the
to
women and
work
in
were carried
as
the
iissliui
ne yuru.
Some
of the
as concubines.
The women
and
these
night
raids,
to
have
Tokapchi district in Yezo are spoken of as having been particularly addicted to this
the
by the people of some villages. They are said not only to have murdered people, but also to have eaten some
of them.
They were,
therefore, cannibals,
'
and
have
kind.'
eaters of
their
own
289
These internecine wars not only helped to dimmish their numbers, but also rendered their conquest by the
ancient Japanese more easy.
is
intermarriage
are,
most of
more
is
civilised
Japanese.
It
They are far better fed and clothed, and have less hard
work
of
to do.
such
They
and generally
third or
fourth
generation.
The children
of these
mixed
at
an
DESCENDANT OF AINU AND JAPANESE
know
of
no Ainu
village
is
not in some
way connected by
blood-relationship with
All uiriwak
'
that village.
that
whilst
is,
290
uiritak
are,
is,
'
comparatively speaking,
Take
This village
Saru Ainu.
person
is
It
but every
related to
the others.
It is
the
same with
other
is
not likely to
On
the contrary,
it
growth
life.
of the body, to
if
to shorten
Hence,
going on for
many
is
no matter
for
291
CHAPTEE XXI
PREHISTORIC TIMES IN JAPAN
THE
now never
be tho-
roughly known.
Like that of
many
commenced
began to
when Western
light
of the
Ainu has
fast
passing away
march
of enlightened
Japan
civilisation.
The Ainu
remnant of a once
nation, the
members
of which
Further, the
Japan resident in this country before the Japanese came here. In establishing the first of these propositions we have
recourse to
of
many
interesting
names
of places
which are
found
all
names which
find
T 2
no
29 2
and which are Chinese place in the Japanese language, are written with Chinese chaonly inasmuch as they
racters.
Very many such names can be owe their origin to the Ainu tongue.
It will
clearly
shown
to
of
Ainu place-naming
of the
names were given merely to describe the nature of the place itself, others to mark some particular event in history,
and others again
to indicate that certain trees, herbs, or
localities.
'
Thus we have
'
Memoro
'
kotan,
Kurumat
nai,
the
Japanese
woman
died
of that stream
named because many eagles used to mouth of the Iskari Paver, and their tails
who bought
'
them
at a high price.
'
Then
;
there
is
Otopc,
the water
containing a corpse
The water
it
or
pond
so
named
had
this
designation
given
already prepared
these
for burial,
names
When we
Japan
I
consider the
names
of places in
Southern
are certainly
and
in
293
Ainu names, first mispronounced them, then covered them up with wholly inappropriate Chinese characters or hieroglyphics, and lastly, sometimes applied them to
much
cover.
to
the
name
rest
its
of a
place whose
meaning
in
special appliwell
we may
assured
it
true
and
transferred to another.
in
This process
is
still
going on
if
be so.
written
is
mean mountain
'
of wealth,'
beautiful
name.
But poetry and sentiment must for a way to dry fact. The Japanese will
much-esteemed
its
have to admit
mountain owes
name
to the
mean
'
is
In support of a statement
perhaps, to be given.
However,
294
is
huchi.
huchi, or fuchi,
'
means
(1)
'an
old
fire
woman
' ;
and
she
is,
(4)
or, as
is
(3) grandmother itself. As the goddess of fire, huchi, often called, kamui huchi, hitcha kamui, or iresu
;
'
'
;
(2)
the goddess of
'
'
fire
huchi,
as
we have
warming, a marriage, a feast, or a death and she is It should specially invoked on the occasion of sickness.
next be remembered that the beautiful Fuji-yama
extinct volcano,
is
an
and that there are very strong grounds for believing that the Ainu knew of the existence of this object of Nature and worshipped it long before the
Japanese came so far north as the
Fuji.
districts
round about
"What, then,
is
more
likely
borrowed this designation from the Ainu, as they have done so many other names of places and objects ? How
exceedingly appropriate
originally
is
the
name
to
fact,
goddess of fire, as
Fuji-yama by the
lire-worshippers ?
