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 THE FOLK-LORE SOCIETY. 
 
 1888. 
 
 XXII. 
 
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 Amo FOLK-TALES 
 
 BY 
 
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 BASIL HALL CHAMBERLAIN. 
 
 WITH INTRODUCTION 
 
 BY 
 
 EDWARD B. TYLOR, D.C.L., F.R.S. 
 
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 THE FOLK-LORE SOCIETY. 
 
 1888. 
 
 XXII, 
 

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 1887 - 1888 . 
 
 PRESIDENT. 
 
 THE RIGHT HON. THE EARL OF STRAFFORD. 
 
 VICE-PRESIDENTS. 
 
 ANDREW LANG, M.A. 
 
 W. R. S. RALSTON, M.A. 
 
 EDWARD B. TYLOR, LL.D., F.R.S. 
 
 DIRECTOR. 
 
 G. L. GOMME, F.S.A., 1, Beverley Villas, Barnes Common, S.W. 
 
 COUNCIL. 
 
 A. MACHADO Y ALVAREZ. 
 
 THE EARL BEAUCHAMP, F.S.A. 
 EDWARD BRABROOK, F.S A. 
 DR. D. G. BRINTON. 
 
 JAMES BRITTEN, F.L.S. 
 
 LOYS BRUEYRE. 
 
 MISS C. S. BURNE. 
 
 EDWARD CLODD. 
 
 PROFESSOR D. COMPARETTI. 
 G. L. GOMME, F.S.A. 
 
 A. GRANGER HUTT, F.S.A. 
 
 SIR JOHN LUBBOCK, Bt., F.R.S. 
 SIR HENRY MAINE, K.C.S.I. 
 REV. DR. RICHARD MORRIS. 
 ALFRED NUTT. 
 
 EDWARD PEACOCK, F.S.A. 
 
 Z. D. PEDROSO. 
 
 PROFESSOR A. H. SAYCE, M.A. 
 CAPTAIN R. C. TEMPLE. 
 HENRY B. WHEATLEY, F.S.A. 
 
 AUDITORS. 
 
 G. L. APPERSON. 
 
 JOHN TOLHURST, F.S.A. 
 
 LOCAL SECRETARIES. 
 
 Ireland: G. H. KINAHAN, R.I.A. 
 
 South Scotland: WILLIAM GEORGE BLACK. 
 North Scotland: Rev. WALTER GREGOR. 
 
 India: Captain R. C. TEMPLE. 
 
 China: J. STEWART LOCKHART. 
 
 HONORARY SECRETARIES. 
 
 A. GRANGER HUTT, F.S.A., 8, Oxford Road, Kilburn, N.W. 
 J. J. FOSTER, 36, Alma Square, St. John’s Wood, N.W. 
 

 
 
 
INTRODUCTION. 
 
 Twelve hundred years ago a Chinese historian stated that “on the 
 eastern frontier of the land of Japan there is a barrier of great 
 mountains, beyond which is the land of the Hairy Men.” These 
 were the Aino, so named from the word in their own language 
 signifying “ man.” Over most of the country of these rude and 
 helpless indigenes the Japanese have long since spread, only a 
 dwindling remnant of them still inhabiting the island of Yezo. 
 Since the early days when a couple of them were sent as curiosities to 
 the Emperor of China their uncouth looks and habits have made 
 them objects of interest to more civilised nations. Many European 
 writers have described them, but hardly any with such opportunities 
 as Mr. Basil Hall Chamberlain, Professor of Philology at the Tokyo 
 University, who has taken down from the Ainos the present collec- 
 tion of their tales, and prefaced it with an account of their ways 
 and state of mind. It would hardly be for me to offer information 
 on a subject so excellently handled, but the request of the Editor of 
 the Folic-Lore Journal that I would write an Introduction enables me 
 to draw attention to the views put forward by Professor Chamberlain 
 in another publication, # which, being printed in Japan, may be over- 
 looked by many English folk-lore students, even of those interested in 
 the curious Aino problem. 
 
 As is well known, the hairiness of the Ainos marks them sharply 
 off from the smooth-faced Japanese. No one can look at photographs 
 of Ainos without admitting that the often-repeated comparison of 
 them to bearded Kussian peasants is much to the purpose. The 
 likeness is much strengthened by the bold quasi-European features of 
 the Ainos contrasting extremely with the Japanese type of face. Of 
 
 * The Language , Mythology, and Geographical Nomenclature of Japan , 
 viewed in the light of Aino Studies. By Basil Hall Chamberlain. Including 
 an Ainu Grammar by John Batchelor. (Memoirs of the Literature College, 
 Imperial University of Japan, No. 1.) Tokyo: 1887. 
 
VI 
 
 INTRODUCTION 
 
 course all this has suggested a theory of the Ainos belonging to the 
 Aryan race ; and, although the idea conies to nothing when examined 
 strictly, its existence is an acknowledgment of the special Aino race- 
 type. Mention must also be made of an anatomical peculiarity of the 
 Aino skeleton, consisting of a remarkable flattening of the arm- and leg- 
 bones. On the whole it is evident that the Ainos are an ancient race in 
 this part of Asia, and so far isolated that anthropology has not yet the 
 means of settling their physical connection with other Asiatic tribes. 
 Professor Chamberlain’s careful examination of the Aino language 
 leads him to a similar result. It is made not only from his own 
 knowledge, but with the advantage of working with the Rev. John 
 Batchelor, who has lived as a missionary among the Ainos for years, 
 and written the Grammar printed as a part of these Aino Studies. In 
 structure the resemblances which the Aino presents to Japanese 
 are outweighed by the differences ; and, though it may ultimately 
 prove to fall into a north-east Asiatic group of languages, this 
 is so far from being made out that it is safest for the present 
 to treat both race and language as isolated. Inasmuch as the 
 little civilisation now possessed by the Ainos has in great measure 
 been learnt from the Japanese, it is natural that their modern lan- 
 guage should have picked up numbers of Japanese words, from the 
 name of kamui which they give to their gods, down to the rice-beer 
 or sake in which they seek continual drunkenness, now their main 
 source of enjoyment. One purpose which their language serves is to 
 prove how widely they once spread over the country now Japan, 
 where place-names alone remain to indicate a former Aino population. 
 Some of these are unmistakeably Aino, as Yamashiro, which must 
 have meant “land of chestnut trees,” and Shikyu, “place of rushes.” 
 Others, if interpreted as Japanese, have a far-fetched sense, as, for 
 instance, the villages of Mennai and Tonami, which, if treated as 
 Japanese, would signify “ inside permission ” and “ hares in a row ” ; 
 whereas, if taken to be originally Aino they may bear the reasonable 
 sense of “bad stream” and “stream from the lake.” The inference 
 from records and local names, worked out with great care by Professor 
 Chamberlain, is “ that the Ainos were truly the predecessors of the 
 Japanese all over the Archipelago. The dawn of history shows them 
 
y 
 
 INTRODUCTION. vii 
 
 to us living far to the south and west of their present haunts; and 
 ever since then, century by century, we see them retreating eastwards 
 and northwards, as steadily as the American Indian has retreated 
 westwards under the pressure of the colonists from Europe.” 
 
 As with their language, so with their folk-lore, which largely shows 
 itself adopted from the Japanese. In the present collection the stories 
 of the Salmon-king (xxxiv.), the Island of Women (xxxiii.), and 
 others, are based on episodes of Japanese tales, sometimes belonging 
 to world-wide cycles of myth, as in the theme of the mortal who eats 
 the deadly food of Hades (xxxv.), which has its typical example in 
 the story of Persephone. On reading the short but curious tale (xvi.), 
 How it was settled who should rule the World, one sees at once that 
 the cunning Fox-god has come in from the well-known fox mytho- 
 logy of Japan; and as to the very clever mythic episode of looking for 
 the sunrise in the west, I find, on inquiry of a Japanese gentleman 
 living in Oxford, Mr. Tsneta Mori, that this belongs to the tale of 
 the Wager of the Phoenix, known to all Japanese children, and in 
 which the Phoenix is plainly derived from China. On the other hand, 
 there is much genuine Aino matter in the present collection. For 
 instance, we learn from Professor Chamberlain’s above-mentioned 
 treatise why it is that Panaumbe (“ on the lower course of the 
 river”) does the clever things, while Penaumbe (“on the upper 
 course of the river ”) is the stupid imitator who comes to grief. It 
 is simply the expression of the dislike and contempt of the coast 
 Ainos, who tell the stories, for the hill Ainos further up the rivers. 
 It is needless to mention here the many touches of Aino ideas, morals, 
 and customs, which their stories disclose, for it is in noticing these 
 that much of the interest consists which the reader will feel in 
 perusing them. Their most important characteristic indeed is insisted 
 on by Professor Chamberlain, in remarks of which the value must not 
 be overlooked. Of all the difficulties felt by the student of folk-lore 
 the greatest is that of judging how far those who tell and listen really 
 believe their childish wonder-tales of talking beasts and the like, or 
 how far they make and take them as conscious fun. We ourselves 
 are at the latter sceptical end, and many peoples we can examine are 
 in a halfway state, not altogether disbelieving that big stones may 
 
Vlll 
 
 INTRODUCTION. 
 
 once have been giants, or that it is a proper incident in a hero’s 
 career to be swallowed by a monster and get out again, but at the 
 same time admitting that after all these may be only old wives’ tales. 
 Even savage tribes under contact with civilised men are mostly in 
 this intermediate state, and thus Professor Chamberlain’s statement as 
 to the place of folk-lore in the Aino mind, made, as it has been, under 
 his personal scrutiny, is a document of real consequence. He satisfied 
 himself that his Ainos were not making believe, like Europeans with 
 nursery tales, but that the explanatory myths of natural phenomena 
 are to them theorems of physical science, and the wonder-tales are 
 told under the impression that they really happened. Those who 
 maintain the serious value of folk-lore, as embodying early but quite 
 real stages of philosophy among mankind, will be grateful for this col- 
 lection, in spite of its repulsive features, as furnishing the clearest 
 evidence that the basis of their argument is not only theoretical but 
 actual. Edward B. Tylor. 
 
AINO FOLK-LORE. 
 
 t 
 
 By Basil Hall Chamberlain. 
 
 
 Prefatory Remarks. 
 
 VISITED the island of Yezo for the third time in the 
 summer of 1886, in order to study the Aino language, 
 with a view to elucidate by its means the obscure 
 problem of the geographical nomenclature of Japan. 
 But, as is apt to happen on such occasions, the chief object of my 
 visit soon ceased to be the only object. He who would learn a 
 language must try to lisp in it, and more especially must he try to 
 induce the natives to chatter in it in his presence. Now in Yezo, 
 subjects of discourse are few. The Ainos stand too low in the scale 
 of humanity to have any notion of the civilised art L of “ making 
 conversation.” When, therefore, the fishing and the weather are 
 exhausted, the European sojourner in one of their dreary, filthy 
 seaside hamlets will find himself, — at least I found myself, — sadly at 
 a loss for any further means of setting his native companions’ 
 tongues in motion. It is then that fairy-tales come to the rescue. 
 The Ainos would not suggest the idea themselves. To suggest ideas 
 is not their habit. But they are delighted to follow it when sug- 
 gested. Simply to repeat something which they have known by 
 heart ever since the days of their childhood is not such an effort to 
 their easily-tired brains as is the keeping up of a conversation with 
 one who speaks their language imperfectly. Their tongues are at 
 once loosened. 
 
 In my own case, I found myself, after a short time, listening to the 
 
 a 
 
2 
 
 AINO FOLK-LORE. 
 
 stories for tlieir own sake, — not merely as linguistic exercises ; and I 
 ventured to include a few of them in the “ Memoir on the Ainos ” 
 which was published a few months ago by the Imperial University 
 of Japan. Some remarks in a review of this “ Memoir,” contained in 
 Nature of the 12th May, 1887, have encouraged me to believe that 
 anthropologists and comparative mythologists may be interested in 
 having laid before them something more than mere samples of the 
 mental products of a people which is interesting for three reasons, — 
 interesting because its domain once extended over the entire Japanese 
 archipelago, interesting because absolutely nothing certain is known 
 as to its origin and affinities, interesting because it is, so to speak, 
 almost at its last gasp. I have, therefore, now collected and classified 
 all the tales that were communicated to me by Ainos, in Aino, during 
 my last stay in the island, and more latterly in Tokyo, when, by 
 the kind assistance of the President of the University, Mr. H. 
 Watanabe, an exceptionally intelligent Aino was procured from the 
 North, and spent a month in my house. These tales form the paper 
 which I now have the honour to offer for the acceptance of your 
 learned Society. 
 
 It would, no doubt, be possible to treat the subject of Aino folk- 
 lore in great detail. The gloss might easily be made longer than 
 the text. Each story might be analysed according to the method 
 proposed by the Folk-Lore Society ; a “ survey of incidents ” might 
 be appended to each, as in Messrs. Steel and Temple’s charming 
 “ Wide-Awake Stories,” from the Punjab and Cashmere. More inte- 
 resting to the anthropologist than such mechanical dissection of each 
 tale considered as an independent entity would be the attempt to 
 unravel the affinities of these Aino tales. How many of them, what 
 parts of them, are original ? How many of them are borrowed, and 
 whence ? 
 
 To carry out such an investigation with that completeness which 
 would alone give it serious value, would necessitate a greater expen- 
 diture of time than my duties will allow of, perhaps also a fund of 
 multifarious knowledge which I do not possess. I would, therefore, 
 merely suggest in passing that the probabilities of the case are in 
 favour of the Ainos having borrowed from their only clever neigh- 
 
AINO FOLK-LORE. 
 
 3 
 
 bours, the Japanese. (The advent of the Russians is so recent that 
 they need hardly be counted in this connection.) The reasons for 
 attributing to the Japanese, rather than to the Ainos, the prior 
 possession (which, by the way, by no means implies the invention) of 
 the tales common to both races, are partly general, partly special. 
 Thus it is a priori likely that the stupid and barbarous will be 
 taught by the clever and educated, not the clever and educated by 
 the stupid and barbarous. On the other hand, as I have elsewhere 
 demonstrated, a comparative study of the languages of the two 
 peoples shows clearly that this a priori view is fully borne out so far 
 as far as the linguistic domain is concerned. The same remark 
 applies to social customs. Even in religion, the most conservative of 
 all institutions, especially among barbarians, the Ainos have suffered 
 Japanese influence to intrude itself. It is Japanese rice-beer, under 
 its Japanese name of sake, which they offer in libations to their gods. 
 Their very word for “prayer” seems to be archaic Japanese. A 
 mediaeval Japanese hero, Yoshitsune, is generally allowed to be held 
 in religious reverence by them. The idea of earthquakes being caused 
 by the wriggling of a gigantic fish under the earth is shared by the 
 Ainos with the Japanese and with several other races. 
 
 At the same time, the general tenour and tendency of the tales 
 and traditions of the Ainos wear a widely different aspect from that 
 which characterises the folk-lore of Japan. The Ainos, in their 
 humble way, are addicted to moralising and to speculating on the 
 origin of things. A perusal of the following tales will show that a 
 surprisingly large number of them are attempts to explain some 
 natural phenomenon, or to exemplify some simple precept. In fact 
 they are science, — physical science and moral science, — at a very 
 early stage. The explanations given in these tales completely satisfy 
 the adult Aino mind of the present day. The Aino fairy-tales are 
 not, as ours are, survivals from an earlier stage of thought. They 
 spring out of the present state of thought. Even if not invented of 
 recent years they fit in with the present Aino view of things, — so much 
 so, that an Aino who recounts one of his stories does so under the 
 impression that he is narrating an actual event. He does not “ make 
 believe ” like the European nurse, even like the European child, who 
 
 a 2 
 
4 
 
 AINO FOLK-LORE. 
 
 lias always, in some nook or corner of his mind, a presentiment of the 
 scepticism of his later years. 
 
