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THE ANCIENT PIT-DWELLERS or ero.

By ROMYN HITCHCOCK.

When the ﬁrst Emperor of Japan, known by the posthumos title
Jimmu Tenno, whose traditional reign began 660 B. 0., was on his im-
perial journey eastward from ancient Tsukushi, to establish the seat
of government in Yamato, he came to a great. “ cave 7’ or “ apartment”,
in which eighty tsuchi-gmno or cave-dwelling savages were awaiting
him. The word tsuchi-gumo is usually translated “ earth-spiders,” but
Prof. B. H. Chamberlain regards it as a corruption of tsuchi-gomori, or
“ earth-hiders.” Whatever the original meaning may have been, there
can be no doubt that it was applied to a savage people, who inhabited
Japan before the coming of the Japanese.

The ancient records of the Japanese contain many allusions to these
dwellers in caves, or dwellers under ground. In the reign of the Em-
peror Keiko two Kuniaso braves were killed in a cave by Yamato-take.
The Empress Jingo Kogo was wrecked among tsuchi-gumo. They are
said to have been numerous in Bungo and in other western provinces,
in ()mi, in Yamato, and in other localities.

The character of their dwellings is not clearly deﬁned, owing to the
ambiguous meaning of the Chinese character translated “ cave.” In
certain parts of Japan natural caves are numerous, but they are not
common throughout the country. Artiﬁcial caves are not uncommon,
but I have endeavored to show, in an article treating of ancient Japa-
nese burial customs, read before section H of the American Association
for the Advancement of Science at Toronto in 1889, that such caves
were constructed for interment of the dead and not for dwellings.
Still other structures, chambers made by piling up huge rocks and
heaping up mounds of earth to cover them, are also numerous in
southern Japan, and these have been designated as caves by von
Siebold, rather carelessly it seems to me. But these also were only
burial chambers. Granting that mere opinions concerning such a
subject are not of much value, I would only add that until some stronger
evidence than von Siebold has adduced gives color to the idea that the
early inhabitants of Japan lived in true caves, I hold that their dwell-
ings were more probably of the character of the pit-dwellings to be
described in this article. It is true we do not ﬁnd the ruins of such

417

 

H. Mis. 129, pt. 2 27

418 REPORT OF NATIONAL MUSEUM, 1890.

dwellings in the south, although they are numerous in Yezo. This is
doubtless because all such ruins have been destroyed in the more popu-
lous island, where every available plot of ground has long been under
cultivation.

The fact is not to be overlooked, however, that the idea of cave life
was familiar to the ancient Japanese. The well-known myth of the
sun-goddess, who retired into a cave and closed the entrance with a
stone, is signiﬁcant of the truth of this assumption. It is not unlikely

that the idea came from China and that true cave life was never prac
ticed in Japan.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Fig. 64. —

There are still other people mentioned in the Japanese records, dis-
tinguished as Ebisu or hairy savages, who were contemporaneous with
the earth-hiders. It is not difﬁcult to recognize in these the ancestors
of the Ainos, who are now conﬁned to Yezo. Not only is the historic
evidence clear that the Ainos once lived in the main island as far south
as Sendai, but we have numerous facts in support of the further con.
clusion that, in more ancient times, they occupied the coast as far south

    

27W

    
 
 
 

  
 

THE ANCIENT PIT-DWELLERS OF YEZO. 419

as the extreme end of Kiushiu. Such evidence we ﬁnd in the distribu-
tion of geographical place-names, which are obviously of Aino origin,
in the names of famous characters in Japanese mythology, which are
certainly of Aino derivation, and in the contents of kitchen-middens or
shell-heaps, which are numerous here and there along the coast.

The writer has brieﬂy summarized the evidence of Aino occupancy of
Japan in the paper following this one. The character of the pot-
tery found in the shell-heaps is entirely different from any pottery
made by the ancient Japanese. The material is the same as that
of the Japanese sepulchral pottery, but the shapes of the vessels are
not the same and the decoration upon them is absolutely distinctive.
Strange as it may seem, the pottery of the shell-heaps is far more elab-
oratel y decorated than any ancient pottery of Japanese origin.

Plate LXXIIE shows a number of specimens from the large collection of
M. I’Abbe Furet, of Hakodate, which 1 was very kindly permitted to pho-
tograph. Many of these are covered with complex designs, such as are
absolutely unknown on Japanese pottery. The small fragments repre-
senting parts of human ﬁgures are, so far as I am aware, unique. Owing
to the absence from home of the collector, I was unable to learn any-
thing about them.

The ancient Japanese pottery comes from burial mounds which are
prehistoric, or at least which date from a time before the year A. D.
400, when the authentic records of Japan begin. The pottery of the
shell-heaps, often designated as Aino pottery, although more elaborately
decorated, must be older than this, and it would seem to afford indis-
putable evidence that the Japanese were preceded by an aboriginal
people, who were potters. We ﬁnd the same kind of pottery in Yezo,
in the shell-heaps at ()taru, near Sapporo, on the small island Benton-
jima, in Nemuro harbor, about ancient pits in Kushiro, and about sinr
ilar places on the Island of Yeterof. Associated with it everywhere
are found arrow-heads and other implements, such as may be found
scattered over many parts of Yezo in the surface mold at the present
day.