Ainu,
'
who
matter of
a
'
Goddess of
fire
is
much more
mountain
reasonable
name
is
it
for
this
mountain than
of wealth,'
which has
it
nothing to be said in
the
its
in
Japanese idea
more
it
Nor should
is
be
now
written,
a Chinese
Celestials
;
have never
yet, to our
know-
Japan
295
full of
thought and
It
do not under -
is
This
is
quite
true,
though
it
is
in
no way a
difficulty,
for
many
other
instances might
word yama, or the Chinese san, suffixed to Ainu names. Thus we have Usu-yama, Saivara-yama, Iwaki-san, Fuji-
and many other similar names. If in every one of we were to take away the Japanese word or san, mountain,' and substitute the Ainu word yama
san,
these cases
'
have living
daily use.
at once
still
in
Many
duced
if
names might be
pro-
But
enough have been brought forward to show clearly strong grounds for the belief that the Ainu once inhabited the
whole of the Japanese empire. In passing on to the second point, which is that the Ainu were not the only aborigines who resided in Japan
before the Japanese came,
we have recourse
to
Japanese
moments what
Kojiki, or
'
2 96
'
Matters
of
'
woman
of surprising
FLINT KNIVES
in the
'
genuine traditions
'
and
and made her repeat them she knew them by heart. These traditions were
retained in the
memory
;
of this one
woman
of
297
'
ine traditions
Kojiki, or
'
genuwere committed to writing, and called Eecords of Ancient Matters,' and recorded or
A.D.,
'
in the year
712
these so-called
written down at the dictation of Hujeda-no-Are. The book has therefore a direct reference to prehistoric times.
in
The Nihongi, Chronicles of Japan,' was completed 720 A.D., or only eight years after the appearance of
'
the
'
Eecords.'
'
Eecords
'
and
Chronicles,'
opinion that
'
we are fully justified in holding the when the ancient Japanese first came to
'
whom
barbarians
whom they
massacring others, and compelling others to seek refuge mountains and the interior of
country,
If
the
whilst
others
north.
may
An
Japanese in Yezo, which is still in progress. In the Eecords of Ancient Matters,' we read of a
*
class or race
of people called
Tsuchi-gumo, or
earth-
298
'
spiders
manliness.
cognomen expressive of neither grace nor The people who bore this name are said to
tails,
have possessed
stone doors.
and
to
appears, had
many
in cold blood.
'
When
his
made
his progress,
and
tails,
So then the august son of the heavenly Deity commanded that a banquet be bestowed on the eighty bravoes.
Thereupon he
one
for
each of the
eighty bravoes, and girded each of them with a sword, and instructed the butlers, saying: "When ye hear
me
them down simultaneously." In the song by which he made clear to them to set about smiting the
sing, cut
earth-spiders, he said
Entered in abundance, and are there. Though people have entered in abundance
And
are there, the children of the augustly Powerful warriors will smite and finish them
With
Stone-mallet swords
now do
well to
vol. x.
supplement,
300
'
and
reference
'
to
It
mallet-headed swords
'
and
'
stone-mallet
swords.
is
In the Hakodate
museum
there
is
a kind of stone
;
mace
this
but whether
was intended
for a sword, or
was merely
an ensign of authority, cannot be positively affirmed. Nor was Jimmu the only emperor who fought against the earth-spiders,' as Sujin and Keiko are
'
specially
mentioned as having made successive wars of But who were these earth'
we
'
cave-dwellers ?
'
"Were
Or were they Koreans, or a people very closely allied to the Koreans ? Professor Milne, in writing of the caves found in Japan, says 'In many parts of Japan a
l
:
large
number
of caves
In the
The only
Artificial
which
which have been examined by Mr. Henry von Siebold, from the pottery they contained and other evidences
1
301
the land
lived
in caves.
In
one in Otarunai be an exception. The single cave which exists at that place gives one the idea of a tomb rather
PREHISTORIC POTTERY
In this cave there is an than of a dwelling-place. inscription which no one has as yet, I believe, succeeded
in deciphering.
inform
me
that they
know
any
may
its skill in
302
Milne
I
says
at
saw
Otaru
They
on the
cliffs
cliffs
are about
one hundred
trees.
feet in height,
is
The rock
tufa.
a white, extremely
much
de-
composed
It is
now being
I
quarried as a build-
which
quarrying continues in
spot,
it
not at
all
was taking when I visited the unlikely that the whole of these
very shortly destroyed.
inscrip-
tions will be
The characters
look
as
if
incisive tool.
do not think
it
would be
difficult to
make
The
lines
forming the
characters
are
They occupy a
strip of
rock about eight feet long, and they are situated about
three or four feet from the ground.
cliff
considerably
overhangs,
and
form
is
very
suggestive of its
like.
less cave-
So far as
them
as being the
work
of
may
the
remark that
runic m.
It
several
the characters
are
has been
suggested
that
they have a
305
indicate
rank carried by priests. A third idea was that they were phallic. A fourth, that they were rough representations of
bird;
men and
in
being a
fifth,
some
gentleman
desirous of imposing
we
was
at least
if
them.