 So far as I can judge, that “ disease of language ” which we call 
 metaphor, and which is held by some great authorities to have been 
 the chief factor in the fabrication of Aryan myth, has no place in 
 Aino fairy-land; neither have the phenomena of the weather attracted 
 more attention than other things. But I speak subject to correction. 
 Perhaps it is not wise to invite controversy on such a point unless 
 one is well armed for the fight. 
 
 Failing an elaborate analysis of the Aino fairy-tales, and a discussion 
 of their origin and affinities, what I venture to offer for your Society’s 
 acceptance is the simple text of the tales themselves, rendered into 
 English. Nine of them have already been printed in the Aino 
 “Memoir” already referred to. One has been printed (but not quite 
 in its genuine form, which decency was supposed to forbid) at the end 
 of Mr. Batchelor’s grammar included in the same “Memoir.” All the 
 others are now given to the world for the first time, never having yet 
 appeared in any language, not even in Japanese. 
 
 I would draw special attention to the character of the translation, 
 as being an absolutely literal one in the case of all those stories which 
 I originally wrote down in Aino from the dictation of native infor- 
 mants. As time pressed, however, I sometimes had the story told 
 me more rapidly, and wrote it down afterwards in English only, but 
 never more than a few hours afterwards. In such cases, though every 
 detail is preserved, the rendering is of course not actually literal. 
 This, and the fact that there were several informants, will account for 
 the difference of style between the various stories. I have appended 
 to each story either the words “ translated literally,” or the words 
 “ written down from memory,” together with the date and the name 
 of the informant, in order that those who use the collection may know 
 exactly what it is that they are handling. In all such matters, 
 absolute accuracy, absolute literalness, wherever attainable, is surely 
 the one thing necessary. Not all the charm of diction, not all the 
 ingenious theories in the world, can for a moment be set in the balance 
 against rigid exactness, even if some of the concomitants of rigid 
 exactness are such as to spoil the subject for popular treatment. The 
 
AINO FOLK-LORE. 
 
 5 
 
 truth, the stark naked truth, the truth without so much as a loin-cloth 
 on, should surely be the investigator’s sole aim when, having 
 discovered a new set of facts, he undertakes to present them to the 
 consideration of the scientific world. 
 
 Of course Aino tales, like other tales, may also be treated from a 
 literary point of view. Some of the tales of the present collection, 
 prettily illustrated with pictures by Japanese artists, and altered, 
 expurgated, and arranged virginibus puerisque, are at the present 
 moment being prepared by Messrs. Ticknor & Co., of Boston, who 
 thought with me that such a venture might please our little ones 
 both in England and in the United States. But such things havo no 
 scientific value. They are not meant to have any. They are mere 
 juvenile literature, whose English dressing-up has as little relation to 
 the barbarous original as the Paris fashions have to the anatomy of 
 the human frame. 
 
 The present paper, on the contrary, is intended for the sole perusal 
 of the anthropologist and ethnologist, who would be deprived of one 
 of the best means of judging of the state of the Aino mind if the 
 hideous indecencies of the original were omitted, or its occasional 
 ineptitude furbished up. Aino mothers, lulling their babies to sleep, 
 as they rock them in the cradle hung over the kitchen fire, use words, 
 touch on subjects which we never mention ; and that precisely is a 
 noteworthy characteristic. The innocent savage is not found in 
 Aino-land, if indeed he is to be found anywhere. The Aino’s imagi- 
 nation is as prurient as that of any Zola, and far more outspoken. 
 Pray, therefore, put the blame on him, if much of the language of the 
 present collection is such as it is not usual to see in print. Aino 
 stories and Aino conversation are the intellectual counterpart of the 
 dirt, the lice, and the skin-diseases which cover Aino bodies. 
 
 For the four-fold classification of the stories, no importance is 
 claimed. It was necessary to arrange them somehow ; and the 
 division into “ Tales Accounting for the Origin of Phenomena,” 
 
 <k Moral Tales,” “ Tales of the Panaumbe and Penaumbe Cycle,” and 
 “ Miscellaneous Tales,” suggested itself as a convenient working 
 arrangement. The “ Scraps of Folk-Lore,” which have been added at 
 
6 
 
 AINO FOLK-LORE. 
 
 the end, may perhaps be considered out of place in a collection of 
 tales. But I thought it better to err on the side of inclusion than on 
 that of exclusion. For it may be presumed that the object of any 
 such investigation is rather to gain as minute an acquaintance as 
 possible with the mental products of the people studied, than scrupu- 
 lously to conform to any system. 
 
 There must be a large number of Aino fairy-tales besides those here 
 given, as the chief tellers of stories, in Aino-land as in Europe, are 
 the women, and I had mine from men only, the Aino women being 
 much too shy of male foreigners for it to be possible to have much 
 conversation with them. Even of the tales I myself heard, several 
 were lost through the destruction of certain papers, — among others at 
 least three of the Panaumbe and Penaumbe Cycle, which I do not 
 trust myself to reconstruct from memory at this distance of time. 
 Many precious hours were likewise wasted, and much material rendered 
 useless, by the national vice of drunkenness. A whole month at 
 Hakodate was spoilt in this way, and nothing obtained from an Aino 
 named Tomtare, who had been procured for me by the kindness of 
 H. E. the Governor of Hakodate. One can have intercourse with 
 men who smell badly, and who suffer, as almost all Ainos do, from 
 lice and from a variety of disgusting skin-diseases. It is a mere 
 question of endurance and of disinfectants. But it is impossible to 
 obtain information from a drunkard. A third reason for the compara- 
 tively small number of tales which it is possible to collect during a 
 limited period of intercourse is the frequency of repetitions. No doubt 
 such repetitions have a confirmatory value, especially when the 
 repetition is of the nature of a variant. Still, one would willingly 
 spare them for the sake of new tales. 
 
 The Aino names appended to the stories are those of the men by 
 whom they were told to me, viz. Penri, the aged chief of Piratori ; 
 Ishanashte of Shumunkot ; Kannariki of Poropet (Jap. Horobetsu) ; 
 and Kuteashguru of Sapporo. Tomtare of Yurap does not appear 
 for the reason mentioned above, which spoilt all his usefulness. The 
 only mythological names which appear are Okikurumi, whom the 
 Ainos regard as having been their civilizer in very ancient times, his 
 
AINO FOLK-LORE. 
 
 1 
 
 sister-wife Turesh, or Tureshi[hi] and his henchman Samayungurn. 
 The “ divine symbols,” of which such constant mention is made in 
 the tales, are the inao or whittled sticks frequently described in books 
 of travels. Basil Hall Chamberlain. 
 
 Miyanoshita, Japan, 
 
 20th July, 1887. 
 
 I.— TALES ACCOUNTING FOR THE ORIGIN OF 
 PHENOMENA. 
 
 i . — The Rat and the Owl.* 
 
 An owl had put by for next day the remains of something dainty 
 which he had to eat. But a rat stole it, whereupon the owl was very 
 angry, and went off to the rat’s house, and threatened to kill him. 
 But the rat apologised, saying : u I will give you this gimlet and tell 
 you how you can obtain from it pleasure far greater than the pleasure 
 of eating the food which I was so rude as to eat up. Look here ! 
 you must stick the gimlet with the sharp point upwards in the ground 
 at the foot of this tree ; then go to the top of the tree yourself, and 
 slide down the trunk.” 
 
 Then the rat went away, and the owl did as the rat had instructed 
 him. But, sliding down on to the sharp gimlet, his anus was trans- 
 fixed, and he suffered great pain, and, in his grief and rage, went off 
 to kill the rat. But again the rat met him with apologies, and, as a 
 peace-offering, gave him a cap for his head. 
 
 These events account for the thick cap of erect feathers which the 
 owl wears to this day, and also for the enmity between the owl and 
 the rat. — (Written down from memory. Told by Ishanashte, 25th 
 November, 1886.) 
 
 ii . — The Loves of the Thunder-Gods . 
 
 Two young thunder-gods, sons of the chief thunder-god, fell 
 violently in love with the same Aino woman. Said one of them to 
 
 * The Aino name here used ( almnrashambe ) denotes a horned species. 
 
8 
 
 AINO FOLK-LORE. 
 
 the other, in a joking way : 11 I will become a flea, so as to be able to 
 hop into her bosom.” Said the other : “ I will become a louse, so as 
 to be able to stay always in her bosom.” 
 
 “ Are those your wishes ?” cried their father, the chief thunder-god. 
 “ You shall be taken at your word” ; and forthwith the one of them 
 who had said he would become a flea was turned into a flea, while he 
 who said he would become a louse was turned into a louse. Hence all 
 the fleas and lice that exist at the present day. 
 
 This accounts for the fact that, whenever there is a thunder-storm, 
 fleas jump out of all sorts of places where there were none to be seen 
 before. — (Written down from memory. Told by Ishanashte, 27th 
 November, 1886.) 
 
 f 
 
 i 
 
 iii. — Why Dogs cannot speak. 
 
 Formerly dogs could speak. Now they cannot. The reason is that 
 a dog, belonging to a certain man a long time ago, inveigled his 
 master into the forest under the pretext of showing him game, and 
 there caused him to be devoured by a bear. Then the dog went home 
 to his master’s widow, and lied to her, saying : “ My master has been 
 killed by a bear. But when he was dying he commanded me to tell 
 you to marry me in his stead.” The widow knew that the dog was 
 lying. But he kept on urging her to marry him. So at last, in her 
 grief and rage, she threw a handful of dust into his open mouth. 
 This made him unable to speak any more, and therefore no dogs can 
 speak even to this very day. — (Written down from memory. Told by 
 Ishanashte, 29th November, 1886.) 
 
 iv. — Why the Cock cannot fly. 
 
 When the Creator had finished creating the world, and had returned 
 to the sky, he sent down the cock to see whether the world was good 
 or not, with orders to come back at once. But the world was so 
 beautiful, that the cock, unable to tear himself away, kept lingering 
 on from day to day. At last, after a long time, he was on his way 
 flying back up to the sky. But God, angry with him for his 
 
AINO FOLK-LORE. 
 
 9 
 
 disobedience, stretched forth his hand, and beat him down to earth, 
 saying : “ You are not wanted in the sky any more.” 
 
 That is why, to this very day, the cock cannot fly high.— (Written 
 down from memory. Told by Penri, 18th July, 1886.) 
 
 v. — The Origin of the Hare. 
 
 Suddenly there was a large house on the top of a mountain, wherein 
 were six people beautifully arrayed, but constantly quarrelling. 
 Whence they came was unknown. Thereupon Okikurumi came and 
 said : “ Oh ! you bad hares ! you wicked hares ! who does not know 
 your origin ? The children in the sky were pelting each other with 
 snowballs, and the snowballs fell into the world of men. As it would 
 be a pity to waste anything that falls from the sky, the snowballs 
 were turned into hares, and those hares are you. You, who dwell in 
 this world, which belongs to me, should not quarrel. What is it that 
 you are making such a noise about ?” 
 
 With these words, Okikurumi seized a fire-brand, and beat each of 
 the six with it in turn. Thereupon all the hares ran away. This is 
 the origin of the hare[-god]; and for this reason the body of the hare 
 is white because made of snow, while its ears— which are the place 
 where it was charred by the fire-brand, — are black. — (Translated 
 literally. Told by Penri, 10th July, 1886.) 
 
 vi. — The Position of the Private Parts. 
 
 At the beginning of the world it had been the Creator’s intention 
 to place both men’s and women’s genitals on their foreheads so that 
 they might be able to procreate children easily. But the otter made 
 a mistake in conveying the message to that effect ; and that is how 
 the genitals come to be in the inconvenient place they are now in. — 
 (Written down from memory. Told by Ishanashte, 11th July, 1886.) 
 
 vii. — The Reason for there being no Fixed Time for Human Beings to 
 
 copulate. 
 
 Anciently the Creator summoned all the birds and beasts, the gods 
 
10 
 
 AINO FOLK-LORE. 
 
 and devils together, in order to instruct them on the subject of copu- 
 lation. So the birds and all the others of every sort assembled, anc 
 learnt from the Creator when to copulate, and when to give birth to 
 their young. 
 
 Then the Creator said to the horse : “ Oh ! thou divine ancestoi 
 
 of horses ! It will be well for thee to copulate one spring, and tc 
 
 give birth to thy young in the spring of the following year ; and thou 
 mayest eat any of the grass that may grow in any land.” At these 
 words, the horse was delighted, and forthwith trotted out. But, as 
 he rose, he kicked God in the forehead. So God was very angry, 
 and pressed his hand to his head, so much did it hurt him. 
 
 Meanwhile, the ancestor of men came in, and asked saying : “ How 
 about me? When shall I copulate?” To which God, being still 
 
 angry, replied : “ Whenever you like ! ” For this reason, that race 
 
 of creatures which is called man copulate at all times. — (Translated 
 literally. Told by Ishanashte, 12th July, 1886). 
 
 viii . — The Owl and the Tortoise. 
 
 The tortoise[-god] in the sea and the owl[-god] on land were 
 very intimate. The tortoise spoke thus : “ Your child is a boy. My 
 child is a girl. So it will be good for us to unite them in marriage. 
 If I send into the river the fish that there are in the sea your son 
 and my daughter, being both of them enabled to eat fish, will possess 
 the world.” Thus spoke the tortoise. The owl was greatly obliged. 
 For this reason, the child of the tortoise and the child of the owl 
 became husband and wife. For this reason, the owl, without the least 
 hesitation, eats every 'fish that comes into the river. — (Translated 
 literally. Told by Penri, 15th July, 1886.) 
 
 ix . — How a Man got the letter of two Foxes. 
 
 A man went into the mountains to get bark to make rope with, 
 and found a hole. To this hole there came a fox, who spoke' as 
 follows, though he was a fox, in human language : “ I know of 
 something from which great profit may be derived. Let us go to the 
 place to-morrow ! ” To which the fox inside the hole replied as 
 
AINO FOLKLORE. 
 
 11 
 
 follows : “ What profitable thing do you allude to ? After hearing 
 about it, I will go with you if it sounds likely to be profitable ; and if 
 not, not.” The fox outside spoke thus : “ The profitable thing to be 
 done is this. I will come here to-morrow about the time of the mid- 
 day meal. You must be waiting for me then, and we will go off 
 together. If you take the shape of a horse, and we go off together, I 
 taking the shape of a man and riding on your back, we can go down 
 to the shore, where dwell human beings possessed of plenty of food 
 and all sorts of other things. As there is sure to be among the 
 people some one who wants a horse, I will sell you to him who thus 
 wants a horse. I can then buy a quantity of precious things and of 
 food. Then I shall run away ; and you, haying the appearance of a 
 horse, will be led out to eat grass, and be tied up somewhere on the 
 hillside. Then, if I come and help you to escape, and we divide the 
 food and the precious things equally between us, it will be profitable 
 for both of us.” Thus spoke the fox outside the hole ; and the fox 
 inside the hole was very glad, and said : “ Come and fetch me early 
 to-morrow, and we will go off together.” 
 