The question then arises, to what people shall we attribute this spoil“!
It has been supposed that the shell mounds were left by the Ainos.
This is the opinion of Prof. John Milne. But we immediately come face
to face with the fact that the Ainos of the present day do not make pot-
tery. The claim is made, upon rather insufﬁcient ground it seems to me,
that the Ainos formerly did make pots ; but if so, it is strange that in
all my journeying among them I found no indications of such handi-
work, nor of their need of such utensils. I can not bring myself to be-
lieve that a people who not only possessed that useful art, but who also
acquired such a degree of artistic skill in decorating their productions,
could have absolutely lost it. Certainly it could not have disappeared
within a century, as we must suppose if we accept all the evidence we
possess of Aino pot making.

420 REPORT or NATIONAL MUSEUM, 1890.

It would be a bold assumption indeed to suppose that the dwellers
in earth houses, the tsuchi-gumo, made the pottery. We have no evi-
dence of this further than the fact that here and there fragments of
pottery, and occasionally well- preserved vessels, are found about pits in
Yezo and Yeterof, which, as I shall endeavor to show, are probably the
ruins of a kind of pit-dwellings corresponding, in the opinion of the
present writer, to those of the traditional tsuchi-gumo. The pottery is
there, and it assuredly was not made by the Japanese. It may be much
older than we think, older than the Aino occupancy; older than even
the traditions of the Japanese. Whoever were the people who made
it, they spread over the whole country from southern Kiushiu to the
bleak shores of Yezo and the adjacent islands.

\Vho were the pit-dwellers of Yezo"! I have supposed them to be
the tsuchi-gumo of tradition, but our only knowledge concerning these
is found in the Japanese accounts, unreliable enough, but at the
same time not without some bearing on the question. For one would
scarcely expect such circumstantial and numerous accounts of meetings
and combats with dwellers in burrows or caves to be pure inventions.
The word “cave” translated means “apartment.” They were not cave-
dwellers in the ordinary sense, for in nearly all the accounts of the peo‘
ple they seem to have lived in holes dug in the ground. We have the
less reason to doubt this, since it is known that the Smelenkur of Sag-
halin construct earth-covered dwellings on the sides of hills, not in any
sense caves, and houses of another form will shortly be described which
may, with still more probability, represent the dwellings of the tsuchi-
gumo.

Mr. T. ”W. Blakiston ﬁrst brought prominently into notice certain re-' .
markable depressions or pits in the ground which he had observed
in various parts of Yezo, and which he believed to be the remains of
human habitations. In the summer of 1888 I made an extendedjourney
in the island, covering a distance of more than 800 miles on horseback,
visiting the Ainos and always looking for pits. The pits are numerous in
places, usually on elevated land near the coast, or overlooking the mouths
of rivers, presumably that the people might readily sight shoals of ﬁsh.
The island known as Bentenjima, which forms a breakwater to Nemuro
harbor, is covered with numerous pits. Plate LXXIV shows the town as '
seen from the residence of Mrs. H. Carpenter, a most devoted missionary,
and the only foreign resident. The island is seen on the left. Just back
of the three sheds or storehouses bordering on the water, where the
bank is falling away, there is a small line of white, indicating the re-
mains ot' a shell-mound. It was at this spot that Prof. John Milne, in
1881, found some fragments of pottery, several arrow-heads, and one
complete vase. I was only able to ﬁnd a few broken shells, not having
the means with me for digging.

About 4 miles from Nemuro, in a northeasterly direction, on a bluff
overlooking the sea, near the mouth of a small stream, there are seven
pits, approximately square in shape, varying in length from 10 to 20

 

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_u_.>4m rxxE.

 

 

 

ANCIENT POTTERY FROM M. L’ABBE FURET COLLECTION.

 

 

 

 

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VIEW OF NEMURO AND BENTENJIMA.

 

'xoooqouH-(mgl 'Lunasnw leuoueN ;o uodau

'AIXX'I 3!le

 

 

 

THE ANCIENT PIT-DWELLERs or rezo. 421

feet. They are not well preserved, but it was thought worth while to
dig a trench across one of them in the hope of ﬁnding some pottery or
arrow-heads. The trench was dug two feet wide down to a stratum of
clay, but nothing was found.

On the island of Yeterof there are many hundred of such pits on ele-
vated knolls some distance from the coast, but overlooking a broad
valley, through which a stream meanders for a long distance nearly
parallel to the coast. It seemed to me quite possible that at the time
the dwellings represented by these pits were inhabited, the present river
valley was an immense arm of the sea, and a rich ﬁshing-ground. It
was about these pits that Mr. Blakiston says fragments of pottery were
picked up. I was therefore quite anxious to explore one of them with
a spade, and leaving my companions, Mr. Leroux and Mr. Odlum, I set
off in search for a habitation. After a long walk I found an Aino hut
occupied by an old woman, and there obtained a dilapidated old Jap-
anese instrument which was used for digging. It was the best the
country afforded, so I carried it back and we dug over the whole bottom
of the pit, and also in several places outside, Without ﬁnding a single
article to reward us. We made some measurements of the pits in the
vicinity, which were large and well preserved. Two pits gave the fol-
lowing results:

Southeast and Northeast and
northwest. southwest. Depth.
ﬁletres. Metres. Centmzetrcs.
4 3. 8 53

4 a 4.5 73

Although I have not yet found a single piece of pottery, nor a chipped
ﬂint in any pit where I have dug, it does not follow that nothing of the
kind is to be found about them. Other explorers have been more for-
tunate. The most promising locality for such explorations is at Kushiro,
on the southeast coast of Yezo. Only want of the necessary time pre-
vented me from digging about the pits there. In walking over the
ground I picked up several small bits of old pottery which the rains had
washed out, and the Japanese local ofﬁcers showed me a small collec-
tion of vessels, tolerably well preserved, which had been found there.
Some of the Kushiro pits are very large. I measured one, which was
32 feet acress and 8 feet deep.