Particularly
is
of the empire.
The Nihongi
That book
on
this point.
tells
must
with
whom
to
have been people other than the Ainu compare them. We read that the Ainu
savages, for they are said
have lived together promiscuously, dwelling in caves to have during winter and in huts in the summer
;
like birds,
and rushed
through the grass like animals. They never remembered favours, but always revenged injuries. They
carried arrows in their long hair and swords hidden in
their clothing
;
they
made
raids
3 o6
carried off
Thus,
if
the
'
'
Chronicles
and speak the truth, the aborigines were a savage race, very difficult to subdue.
akin to them,
we
STONE ADZES
in
Japan previous
race
whom
the
a or contemporary with the Ainu Ainu found here, fought and drove
Japanese fought, conquered and drove seems pretty clear from the pit dwell-
307
and
there,
of the Ainu.
i.e.
This
'dwarfs,' in
whom
and
Yezo-jin, but
i.e.
'
whom
guru,
pit-dwellers.'
Now,
in speaking of
Yezo particularly,
it
is
a wellthis
known
fact that
there are in
of
many
pits
places
upon
island a great
number
round
may
It
be seen measuring as
much
human
them
in rubbish heaps,
upon the
and and
many
arrow-heads, as well as
some fragments
of bone,
may
be found by digging a
From
the
them something
Ainu traditions
u 2
3 o8
that they say that they were built somewhat conically, consisted of poles stuck into the earth upon the banks
of the pits,
over
tied
till
and that these poles were made to bend were they met in the centre, where the ends
bark
string,
together with
or
creeping plants.
Over the poles were laid bark and grass, and upon this earth was placed, to keep out the wet and cold.
Inside the hut the inhabitants
six clear spaces left for fires,
They are
also said to
skins of animals.
If all this
be true, we
may
once
much
colder than
it is
Howwhich
I
ever, I
many
fire
have dug
had dug out for me, but one place for was discovered, and that was near the centre. But,
out, or
all, it
after
may
be asked,
is
it
may have
I
been Ainu
possible,
though
same race
One Ainu
did, it is true,
once inform
me
upon coming into contact with the Japanese and the Ainu of Saghalien profess to be the descendants of
;
these pit-dwellers.
However, Ainu huts of the present day do not resemble either the Japanese house or the
309
to
whom
In
fact,
some
of
them are
look
existence
while others
;
upon them as
natural
phenomena
There seems to be good reason for believing that the pit-dwellers were shorter in stature than either the
Japanese or Ainu for whilst the Japanese tell us they were kobito (dwarfs) the Ainu say they were only about
;
,
and that
their
in proportion
to their bodies.
They were
so
by
leaf for
An Ainu once attempted to derive their name, Koropokguru, from koroko-ni (burdock).
calling the
This
is
on a par with
'
mongrel,' or
half-breed,'
Ainu are half animal, half human; or that because Ainu sounds something like the Japanese
Ainu are dogs. Koropokguru, however, is not derived from the word for 'burdock,' but has a distinct meaning of its own, and that is, 'people
word inu
(dog), therefore the
3IO
residing
or
'
'
pit-dwellers
the
full
name
is
choropok-un-guru.
of dwarfs in warfare.
We
are also
informed by the
Ainu that the Koropok-gurus used flint or stone knives, scrapers, and other implements, and that they were
acquainted with the art of making pottery.
This we
may
well
believe,
seeing that so
many
specimens of
make
them.
As
for
formed
me
it
made and
better
this,
used them, but that they had since adopted the bamboo,
because
is
so
much
easier
to
work and
is
adapted
for
carrying poison.
The question
these
'
still
remains,
Who,
after
all,
were
of the
dwarfs
'
of the Japanese,
and Koropok-guru
Ainu
I
And who
am
of opinion, but
holes,
round
implements ? an opinion, that these only stone implements, and pottery are the reit
mains
of a race
to,
of people
who
existed in
Yezo previous
it
and by the
side of the
is
might have used these implements, and have dwelt in such houses as the holes indicate. The Ainu may, as
311
concerned
but I
am
of opinion
of
*-
The inhabitants
than the Ainu
of Shikotan are
much
shorter in stature
of
to be a very
The Ainu
of the
to be
upon the Kurile islanders as the remnants but this is mere opinion, and Koropok-gurus
;
3 i2
dwellers
is
present day.