 The man was hidden in the shade of the tree, and had been 
 listening. Then the fox who had been standing outside went away, 
 and the man, too, went home for the night. But he came back next 
 day to the mouth of the hole, and spoke thus, imitating the voice of 
 the fox whom he had heard speaking outside the hole the day before : 
 “ Here I am. Come out at once ! If you will turn into a horse, we 
 will go down to the shore.” The fox came out. It was a big fox. 
 The man said : “ 1 have come already turned into a man. If you 
 turn into a horse, it will not matter even if we are seen by other 
 people.” The fox shook itself, and became a large chestnut [lit. red] 
 horse. Then the two went off together, and came to a very rich 
 village, plentifully provided with everything. The man said : “ I 
 will sell this horse to anybody who wants one.” As the horse was a 
 very fine one, every one wanted to buy it. So the man bartered it 
 for a quantity of food and precious things, and then went away. 
 
 Now the horse was such a peculiarly fine one that its new owner 
 did not like to leave it out-of-doors, but always kept it in the house, 
 lie shut the door, and he shut the window, and cut grass to feed it 
 
12 
 
 AINO FOLK-LORE. 
 
 with. Bat though he fed it, it could not (being really a fox) eat 
 grass at all. All it wanted to eat was fish. After about four days 
 it was like to die. At last it made its escape through the window 
 and ran home ; and, arriving at the place where the other fox lived, 
 wanted to kill it. But it discovered that the trick had been played, 
 not by its companion fox, but by the man. So both the foxes were 
 very angry, and consulted about going to find the man and kill him. 
 
 But though the two foxes had decided thus, the man came and 
 made humble excuses, saying : “ I came the other day, because I had 
 overheard you two foxes plotting ; and then I cheated you. For this 
 I humbly beg your pardon. Even if you do kill me, it will do no 
 good. So henceforward I will brew rice-beer for you, and set up the 
 divine symbols for you, and worship you, —worship you for ever. In 
 this way you will derive greater profit than you would derive from 
 killing me. Fish, too, whenever I make a good catch, I will offer to 
 you as an act of worship. This being so, the creatures called men 
 shall worship you for ever.” 
 
 The foxes, hearing this, said : “ That is capital, we think. That 
 will do very well.” Thus spake the foxes. Thus does it come about 
 that all men, both Japanese and Aino, worship the fox. So it is 
 said. — (Translated literally. Told by Ishanashte, 15th July, 1886.) 
 
 x . — The Man who Married the Bear-Goddess . 
 
 There was a very populous village. It was a village having both 
 plenty of fish and plenty of venison. It was a place lacking no kind 
 of food. Nevertheless, once upon a time, a famine set in. There was 
 no food, no venison, no fish, nothing to eat at all ; there was a 
 famine. So in that populous village all the people died. 
 
 Now the village chief was a man who had two children, a boy and 
 a girl. After a time, only those two children remained alive. Now 
 the girl was the older of the two, and the boy was the younger. The 
 girl spoke thus : “ As for me, it does not matter even if I do die, 
 since I am a girl. But you, being a boy, can, if you like, take up 
 our father’s inheritance. So you should take these things with you, 
 
AINO FOLK-LORE. 
 
 13 
 
 use them to buy food with, eat it, and live.” So spoke the girl, and 
 took out a bag made of cloth, and gave it to him. 
 
 Then the boy went out on to the sand, and walked along the sea- 
 shore. When he had walked on the sand for a long time, he saw a 
 pretty little house a short way inland. Near it was lying the carcase 
 of a large whale. The boy went to the house, and after a time 
 entered it. On looking around, he saw a man of divine appearance. 
 The man’s wife, too, looked like a goddess, and was dressed altogether 
 in black raiment. The man was dressed altogether in speckled 
 raiment. The boy went in, and stood by the door. The man said to 
 him: “ Welcome to you, whencesoever you may have come.” After- 
 wards a lot of the whale’s flesh was boiled, and the boy was feasted on 
 it. But the woman never looked towards him. Then the boy went 
 out and fetched his parcel, which he had left outside. He brought in 
 the bag made of cloth which had been given to him by his sister, and 
 opened its mouth. On taking out and looking at the things inside 
 it, they were found to be very precious treasures. “ I will give you 
 these treasures in payment for the food,” said the boy, and gave them 
 to that divine-looking man-of-the-house. The god, having looked at 
 them, said : “ They are very beautiful treasures.” He said again : 
 “You need not have paid me for the food. But I will take these 
 treasures of yours, carry them to my [other] house, and bring you my 
 own treasures in exchange for them. As for this whale’s flesh, you 
 can eat as much of it as you like, without payment.” Having said 
 this, he went off with the lad’s treasures. 
 
 Then the lad and the woman remained together. After a time 
 the woman turned to the lad, and said : “ You lad ! listen to me 
 when I speak. I am the bear -goddess. This husband of mine is the 
 dragon-god. There is no one so jealous as he is. Therefore did I 
 not look towards you, because I knew that he would be jealous if I 
 looked towards you. Those treasures of yours are treasures which 
 even the gods do not possess. It is because he is delighted to get 
 them that he has taken them with him to counterfeit them and bring 
 you mock treasures. So when he shall have brought those treasures 
 and shall display them, you must speak thus : ‘We need not 
 
 exchange treasures. I wish to buy the woman ! ’ If you speak thus, 
 
14 
 
 AINO FOLK-LORE. 
 
 he will go angrily away, because he is such a jealous man. Then 
 afterwards we can marry each other, which will be very pleasant^ 
 That is how you must speak.” That was what the woman said. 
 
 Then, after a certain time, the man of divine appearance came back 
 grinning. He came bringing two sets of treasures, the treasures 
 which were treasures and his own other treasures. The god spoke 
 thus : “ You, lad ! As I have brought the treasures which are your 
 treasures, it will be well to exchange them for my treasures.” The 
 boy spoke thus : “ Though I should like to .have treasures also, I 
 want your wife even more than I want the treasures ; so please give 
 me your wife instead of the treasures.” Thus spoke the lad. 
 
 He had no sooner uttered the words than he was stunned by a clap 
 of thunder above the house. On looking around him, the house was 
 gone, and only he and the goddess were left together. He came 
 to his senses. The treasures were there also. Then the woman 
 spoke thus : “ What has happened is that my dragon-husband has 
 gone away in a rage, and has therefore made this noise, because you 
 and I wish to be together. Now we can live together.” Thus spoke 
 the goddess. Afterwards they lived together. This is why the bear 
 is a creature half like a human being. — (Translated literally. Told by 
 Ishanashte, 9th November, 1886.) 
 
 xi . — The two Foxes , the Mole , and the Crows. 
 
 Two brother foxes consulted together thus : “ It would be fun for 
 us to go down among men, and assume human shape.” So they 
 made treasures and they made garments out of the leaves of various 
 trees, and they made various things to eat and cakes out of the gum 
 which comes out of trees. But the mole[-god] saw them making all 
 these preparations. So the mole made a place like a human village, 
 and placed himself in it under the disguise of a very old man. The 
 foxes came to that village ; they came to the very old man’s house. 
 And the mole himself made beautiful treasures and made garments 
 out of various herbs and leaves of trees ; and, taking mulberries and 
 grapes from the tops of the trees, he made good food. On the arrival 
 of the foxes, the mole invited all the crows in the place and all sorts 
 
/ 
 
 AINO FOLK-LORE. 
 
 15 
 
 of birds. He gave them human shape, and placed them as owners in 
 the houses of the village. Then the mole, as chief of the village, was 
 a very old man. 
 
 Then the foxes came, having assumed the shape of men. They 
 thought the place was a human village. The old chief bought all the 
 things which the foxes had brought on their backs, all their treasures 
 and all their food. Then the old man displayed to them his own 
 beautiful treasures. The old man displayed all his beautiful things, 
 his garments. The foxes were much pleased. Then the old man 
 spoke thus : " Oh you strangers ! as there is a dance in my village, it 
 will be well for you to see it.” Then all the people in the village 
 danced all sorts of dances. But at last, owing to their being birds, 
 they began to fly upwards, notwithstanding their human shape. The 
 foxes saw this, and were much amused. The foxes ate both of the 
 mulberries and of the grapes. They tasted very good. It was great 
 fun, too, to see the dancing. Afterwards they went home. 
 
 The foxes thought thus : “ What is nicer even than treasures is 
 the delicious food which human beings have. As we do not know 
 what it is, let us go again and buy some more of it.” So they again 
 made treasures out of herbs. Then they again went down to that 
 village. The mole was in a golden house — a large house. He was 
 alone in it, having sent all the crows and the rest away. As the 
 foxes entered the house and looked about them, they saw a very 
 venerable god. The god spoke thus : “ Oh ! you foxes ; because you 
 had assumed human shape, you made all sorts of counterfeit treasures. 
 I saw all that you did. It is by me, and because of this, that you are 
 brought here. You think this is a human village ; but it is the 
 village of me, your master the mole. It seems you constantly do all 
 sorts of bad things. If you do so, it is very wrong ; so do not assume 
 human shape any more. If you will cease to assume human shape, 
 you may henceforth eat your fill of these mulberries and grapes. You 
 and your companions the crows may eat together of the mulberries 
 and of all fruits at the top of the trees, which the crows cause to drop 
 down. This will be much more profitable for you than to assume 
 human shape.” Thus spoke the mole. 
 
 Owing to this, the foxes left off assuming human shape, and, from 
 
16 
 
 AINO FOLK-LOliE. 
 
 that time forward, ate as they pleased of the mulberries and th 
 grapes. When the crows let any drop, they went underneath tb 
 trees and ate them. They became very friendly together. — (Trans- 
 lated literally. Told by Ishanashte, 11th November, 1886.) 
 
 xii . — The Stolen Charm. 
 
 A very rich man kept a puppy and a fox-cub. Besides these he 
 possessed a tiny silver model of a ship, — a charm given to him by 
 some god, what god I know not. One day this charm was stolen, and 
 could nowhere be found. The rich man was so violently grieved at 
 this, that he lay down and refused all food, and was like to die. 
 Meanwhile the puppy and the fox-cub played about in his room. 
 But when they saw, after some time, that the man was really going to 
 die, the fox-cub said to the puppy : “ If our master dies, we shall die 
 of hunger too ; so we had better search for the charm.” So they 
 consulted as to the best way to search for it ; and at last the fox-cub 
 was struck by the idea that the ogre who lived at the top of the large 
 mountain that stands at the end of the world might have stolen the 
 charm and put it into his box. The fox-cub seemed to see that this 
 had really happened. So the two little animals determined to go and 
 rescue the charm from the ogre. But they knew that they could not 
 accomplish this alone, and resolved to add the rat[-god] to their 
 number. So they invited the rat, and the three went off, dancing 
 merrily. 
 
 Now the ogre was always looking steadily in the direction of the 
 sick rich man, hoping that he would die. So he did not notice the 
 approach of the fox-cub, the dog, and the rat. So when they reached 
 the ogre’s house, the rat, with the help of the fox-cub, scooped out a 
 passage under and into the house, by which all three made their way 
 in. They then decided that it must be left to the rat to get hold of 
 the charm by nibbling a hole in the box in which it was kept. Mean- 
 while the fox-cub assumed the shape of a little boy, and the puppy 
 that of a little girl, — two beautiful little creatures who danced and 
 went through all sorts of antics, much to the amusement of the ogre. | 
 The ogre was, however, suspicious as to how they had come into the I 
 
AINO FOLK-LORE. 
 
 17 
 
 (Ouse, and whence they had come, for the doors were not open. So 
 fe determined just to divert himself awhile by watching their frolics, 
 md then to kill them. Meanwhile the rat had nibbled a hole in the 
 jox. Then getting into it, he rescued the charm, and went out again 
 through the passage in the ground. The little boy and girl disap- 
 peared too ; how, the ogre could not tell. He made to pursue them 
 through the door, when he saw them fleeing. But on second thoughts 
 he came to the conclusion that, having once been taken in by a fox, 
 there was no use in further endeavours. So he did not follow the 
 three animals as they fled away. 
 
 They returned to the village ; the puppy and the fox-cub to their 
 master’s house, the rat to its own place. The puppy and the fox-cub 
 took home with them the charm, and placed it by their master’s 
 pillow, playing about near him, and pulling his clothes a little with 
 their teeth. At length he lifted his head and saw the charm. Then 
 he worshipped it with great joy and gratitude. Afterwards the fox- 
 cub and the puppy caused him to see in a dream how the charm had 
 been recovered through the rat’s assistance. So he worshipped the 
 rat also. 
 
 For this reason the Ainos do not think so very badly of the rat 
 after all. The fox, too, though often pursued by dogs, will sometimes 
 make friends with them ; and even when a dog is pursuing a fox, it 
 will not bite the latter if it turns its face towards the pursuer. — 
 (Written down from memory. Told by Ishanashte, 21st November, 
 1886.) 
 
 xiii . — The Fox , the Otter , and the Monkey. 
 
 In very ancient days, at the beginning of the world, there were a 
 fox, an otter, and a monkey, all three of whom lived on the most 
 intimate terms of friendship. 
 
 One day the fox spoke to the other two as follows : “ What do you 
 say to our going off somewhere, and stealing food and treasures from 
 the Japanese?” His two companions having consented, they all 
 went together to a distant place, and stole a bag of beans, a bag of 
 salt, and a mat from the house of a very rich man. When they had 
 
 b 
 
18 
 
 AINO FOLK-LORE. 
 
 come home with their plunder, the fox said : “ Otter ! you had bet-tfl e 
 take the salt, for it will be useful to you in salting the fish which yo a 
 catch in the water when you go fishing. Monkey ! do you take th 
 mat ; it will be very useful for you to make your children dance 
 upon. As for myself, I will take the bag of beans.” 
 
 After this, all three retired to their respective houses ; and a little 
 later the otter went to the river to fish. But, as he took his bag of 
 salt with him when he made the plunge, all the salt was melted in a 
 moment, to his great disappointment. The monkey was equally 
 unlucky ; for, having taken his mat and spread it on the top of a 
 tree, and made his children dance there, the children fell, and were 
 dashed to pieces on the ground below. 
 
 The monkey and the otter, enraged by the misfortunes which the 
 fox’s wiles had brought upon them, now joined together in order to 
 fight the fox. So the latter took a lot of beans out of his bag, 
 chewed them to a pulp, smeared all his body with the paste, and lay 
 down pretending to be very ill. And when the otter and the monkey 
 came and made to kill him, he said: “ See to what a pitiful plight I 
 am reduced ! As a punishment for having deceived you, my whole 
 body is now covered with boils, and I am on the point of death. 
 There is no need for you to kill me. Go away ! I am dying fast 
 enough.” The monkey looked, and saw that the fox seemed to be 
 speaking the truth. So he went testily away, across the sea to Japan. 
 That is the reason why there are no monkeys in the land of the 
 Ainos.— (Written down from memory. Told by Ishanashte, 11th 
 July, 1886.) 
 
 xiv .— The Fox and the Tiger. — (No. I.) 
 
 Said the tiger to the fox. : " Let us run a race from the top of the 
 world to the bottom of the world, and he who wins it shall be lord of 
 the world ! ” The fox agreed, and off the tiger bounded, but without 
 noticing that the fox had caught hold of his tail so as to get pulled! 
 along by him. Just as the tiger was about to reach the other end,, 
 he suddenly whisked round, in order to jeer at the fox, whom lie* 
 believed to be far behind. But this motion exactly threw the fox- 
 
AINO FOLK-LORE. 
 
 19 
 
 safely on to the far end, so that he was able to call out to the asto- 
 nished tiger : “ Here I am. What are you so long about ? ” 
 
 For this reason there are no tigers in Aino-land. 
 
 (No. II.) 
 
 Said the tiger to the fox : “ You are said to be the craftiest of all 
 creatures. Let us now enter into rivalry, and see which of us can 
 roar the loudest ; for to him shall belong the chieftainship of the 
 world.” The fox consented, and the two stood up alongside of each 
 other. But as it was for the tiger to roar first, he remained standing 
 up, and did not notice how the fox scraped a hole with his paws to 
 hide his head in, so that his ears might not be stunned by the tiger’s 
 roaring. 
 