The Ainos have a tradition concerning a race of dwellers under
ground called koro-pOk-guru, who formerly occupied the country. The
Ainos claim to have subdued and exterminated them. We have no
means of knowing whether this is a genuine tradition, or a late inven-
tion to explain the existence of the pits. Presuming it to be the for-
mer, it is not unreasonable to suppose that the Aino account of dwarfs,
who lived under ground, and the Japanese tales of earth-spiders 0r

422 REPORT OF NATIONAL MUSEUM, 1890.

tsuchi-gumo, refers to the same people. In the light of the observations
related further on, it would also seem probable that the pits of Yezo
are the ruins of the dwellings once occupied by them, now affording
landmarks whereby we may trace the migrations of a once numerous
people to their disappearance and oblivion.

In the year 1878 Prof. John Milne* visited Shumushu or Peroi Island,
the most northern of the Kurilcs. There, at the village of Myrup, he
found a small colony of migratory people who made huts over excava-
tions. His account of them is short. He writes:

Here there were three wooden houses which had been built by the Russians, and
quite a number (perhaps a score) of half underground dwellings. On landing we
found that all these were deserted, and in many cases even difficult to ﬁnd, owing to
the growth of wormwood and wild grasses.

The inhabitants of the island, who call themselves Kurilsky, are twenty-three in
in number. They chieﬂy live at a place called Selene, ab0ut4 miles distant. I men-
tion these people, as they seem to be the only inhabitants of the Kuriles north of
Iturup (Yeteroi‘).

It appears that the dwellers in the deserted houses were migratory.
Professor Milne has elsewhere declared that “these excavations have
a striking resemblance to the pits which we ﬁnd further south.”

A Japanese author, Mr. Y. Hashiba, has published a description of
some peculiar dwellings built over pits, which he found in Shonai, on
the west coast of the northern part of the main island of Japan.
I am indebted to Mr. P. Jaisohn for a partial translation ofthis arti‘
cle, which is written in Japanese. There are two huts, built over
circular pits about 1 foot in depth by 2 to 3 yards in diameter.
The framework of one is of reeds, that of the other of branches,
over which there is a covering of earth 2 feet thick. In the middle of
the ﬂoor is a triangular ﬁreplace. Other pits were found in the vicin-
ity and fragments of pottery, but the pottery is said to differ from that
found in Yezo. The points of difference I have been unable to learn.

The Aleuts build also over excavations in the earth,erecting a frame-
work of wood over which they pile a covering of sods. The entrance to
such dwellings is through a low passage along which one must crawl.

When the Japanese obtained the Kurile Islands from Russia in ex
change for Saghaliu, they determined to transfer the few inhabitants
they found there to a more accessible spot. They selected the island of
Shikotan, and although the people did not wish to change their abode,
a steamer was sent to take them away, and thus a colony of about one
hundred persons was established on Shikotan. This island is situated
nearly east of the extreme eastern limit of Yezo and south of Kunashiri.
It is small, mountainous, not of much importance, and difﬁcult to
reach.

Professor Milne was the ﬁrst to tell me of these people, but he had
not seen them. At Nemuro I made inquiries about them and resolved

 

*Trans. Seismological Soc. of Japan, IX, 1886, pp. 127, 128.

 

 

 

 

VILLAGE OF SHIKOTAN, GENERAL VIEW.

 

‘xoooqolgH —'059[ ‘Lunesnw IEUOH‘EN }o uodaa

'AXX'I 3J-V'ld

 

 

 

 

VILLAGERS (KURILE ISLANDERS), SHIKOTAN.

'mooaqolm-‘(mgl 'umssnw leuoueN p nodea

'IAXX—I 3J~V1d

 

THE ANCIENT PlT-DWELLERS OF YEZO. 423

to visit them if possible. My Japanese servant bargained for a native
ﬁshing-boat to carry me over, and the lowest price offered was $30 for
the trip. In such a craft the trip would not be Without danger, and it
might be a voyage of either a day or a week. Fortunately I had already
made the acquaintance of two other foreigners who were traveling for
pleasure and observation, and as we happened to be together in Nemuro,
they had become interested in my proposed visit to Shikotan. But the
fishing-boat plan did not seem to be well received by either of them. M.
Lereux, chef de musique at Tokio, one day hailed me on the street with
the news that in four days a steamer was going to Yeterof and would
stop for us at Shikotan. Mr. ()dlum, a botanist, joined us, and at 3:45
a. m., on August 9, the Yoshinomaru with her three foreign passengers
and a load of salt for the ﬁsheries of Yeterof, steamed from her anchor-
age in the harbor. I was on deck before sunrise, but already we were
eaten the heaving water. Toward the south the terraced shores of Yezo
could be dimly traced as far as the eye could reach. Toward the north
the volcanic range of the Menashi Peninsula was capped with snow. At
half-past eight we were abreast of Kunashiri at the point where Chia-chia
towers as a regular volcanic cone and slopes on one side in graceful, un-
broken concave to the sea. Shikotan had already been sighted and now
lay close at hand on the starboard bow, while Yeterof was visible in the
distance. 'But it was noon before we anchored in the harbor, entering
through a beautiful narrow passage between high, bold, gray cliffs of
sandstone, concealed here and there with patches of green. Within
lies a quiet bay with a verdant valley, inclosed on every hand by moun-
tains and brush-covered hills. ‘