These
'
pit-dwellers
of
At Kotoni, near Sapporo, there are many round holes, and not far from them, in a swamp, is a kind of fort. The fort is not a very imposing or formidable -looking
affair.
merely a small piece of dry land, with a wall of earth around it, and defended with a ditch full of water. In order to reach
It is
this fort,
mud
to
it,
for
wade through two or three feet of about a hundred yards. I made one journey
one has
to
it
but
About
a very large
number
of Koropok-
also there
about forty
some places nearly perpendicular, and has a ditch around its higher section. Upon its
feet in height,
and
is
in
summit there
is
CHAPTEK XXII
AINU HEEOES AND LEGEND
IT
is
their posterity
no names of heroes.
the
ever, preserved to us
names
of certain tribes, or
lived.
named
which
This tribe,
it
appears, had
been named Kim-un-guru, i.e. 'mountaineers.' These people are said to have been a particularly hardy and
big-bodied race of men.
Another party of fighting men are said to have lived at Tunni-pok, an unknown place
;
another tribe
is
who
lived at
We may
3 i4
between the
It is a
brave Ainu
'
of
'
Samatuye.'
It is called
POI-YAUMBE, OR
'
'
'
We
three,
my
younger
my
I
elder brother
and
I,
to sleep,
dream, or whether
really
took
do
not
know.
'
Now,
of the
mountains which
lie
feeding by themselves.
At the head of
;
this great
herd
horns
even
its
were speckled.
So
I sat
up
in
my bed, my
buckled
my belt, winding
made
of grass,
once round
chin
;
my
my
hat-strings under
my to my
then fastened
leggings,
legs, slipped
on
my
my
favourite
sword in
seized
my girdle, took my quiver sling in my hand, my bow, which was made of yew and ornamented
The dust upon the road by the riverside was flying about I was taken up by the wind, and really seemed
'
to
go along upon the clouds. Now, my elder brother and younger sister were coming along behind me. As we went along, in truth, we saw that the mountains
315
the
bucks had a speckled male at their head, even its horns were speckled, there was also a speckled female deer
skipping about at the head of the does.
'
my
quiver and
(i.e.
And my
brother
many
their bodies
316
'
man ?
That
cannot
tell.
beings. They had hitherto appeared in the shape of animals, but they now assume their proper form, and were found to be
human
fight.
The Ainu
will.]
With angry word he (i.e. the leader of the enemy) " Because said to me, you are a brave Ainu (Poi-yaumbe)
and your fame has spread over many lands, you have come hither with the purpose of picking a quarrel with
me.
Thus, then, you see that you have slain
to
my friends,
however
may
be, I
to fight.
Here
we
now turned
into a
man,
seeks
He
some grounds
of quarrel,
and attempts
own shoulders
to those of
When
he had spoken so much, this lordly person flash and struck at me with
in return I also flashed out
my sword,
317
there was no
diffi-
was extremely
my
sword.
though
it
was
difficult to strike
much
blood spurted
my
body.
man was
my
elder
it
With
and
when
twain
self
I looked, I
;
saw that
my
elder brother
was cut in
he put out his hands and raised himI then drew my sword and cut from the earth.
as he
fell,
him
became a
living
man
again.
[The Ainu say that in ancient times, when fighting, their ancestors could raise the dead to life and heal their
wounds by
is
striking
them with
their swords.
Truly this
in
Then
riding
upon a sound
like
thunder he quickly
fight.
slain
it
was
my
younger
sister
who was
3 ,8
killed.
upon the
setting
sun
(i.e.
[This
a figurative
'
mode
'
of
expressing
*
death.
setting
'
Death
sun
'
is
called
is
a riding upon
'
or
'
into the
life
called
a riding upon
or
'
into
or
Upon
slain
this the
bad foreign
sister
woman
had
my
younger
Then the
all
two, the
upon
their
me with woman
(i.e.
she
Because you are a brave Ainu and the fame of your bravery has spread over many lands, and because you
have done
this,
"
know ye
lie
is
culled Siimatniii'.
[Samatuye
is
really
means
'
to be cut in
twain/ but
it
said to be the
name
of a place or country.
Its site is
unknown.]
*
"The
two,
my
sister,
are the
defenders of
Thus then,
will
if
my house, and they are exceedingly brave. 1 am slain by you, my younger brother
death and you
will live
avenge
my
no longer.
You
must be
'
careful."
I
Now,
made
man,
swooned.
AVhether the
swoon lasted
for a long
space or a short, I
know
not.