 Well, the tiger roared a roar which he thought must be heard from 
 the top of the world to the bottom of the world, and must certainly 
 stun the fox. But the fox, as soon as he knew the tiger’s roar to be 
 at an end, jumped up out of the hole where he had been hiding his 
 ears, and said : “ Why ! I hardly heard you. You can surely roar 
 louder than that. You had better try again.” 
 
 The tiger was very angry at this ; for he had expected that the fox 
 would be stunned to death. However he resolved to make another 
 still more tremendous effort. He did so, while the fox again hid his 
 head in the hole ; and the tiger burst his inside in the attempt. 
 
 For this reason there are no tigers in Aino-land. For this reason, 
 also, foxes are crafty and eloquent even at the present day. — (Written 
 down from memory. Told by Ishanashte, 27th November, 1886.) 
 
 xv . — The Punishment of Curiosity. 
 
 In very ancient days, when the world had just been made, every- 
 thing was still unsettled and dangerous. The crust of the earth was 
 thin, and all was burning beneath. For this reason the people did 
 not dare to venture outside of their huts even to obtain food : for 
 they would have scorched their feet. So they were fed by the god 
 Okikurumi, who used to fish for them, and then send round his wife 
 
 h 2 
 
20 
 
 AINO FOLK-LORE. 
 
 Turesh with what he had caught. But he commanded the peopfg 
 to ask no questions, and never to attempt to look at Turesh’s fact ^ 
 But one day an Aino in one of the huts was not content wit: ^ 
 being fed for nothing, and disobeyed Okikurumi’s commands. He\ 
 wished to see who the woman was that came round every day with 
 food. So he waited till her hand was stretched in at the window, 
 seized hold of it, and pulled her in by main force. She screamed and 
 struggled ; and, when she was inside the hut, she turned into a 
 wriggling, writhing dragon. The sky darkened, the thunder crashed, 
 the dragon vanished, and the hut was consumed by lightning. Oki- 
 kurumi was very angry at what the man had done. So he left off 
 feeding the people, and went away, none knew whither. That is why 
 the Ainos have been poor and miserable ever since that time. — 
 (Written down from memory. Told by Kuteashguru, July, 1886.) 
 
 xvi . — How it was settled who should rule the World . 
 
 When the Creator had finished creating this world of men, the 
 good and the bad gods were all mixed together promiscuously, and 
 began disputing for the possession of the world. They disputed, 
 — the bad gods wanting to be at the head of the government of this 
 world, and the good gods likewise wanting to be at the head. So the 
 following arrangement was agreed to : Whoever, at the time of sun- 
 rise, should be the first to see the luminary, should rule the world. 
 If the bad gods should be the first to see it rise, then they should 
 rule ; and if the good gods should be the first, then they should rule. 
 Thereupon both the bad Gods and the brilliant gods looked towards 
 the place where the luminary was to rise. But the fox[-god] alone 
 stood looking towards the west. After a little time, the fox cried 
 out : “ I see the sunrise.” On the gods, both bad and good, turning 
 round and gazing, they saw in truth the refulgence of the luminary in 
 the west. This is the cause for which the brilliant gods rule the 
 world. — (Translated literally. Told by Ishanashte, 10th July, 1886.) 
 
AINO FOLK-LORE. 
 
 21 
 
 xvii, — The Man who lost his Wife. 
 
 A man had lost his wife, and was searching for her everywhere, 
 over hill and dale, forest and sea-shore. At last he came to a wide 
 plain, on which stood an oak-tree. Going up to it he found it to be 
 not so much an oak-tree as a house, in which dwelt a kind-looking 
 old man. Said the old man: ‘‘I am the god of the oak-tree. I 
 know of your loss, and have seen your faithful search. Rest here 
 awhile, and refresh yourself by eating and smoking. After that, if 
 you hope to find your wife again, you must obey my orders, which are 
 as follows : Take this golden horse, get on his back, fly up on him to 
 the sky, and, when you get there, ride about the streets, constantly 
 singing.” 
 
 So the man mounted the horse, which was of pure gold. The 
 saddle and all the trappings were of gold also. As soon as he was in 
 the saddle, the horse flew up to the sky. There the man found a 
 world like ours, but more beautiful. There was an immense city in 
 it ; and up and down the streets of that city, day after day, he rode, 
 singing all the while. Every one in the sky stared at him, and all 
 the people put their hands to their noses, saying : “ How that creature 
 from the lower world stinks ! ” At last the stench became so into- 
 lerable to them that the chief god of the sky came and told him that 
 he should be made to find his wife if only he would go away. There- 
 upon the man flew back to earth on his golden horse. Alighting at 
 the foot of the oak-tree, he said to the oak-god : “ Here am I. I 
 did as you bade me. But I did not find my wife.” “ Wait a 
 moment,” said the oak-god ; “ you do not know what a tumult has 
 been caused by your visit to the sky, neither have I yet told you that 
 it was a demon who stole your wife. This demon, looking up from 
 hell below, was so much astonished to see and hear you riding up 
 and down the streets of heaven singing, that his gaze is still fixed 
 in that direction. I will profit hereby to go round quietly, while 
 his attention is absorbed, and let your wife out of the box in which he 
 keeps her shut up.” 
 
 The oak-god did as he had promised. He brought back the 
 woman, and handed over both her and the gold horse to the man, 
 
1 
 
 22 AINO FOLK-LORE, 
 
 saying: “Do not use this horse to make any more journeys to thj e 
 sky. Stay on earth, and breed from it.” The couple obeyed hi! |> 
 commands, and became very rich. The gold horse gave birth to twd 
 horses, and these two bred likewise, till at last horses filled all the 
 land of the Ainos. — (Written down from memory. Told by Ishan- I 
 ashte, 21st July, 1886 ) 
 
 xviii . — The First Appearance of the Horse in Aino-land . 5 
 
 A very beautiful woman had a husband. He was a very skilful |j 
 fellow. Once he went to the mountains, and disappeared. But at 
 night he returned, bearing a deer on liis back. After feasting on the 
 deer, they went to bed. But in the middle of the night, the woman 
 wept and screamed, saying : “ This man is not my husband. Though 
 with shame, I will declare the fact as it is. His penis is so big, so 
 big, so big, that it will not get into my vagina ; and if it did get in, 
 
 I should die.” 
 
 Alarmed by her cries, the neighbours ran out, and came into her 
 house ; and one strong fellow took a stick, and beat the husband, 
 saying : “ You must be some sort of devil,” whereupon the husband 
 turned into a horse, and ran away neighing. Afterwards he was 
 beaten to death. 
 
 The truth was that the husband had been killed and supplanted by 
 the horse. That was the first the Ainos saw of horses. In ancient 
 days every sort of creature could thus assume human shape. So it is 
 said. — (Translated literally. Told by Penri, 12th July, 1886.) 
 
 xix. — Sunrise. 
 
 When the sun rises at the head of the world [i.e. in the east], a 
 devil tries to swallow it. But some one thrusts two or three crows or 
 foxes into the devil’s mouth. Meanwhile the sun mounts on high. 
 The creatures, than which there are none more numerous in this 
 world, are the crows and the foxes. That is why things are thus. In 
 return for this service of theirs, the crows and foxes share in all man’s 
 eatables. It is because of the above fact. — (Translated literally. Told 
 by Penri, 13th July, 1886.) 
 
AINO FOLK-LORE. 
 
 23 
 
 xx.- 
 
 >The Sex of the Two Luminaries. 
 
 ) Formerly it was the female luminary that came out at night. But 
 she was so greatly shocked at the immoralities which she saw going 
 on out of doors among the grass, that she exchanged with the male 
 luminary, who, being a man, did not care so much. So now the sun 
 is a female deity, and the moon is a male deity. But surely the sun 
 must be often shocked at what she sees going on even in the day- 
 time, when the young people are in the open among the grass. — 
 (Written down from memory. Told by Ishanashte, November, 
 1886.) 
 
 II.— MORAL TALES. 
 
 xxi . — The Kind Giver and the Grudging Giver . 
 
 A certain man had laid his net across the river ; having laid his 
 net, he killed a quantity of fish. Meanwhile there came a raven, and 
 perched beside him. It seemed to be greatly hungering after the fish. 
 It was much to be pitied. So the fisherman washed one of the fish, 
 and threw it to the raven. The raven ate the fish with great joy. 
 Afterwards the raven came again. Though it was a raven, it spoke 
 thus, just like a human being : “I am very grateful for having been 
 fed on fish by you. If you will come with me to my old father, he 
 too will thank you. So you had better come.” 
 
 The man went with the raven. Being a raven, it flew through the 
 air. The man followed it on foot. After they had gone a long way, 
 they came to a large house. When they got there, the raven went 
 into the house. The man went in also. When he looked, it appeared 
 like a human being in form, though it was a raven. There were also 
 a divine old man and a divine old woman besides the divine girl. 
 This girl was she who had led the man hither. The divine old man 
 spoke thus : “ I am very grateful to you. As I am very grateful to 
 you for feeding my daughter with good fish, I have had you brought 
 here in order to reward you.” Thus spoke the divine old man. 
 
 Then there were a gold puppy and a silver puppy. Both these 
 puppies were given to the man. The divine old man spoke thus : 
 
24 
 
 AINO FOLK-LORE 
 
 “ Though I should give you treasures, it would be useless. But - ? ? 
 give you these puppies, you will be greatly benefited. As for {„ e 
 excrements of these two puppies, the gold puppy excretes gold aLl 
 the silver puppy excretes silver. This being so, you will be greasy 
 enriched if you sell these excrements to the officials. Understate 
 this ! ” Then the man, with respectful salutations, went awal; \ 
 carrying with him the two puppies, and came to his own house, 
 Then he gave the puppies a little food at a time. When the gold! 
 puppy excreted, it excreted gold for him. When the silver puppy 
 excreted, it excreted silver for him. The man greatly enriched^ 
 himself by selling the metal. 
 
 Thereupon another man, for the sake of imitation, set his net in the 
 river. He killed a quantity of fish. Then the raven came. The 
 man smeared a fish with mud, and then threw it to the raven. The 
 raven flew away with it. The man went after it, and at last, after 
 going a long way, reached a large house. He went in there. The 
 divine old man was very angry. He spoke thus : “ You man are a 
 man with a very bad heart. When you gave my daughter a fish, you 
 gave it smeared all over with mud. I am very angry. Still, though 
 I am angry, I will give you some puppies, as you have come to my 
 house. If you treat them properly, you will be benefited.” Thus 
 spoke the divine old man, and gave a gold puppy and a silver puppy 
 to the man. With a bow, the man went home with them. 
 
 The man thought thus : “ If I feed the puppies plentifully, they will 
 excrete plenty of metal. It would be foolish to have them excreting 
 only a little at a time. So I will do that, and become very rich.” 
 Thinking thus, he fed the puppies plentifully on anything, even on 
 dirty things. Then they excreted no metal for him. They only 
 excreted dirty dung. The man’s house was full of nothing but dirty 
 dung. As for the former man, who had received puppies from the 
 divine old man, he fed his on nothing but good food, a little at a 
 time. Gradually they excreted metal for him. He was greatly 
 enriched. 
 
 Thus in ancient times, with regard to men who wished to grow 
 rich, they could grow rich if their hearts were as good as possible. 
 As for bad-hearted men, the gods became angry at all their various 
 
 
 
AINO FOLK-LORE. 
 
 25 
 
 misdeeds. It was for this reason that, on account of their anger, even 
 a gold puppy excreted nothing but dung. As for the house of that 
 bad-hearted man, it grew so full of dung as to be too dirty for other 
 people to enter. This being so, oh ! men, do not be bad-hearted. 
 That is the story which I have heard. — (Translated literally. Told 
 by Islianashte, 20th July, 1886.) 
 
 xxii . — The Man ivho ivas changed into a Fox. 
 
 A certain man’s conduct was as follows : he went to every place, 
 making it his business to do ’nothing but tell lies and extort things 
 from people. Then, after a time, when wanting to extort again, he 
 went on to another place. While walking along he used to think of 
 what lies he could tell. Afterwards he heard a voice. It was not 
 human language. He walked saying — “Paul pau!” # When he 
 looked at his own body, it was a fox’s. Then he thought that, whether 
 he might return to his own village, or go to another place, the dogs 
 would kill him. So, with tears, he went away from the road into the 
 mountains. There he found a large, leafy oak-tree. He lay down 
 crying beneath it. 
 
 Then he fell asleep. He dreamt that there was a large house He 
 was outside of that house. A divine woman came out of it, and spoke 
 thus : “ Oh ! what a bad man ! what a villain ! You have become a 
 bad god, a devil, as a divine punishment for your misdeeds. Being 
 thus made into a devil, why do you come and stand near my house ? 
 I should like to leave you alone. But as I am this tree, which is 
 made the chief of trees by heaven, and as it would defile me to have 
 you die beside my house, I will turn you into a man again and send 
 you home. Do not misbehave yourself henceforth ! ” Thus spoke the 
 divine woman. 
 
 Such was his dream. Meanwhile the branches at the top of the 
 tree broke, and came crashing down, and he was greatly frightened. 
 But when he started up, he was a man again. Then he worshipped 
 the tree. Then he returned home. Then afterwards he did not 
 
 An onomatopoeia for the bark of the fox. 
 
26 
 
 AINO FOLK-LORE. 
 
 misbehave. So also must you not misbehave, you men who live now ! 
 — (Translated literally. Told by Penri, 19th July, 1886.) 
 
 xxiii . — The Bat Boy . 
 
 In a certain village there lived a very rich couple ; but they were 
 childless. They were very anxious for a child. But one day, as the 
 wife went to the mountains to fetch wood, she found a little boy crying 
 beside a tree. Rejoiced at this, she took him down with her to the 
 village. Thenceforth they kept the boy with them. It was a place 
 where there was plenty of deer and also of fish ; it was a place pro- 
 vided with all the things which people like to eat. But though they 
 hunted the deer, they could not catch them ; though they angled for 
 the fish, they could not catch them. They were very hungry. Hearing 
 that great quantities both of fish and of deer were killed in the village 
 next to theirs, towards the mountains, the wife went off to buy food 
 there, taking the child with her. She went to the village next to 
 theirs, towards the mountains. She went to the house of the chief. 
 
 The woman looked and saw fish hanging on poles, and flesh hanging 
 on poles. With tears she longed for some. She went in, she went 
 in to the chief’s house. Then she stayed there. She was feasted on 
 the best bits of the fish and on the best bits of the flesh. After that, 
 as she lay down with her little boy, he rose quietly in the middle of 
 the night. Then there was the sound of a rat nibbling at the fish and 
 flesh on the poles. The woman thought it very strange. So at dawn 
 the boy came quietly back, lay down by the woman’s side, and slept 
 there till the day was bright. The people of the house rose, and the 
 chief went out and mumbled thus to himself : “ Never were there such 
 rats as this. There have been rats nibbling my good fish and my 
 good flesh.” 
 
 So the woman bought a quantity of fish and flesh and went off with 
 it. She wanted the little boy to walk in front of her ; but he disliked 
 to do so. He would only walk after her. Then there was the sound 
 of a rat nibbling at her load. When she looked back, the little boy 
 was grinning. So they went on ; they went home. Then she put 
 both the fish and the flesh into the store-house. Then she whispered 
 
AINO FOLK-LORE. 
 