The settlement (Plate LXXV) consists of eighteen houses arranged on
opposite sides of a single street which runs directly back from the sandy
beach. The number of inhabitants is at present uncertain—one in-
formant told us sixty, another sixty-ﬁve. They are in appearance a
well-formed, hardy people, but they are fast dying off. Subsisting on
the most miserable food, bulbous roots, green tops of plants, and a pit-
tance of rice from the Japanese (}OVBI'[llllellt; not properly clothed, and
unable to obtain the ﬁsh and other things which in their native isles were
so abundant, disease, especially consumption, has made fearful havoc
among them. In ﬁve years their number has decreased one-third. The
Japanese are now trying to better their condition, but past neglect has
done its work. The people can not subsist without aid where they
now live, and in any event they will soon disappear from the face of
the earth. The picture of the group here shown (Plate LXXVI) is
probably the only one ever made of these people. It was taken on the
beach just below the Japanese ofﬁcial residence, which is conspicuous
in the picture. In the background may be seen many plain slabs mark-
ing the ﬁnal resting-places of many poor souls who succumbed to the
privations of a few years in a home not of their own choosing. It will
be noticed that the people are clothed in European dress. This is be-

424 REPORT or NATIONAL MUSEUM, 1890.

cause they have so long been under Russian inﬂuences. In winter they
are accustomed to dress in skins, but whether they are able to provide
themselves with such warm clothing from the resources of Shikotan is
very doubtful.

The character of the dwellings will be more clearly understood from
the illustrations than from any words of description. In a general way
it may be said that each dwelling is composed of two parts, a front,
thatched house, occupied in summer, and a winter earth house connected
with the former by a covered passage.

The thatched house very much resembles the houses of the Ainos.
Plate LXXVII represents a View along the Village street. There' 1s the low
front part used for storage and as a hall or passage-way, and the main
portion which constitutes the living room. This room is usually nearly
square, with a low door in front and a small door at the back opening
into the passage which leads to the winter house. A good general view
of a well-made house, and of the passage behind. is shown in Plate
LXXVIII. Entering from the front we ﬁnd in the main room a rude and
very dirty ﬂoor of boards, raised six inches from the ground, leaving a
small inclosed space near the entrance from which one may step up on
to the ﬂoor. There is a large, rectangular ﬁreplace sunk in the ﬂoor
about the middle, on which pieces of wood ﬁtfully burn and ﬁll the house
with smoke. The rafters and crossbeams are covered with a shiny
coating of oily soot. There is a smoke-hole in the roof, but only the .
excess of smoke escapes. There are usually two small windows, one on
each side, perhaps a foot square, and on one side a raised bunk with
high side boards.

Above the ﬁre hangs a Japanese iron pot containing a more or less
unsavory stew. The pot is coated with accumulated deposits within
and soot without, and is probably never washed, if it is ever quite emp-
tied.

Around the walls hang articles of clothing, such as fur-lined gloves
and shoes of ﬁsh-skin, rude baskets, skins of small animals, strips of
hide for thongs, articles of dried fruit, etc.

The winter house is of greater interest, because it probably represents
the early pit-d wellings of Yezo. One of my pictures (Plate LXXIX)
shows two such houses standing alone. These are at the upper end of
the village, and they are the only ones not connected with thatched
houses. As will be seen, they are dome-shaped mounds of earth, with
Windows and a sort of chimney. Usually there is one such mound,
sometimes there are two, back of a thatched house, as will be under-
stood bya glance at the next plate, which represents a View of the'
backs of the houses, showing the earthodwellings attached.

The mounds are built over shallow excavations or pits in the ground
about 12 to 18 inches deep. A plan of one of the dwellings (Fig. 65)
shows the approximate size and proportions of the diﬁ‘erent rooms.
The room of the earth-covered house on the left measured 2 metres wide,

 

 

 

STREET SCENE, SHIKOTAN.

'xoooqouH—ﬁsgl ‘Lunesnw leucneN ;o1.lodaa

'HAXX'I Hiv'ld

 

 

 

THATCHED HOUSE AND PASSAGE-WAY, SHIKOTAN.

 

 

'xoooqouH—négl 'umasnw IeuoneN muodaa

'IIIAXX1 3iV1d

 

mwvol 0+ 230:1 233:3 Amoo..lI_.8:oonr

 

 

 

3.34m 532x.

 

 

EARTH Houses, SHIKOTAN.

 

THE ANCIENT PIT-DWELLERS or YEZO. 4‘25

2.25 metres deep, and 1.30 metres from the ﬂoor to the highest part of
the ceiling. The beds were simply bunks, 38 centimetres from the ﬂoor
and 60 centimetres wide. The entrance is through a small, low door-

    

Earu'» HO‘HC

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

’___,____
Bed.
l——

11

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rarQ
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Start
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o
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. Rm sea. r! our
'8
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.—
/-—‘
Fig. 65.

PLAN on DWELLING, SHIKOTAN.

way from the covered passage. This passage may run quite across the
back of the thatched house and extend some. distance beyond it, as in
the house shown in Plate LXXX, which is the one from which the plan is
drawn. As one descends into the hut, it seems very damp and gloomy.
There is nothing to be seen but the bare ﬂoor. the sleeping bunks on the
sides, and the ﬁreplace made by piling up rounded stones in one corner.