119
opened my eyes I found my right hand stretched out above me and striking hither and thither
with the sword, and with
my
left I
and why
if I
it
was so
called.
thought that
name was
given to the
did not
pay
it
visit I
feel
returned
home, and
Therefore
looked up and
had come;
many
I
towns and
And
I travelled
along this
days,
till
all six
sea-shore.
Here
saw many
towns and
Hence
through
the
up the path till he comes to the sea-shore, upon whose side there are many cities or
follows
He
towns.]
'
tall its
upon
summit was a
and above
this circled
a great cloud of
[Here our hero again ascends to the path in the air.] I descended by the side of the house, and stealthily
'
mat made
of
3 20
rushes and
in the doorway),
and
listened.
saw
something
very
little
man
sitting cross-legged at
fire,
and
saw something
like a little
woman
sitting
on the
left-
hand
'
in beauty equalled
her].
my
younger
little
*
love with
Now, the
man
"
spake thus
younger sister, listen to me, for I have a word to say. The weather is clouding over, and I am filled with anticipation. You know, you have been a
Oh,
my
little
man.
[The
little
man
seeks to
know
cipation of
evil,
who was a
pro-
phetess, to prophesy
'
Then the
:
little
and explain the reason to him.] woman gave two great yawns and
into a trance or to go
lie
said
fall
Ainu wizards
or prophets always
down and
"
My
elder brother,
my
little
me,
for I
have a word
to say.
I
Wherefore
my
brother
;
thus in anticipation ?
there
is
Tomi-san-pet [Tomisanpet
Yezo].
the
name
of
a river in
my
321
man
has anni-
hilated
my
proceeds a
kesorap [kesorap
is
name
of
some
or a
kind of bird
it
may
be a peacock, or an eagle,
Here,
sky from
the interior,
it,
and,
though
earnestly
it
somehow
or other
passes
sees
out of
my
sight.
When
way
it
now
it
darts
;
little fish
coming
straight to our
town
is
on in the
;
air].
Blood
is
great wounds
the
sword of
is lost [i.e.
slain]
the Ainu
it
conquers].
in danger
peace,
is
now
thus
much my
In speaking
[i.e.
she can
prophesy no more]. Pay attention to what I say." 'As she said this I pretended that I had but now
arrived,
dirt off
my
hard
[i.e. making a noise had but just arrived], I lifted upon the door- screen over my shoulders and stepped inside.
soil
the house
the ground as
if
at
me
3 22
Then
'
swept the
little
man
fire-place with
is
my
foot [to
cross-legged at the head thereof, spake thus " Look here, you little Samatuye man, I have a
'
word
Why
Has he
not done
it
an affirmation.
It
As an affirmation under the guise of a question] have stirred up this war without cause, you will be you
punished by the gods
to
;
you
will be annihilated.
Listen
what
I say.
Besides, although I
am
a wounded man,,
I will
'
And when
it
had
so said, I
drew
my
sword and
that
flashed
about.
I struck at
and here
other.
of
ascended to the ceiling fighting,, chased him from one end of the house to the
We
Whilst this was going on, a very great multitudecongregated upon the threshold.
men
thick as
swarms
of flies
so I
mow
*
grass.
little
woman
it
said
"
Oh my
why
did ye
commit such a
fault as to
Was
that ye
323
upon them
*
Henceforth
Listen to
I shall cast in
my
lot
with the
brave Ainu.
my
words."
When
the
little
we fought
by
side.
falls
[Here we
woman
fell
man,
'
just as the
man
himself
stated above.]
Fighting
so,
of the house.
And
when we beheld them, there were but a few left, but behind them stood the little Samatuye man yes, he was
;
there.
killed.
all
hasty
at
and drew
my
blows.
also
stood by
dagger.
'
my
side
and
hit
and was
"
little
woman wept
to
very
much and
'
spake, saying
As
for
me, I
my
dagger against
'
draw
"
As the
have
!
little
hawks
flock together
where there
thee,
is
food, so
brave Ainu
Listen to what
The
little
woman
seeks the
hand
That they
x 2
324
and
had
family of
left
to
woman
in
this
man
is
quite a natural
state of things
amongst the Ainu, and constantly occurs land. It is with them one continual leap-
year.]
325
CHAPTER
MISSION
XXIII
MISSION work
Rev.
1876 that he
lived for
visited
He
an Ainu hut, winning the confidence of the people, learning their language, and
in
some weeks
The Ainu and Japanese languages are wholly different, and the former may be regarded as a
of the Gospel.
language altogether isolated at the present day. Other districts were visited during a second tour in 1878. But
although
much
prepared
strictly
information was gained, and the way not much was effected in a
missionary sense.