 27 
 
 to her husband. Then her husband went into the next room, and 
 made a trap. Then the trap was set in the store-house. Then they 
 went to bed. The little boy lay between the woman and her husband ; 
 but after awhile he quietly rose and went out. He stayed away, with- 
 out coming back. Daylight came. On the man of the house going 
 into the store-house, there was a large rat in the trap. So he brought 
 it down, beat it to death, and swept it on to the dust-heap. That 
 night he had a dream. A person of divine aspect spoke to him thus ; 
 “ You were childless, and wanting to have a child. The most wicked 
 of the rats, seeing this, took the shape of a little boy, and dwelt in 
 your house. For this reason, your village has been polluted. But 
 as you have now killed the rat, all will now be right. I am sorry for 
 you, so you shall have a child.” Thus did he dream that the god 
 spoke to him. As it was true, they got a child, though they had 
 been childless. 
 
 For this reason, whether it be on the shore or in the mountains or 
 anywhere else that one finds either a child or a puppy, one should not 
 let it dwell in one’s house without knowing its origin. — (Translated 
 literally. Told by Penri, 20th July 1886.) 
 
 xxiv. — Don't throw Useful Things away . 
 
 A certain man had a little boy. A divine little boy and a divine 
 little girl used to come and play with him every day. But the little 
 boy alone could see them. His parents could not see them, but 
 believed their child to be alone. 
 
 Now one day he fell ill, and during his illness his two playmates 
 did not come to see him. Only at the very last did they come, when 
 he seemed to be on the point of death. Then they came, and the 
 little girl said : “ We know the cause of your illness. Your grand- 
 father possessed a beautiful axe. I myself am a small tray which he 
 fashioned with that axe, and the little boy who comes with me is a 
 pestle which was also fashioned with it. So the axe was our chieftain, 
 and we are its children. But your father has been bad. He has 
 thrown away the axe, which is now rusting under the floor. For this 
 reason are you ill, in order to punish your father, because our chieftain 
 
28 
 
 AINO FOLK-LORE. 
 
 the axe is angry. Therefore, as we were your playmates, we have come 
 to warn you that, if you wish to live, you must tell your father to 
 search for the axe, to polish it, to make a new handle for it, and to 
 set up the divine symbols in its honour. Then may you be cured, 
 and the axe too will pay you a visit in human shape.” 
 
 So the boy told his father of this. The father thought that his son 
 had been instructed in a dream. He searched under the floor of the 
 house, and found the axe, and polished it, and made a new handle for 
 it, and set up the divine symbols in its honour. Then his son was 
 immediately healed. 
 
 After that, the axe (who appeared as a very handsome man), the 
 tray, and the pestle all came, and became the little boy’s brothers and 
 sisters. The axe, being a god, knew all that went on and the causes 
 of everything ; and it and the tray and the pestle used always to tell 
 the boy everything. Thus, if any one was sick, he knew why the 
 sickness had come, and how it should be treated. He was looked 
 upon as a great soothsayer and wizard, who could turn death into 
 life. This was because other people only saw him. They did not see 
 his divine informants, the axe, the tray, and the pestle. 
 
 For this reason never throw away anything that has belonged to 
 your ancestors. You will be punished by the gods if you do so. 
 
 [In a variant of this tale, the death of child after child borne by a 
 certain woman was owing to the fact that the doll with which she 
 herself had played as a child (a piece of wood shaped like a bird) had 
 been thrown away in the grass, and had thus had its anger aroused. 
 A conversation on the subject between the spoon, the cup, and the iron 
 chain whereby the kettle is hung over the fire from a hook in the 
 ceiling, is overheard by a half-burnt piece of firewood, who warns the 
 woman’s husband in a dream. The doll is then looked for ; and, 
 when found, the divine symbols are set up in its honour. Thereupon 
 the woman bears again. This time the child survives, to the delight 
 of both its parents.] — (Written down from memory. Told by 
 Ishanashte, 2nd December, 1886.) 
 
A1N0 FOLK-LORE. 
 
 29 
 
 xxv . — The Wicked Wizard punished. 
 
 One day a wizard told a man whom he knew that, if any one were 
 to climb a certain mountain-peak and jump off on to the belt of clouds 
 below, he would be able to ride about on them as on a horse, and see 
 the whole world. Trusting in this, the man did as the wizard had 
 told him, and in very truth was enabled to ride about on the clouds. 
 He visited the whole world in this fashion, and brought back a map 
 which he had drawn of the whole world both of men and of gods. 
 On arriving back at the mountain-peak in Aino-land, he stepped off 
 the cloud on to the mountain, and, descending to the valley, told the 
 wizard how successful and delightful the journey had been, and 
 thanked him for the opportunity kindly granted him of seeing sights 
 so numerous and so strange. 
 
 The wizard was overcome with astonishment. For what he had 
 told the other man was a lie, a wicked lie invented with the sole 
 intention of causing his death; for he hated him. Nevertheless, 
 seeing that what he had simply meant for an idle tale was apparently 
 an actual fact, he decided to see the world himself in this easy fashion. 
 So, ascending the mountain-peak, and seeing a belt of clouds a short 
 way below, he jumped off on to it, but was instantly dashed to pieces 
 in the valley below. 
 
 That night the god of the mountain appeared to the good man in a 
 dream, and said : “ The wizard has met with the death which his 
 fraud and folly deserve. You I kept from hurt, because you are a 
 good man. So when, obedient to the wizard’s advice, you leapt off 
 on to the cloud, I bore you up, and showed you the world in order to 
 make you a wiser man. Let all men learn from this how wickedness 
 leads to condign punishment ! ” — (Written down from memory. Told 
 by Ishanashte, 21st July, 1886.) 
 
 xxvi . — The Angry Crow. 
 
 A man came to a certain village — whence was not known, — dressed 
 only in fine black robes. While he was there, some rice-beer was 
 brewed. On being given some of it to drink, he was very joyful, and 
 
30 
 
 AINO FOLK-LORE. 
 
 then danced. Then, as he went out-of-doors, he re-entered the house 
 with a piece of hard dung in his mouth, and put it in the alcove. As 
 the master of the house became angry and beat him, he, being a large 
 crow, flew out of the window, making the sound “ Ka ! ka ! ” For 
 this reason, even crows are creatures to be dreaded. Be very careful ! 
 — (Translated literally. Told by Penri, 11th July, 1886.) 
 
 [In another version of this story, communicated to me by Mr John 
 Batchelor, the crow, enraged at not having received an invitation to a 
 feast given by some of the more handsome birds, flies high into the 
 air with a piece of hard dung in its mouth, and lets it drop into the 
 middle of the party, to the great confusion of the guests. Some of 
 the smaller birds take counsel together as to the advisability of 
 interfering to restore the harmony of the occasion, but finally decide 
 that it is not for them, who were also omitted from the list of invita- 
 tions, to mix themselves up with such a matter. Moral : If you give 
 a feast, ask all your friends to it. If any are left out, they are sure 
 to feel hurt.] 
 
 xxvii. — Okikurumi y Samayunguru , and the Shark. 
 
 Okikurumi and his henchman Samayunguru went out one day to 
 sea, and speared a large shark, which ran away, up and down the sea, 
 with the line and the boat. The two men grew very tired of pulling 
 at him, and could not prevent the boat from being pulled about in all 
 directions. Their hands were bloody and blistered both on the backs 
 and on the palms, till at last Samayunguru sank dead in the bottom 
 of the boat. At last Okikurumi could hold on no longer, and he 
 cursed the shark, saying : “You bad shark ! I will cut the rope. 
 But the tip of the harpoons, made half of iron and half of bone, shall 
 remain sticking in your flesh ; and you shall feel in your body the 
 reverberation of the iron and the scraping of the bone ; and on your 
 skin shall grow the rasupa-tree and the shiuri- tree of which the spear- 
 liandle is made, and the hat-grass by which the tip of the harpoon is 
 tied to the body of it, and the nipesh- tree of which the rope tying the 
 harpoon itself is made, so that, though you are such a mighty fish, 
 you shall not be able to swim in the water ; and you shall die, and a 
 
AINO FOLK-LORE. 
 
 31 
 
 last be washed ashore at the river-mouth of Sam ; and even the 
 carrier-crows and the dogs and foxes will not eat you, but will only 
 void their fceces upon you, and you shall at last rot away to earth.” 
 
 The shark laughed, thinking this was merely a human being telling 
 a falsehood. Okikurumi cut the rope, and, after a long time, managed 
 to reach the land. Then he revived Samayunguru, who had been 
 dead. And afterwards the shark died and was washed ashore at the 
 river-mouth of Saru ; and the tip of the harpoon made half of iron 
 and half of bone had stuck in its flesh ; and it had felt in its body the 
 reverberation of the hammering of the iron and the scraping of the 
 bone ; and in its skin were growing the rasupci- tree and the shiuri- 
 tree of which the spear-handle used by Okikurumi was made, and the 
 Tiaz-grass by which the tip of the harpoon was tied to the body of it, 
 and the nipesh- tree of which the rope tying the harpoon itself was 
 made ; and even the carrion-crows and the dogs and foxes would not 
 eat the bad shark, but only voided their fceces upon him ; and at last 
 he rotted away to earth. 
 
 Therefore take warning, oh ! sharks of the present day, lest you die 
 as this shark died ! — (Written down from memory. Told by Ishan- 
 ashte, 24th November, 1886.) 
 
 III.— TALES OF THE PANAUMBE AND PENAUMBE 
 
 CYCLE.* 
 
 xxviii. — Panaumbe, Penaumbe , and the Weeping Foxes. 
 
 There were Panaumbe and Penaumbe. Panaumbe went down to 
 the bank of a river, and called out : “ Oh ! you fellows on the cliff 
 behind yonder cliff ! Ferry me across ! ” They replied : “ We must 
 first scoop out a boat. Wait for us ! ” After a little while Panaumbe 
 called out again. “We have no poles,” said they ; “ we are going 
 to make some poles. Wait for us ! ” After a little longer, he called 
 
 * Panaumbe means “ the person on the lower course of the stream.” Penaumbe 
 means “ the person on the upper course of the stream.” Conf. Aino “ Memoir,” 
 
 p. 28. 
 
32 
 
 AINO FOLK-LORE. 
 
 out a third time. They replied thus : We are coming for you, 
 
 Wait for us ! ” Then the boat started, — a big boat all full of foxes. 
 
 So Panaumbe, having first seized hold of a good bludgeon, feigned 
 dead. Then the foxes arrived, and spoke thus : “ Panaumbe ! You 
 are to be pitied. Were you frozen to death, or were you starved to 
 death ? ” With these words, all the foxes came up close to him, and 
 wept. Thereupon Panaumbe brandished his bludgeon, struck all the 
 foxes, and killed them. Only one fox did he let go, after breaking 
 one of its legs. As for the rest, having killed them all, he carried 
 them home to his house, and grew very rich [by selling their flesh 
 and their skins]. 
 
 Then Penaumbe came down to him, and spoke thus : “ Whereas 
 you and I were both equally poor, how did you kill such a number of 
 foxes, and thereby become rich?” Panaumbe replied: “If you will 
 come and dine with me, I will instruct you.” But Penaumbe at once 
 said : “ I have heard all about it before.” With these words he 
 pissed against the door-sill, and went out. 
 
 Descending to the bank of the river, he called, crying out as 
 Panaumbe had done. The reply was: “We are going to make a 
 boat. Wait for us!” After a little while, he called out again. 
 They replied : “We are going to make the poles. Wait for us!” 
 After a little longer, they started, — a whole boatful of foxes. So 
 Penaumbe first feigned dead. Then the foxes arrived, and said : 
 “ Penaumbe here is to be pitied. Did he die of cold ? or did he die 
 from want of food?” With these words, they all came close to 
 Penaumbe and wept. But one fox among them, a fox who limped, 
 spoke thus : “ I remember something which once happened. Weep 
 at a greater distance ! ” So all the foxes sat and wept ever further 
 and further away. Penaumbe was unable to kill any of those foxes ; 
 and, as he brandished his bludgeon, they all ran away. He did not 
 catch a single one, and he himself died a miserable death. — (Literal 
 translation. Told by Ishanashte, 23rd July, 1886.) 
 
 xxix. — Panaumbe , Penaumbe , the Fishes , and the Insects. 
 
 There were Panaumbe and Penaumbe. Panaumbe went down to 
 
AINO FOLK-LORE. 
 
 33 
 
 the sea-shore, squatted on the sand, pulled up his clothes, and, 
 turning his back to the sea, opened his anus as widely as possible. 
 Then all the whales and the salmon and the other good fishes, both 
 great and small, thought it was a beautiful cavern in the rocks. They 
 all swam towards it, and crowded into it. Panaumbe was much 
 pleased. When his inside was quite full, he closed his anus and ran 
 home. When he got to the house, he closed the door and the 
 window. Then he opened his anus again, and let out all the whales 
 and the salmon and the other good fishes, both great and small, so 
 that the whole house was full of them. They could not swim away, 
 because the door and window were shut. So Panaumbe caught them 
 all. Some he ate, and some he sold. So he became a very rich 
 man. 
 
 Then Penaumbe came down, and spoke thus : “ You were poor 
 before. Now you are very rich. How have you managed to get so 
 rich ?” Panaumbe said : “ Come and dine with me. I can instruct 
 you while we are eating.” So, when Panaumbe had told Penaumbe 
 how he had become rich, Penaumbe said : “ I knew that before.” 
 With these words, he pissed against the threshold, and went out, — 
 down to the sea-shore. Then he did as Panaumbe had told him, and 
 opened his anus as wide as possible towards the sea. Then he felt 
 all the whales and salmon and the other fishes, both great and small, 
 crowding in. When his inside was quite full, he closed his anus, and 
 ran home very quickly. When he got to the house he closed the 
 door and the window, and stopped up even the smallest chinks. 
 Then he opened his anus again, and let out all the whales and 
 salmon, and the other good fishes, both great and small, so that the 
 whole house w r as full of them. But when they came out, what had 
 felt like whales and salmon, and all sorts of fishes, were really wasps 
 and horse-flies and spiders and centipedes, and other poisonous 
 insects, which stung him terribly. They could not get out, because 
 Penaumbe had closed the window and the door, and had stopped up 
 even the smallest chinks. So Penaumbe was stung to death by the 
 wasps and centipedes and other poisonous insects which had come 
 home in his inside. — (Written down from memory. Told by Kanna- 
 riki, June, 1886.) 
 
 c 
 
34 
 
 AINO FOLK-LORE. 
 
 xx.x>— Panaumbe } Penaumbe, and the Sea-Lion . 
 
 There were Panaumbe and Penaumbe. Panaumbe went down to 
 the sea-shore, and walked up and down upon the sand. Then be saw 
 a sea-lion in the water. He wanted to catch that sea-lion, and eat 
 its flesh. So he called out to it : “ Oh ! Mr. Sea- Lion, if you will 
 come here, I will pick the lice out of your head.” The sea-lion was 
 very glad to have the lice picked out of its head. So it swam to 
 him. Then he pretended to pick the lice out of its head. But in 
 reality he picked the flesh off its head, and the fat, and ate it. Then 
 he said : “ All the lice are picked off. You may go.” After the 
 sea-lion had swum a short way, it put its paw up to its head, in order 
 to see whether the lice had really all been taken off. Then it felt 
 that its flesh and fat were all gone, and that only the bones remained. 
 So it was very angry, and swam back quickly towards the shore, to 
 catch Panaumbe and kill him. 
 