I have expressed the belief that these Shikotan huts are the modern
representatives of the ancient pit-dwellings of Yezo. Perhaps it will
be very diﬂicult, or even impossible, to prove this connection ; cer-
tainly the huts I saw were much smaller than many of the pits of Yezo,
but I do not know what kind of a pit would be left by the falling in of
one of these houses. I should think, after weathering a few years, it
might not be very unlike the pits. 0n the other hand, it may be that
the people, having learned to build better above ground, no longer
require such large and deep subterranean huts as in the past, and that
these shallow excavations are but survivals of the old plan of construc-
tion, which is no longer useful. However this may be, it would seem
that the ancient pit-dwellers were driven from Yezo, perhaps by the
Ainos, to the Kuriles, for the pits can be traced through Yeterof, and
perhaps in the smaller islands beyond. The existence of the pits in
Yeterof, the ﬁnding by Professor Milne of a small remnant of people

426 REPORT OF NATIONAL MUSEUM, 1890.

on the same chain of islands who build houses over pits, and the find.
ing of still others on Shikotan, may be fairly taken to indicate a con-
nection between the people who dug the ancient pits and those who
live in such dwellings at the present time.

There was very little to collect in the wa3~ of specimens to represent
the people. M. Leroux was so fortunate as to ﬁnd a single musical
instrument of the form represented in Fig. 66. Not another could be

 

 

Fig. 66.
MUSICAL INSTRUMENT, SHIKOTAN.

found of the same shape, which will be recognized as of Russian design.

The people were making others of dili'erent shape, evidently in imitation

of the Japanese samisen. ‘
Fig. 67 represents acarrying band used by women to carry their chil-

 

Fig. 67.
CARRYING BAND, SHXKOTAN.

dren on the back. The child sits in a curved wooden seat, and the band
is passed over the chest of the bearer.

We left Shikotan towards evening, bound for Yeterof. The rocky
bluffs rose clear and sharp behind us, soon to be shrouded in a veil of

gum-gt sam_.m..; ‘L‘ﬂ ‘

 

 

 

VIEW BEHIND Houses, SHIKOTAN.

‘xoooqoggH—nﬁgl ‘Lunasnw [euoueN ;0 podeu

'XXX'1 3J-V7d

 

THE ANCIENT PIT-DWELLERS OF mm. 427

mist, which in this region is constantly forming and reforming with
endless changes in the scenery of shore and mountain. Early next
morning we arrived at Shiana, a small ﬁshing-station on the island,
where a few Ainos and Japanese were found. At noon we were on
board ready to start again, when suddenly a dense fog shut in around
and held us, damp, cold, and miserable, in the little steamer until mid-
night. At half-past ﬁve the next morning we anchored at Bettohu, Where
we Visited the pits already described, and then returned to N emuro.

 

THE AINOS 0F YEZO, JAPAN.

By ROMYN HITCHCOCK.

The island of Yezo is situated nearly north of the main island of Japan,
stretching northeasterly, forming the end of the “silkworm,” to which,
owing to its shape, the Japanese writers have fancifully compared their
country. It is comprised between the parallels of 410 30’ and 450 30’
of north latitude, and embraces about six degrees of longitude from
the extreme western limit to the longitude of Nemuro. Nemuro is a
large and important town situated near the extremity of the most east-
ern peninsula. It has a good harbor for small vessels, but the entrance
is not very safe in bad weather. Looking north, the island of Kunashiri
is clearly seen, its snow-capped mountains rising high and gleaming in
the August sun. Further to the north and east are Yeterof, or Iturup,
and the chain of the Kuriles stretching beyond to Kamtschatka. The
Kuriles are, or have been, partly inhabited by a few migratory people
who constructed a kind of underground dwellings which are of great
interest in connection with the early inhabitants of Yezo.

Almost directly south of the eastern end of Kunashiri, about 50 nau-
tical miles from Nemuro, is the small, almost unknown island Shikotan,
in latitude about 330 45’ north. On this island there is a small. colony
of the Kurile islanders established there by the Japanese Government.
This was visited by the writer of this paper, whose observations there
made are the subject of a separate report.

The northwest extremity of Yezo is separated by only about 20 nau-
tical miles from Saghalien. The island is very irregular in shape.
Geologically it is composed very largely of volcanic and metamorphic
rocks, with here and there limited tracts of alluvium in river valleys
and along the coast. The largest of these and by far the most favor-
ably situated for agricultural purposes is in the Ishikari Valley. The
Government agricultural college at Sapporo occupies some of the ﬁnest
and most productive land, and has the advantage of a less rigorous
climate than prevails in Yezo generally. At this place grain, vegeta-
bles and even fruits of ﬁne quality are abundantly produced. Never-
theless, my observations do not enable me to speak favorably of Yezo
as an agricultural country. The climate is too severe, and the soil is not
generally suitable, or, where suitable, it is too limited in extent. The
total production of rice in 1886 amounted to 16,595 koku (about 85,000

429

430 REPORT OF NATIONAL MUSEUM, 1890.

bushels) and of other grains, wheat, barley, and rye, 15,369 koku (79,000
bushels). These quantities are quiteinsufﬁcient to sustain the popula-
tion, which draws its principal supplies from the main island of Japan.

The island is Well wooded. The spruce, chestnut, walnut, mountain
ash, beech, birch, elm, maples, and pines are the most common trees.
The maples in the north belong to the large-leaved variety, and are not
the same as those of the main island of Japan, the leaves of which are
very small. In many parts there is a thick, almostimpenetrable under-
growth of scrub bamboo, scarcely exceeding 3 to 4 feet in height, but
very unpleasant for the traveler. In the forests, one passes through
mile after mile of this luxuriant growth, along narrow trails which can
be followed only by an almost imperceptible depression in the general
level of the green tops.