1880 the author accompanied Mr. Dening to Sapporo, and made his first visits to the Ainu settleIn
ments
in that district,
to
visits of
two months
each to Piratori, the old Ainu capital, and, whilst continuing his linguistic studies,
made
326
England
in 1882, he
months
in 1883.
him.
amongst them
hut.
for a
long time.
He
lent
who
him
a corner of his
His study of the language was resumed, a vocabuwords collected, an Ainu grammar compiled, and some translation work attempted.
lary of about 6,000
held services
visiting
and
itinerating.
hut, and did a great deal of The work was always very
listen,
encouraging, for
and sometimes very good questions were asked by the Several chiefs whom I was then unable congregations.
to visit
came
to ask
me
to
As the Ainu
of to-day is
and
lives, so
Japanese art
in the
dawn
of history.
His
and manner
same
as of old.
He
gentle, are
much addicted
many villages,
are drunkards,
men
327
without wine
is
connected in
his
The
and
I see,
illustrates the
power which
He
took a
all
and did
he could to
assist
me.
his great
stumbling-block.
He
up his drink,
failed.
On
the
first
occasion he was
The Japanese Government seems to be desirous of protecting the Ainu, and improving their condition by But another great difficulty is with the education.
Japanese traders, who are all wine- vendors. They buy the skins of animals from the Ainu, and they love to
pay
for
them
in
It is to
the
advantage
Ainu
should be encouraged as
begin to see what effects
much
their forces to
Christianity
useless,
by them
to be rotten,
and therefore
and
328
not to be believed.
rascal of a hairy
Chinaman
'
them with a
false religion,
and
in the
end
seize the
Owing
visit
but I
my
wife, spent
some
how-
The
greatest caution,
ever, was necessary, lest some difficulty should be raised to prevent us from remaining, and we were compelled to
is
nearly
midway
between the
Sam
districts.
In this village
As the Ainu are very unwilling to enter Japanese houses, we were seldom able to collect more than six
Ainu together in the hotel at one time but when preaching in an Ainu hut we were generally much crowded,
;
The
was
it
known
magic
that
my
address was
to be illustrated
by the
Ainu convert
329
was baptized.
He was
named Eanari
He was
master's certificate.
in Christianity.
He
He was
1885
who were
when he was
mother of
Ainu country. In 1886, the our female Christian servant was brought to
visiting the
and son-in-law.
delighted
Her age was seventy-five. Nothing her more than to hear the old, old, yet ever Her
;
last
testimony
was,
tane, ratchitara
;
ku
1
shini eashkai ne
')
('
Now
now
can rest in peace Mrs. Batchelor started a singingclass for girls. These children also learned to read and
.
write.
The
'
Apostles'
hymn
little
Jesus loves
the
first
Ainu
press bought
money
Lane Sunday-
school,
Cambridge.
Matthew's Gospel has been proceeded with and thus a new language is being reduced to writing, and the Word
of
God
translated into
it.
330
During the year 1887 a good school for the Ainu was started at Horobetsu, and Kanari Taro, the first
Ainu Christian, was appointed schoolmaster. He had Also two more Ainu were baptized thirteen pupils. during this same year, making a total of six native
Christians.
The next year there were no further baptisms, and the school had only two additional pupils, making
fifteen in all
girls.
1889 a great deal of itinerating The full congregations and rapt atten-
and
intelligent
remarks made by the people, were very encouraging features. The invitations to go to other villages were
earnest and frequent.
the Church.
into
He was
who
was taken as pupil-teacher into the Ainu school. During my furlough at home I have had the
lege of
privi-
translating
Gospels of St.
and seeing through the press the Mark, St. Luke, and St. John in Ainu.
is
dying out.
Year by year
its
members
of the
extinction
seems inevitable.
remnant, won
may
of the readiness
of primitive races to
Him who
331
one which
is lost
until
He
find
it,
will surely
May
that
them unto men, work among the poor benighted Ainu, teaching them not to be drunk with
Christ and reveal
wine, wherein
is
God
the Father.