 Panaumbe, when he saw the sea-lion pursuing him, ran inland 
 towards the mountains. After running some time, he reached a place 
 where the path divided. An old crow was perching on a tree there, 
 and said : “ Eight or left ! right or left ! I see a clever man.” The 
 road to the right was broad, and the road to the left was narrow, 
 because it was in a valley which ended in a point. Panaumbe thought 
 thus : “ If I take the broad path to the right, the sea-lion will over- 
 take me, and kill me. But if I take the narrow path to the left, he 
 will run so fast that he will get stuck at the end of the narrow 
 valley, and I, being small, can slip out between his legs, and beat in 
 his head from behind, and kill him.” So Panaumbe ran along the 
 narrow path to the left, and the sea-lion pursued him. But the sea- 
 lion ran so heedlessly and quickly that it got stuck at the end of the 
 narrow valley. Then Panaumbe slipped out between the sea-lion’s 
 legs, and beat in his head from behind, and killed him, and took 
 home his flesh and his skin. Then Panaumbe became very rich. 
 
 Afterwards Penaumbe came down to him, and said : “ You and I 
 were both poor. How is it that you are now so rich ? ” Panaumbe 
 said : “If you will come and dine with me, I will instruct you.” So 
 they went together to Panaumbe’s house, where Panaumbe’s mother, 
 
AINO FOLK-LORE. 
 
 35 
 
 and his wife and children, were eating the flesh of the sea-lion. But 
 Penaumbe, when he had heard what Panaumbe had done, said : 
 “ I knew that before.” Then he stepped in the dishes set before 
 Panaumbe’s mother and wife and children, and spilt their food. Then 
 he pissed on the threshold, and went away. 
 
 Penaumbe went down to the sea-shore, and saw a sea-lion, as 
 Panaumbe had done. He called out to the sea-lion : “ Oh ! Mr. 
 Sea-Lion, if you will come here, I will pick the lice out of your head.” 
 So the sea-lion swam to him. Then Penaumbe pretended to pick 
 the lice out of its head. But in reality he picked the flesh and the 
 fat off its head, and left nothing but the bones. The sea-lion felt a 
 little pain, but thought that it was owing to the lice being picked 
 out. So, when Penaumbe had finished picking and eating the flesh 
 off its head, it swam away. But afterwards, feeling the pain more 
 sharply, the sea-lion put its paw up to its head, and found that 
 nothing but bone was left. So it was very angry, and swam bach 
 quickly towards the shore, to catch Penaumbe and kill him. 
 
 Penaumbe, when he saw the sea-lion pursuing him, ran inland 
 towards the mountains. After running some time, he reached the 
 place where the path divided. The old crow, which was perching on 
 the tree, said : “ Left or right ! left or right ! I see a fool.” 
 Penaumbe took the broad road to the right, in order to be able to 
 run more easily. But the sea-lion ran more quickly than he could, 
 and caught him and ate him up. Then Penaumbe died. But if he 
 had listened to advice he might have become a rich man like 
 Panaumbe. — (Written down from memory. Told by Kannariki, 
 June, 1886.) 
 
 xxxi. — Panaumbe , Penaumbe , and the Lord of Matomai. * 
 
 Panaumbe wanted very much to become rich. For this reason, he 
 stretched his penis across to the town of Matomai. Then the lord of 
 Matomai spoke thus : “ This is a pole sent by the gods ; so it will be 
 
 * The Aino pronunciation of Matsumae. Matsumae is a town in the south 
 of Yezo. The lord or Daimyo resident there was formerly the chief Japanese 
 authority in the country. 
 
 c 2 
 
36 
 
 AINO FOLK-LORE. 
 
 well to dry all the clothes upon it.” So all the clothes and beautiful 
 garments were dried. After a time Panaumbe drew back his penis, 
 and all those clothes and beautiful garments came sticking to it. 
 His house was greatly benefited. He became a very rich man. 
 
 Afterwards Penaumbe came down and said: “My dear Panaumbe, 
 what have you done to become so rich ?” Panaumbe said: “ Come 
 and cat, and I will tell you.” Afterwards Penaumbe said : " This 
 is the thing I intended to do. Abominable Panaumbe ! bad Panaumbe ! 
 you have forestalled me.” With these words, he pissed on the 
 threshold, and went out. Then he went down to the sea-shore, and 
 stretched his penis across the sea to Matomai. The lord of Matomai 
 said : “ This is a pole sent by the gods. It will be well to dry all the 
 clothes and beautiful garments upon it.” For this reason, all the 
 clothes and beautiful garments were brought down, and put upon the 
 divine pole. Penaumbe wanted to become rich quickly by drawing 
 back his penis. So he drew it back quickly. The divine pole moved, 
 and the lord of Matomai spoke thus : " It happened thus before. 
 There was a pole sent by the gods. For this reason the clothes and 
 beautiful garments were dried upon it. Then a thief stole the divine 
 pole away. We all became poor. Now again our clothes and 
 beautiful garments have been placed upon a pole. Now there seems 
 to be a thief again. Quickly cut the divine pole.” For that reason 
 the servants of the lord all drew their swords. They cut the divine 
 pole, and all the clothes and beautiful garments were taken. 
 Penaumbe was left with only half a penis. He drew it in. Then he 
 had nothing. Then he became very poor. If Penaumbe had listened 
 to Panaumbe’s advice, he might have had food to eat, he might have 
 become rich. But he did not like to listen to advice. For this 
 reason he became poor. — (Translated literally. Original communi- 
 cated by Mr. John Batchelor, June, 1886 ; also printed in “ Aino 
 Memoir,” p. 133, but with the indecent expressions softened down.) 
 
 xxxii .—Drinking the Sea dry. 
 
 There was the Chief of the Mouth of the Biver and the Chief of 
 the Upper Current of the River. The former was very vainglorious, 
 
AINO FOLK-LORE. 
 
 37 
 
 and therefore wished to put the latter to shame, or to kill him by 
 engaging him in the attempt to perform something impossible. So 
 he sent for him, and said : “The sea may be a useful thing, in so far 
 as it is the original home of the fish which come up the river. But it 
 is very destructive in stormy weather, when it beats wildly upon the 
 beach. Do you now drink it dry, so that there may be rivers and 
 dry land only. If you cannot do so, then forfeit all your possessions.” 
 The other (greatly to the vainglorious man’s surprise) said : “I 
 accept the challenge.” 
 
 So, on their going down together to the beach, the Chief of the 
 Upper Current of the River took a cup, and scooped up a little of the 
 sea-water with it, drank a few drops, and said : “ In the sea-water 
 itself there is no harm. It is some of the rivers flowing into it that 
 are poisonous. Do you therefore first close the mouths of all the 
 rivers both in Aino-land and in Japan, and prevent them from flowing 
 into the sea, and then I will undertake to drink the sea dry.” Here- 
 upon the Chief of the Mouth of the River felt ashamed, acknowledged 
 his error, and gave all his treasures to his rival. — (Written down from 
 memory. Told by Ishanashte, 18th November, 1886.) 
 
 IV.— MISCELLANEOUS TALES, 
 xxxiii . — The Island of Women. 
 
 In ancient days, an Aino chieftain of Iwanai went to sea in order to 
 catch sea-lions, taking with him his two sons. They speared a sea- 
 lion, which, however, swam off with the spear sticking in its body. 
 Meanwhile a gale began to blow down from the mountains. The men 
 cut the rope which was fast to the spear. Then their boat floated on. 
 After some time, they reached a beautiful land. When they had 
 reached it, a number of women in fine garments came down from the 
 mountains to the shore. They came bearing a beautiful woman in a 
 litter. Then all the women who had come to the shore returned to 
 the mountains. Only the one in the litter came close to the boat, and 
 spoke thus ; “ This land is ^oman-land. It is a land where no men 
 
38 
 
 AINO FOLK-LORE. 
 
 live. It being now spring, and there being something peculiar to this 
 country of mine you shall be taken care of in my house until the 
 autumn ; and in the winter you shall become our husbands. The 
 following spring I will send you home. So now do you bear me to 
 my house.” 
 
 Thereupon the Aino chief and his sons bore the woman in the litter 
 to the mountains. They saw that the country was all like moorland. 
 Then the chieftainess entered the house. There was a room there 
 with a golden netting, like a mosquito-net. The three men were 
 placed inside it. The chieftainess fed them herself. In the day-time 
 numbers of women came in. They sat beside the golden mosquito- 
 net, looking at the men. At nightfall they went home. So gradually 
 it got to be autumn. Then the chieftainess spoke as follows , “ As 
 the fall of the leaf has now come, and as there are two vice-chief- 
 tainesses besides me, I will send your two sons to them. You your- 
 self shall be husband to me.” Then two beautiful women came in, 
 and led off the two sons by the hand, while the chieftainess kept the 
 chief for herself. 
 
 So the men dwelt there. When spring came, the chieftain’s wife 
 spoke thus to him : “ We women of this country differ from yours. 
 At the same time as the grass begins to sprout, teeth sprout in our 
 vaginas. So our husbands cannot stay with us. The east wind is 
 our husband. When the east wind blows, we all turn our buttocks 
 towards it, and thus conceive children. Sometimes we bear male 
 children. But these male children are killed and done away with 
 when they become fit to lie with women. For that reason, this is a 
 land which has women only. It is called woman- land. So when, 
 
 brought by some bad god, you came to this land of mine, there were 
 teeth in my vagina because it was summer, for which reason I did not 
 marry you. But I married you when the teeth fell out. Now, as the 
 teeth are again sprouting in my vagina because spring has come, it is 
 now impossible for us to sleep together. I will send you home to- 
 morrow. So do you tell your sons to come here to-day in order to 
 be ready.” 
 
 The sons came. The chieftainess stayed in the house. Then, with 
 tears streaming down her face, she spoke thus : “ Though it is 
 
AINO FOLK-LORE. 
 
 39 
 
 dangerous, to-night is our last night. Let us sleep together ! ” Then 
 the man, being much frightened, took a beautiful scabbard in a bag in 
 his bosom, and lay with the woman with this scabbard. The mark of 
 the teeth remained on the scabbard. The next day dawned. Then the 
 man went to his boat, taking his sons with him. The chieftain ess wept 
 and spoke thus: “ As a fair wind is blowing away from my country, 
 you, if you set sail and sail straight ahead, will be able to reach your 
 home at Iwanai.” So then the men entered their boat, and went out 
 to sea. A fair wind was blowing down from the mountains, and they 
 went along under sail. After a time they saw land ; they saw the 
 mountains about Iwanai. Going on for a time, they came to the 
 shore of Iwanai. Their wives were wearing widows’ caps. So their 
 husbands embraced them. So the story of woman-land was listened 
 to carefully. All the Ainos saw the beautiful scabbard which the 
 chief had used with that woman. — (Translated literally. Told by 
 Penri, 17th July, 1886.) 
 
 xxxiv . — The Worship of the Salmon , the Divine Fish. 
 
 A certain Aino went out in a boat to catch fish in the sea. While 
 he was there, a great wind arose, so that he drifted about for six 
 nights. Just as he was like to die, land came in sight. Being borne 
 on to the beach by the waves, he quietly stepped ashore, where he 
 found a pleasant rivulet. Having walked up the bank of this rivulet 
 for some distance, he saw a populous place. Near the place were 
 crowds of people, both men and women. Going on to it, and entering 
 the house of the chief, he found an old man of very divine aspect. 
 That old man said to him : “ Stay with us a night, and we will send 
 you home to your country to-morrow. Do you consent ?” 
 
 So the Aino spent the night with the old chief. When next day 
 came, the old chief spoke thus : “ Some of my people, both men and 
 women, are going to your country for purposes of trade. So, if you 
 will be led by them, you will be able to go home. When they take 
 you with them in the boat, you must lie down, and not look about 
 you, but completely hide your head. If you do that, you may return. 
 
40 
 
 AINO FOLK-LORE. 
 
 If you look, my people will be angry. Mind you do not look.” 
 Thus spoke the old chief. 
 
 Well, there was a whole fleet of boats, inside of which crowds of 
 people, both men and women, took passage. There were as many as 
 five score boats, which all started off together. The Aino lay down 
 inside one of them and hid his head, while the others made the boats 
 go to the music of a pretty song. He liked this much. After 
 awhile, they reached the land. When they had done so, the Aino, 
 peeping a little, saw that there was a river, and that they were 
 drawing water with dippers from the mouth of the river, and sipping 
 it. They said to each other: “ How good this water is !” Half the 
 fleet went up the river. But the boat in which the Aino was went on 
 its voyage, and at last reached his native place, whereupon the sailors 
 threw the Aino into the water. He thought he had been dreaming. 
 Afterwards he came to himself. The boat and its sailors had disap- 
 peared — whither he could not tell. But he went to his house, and, 
 falling asleep, dreamt a dream. He dreamt that the same old chief 
 appeared to him and said : “I am no human being. I am the chief 
 of the salmon, the divine fish. As you seemed in danger of dying in 
 the waves, I drew you to me and saved your life. You thought you 
 only stayed with me one night. But in truth that night was a whole 
 year. When it was ended, I sent you back to your native place. So 
 I shall be truly grateful if henceforth you will offer rice-beer to me, 
 set up the divine symbols in my honour, and worship me with the 
 words 1 1 make a libation to the chief of the salmon, the divine fish.* 
 If you do not worship me, you will become a poor man. Remember 
 this well ! ” Such were the words which the divine old man spoke to 
 him in his dream. — (Translated literally. Told by Ishanashte, 17th 
 July, 1886.) 
 
 xxxv. — The Hunter in Hades . 
 
 A handsome and brave young man, who was skilful in the chase, 
 one day pursued a large bear into the recesses of the mountains. On 
 and on ran the bear, and still the young fellow pursued it up heights 
 and crags more and more dangerous, but without ever being able to 
 
AINO FOLK-LORE. 
 
 41 
 
 get near enough to shoot it with his poisoned arrows. At last, on a 
 bleak mountain- summit, the bear disappeared down a hole in the 
 ground. The young man followed it in, and found himself in an 
 immense cavern, at the far end of which was a gleam of light. 
 Towards this he groped his way, and, on emerging, found himself 
 in another world. Everything there was as in the world of men, but 
 more beautiful. There were trees, houses, villages, human beings. 
 With these, however, the young hunter had no concern. What he 
 wanted was his bear, which had totally disappeared. The best plan 
 seemed to be to seek it in the remoter mountain district of this new 
 world underground. So he followed up a valley ; and, being tired 
 and hungry, picked the grapes and mulberries that were hanging to 
 the trees, and ate them as he trudged along. 
 
 Happening suddenly, for some reason or other, to look down upon 
 his own body, what was not his horror to find himself transformed 
 into a serpent ! His very cries and groans, on making the discovery, 
 were turned into serpent’s hisses. What was he to do ? To go back 
 like this to his native world, where snakes are hated, would be certain 
 death. No plan presented itself to his mind. But, unconsciously, 
 he wandered, or rather crept and glided, back to the entrance of the 
 cavern that led home to the world of men ; and there, at the foot of a 
 pine-tree of extraordinary size and height, he fell asleep. 
 
 To him then, in a dream, appeared the goddess of the pine-tree, 
 and said : “I am sorry to see you in this state. Why did you eat 
 of the poisonous fruits of Hades ? The only thing you can do to 
 recover your proper shape is to climb to the top of this pine-tree, and 
 fling yourself down. Then you may, perhaps, become a human being 
 again.” 
 
 On waking from this dream, the young man, — or rather snake, as 
 he still found himself to be, — was filled half with hope and half with 
 fear. But he resolved to follow the goddess’ advice. So, gliding up 
 the tall pine-tree, he reached its topmost branch, and, after hesitating 
 a few moments, flung himself down. Crash he went. On coming to 
 his senses, he found himself standing at the foot of the tree ; and 
 close by was the body of an immense serpent, ripped open so as to 
 allow of his having crawled out of it. After offering up thanks to 
 
42 
 
 AINO FOLK-LORE. 
 
 the pine-tree, and setting np the divine symbols in its honour, he 
 hastened to retrace his steps through the long, tunnel-like cavern, 
 through which he had originally entered Hades. After walking for 
 a certain time, he emerged into the world of men, to find himself on 
 the mountain-top, whither he had pursued the bear which he had 
 never seen again. 
 