SKETC
MAP
OF JAPAN

 

 

Fig. 68.

n;

THE AINOS OF YEZO, JAPAN. 431

The principal Japanese settlements are Sapporo, Hakodate, and
Nemuro. The population of the island is conﬁned almost entirely to
the coast. Small villages of Japanese and Ainos are scattered along
the coast afew miles apart, wherever the locations are favorable for
ﬁshing or collecting seaweed. On the northeast coast the principal
towns are Mombets, Abashiri, and Shari. Between Hakodate and
Nemuro are Kushiro, Horoidzumi, Tomakomai, and Horobets. On some
of the larger rivers, as the Ishikari, the Kusuri, and the Tokachi, there
are small settlements of Ainos. On routes of travel far up in the
mountains there will be found isolated stations, where one can obtain
shelter and food with changes of horses. Otherwise the interior is an
uninhabited wilderness, the abode of bears, foxes, and other animals.

The total population of the Hokkaido, which is the ofﬁcial designation
of that section of Japan which includes Yezo and the islands off the
northeast coast, is stated as 226,236. I am unable to state the number
of persons on the island of Yezo alone, but there are very few on Ku-
mashiri and Yeterof, and the Kuriles are practically uninhabited. Of
this number about 16,000 are said to be Ainos. The distribution of the
Aino population will be more fully considered in another place.

The principal support of this population is the ﬁsheries, which are of
great value. The following statistics of the ﬁsheries were kindly fur-
nished from the ofﬁcial reports by Mr. K. Ito, president of the Hokusui
Kyokwai, or Northern Fisheries Society :

FISHERIES OF YEZO—PRODUCTION ()F 1886.

l

Fish. Production. i Where exported.
‘ Knkuf 1 \

Spring salmon, Jlasu, salted .... . ... . .. .1 5, 0‘39, 489 1 Main island.
Fall salmon, Sake, salted ................. 1 110, 720, 265 Do.
Beche de mer, Iriko .................... l 1, 0‘37, 589 1 197,311 catties sent to China.
Seaweed, Kornbu ........................ 1 180, 373, 249 t 29,050,597 catties sent to China.
Oysters, dried ...... . .................... 4, 773, 040 | All sent to China.
Fish guano:

Herring .............................. 572, 374, 304 1 Other islands of Japan.

Salmon, Mam ....................... 5.511 i Do.

Iwashi (Olupea. melanostrala). " ..... 22, 2.59, 300

Other kinds ......................... 14, 595, 711 ‘D De.
Fish oil: I

Herring .................. . ........... 7, 096, 90.’ ; Unknown amount exported to United States.

Iwashi .............................. 40.» l, 600 Do.

 

‘ One helm of ﬁsh is about 333 pounds. One koku of oil 13 about 40 gallons

THE AINOS.

The Ainos are a peculiar race, quite distinct from the Japanese now
found ; a mere remnant of a once numerous people in Yezo and on the
islands Kumashiri and Yeterof. The application of the name Aino
requires to be more carefully restricted than it has been. In Yezo we

432 REPORT or NATIONAL MUSEUM, 1890.

hear of the Yezo Ainos, the Tsuishikari Ainos, and even of the Kurile
Ainos. In this communication the name Aino is applied only to those
people who are natives of Yezo. The Tsuishikari Ainos who recently
came from Saghalien, and who are undoubtedly the same people but
with slight differences in language and custom, will be invariably dis-
tinguished by the full name. The so-called Kurile Ainos are wrongly
named. This name is given to the pit-dwellers of Shikotan, who are
quite distinct from the Ainos. Mr. John Batchelor, of the Church
Missionary Society, who has lived among the Ainos of southern Yezo
for a number of years, and who has recently published a grammar of
the Aino language and is about to publish a dictionary also, contends
that the proper name for the people is Ainu. The best account of the
Ainos of Saghalien is to be found in the very valuable work of Dr. L.
Scbrenck, “Reisen und Forschungen in Amurlande,” vol. 111. It has
been said that the word was derived from the Japanese inn, meaning
dog. This is what the Japanese assert, and they say that the Ainos
are such an inferior race of people that they were called dogs. But
Mr. Batchelor points out that the Japanese“ more frequently derive
the word from 'ai-no-ko, children of the middle. According to this
author the word is not of Japanese origin, but, in the language of the
people. means “men,” descendants of Aioina. Aioina is the name of
' the ﬁrst ancestor of the Ainos, who is worshiped as such by the peo-
ple, but in English and also in German writings they have long been
known as Ainos, and it seems unnecessary to make a change at this
late day.

Formerly, it is said, the Ainos were subject to a powerful and
wealthy chief, who lived at Piratori and received tribute from all the
Ainos in the land. This is related by the Ainos themselves. However
this may have been in the past, no traces of allegiance to a single ruler
now remain. Each village has its own chief and a number of ofﬁcers
who assist him in preserving order and punishing wrong-doers. The
chieftainship is hereditary in the family. It has recently been shown
by the researches of Milne, Morse, Chamberlain, and others that Japan
proper was once inhabited by a race of people different from the pres.
ent Japanese, and from a comparison of the remains found in shell-
heaps and kitchen-middens in many parts of Japan, even as far south
as Kiushiu, with similar remains found in Yezo, it is thought that the
Ainos once inhabited Japan. The evidence upon this subject seems at
ﬁrst sight rather conﬂicting, but on the whole it is tolerably conclusive.
It is convincing if we consider only the probable, indeed the almost posi-
tive, Aino origin of geographical place-names in every part of the
arehipelago.’r It is apparently weak if we consider only the very re-
mote relations to be observed between the languages, mythologies, and

 

* Transasiatic Society Japan, XVI, 18.
i The Language, Mythology, and (hmgraphical nomenclature of Japan viewed in the
light of Aino Studies. Prof. B. H. Chamberlain.