INDEX
BIB
ABLUTIONS, use
of,
"2-2\
Adultery, penalty for, 189 Ainu, origin of, 13 etymology of name, 16 Japanese tradition of origin of, 16 hairiness of, 18 appearance of, 18 character of, 19 size of, 20 physiology mode of dressing the hair, 24 of, 20 dirtiness of, 24 how treated by Japanese, 24 they are malodorous, 26 wildness women's work, 28 their love of of, 28 horses, 28 their love of sake, 29 drunkenness of, 30 power of the Gospel on, 31 appearance of women, 34 tattooing, 35 position of women, 38 food of, 38 weaving of, 39 reaping, 40 cooking, treatment of 41 suicides among, 43 children, 43 divorce among, 44 curious custom at childbirth, 44 ; dress of, 45 ; mode of sleeping, 48 ; treasures of, 48 huts of, 54 temple of, 60 worship libations of, 61 ; fear of fire, of, 60 61 ; conservatism of, 63 ; housewarming mode of saying grace, 67 food of, 64 dirof, 67 position of, at meals, 68 tiness of, 70 furniture of, 72 ; mode of 76 mode of carrying, feeding babies, inao of, 86 83 use of tobacco, 84 temper of, 95 prayers of, 97 ; etiquette eduof, 101; modes of saluting, 101
; ;
fear of snakes, 200 meut, 199 legend about them, 201 about insects, 201 death and burial customs of, 2u3 tombstones of, 210 mode of speaking of
; ;
death, 212
of,
;
creed
;
219 dread of old women, 223 ; polytheism of, 224 beliefs of, 224 story as to the future world, 226 libations of, 230; ideas of heaven and hell, 235 wortheir ideas of ship of Yoshitsune, 240 worship, 245 ; deities of, 247 belief in one great God, 248 creed of, 251 lesser ideas of Providence, 256 gods, 254 religious legends of, 262 ; the sun godconduct of during eclipse, dess, 273 274 ; belief as to stars, 276 idea as to shape of the world, 277 ; dread of largo lakes, 279 ; Saghalien Ainu, 281 decrease of, 284 ; extermination of, 284 effects of exposure, small-pox, drunkenness, 285 ; wars of, 286 armour of, 287 cannidaggers of, 287 ; raids of, 288 balism of, 288 intermarriage of, 289 not the only place-naming of, 291 aborigines, 295 ; heroes of, 313 mission work amongst, 325 Aioina Kamui, meaning of, 281
; ;
;
Armour, 287
Arrows, poisoned, 169 At tush, 45
cationof,109 ; legends of, 111-13, 115,121, 124, 126 ; tales of, 112 ; music of, 123 ; dancing of, 130 ; games of, 131 ; ordeals of, 135 family life of, 138 ; marriage of, 139; names of, 142; mode of hunting deer, 143 ; traps of, 148 ; fishing of, 152 ; spears of, 152, 154 nets of, 153 ; fishtraps of, 153 ; harpoons of, 155 ; bearhunting, 158 ; bear-feasts, 162, 174 ; their use of poison, 169; arrows, 170 ; bows of, 171 ; their bear cubs, 171 ; origin of, 179 ; trade of, 182 ; canoes of, 182 ; sleighs of, 185 ; snow-shoes of , 186 ; government of, 187 ; punishments of, 188 their fear of angry women, 191 ; medicines of, 194 ; treatment of the sick, 195; wizards of, 197; prophets, 197 ; their belief that sickness is a punish; ; ;
Axe
of,
162
Beating, game of, 132 Bedsteads, 73 Belts, 50 Betrothal, 142 Bird, Miss, mistake of, 29
334
BON
Bonnet, widow's, 213 13 Book, extract from oldest Japanese, Bows, 171
mode of, 57 mode of, 206 huts of old women, reason Burning
Building,
Burial,
for,
223
CANDLESTICKS, 80
Cannibalism, 288 Canoes, 182
Cave-dwellers, 298 Chants, 124
GAMES,
131
;
Childbirth, curious custom at, 41 Children, treatment of, 43 Chronicles of Japan, the, 297
Gardens, 40 customs as to, 256 Gehenna, 236 Ghosts, belief in, 219 God, etymology of word, 248 Government, system of, 187
Grace, mode of saying, 67 Graves, dread of, 219
Climate of Yezo,14 Cloth, Ainu, 3'J Convolvulus plant, use Cooking, 41, 67
;
of,
196
Cradle, 43 word Creator, belief in the, 258 Creed of Ainu, 219, 251 Crops, 39 Crow legend, a, 270 Cup ordeal, 137 Cursing, 191
for, 258