 On reaching his home, he went to bed, and dreamt a second time. 
 It was the same goddess of the pine-tree, that appeared before him 
 and said : “ I have come to tell you that you cannot stay long in the 
 world of men after once eating the grapes and mulberries of Hades. 
 There is a goddess in Hades who wishes to marry you. She it was 
 who, assuming the form of a bear, lured you into the cavern, and 
 thence to the under-world. You must make up your mind to come 
 away.” 
 
 And so it fell out. The young man awoke ; but a grave sickness 
 overpowered him. A few days later he went a second time to Hades, 
 and returned no more to the land of the living. — (Written down from 
 memory. Told by Ishanashte, 22nd July, 1886.) 
 
 xxxvi . — An Inquisitive Man's Experience of Hades. 
 
 Three generations before my time there lived an Aino who wished 
 to find out whether the stories told about the existence of an under- 
 world were true. So one day he penetrated into an immense cavern 
 (since washed away by the waves) at the river-mouth of Sarubutsu. 
 All was dark in front, all was dark behind. But at last there was a 
 glimmer of light a-head. The man went on, and soon emerged into 
 Hades. There were trees, and villages, and rivers, and the sea, and 
 large junks loading fish and seaweed. Some of the people were 
 Ainos, some were Japanese, just as in the every-day world. Among 
 the number were some whom he had known when they were alive. 
 But, though he saw them, they , — strange to say, — did not seem to see 
 him. Indeed he was invisible to all, excepting to the dogs ; for dogs 
 see everything, even spirits, and the dogs of Hades barked at him 
 fiercely. Hereupon the people of the place, judging that some evil 
 spirit had come among them, threw him dirty food, such as evil 
 
AINO FOLK-LORE. 
 
 43 
 
 spirits eat, in order, as they thought, to appease him. Of course he 
 was disgusted, and flung the filthy fish-bones and soiled rice away 
 But every time that he did so the stuff immediately returned to the 
 pocket in his bosom, so that he was greatly distressed. 
 
 At last, entering a fine-looking house near the beach, he found his 
 father and mother, — not old, as they were when they died, but in the 
 heyday of youth and strength. He called to his mother, but she ran 
 away trembling. He clasped his father by the hand, and said : 
 11 Father ! don’t you know me ? can’t you see me ? I am your son.” 
 But his father fell yelling to the ground. So he stood aloof again, 
 and watched how his parents and the other people in the house set 
 up the divine symbols, and prayed in order to make the evil spirit 
 depart. 
 
 In his despair at being unrecognized he did depart, with the 
 unclean offerings that had been made to him still sticking to his 
 person, notwithstanding his endeavours to get rid of them. It was 
 only when, after passing back through the cavern, he had emerged 
 once more into the world of men, that they left him free from their 
 pollution. He returned home, and never wished to visit Hades again. 
 It is a foul place. — (Written down from memory. Told by Ishan- 
 ashte, 22nd July, 1886.) 
 
 xxxvii . — The Child of a God. 
 
 There was a very beautiful woman, who was still without a hus- 
 band. A man had already been fixed upon to become her husband, 
 but he had not yet lain with her. Nevertheless the woman suddenly 
 was with child. For this reason she was greatly surprised. As for 
 other people, they thought thus : “ She has probably become with 
 child through lying with some other man.” That was what other 
 people said. The man who was to be her husband was very angry. 
 But he could not know whence it was that she was with child. 
 
 Then she was delivered. She bore a little snake. She was greatly 
 ashamed. Her mother took the little snake, went out, and spoke 
 thus, with tears : “ What god has deigned to beget a child in my 
 daughter ? Though he should deign to beget one, it would at least 
 
44 
 
 A1N0 FOLK-LORE. 
 
 be well if he had begotten a human child. But this little snake we 
 human beings cannot keep. As it is the child of the god who begot 
 it, he may as well keep it.” So saying, she threw it away. Then 
 the old woman went in. 
 
 This being so, afterwards there was the noise of a baby crying. 
 The old woman went out, and looked. It was a nice baby. Then the 
 old woman carried it in. The woman who had given birth to the 
 child rejoiced with tears. Then the baby was found to be a boy, and 
 was kept. Gradually he grew big. After a time he became a man. 
 Then, being a very fine man, he killed large numbers both of deer 
 and of bears. 
 
 The woman who had given birth to him was alone astonished. 
 What had happened was that, while she slept, the light of the sun 
 had shone upon her through the opening in the roof. Thus had she 
 become with child. Then she dreamt a dream, which said : “I, 
 being a god, have given you a child, because I love you. When you 
 die, you shall truly become my wife. Your and my son, when he 
 gets a wife, shall have plenty of children.” The woman dreamt thus, 
 and worshipped. Then that son of hers, when pursued by the bears, 
 could not be caught. He was a great hunter, a very rich man. 
 
 Then the woman died, without having had a human husband. 
 Afterwards her son, getting a wife, had children, and became rich. 
 His descendants are living to this day. — (Translated literally. Told 
 by Penri, 21st July, 1886.) 
 
 xxxviii . — Buying a Dream. 
 
 A certain thickly populated village was governed by six chiefs, 
 the oldest of whom lorded it over the other five. One day he made a 
 feast, brewed some rice-beer, and invited the other five chiefs, and 
 feasted them. When they were departing, he said : 11 To-morrow 
 each of you must tell me the dream which he shall have dreamt over- 
 night ; and if it is a good dream I will buy it.” 
 
 So next day four of the chiefs came and told their dreams. But 
 they were all bad dreams, not worth buying. The fifth, however, did 
 not come, though he was waited for at first, aud then sent for several 
 
AINO FOLK-LORE. 
 
 45 
 
 times. At last, when brought by force, he would not open his lips. 
 So the senior chief flew into a rage, and caused a hole to be dug in 
 front of the door of his own house, and had the man buried in it up 
 to his chin, and left there all that day and night. 
 
 Now the truth was that the senior chief was a bad man, that the 
 junior chief was a good man, and that this junior chief had forgotten 
 his dream, but did not dare to say so. After dark, a kind god, — the 
 God of the Privy, — came and said : “You are a good man. I am 
 sorry for you, and will take you out of the hole.” This he did ; and, 
 at that very moment, the chief remembered how he had dreamt of 
 having been led up the bank of a stream through the wouds to the 
 house of a goddess who smiled beautifully, and whose room was 
 carpeted with skins ; how she had comforted him, fed him plente- 
 ously, and sent him home in gorgeous array, and with instructions for 
 deceiving and killing his enemy, the senior chief. “ I suppose you 
 remember it all now,” said the God of the Privy ; “ it was I who 
 caused you to forget it, and thus saved you from having it bought by 
 the wicked senior chief, because I am pleased with the way in which 
 you keep the privy clean, not even letting grass grow near it. And 
 now I will show you the reality of that of which before you saw only 
 the dream-image.” 
 
 So the man was led up the bank of a stream through the woods to 
 the house of the goddess, who smiled beautifully, and whose room was 
 carpeted with skins. She was the badger-goddess. She comforted 
 him, fed him plenteously, and said : “ You must deceive the senior 
 chief, saying that the god of door-posts, pleased at your being buried 
 near him, took you out, and gave you these beautiful clothes. He 
 will then wish to have the same thing happen to him.” So the man 
 went back to the village, and appeared in all his splendid raiment 
 before the senior chief, who had fancied him to be still in the hole, — 
 a punishment which would be successful if it made him confess his 
 dream, and also if it killed him. 
 
 Then the good junior chief told him the lies in which the badger- 
 goddess had instructed him. Thereupon the senior chief caused him- 
 self to be buried in like fashion up to the neck, but soon died of the 
 effects. Afterwards the badger-goddess came down to the village, 
 
46 ALNO FOLK-LOKE. 
 
 and married the good man, who became the senior of all the chiefs. — 
 (Written down ffrom memory. Told by Ishanashte, 16th November, 
 1886.) 
 
 xxxix . — The Baby in the Box. 
 
 There was once a woman who was tenderly loved by her husband. 
 At last, after some years, she bore him a son. Then the father loved 
 this son even more than he loved his wife. She therefore thought 
 thus : “ How pleasant it used to be formerly, when my husband loved 
 me alone ! But now, since I have borne him this nasty child, he 
 loves it more than he does me. It will be well for me to make away 
 with it.” 
 
 Thus thinking, she waited till her husband had gone off bear- 
 hunting in the mountains, and then put the baby into a box, which 
 she took to the river and allowed to float away. Then she returned 
 home. Later on, her husband came back ; and she, with feigned 
 tears, told him that the baby had disappeared — stolen or strayed, — 
 and that she had vainly searched all round about the house and in 
 the woods. The man lay down, like to die of grief, and refused all 
 food. Only at length, when he saw that his wife, too, went without 
 her food, did he begin to eat a little, fearing, in his affection for her, 
 that she too might die of hunger. However, it was only when he 
 was present that she fasted. She ate her fill behind his back. 
 
 At last, one day, not knowing what to do to rouse him, she said to 
 him : “ Look here ! I will divert you with a story.” Then she told 
 him the whole story exactly as it had happened, being herself, all the 
 while, under the delusion that she was telling him an ancient fairy- 
 tale. Then he flew into a rage, took his bludgeon, beat her to death, 
 and then threw her corpse out-of-doors. This was the way in which 
 the gods chose to punish her. 
 
 Then the husband, knowing now that his search must be made 
 down the stream, started off. At last, after seeking for a long time, 
 he came to a lonely house, where he found a very venerable-looking 
 old man, an old woman, and their middle-aged daughter, and also a 
 boy. He said to the old man : “I come to ask whether you know 
 
AINO FOLK-LORE. 
 
 47 
 
 anything of my little boy, who was placed in a box and set to float 
 down the stream.” The old man replied : “ One day, when my 
 daughter here went to draw water from the river, she found a box 
 with a little boy in it. We knew not whether the child was a human 
 creature, a god, or a devil. So doubtless he is yours. We have kept 
 the box too. Here it is. You can judge by looking at it.” 
 
 It turned out to be the same box, and the same boy. So the father 
 rejoiced. Then the old man said : “ Remain here. I will give to you 
 for wife this daughter of mine, my only child. Live with us as long 
 as my old wife and I remain alive. Feed us, and then you shall 
 
 inherit from me.” The man did so. When the old pebple died, he 
 
 inherited all their possessions ; and then, with his new wife and his 
 beloved son, returned to his own village. So you see that, even 
 among us Ainos, there are wicked women. — (Written down from 
 memory. Told by Ishanashte, 17th November, 1886.) 
 
 xl . — The Bride Bewitched . 
 
 There was once a very beautiful girl who had many suitors. But, 
 as soon as she was married to one, and he lay down beside her and 
 then stretched out his hand towards her vagina, a voice came from it, 
 warning him to desist. This so much alarmed the bridegroom that 
 he fled. This happened nine or ten times, till at last the girl was in 
 despair ; for none would now wed her, and her old father was put to 
 shame. They plunged her into the water of the river, but it had no 
 effect. So at last, in her grief, she ran to the mountains, and threw 
 herself down at the foot of a magnolia-tree. 
 
 When, after some difficulty, she fell asleep, she dreamt that the 
 tree was a house, outside of which she was lying, and from the window 
 of which a lovely goddess popped out her head and said : “ What has 
 happened is in no way your fault. Your beauty has caused a wicked 
 fox to fall in love with you. It is he who has got into your vagina, 
 and who speaks out of it, in order to prevent the approach of any 
 ordinary mortal husband. He, too, it is who has lured you out here, 
 to carry you away altogether. But do not allow yourself to become 
 subject to his influence. I will give you some beautiful clothes, and 
 
48 
 
 AINO FOLK-LORE. 
 
 cause you to reach your house in safety. You must tell your father 
 all about me.” Then the girl awoke and went home. Her father 
 exorcised the fox at last by earring an exact likeness of his daughter, 
 and offering it to the fox with respectful worship. Then she married, 
 and gave birth to children, and was happy all her life. — (Written 
 down from memory. Told by Ishanashte, 17th November, 1886.) 
 
 xli . — The Wicked Stepmother. 
 
 In ancient days, when men were allowed to have several wives, a 
 certain man had two — one about his own age, the other quite young, — 
 and he loved them both with equal tenderness. But when the younger 
 of the two bore him a daughter, his love for his daughter made him 
 also perhaps a little fonder of the mother of the child than of his 
 other wife, to the latter’s great rage. She revolved in her mind what 
 to do, and at last feigned a grave illness, pretending not to be able 
 even to eat, though she did eat when everybody’s back was turned. 
 At last, being to all appearance on the point of death, she declared 
 that one thing alone could cure her. She must have the heart of her 
 little step-child to eat. 
 
 On hearing this, the man felt very sad, and knew not what to do ; 
 for he loved this wicked wife of his and his little daughter equally 
 dearly. But at last he decided that he might more easily get another 
 daughter than another wife whom he would love as much as he did 
 this one. So he commanded two of his servants to carry off the child 
 to the forest while her mother was not looking, to slay her there, and 
 bring back her heart. So they took her. But, being merciful men, 
 they slew, instead of her, a dog that came by that way, and brought 
 the child back secretly to her mother, who was much frightened to 
 hear what had happened, and who fled with the child. Meanwhile the 
 dog’s heart was brought to the step-mother, who was so overjoyed at 
 the sight of it, that she declared she required no more. So, without 
 even eating it, she left off pretending to be sick. 
 
 For some time after this, she lived alone with her husband. But at 
 last he was told of what had happened, and he grew very sullen. She, 
 seeing this, wished for a livelier husband. So one day, when her 
 
AIKO FOLK-LORE. 
 
 49 
 
 husband was out hunting, a young man, beautifully dressed all in 
 black, came and courted her, and she flirted with him, and showed 
 him her breasts. Then they fled together, and came to a beautiful 
 house with gold mats, where they slept together But when she woke 
 in the morning it was not a house at all, but a rubble of leaves and 
 branches in the midst of the forest ; and her new husband was nothing 
 but a carrion-crow perching overhead, and her own body, too, was 
 turned into a crow’s, and she had to eat dung. 
 
 But the former husband was warned in a dream to take back his 
 younger wife and his child, and the three lived happily^ together ever 
 after. From that time forward most men have left off the bad habit 
 of having more than one wife. — (Written down from memory. Told 
 by Ishanashte, November, 1886.) 
 
 xlii . — The Clever Deceiver. 
 
 A long, long time ago there was a rascal, who went to the moun- 
 tains to fetch wood. As he did not know how to amuse himself, he 
 climbed to the top of a very thick pine-tree Having munched some 
 rice he stuck it about the branches of the tree, so as to make it look 
 like birds’ dung. Then he went back to the village, to the house of 
 the chief, and spoke thus to him : “ I have found a place where a 
 beautiful peacock has its nest. Let us go there together ! Being 
 such a poor man, I feel myself unworthy of going too near the divine 
 bird. You, being a rich man, should take the peacock. It will be a 
 great treasure for you. Let us go ! ” 
 
 So the chief went there with him. When the chief looked, there 
 truly were many traces of birds’ dung near the top of the tall pine- 
 tree. He thought the peacock was there. So he said: “ I do not 
 know how to climb trees. Though you are a poor man you do know 
 how to do so. So go and get the peacock, and I will reward you well. 
 Go and get the divine peacock ! ” So the poor man climbed the tree. 
 When he was half way up it, he said : “ Oh ! sir, your house seems 
 to be on fire.” The chief was much frightened. Owing to his being 
 frightened, he was about to run home. Then the rascal spoke thus : 
 
 d 
 
50 
 
 AINO FOLK-LORE. 
 