‘m’g

THE AINOS OF vrzzo, JAPAN. 433

customs of the present Ainos and Japanese. But on the other hand,
if we seek to discover Japanese inﬂuences changing the habits and im-
proving the condition of those Ainos who have lived in close conti.
guity with Japanese in Yezo for the last hundred years, we must con-
fess that the signs of it’ are scarcely noticeable. The Aino in close
contact with Japanese civilization remains, intellectually and other-
wise, as much a savage in rulture to-day as he ever could have been. It
is true that some Japanese tales have found their way into Aino folk-lore,
and a Japanese hero, Yoshistune, is reputed to have taught them use-
ful arts. They number :vnoug their household treasures old Japanese
swords and curios, which have been handed down from past genera-
tions. They now use Japanese knives instead of stone implements
and metal arrow-heads in place of ﬂint. But it is scarcely a century
since they emerged from the stone age, and otherwise they have not
passed beyond it.

W'e have here a remarkable instance of the close association of two
distinct races, one superior and powerful, the other degraded and weak,
working together day by day, living in contiguous villages, intermar-
ryiug more or less, and yet, after a century of such intimacy, as distinct
in their character, habits of life, superstitions and beliefs as though
they had never come together. The Aino has not so much as learned
to make a reputable bow and arrow, although in the past he has had
to meet the Japanese, who are famous archers, in many battles. It is
a most remarkable example of the persistence of distinct types together,
when the conditions are apparently favorable for the absorption of one
by the other. The Ainos, being unable to afﬁliate more closely with
the Japanese, remain distinct and apart, and are therefore doomed to
extinction from the face of the earth. .

As regards the evidence of place-names of Aino origin in Japan, a
reference to Professor Chamberlain’s valuable monograph shows that
they are very widely distributed, even so far south as Kiushiu. Only
a few examples will be quoted here to indicate the character of the
evidence, the full strength, of which can be brought out only by careful
philological studies, such as the author named above has most ably
carried out. Japanese geographical names are written with Chinese
characters, which even the learned can not pronounce correctly without
the aid of a geographical dictionary. These characters have meanings
which may or may not throw light upon the origin of the name. For
example, Otaru is an Aino place-name, meaning “sandy road.” The
reading of the Chinese characters is “small cask.” Many examples of
this kind show that the meaning of the Chinese characters may be very
misleading. In the following list will be found a number of names
illustrating the very absurd meanings in Japanese, and the Aino deri-
vations proposed by Professor Chamberlain.

H'- Mis. 129’ pt. 2— 28

434 REPORT OF NATIONAL MUSEUM, 1890.

 

 

 

 

 

 

l Place-names. Japanese. Aino.

l
Izu ............. (Phonetic) .................. The promontory.
Izumo .......... Issuing clouds .............. The bay near the promontory.
Naki ............ Name tree ................. Stream.
Nabari .......... Name ﬂat ................... The diff by the stream.
Sabe ........... (Phonetic) .................. Dry river.
Sara ............ .. . . do ....................... The grassy plain.
Tanabc ......... Rice-ﬁeld name, tribe ....... Long river.
Tonami ......... Hares in a row .............. The stream from the lake.
Tsushima. . . . . . . Opposite horses ............. The distant island.

1, Uda ............ (Phonetic) .................. ‘ Sand.

l

 

The distribution of names which are unquestionably of Aino origin,
can be traced through the main island, and through Shikoku and Kiu-
shiu, even into the extreme southern province of Usumi, and across the
sea in the islands of Iki and Tsushima. “ The dawn of history shows
them (the Ainos) to us living far to the south and west of their present
haunts, and ever since then, century by century, we see them retreating
westwards under the pressure of the colonists from Europe.” 3" ’K‘ *

Evidently the Japanese Government can not, with the best of inten-
tions, preserve the race much longer from extinction. If the Ainos once
inhabited southern Japan, as the evidence of geographical place-names
seems to prove, and if they have gradually been driven northward, their
presence in the north of the main island within the historic period leads
to the supposition that the early Japanese were the aggressors. If this
were so, we would expect some allusion to the fact in ancient traditions
and literature. The Japanese records of events previous to the historic
period are exceedingly unsatisfactory, but it is signiﬁcant that some of
the half-mythical personages bear Aino names. Thus Tomibiko, for
example, means nothing in Japanese, but the Ainos have the word tumi,
“ of war,” which, in combination with the Japanese biko or him, “ prince,”
gives us “Prince of war.” The Ukashi are evidently the elders, from
the Aino word ekashi. Instances like these might be multiplied.