Hair-cutting, legend as to, 243 Hairiness of Ainu, 18 Hair, mode of dressing, 24 Jluliotis tuberculatd used as food, 41 Hanging by the hair, 137
Heroes, 313
DAGGERS, 287
Dancing, 130 Dead, the treatment
of,
Hokkaido, 14
203
Decoy for deer, 143 Decrease, causes of Ainu, 284 Deer-hunting, mode of, 143 Deities, 247 Divorce, 44 Dock seed, use of, 194
Dog-sleighs, 185
Dogs and
Horses, Ainu love of, 28 Hot iron or stone ordeal, 136 Hot-water ordeals, 135 House-warming feast, 64 Hunting, Ainu love of, 28 Hiits, mode of building, 57 thatching, 57 windows, 58 shutters, 58 sacredness of east end of, 58 ventilation of, 58 porch of, 59 doorways of, 59 size of newly married, 62 of, 62 story of a rich man's, 63 draughtiness of, 75 of pit-dwellers, 307 insect pests in, 76
;
;
value
of,
192
of, 201,
271
JAPANESE
Earthquake
'
fish legend, 278 Earth-spiders,' 298 East end of hut, sacredness of, 58 Eclipse of the sun, legends of, 274, 275
Ainu, 24
by, 298
FABLE of the Man in the Moon, 111 Family life, 138 Famine, a great, 40 legend of a, 124
;
mode
of producing, 83
LAKES, dread
of,
279
Lamps, 80
INDEX
LEG
Legends
the Man in the Moon, 111 ; as to reverence for the old, 113 ; of Yoshitsune's theft, 115 ; of the water-wagtail, 121 ; of a famine, 124 ; as to the gods, 127 ; fishing tradition, 155 ; as to snakes, 201 ; as to the future world, 226 ; Hades, 229 ; on hair-cutting, 243 ; religious, 260; of the creation, 267; as to rats, 268 ; as to crows, 270 ; as to insects, 271 ; of eclipses, 275 ; as to earthquake fish, 278 ; as to Ainu origin, 283 ; as to massacre of earth-spiders, 278 ; of Poiyaumbe, 314
:
335
Prophets, 197
Punishments, 188
RAIDS, 288
Rat legend,
'
a,
268
Records of Ancient Matters,' the, 295 Religious legend, 127 Rich man, story of a, 63 Rings, 49 River deities, 93 Robbery, punishment for, 188 Rushikai-Russians, 50
61,
230
Sake,
MADNESS, 199
Mallet-headed swords, 300 Man in the Moon, the, 111 Marek, the, 152 Marriage customs, 139 Mats, use of. 74 Meals, position at, 68 Medical treatment, 194
Milne, Prof., on caves, 300; on Otaru inscription, 302 Mo acha, the god, 92 Mortar and pestle, 78 Moustache lifters, 77 JfuktuH, the, 129 Murder, punishment for, 190 Music, 123
Salmon, use
Saluting,
41
modes
of,
101
for, at,
49
301
PANTHEISM, 245
Pap, 76
Paralysis, name for, 199 Pestle and mortar, 78 Pike-spear, 154 Pipes and tobacco, 85
Piratori, the capital, 179 Pit-dwellers,' 307 ; huts of, 307
Porch
112 Tara, the, 83 Tattooing, 35 Temples, 60 Thatching, 57 Tobacco-boxes, 85 Tobacco ordeal, 137 Tombe, 49 Tombstones, 209 Toothache, treatment for, 195 Torchlight, fishing by, 153 Toro no maki mono, the meaning Traps, 148 Treasures, Ainu, 48 Trousers, skin, 48 Trout-spear, 154 Tuna, 72 Tunes, 123
of.
115
33 6
Tuntu, etymology <>f tlie word, 257 Turen, meaning of word, 260 Turesli, legend of, 283
TEN ISON,
scarcity of,
70
WAK-CLUBS,
179
of,
283
tattooing of, 35 ; 38 garden at home, 41 ignorant of religion, 42 suicide among, 43 treatment of children, 43 needlework fondness for ornaments, 49 mode of, 44 of feeding babies, 76 etiquette of, 104 mode of saluting, 104 mode of entering a hut, 107 education of, 110 dances of, 130 position of wife, 139 supposed to suckle bear cubs, 173 curses of angry, 191; spite of, 192; sacrilege by, 192; tombstones of, 210 widows, 213 oppodread of old, 223 consition of, 222 their religious status, 231 dition of, 231 of the, 277 World, shape
34
;
38
food
of,
;
39
;
Water-wagtail, esteem
for, 121
Weaving. 39
Widowers,. 212
f',4
of.
141
the Ainu of, 14 of, 14 legend as to creation of, 207 Yoshitsune, legends of, 115 fishing tradition of, 155; worship of, 240; shrine of, 242
YK/O, description
J'KIXTEn BY
Sl'OTTISWOODK AND
H LJBHARY
Return to "
MRS. S. H. E. MOODlii'
63
liuteiiissa
Ssoct
MONTREAL