 “ By this time your house is quite burnt down. There is no use in 
 your running there/’ The rich man thought he would go anywhere 
 to die ; so he went towards the mountains. After he had gone a 
 short way, he thought thus : “ You should go and see even the traces 
 of your burnt house.” So he went down there. When he looked, he 
 found that his house was not burnt at all. He was very angry, and 
 wanted to kill that rascal. Then the rascal came down. The chief 
 commanded his servants, saying : “ You fellows ! this man is not only 
 poor, but a very badly behaved deceiver. Put him into a mat, and 
 
 roll him up in it without killing him. Then throw him into the 
 river. Do this ! ” Thus spoke the chief. 
 
 The servants put the rascal into the mat, and tied it round tight. 
 Then two of them carried him between them on a pole to the river- 
 bank. They went to the river. The rascal spoke thus : “ Though I 
 am a very bad man, I have some very precious treasures. Do you go 
 and fetch them. If you do so, it can be arranged about their being 
 given to you. Afterwards you can throw me into the river.” Hearing 
 this, the two servants went off to the rascal’s house. 
 
 Meanwhile a blind old man came along from somewhere or other. 
 His foot struck against something wrapped up in a mat. Astonished 
 at this, he tapped it with his stick. Then the rascal said : “ Blind 
 man ! If you will do as I tell you, the gods will give you eyes, and 
 you will be able to see. So do so. If you will untie me and do as I 
 tell you, I will pray to the gods, and your eyes will be opened.” The 
 blind old man was very glad. He untied the mat, and let the rascal 
 out. Then the rascal saw that, though the man was old and blind, 
 he was dressed very much like a god. The rascal said : “ Take off 
 your clothes and become naked, whereupon your eyes will quickly be 
 opened.” This being so, the blind old man took off his clothes. 
 Then the rascal put him naked into the mat, and tied it round tight. 
 Then he went off with the clothes, and hid. 
 
 Shortly afterwards, the two men came, and said : “ You rascal ! 
 you are truly a deceiver. So, though you possess no treasures, you 
 possess plenty of deceit. So now we shall fling you into the water.” 
 The blind old man said : “ I am a blind old man. I am not that 
 
AINO FOLK-LORE. 
 
 51 
 
 rascal. Please do not kill me ! ” But he was forthwith flung into 
 the river. Afterwards the two men went home to their master’s 
 house. 
 
 Afterwards the rascal put on the blind old man’s beautiful clothes. 
 Then he went to the chief’s house and said : “ My appearance of mis- 
 behaviour was not real. The goddess who lives in the river was very 
 
 much in love with me. So she wanted to take and marry my spirit 
 
 after I should have been killed by being thrown into the river. So 
 my misdeeds are all her doing. Though I went to that goddess, I 
 felt unworthy to become her husband, because I am a poor man. I 
 have arranged so that you, who are the chief of the village, should go 
 and have her, and I have come to tell you so. That being so, I am 
 in these beautiful clothes because I come from the goddess.” Thus he 
 spoke. As the chief of the village saw that the rascal was dressed in 
 nothing but the best clothes, and thought that he was speaking the 
 truth, he said : “ It will be well for me to be tied up in a mat, and 
 flung into the river,” Therefore this was done, just as had been done 
 with the rascal, and he was drowned in the water. 
 
 After that, the rascal became the chief, and dwelt in the drowned 
 chief’s house. Thus very bad men lived in ancient times also. So it 
 is said. — (Translated literally. Told by Ishanashte, 18th July, 1886.) 
 
 xliii — Yoshitsune. 
 
 [It has been generally believed, both by Japanese and Europeans 
 who have written about the Ainos, that the latter worship Yoshit- 
 sune, a Japanese hero of the twelfth century, who is said, — not, 
 indeed, by Japanese historians, but by Japanese tradition, — to have 
 fled to Yezo when the star of his fortune had set. The following 
 details concerning Yoshitsune bear so completely the stamp of the 
 myth, that they may, perhaps, be allowed a place in this collection. 
 It should be mentioned that Yoshitsune is known to the Ainos under 
 the name of Hongai Sama. Sama is the Japanese for “Mr.” or 
 “ Lord.” Hongai is the form in which, according to a regular law of 
 permutation affecting words adopted into Aino from Japanese, the 
 word Hogwan , which was Yoshitsune’s official title, appears ! The 
 
 d 2 
 
52 
 
 AINO FOLK-LORE. 
 
 name of Hongai Santa is, however, used only in worship, not in the 
 recounting of the myth. Mr. Batchelor, whose position as missionary 
 to the Ainos must give his opinion great weight in such matters, 
 thinks that the Ainos do not worship Yoshitsune. But I can only 
 exactly record that which I was told myself.] 
 
 Okikurumi, accompanied by his younger sister Tureshi [hi], had 
 taught the Ainos all arts, such as hunting with the bow and arrow, 
 netting and spearing fish, and many more ; and himself knew every- 
 thing by means of two charms or treasures. One of these was a piece 
 of writing, the other was an abacus ; and they told him whence the 
 wind would blow, how many birds there were in the forest, and all 
 sorts of other things. 
 
 One day there came, — none knew whence, — a man of divine appear- 
 ance, whose name was unknown to all. He took up his abode with 
 Okikurumi, and assisted the latter in all his labour with wonderful 
 ability. He taught Okikurumi how to row with two oars instead of 
 simply poling with one pole, as had been usual before in Aino-land. 
 Okikurumi was delighted to obtain such a clever follower, and gave 
 him his sister Tureshi [hi] in marriage, and treated him like his own 
 son. For this reason the stranger got to know all about Okikurumi’s 
 affair, even the place where he kept his two treasures. The result 
 of this was that one day when Okikurumi was out hunting in the 
 mountains the stranger stole these treasures and all that Okikurumi 
 possessed, and then fled with his wife Tureshi in a boat, of which they 
 each pulled an oar. Okikurumi returned from the mountains to his 
 home by the seaside, and pursued them alone in a boat ; but could 
 not come up to them, because he was only one against two. Then 
 Tureshi excreted some large foeces in the middle of the sea, which 
 became a large mountain in the sea, at whose base Okikurumi 
 arrived. But so high was it that Okikurumi could not climb over 
 it. Moreover, even had not the height prevented him, the fact of its 
 being nothing but filthy fceces would have done so. As for going 
 round either side of it, that would have taken him too much out of 
 the way. So he went home again, feeling quite spiritless and van- 
 quished, because robbed of his treasures. 
 
AINO FOLK-LORE. 
 
 53 
 
 This is the reason why, ever since, we Ainos have not been able to 
 read. — (Written down from memory. Told by Ishanashte, 25th 
 November, 1886.) 
 
 V.— SCRAPS OF FOLK-LORE, 
 xliv. — The Good Old Times. 
 
 In ancient days, rivers were very conveniently arranged. The 
 water flowed down one bank, and up the other, so that you could go 
 either way without the least trouble. Those were the days of magic. 
 People were then able to fly six or seven miles, and to light on the 
 trees like birds, when they went out hunting. But now the world is 
 decrepit, and all good things are gone. In those days people used 
 the fire-drill. Also, if they planted anything in the morning, it grew 
 up by mid-day. On the other hand, those who ate of this quickly- 
 produced grain were transformed into horses. — (Written down from 
 memory. Told by Ishanashte, November, 1886.) 
 
 xlv. — The Old Man of the Sea. 
 
 The Old Man of the Sea (. Atui koro eJcashi ) is a monster able to 
 swallow ships and whales. In shape it resembles a bag, and the 
 suction of its mouth causes a frightfully rapid current. Once a boat 
 was saved from this monster by one of the two sailors in it flinging 
 his loin-cloth into the creature’s open mouth. That was too nasty a 
 morsel for even this monster to swallow ; so it let go its hold of the 
 boat. — (Written down from memory. Told by Ishanashte, July, 
 1886.) 
 
 xlvi. — The Cuckoo. 
 
 The male cuckoo is called kakkok i the female tutut. Both are 
 beautiful birds, and live in the sky. But in spring they come down 
 to earth, to build their beautiful bottle-shaped white nests. Happy 
 the man who gets one of these nests, and lets no one else see it. He 
 will become rich and prosperous. Nevertheless, it is unlucky for a 
 
54 
 
 AINO FOLK-LORE. 
 
 cuckoo to light on the window-sill and look into the house ; for 
 disease will come there. If it lights on the roof, the house will be 
 burnt down. — (Written down from memory. Told by Penri, 16th 
 July, 1886.) 
 
 xlvii . — The \_Horned~\ Owl. 
 
 There are six owls, — brethren. The eldest of them is only a little 
 bigger than a sparrow. When perching on a tree, it balances itself 
 backwards, for which reason it is called “ The Faller Backwards.” 
 The youngest of the six has a very large body. It is a bird which 
 brings great luck. If anyone walks beneath this bird, and there 
 comes the sound of rain falling on him, it is a very lucky thing. 
 Such a man will become very rich. For this reason the youngest of 
 the six owls is called “ Mr. Owl.” 
 
 [The rain here mentioned is supposed to be a rain of gold from 
 the owl’s eyes.] — (Translated literally. Told by Penri, 16th July, 
 1886.) 
 
 xlviii , — The Peacock in the Sky. 
 
 A cloudless sky has a peacock in it, whose servants are the eagles. 
 The peacock lives in the sky, and only descends to earth to give birth 
 to its young. When it has borne one, it flies back with it to the sky. 
 — (Written down from memory. Told by Penri, July, 1886, and by 
 Ishanashte, November, 1886.) 
 
 xlix . — Trees turned into Bears. 
 
 The rotten branches or roots of trees sometimes turn into bears. 
 Such bears as these are termed payep kamui , i.e. li divine walking 
 creatures,” and are not to be killed by human hand. Formerly they 
 were more numerous than they are now, but they are still sometimes 
 to be seen. — (Written down from memory. Told by Penri, July, 
 1886.) 
 
AINO FOLK-LORE. 
 
 55 
 
 1. — Coition. 
 
 The Ainos think it very unlucky for the woman to move ever so 
 slightly during the act of coition. If she does so, she brings disasters 
 upon her husband, who is sure to become a poor man. For this 
 reason, the woman remains absolutely quiet, and the man alone 
 moves. — (Written down from memory. Told by Penri, July, 1886.) 
 
 li . — Birth and Naming. 
 
 Before birth, clothes are got ready for the expected baby, who is 
 washed as soon as born.* The divine symbols are set up, and thanks 
 are offered to the gods. Only women are present on the occasion. 
 Generally in each village there are one or two old women who act as 
 midwives. 
 
 The child may be named at any time. Ishanashte said that it was 
 usually two or three months, Penri said that it was two or three 
 years, after birth. The name chosen is usually founded on some 
 circumstance connected with the child, but sometimes it is meaning- 
 less. The parent’s name is never given, for that would be unlucky. 
 How, indeed, could a child continue to be called by such a name when 
 its father had become a dead man, and consequently one not to be 
 mentioned without tears ? — (Written down from memory. Told by 
 Penri and Ishanashte, July, 1886.) 
 
 lii. — The Pre-eminence of the OaJc , Pine-tree , and Mugwort. 
 
 At the beginning of the world the ground was very hot. The 
 ground was so hot that the creatures called men even got their feet 
 burnt. For this reason, no tree or herb could grow. The only herb 
 that grew at that time was the mugwort. Of trees, the only ones 
 were the oak and the pine. For this reason, these two trees are the 
 oldest among trees. Among herbs, it is the mugwort. This being 
 so, these two trees are divine trees ; they are trees which human 
 
 * For the only time in its whole life ! 
 
56 
 
 AINO FOLK-LORE. 
 
 beings worship. Among herbs, the mugwort is considered to be 
 truly the oldest. 
 
 Listen well to this, too, you younger folks ! — (Translated literally. 
 Told by Penri, 19th July, 1886.) 
 
 liii . — The Deer with the Golden Horn . — (A specimen of Aino history.) 
 
 My very earliest ancestor kept a deer. He used to tie the divine 
 symbols to its horns. Then the deer would go to the mountains, and 
 bring down with it plenty of other deer. When they came outside 
 the house my ancestor would kill the deer which his deer had brought 
 from the mountains, and thus was greatly enriched. The name of the 
 village in which that deer was kept was Setarukot. 
 
 There was a festival at a neighbouring village. So the man who 
 kept the deer went off thither to the festival with all his followers. 
 Only his wife was left behind with the deer. Then a man called Tun- 
 uwo-ush [ i.e . “ as tall as two men ”], from the village of Shipichara, 
 being very bad-hearted, came in order to steal that deer. He found 
 only the deer and the woman at home. He stole both the woman 
 and the deer, and ran away with them. So the man who kept the 
 deer, becoming angry, pursued after him to fight him. Being three 
 brothers in all, they went off all three together. So Tun-uwo-ush 
 invoked the aid of the whole neighbourhood. He called together a 
 great number of men. Then those three brethren came together to 
 fight him. As they were three of them, the eldest, having killed 
 three score men, was at last killed himself. The second brother killed 
 four score men, and was then killed himself. Then the youngest 
 brother, seeing how things were, thought it would be useless to go on 
 fighting alone. For this reason he ran away. Having run away, he 
 got home. Having got home, he came to his house. Then he 
 invoked the aid of all the neighbourhood. He invoked the aid even 
 of those Ainos who dwelt in the land of the Japanese. Then he went 
 off with plenty of men. Having gone off, he fought against Tun- 
 uwo-ush. In the war, he killed Tun-uwo-ush and all his followers. 
 Then he got back both the deer and the woman. That was the last 
 of the Aino wars.— (Translated literally. Told by Ishanashte, 8th 
 November, 1886.) 
 
i 
 
 \ 
 
 AINO FOLK-LORE. 57 
 
 liy. — Dreams. 
 
 To dream of rice-beer, a river, swimming, or anything connected 
 with liquids, causes rainy weather. For instance, I dreamt last night 
 that I was drinking rice-beer, and accordingly it is raining to-day. 
 
 To dream of eating meat brings disease. So does dreaming of 
 eating sugar or anything red. 
 
 To dream of killing or knocking a man down is lucky. To dream 
 of being killed or knocked down is unlucky. 
 
 To dream that a heavy load which one is carrying feels light is 
 lucky. The contrary dream prognosticates disease. 
 
 To dream of a long rope which does not break, and in which there 
 are no knots even when it is wound up, is lucky, and prognosticates 
 victory. 
 
 To dream of flying like a bird, and perching on a tree, prognosti- 
 cates rain and bad weather. 
 
 When a man is about to start off hunting, it is very lucky for him 
 to dream of meeting a god in the mountains, to whom he gives 
 presents, and to whom he makes obeisance. After such a dream, he 
 is certain to kill a bear. 
 
 To dream of being pursued with a sharp weapon is unlucky. 
 
 To dream that one is wounded, and bleeding freely, is a good omen 
 for the chase. 
 
 To dream of the sun and moon is probably unlucky, especially if 
 one dreams of the waning moon. But it is not unlucky to dream of 
 the new moon. 
 
 To dream of a bridge breaking is unlucky. But to dream of 
 crossing a bridge in safety is lucky. 
 
 For a husband to dream of his absent wife as smiling, well-dressed, 
 or sleeping with himself, is unlucky. — (Written down from memory. 
 Told by Ishanashte, November, 1886.) 
 
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