According to Japanese records Japan was once inhabited by a race
of dwarfs, who lived in underground dwellings—“earthspiders,” they
were called. These were exterminated by the Japanese as the latter
spread over the country. There are also allusions to a hairy race of
savages called Yebisu, or Yemishi. This word is usually assumed to
designate the Ainos, with whom the Japanese must have come in con-
tact very early. It would appear, therefore, that the Japanese found
the country inhabited by two different races, the so-called cave-dwellers
and the Ainos, a supposition which seems not improbable in the light
of recent ethnographic studies. In the preceding paper (“ The Pit-dwel-
lers of Yezo”) the author has brought forward evidence to prove that
certain excavations in the ground, quite numerous in Yezo, are the
ruins of ancient dwellings, once inhabited by a people unlike the Ainos.
The Ainos have, in fact, a tradition concerning such a race of pit-dwelq

 

THE AINOS OF YEZO, JAPAN. 435

lers, or koro-pok-gune dwellers, under ground, which they claim to have
exterminated. But it is impossible to determine whether this is a
genuine tradition or an invention of the people to explain the ex-
istence of the pits. It is reasonable to suppose that they should have
heard of the Smelenkur of Saghalien, who also live in half-underground
dwellings. The Tsuishikari Ainos, who originally inhabited Saghalien,
and who have customs somewhat different from the Yezo Ainos, say
that their people“ “used to live in underground houses called toichioei.
In spring they forsook them and liv ed abov e ground until the frost and
snow again made them seek shelter in these subterranean dwellings,
which were pits roofed over, not cave s ”it Possibly the Saghalin Ainos
are the more or less direct descendants of the ancient pit-dwellers, but it
seems quite as likely that they have thus merely described the dwellings
of the Smelenkur of Saghalien, with whom they must have been well
acquainted. The Smelenkur seem to be a Mongolian people.

From the relics of the Stone Age and of the kitchen middens in Japan,
Professor Milne concludes that the Ainosi once inhabited Japan as far
south as Kinshiu. The remains are of the same character throughout
the country, but they are more abundant in the north. The evidence
that they are of Aino origin may be brieﬂy summarized as follows:

(1) The designs on the pottery are the same as those 011 pottery
found in Yezo, supposed to have been made by Ainos at a time when
they possessed the art of making pets.

(2) Some of the shell-heaps occur in places known to have been occu-
pied by Ainos. Historical evidence is clear that the Ainos formerly
lived as far south as the thirty-eighth parallel, which is about the lati-
tude of Sendai.

(3) The Ainos formerly used stone implements, presumably the same
as those found with the pottery. Professor Milne presumes that the
Japanese, entering the country from the south, chased the Ainos before
them, while the Ainos in turn drove the pit-dwellers back toward
Kamtschatka. There is, however, a missing link in the argument, be-
cause the present Ainos do not make pottery of any kind. It is scarcely
probable that such a useful art, when once developed to the condition
of elaborate artistic decoration shown by the vessels and fragments
from the shell-heaps, should be utterly lost by a people. The specimens
shown on Plate LXXXI will give an idea of the character of this deco-
ration, which is far superior to anything found on Japanese sepulchral
pottery. The only explanation that suggests itself which might ac-
count for the loss of this art by the Ainos is, that in gradually moving
northward they passed into a region Where they could not ﬁnd clay for
making their vessels. But this can scarcely be true, for fragments of
ancient pots are found in Yezo mounds

 

 

* ..l M. Di\on. 'Iln Tsuishik: 11i Ainos. T1 ans. Asiatic Soc., Japan, XI,1883, 39- 51‘),
’r'l‘rans Asiatic Soc. ,Japan, V11, 1879, 61-87.

436 REPORT or NATIONAL MUSEUM, 1890.

Plate LXXXI represents a portion of a large and very interesting col-
lection made up by M. l’Abbé Furet, of Hakodate. The specimens were
obtained from various localities in Yezo and from Awomori, on the main
island of Japan. It is scarcely within the province of this article to dis-
cuss this part of the subject at length, particularly since to do so would
require numerous references to Japanese pottery, and many additional
illustrations to present the subject clearly. Those who are already ac-
quainted with ancient Japanese pottery will immediately recognize that
these specimens are entirely different in form and decoration from any
found in Japanese graves. Professor Milne states, as a historical fact,
that the Ainos in the neighborhood of Nemuro “used ﬂint instruments
and manufactured pottery until late in the last century.” The basis of
this statement seems to be that Mr. Charles Maries saw in the houses
of Ainos, near Horoidzumi, clay vessels in appearance very like the
fragments from the shell-heaps, from which he concluded that the
Ainos at that time still made pots; and further, that a book published
in the year 1800 gives drawings and descriptions of pots at that time
manufactured by the Ainos. .

The evidence is not quite convincing. Professor Milne thinks the
Ainos gave up making pottery because they could get it from the
Japanese. But, as far as my observation goes, they do not use much
pottery of any kind. Their implements are of wood, and if one occa-
sionally ﬁnds a Japanese tea-set in an Aino house, it will be about the
extent of their possessions of that kind of ware.

The shell-heaps furnish still further evidence of the early occupancy
of Japan by a race certainly closely related to the Ainos. It is a pecu-
liarity of the latter that the humerus and the tibia are very much
ﬂattened or platycnemic. Such bones have been found by Professor
Morse in the shell-heaps, with indications of cannibalism among the
people.

A Japanese writer has recently published a description oftwo peculiar
huts still in existence in Shonai, on the west coast of Japan, which he
believes may have been erected by the people who made the pottery of
the kitchen-middens. *

If we may judge from the authority of old Japanese writings, and also
from other evidence, such, for example, as the discovery of indications
of cannibalism in the shell-heaps by Professor Morse, and the cruel
modes of punishment brought forward by H. von Siebold, the Ainos
were once a ﬁerce and warlike people. They are now gentle and
courteous in manner, and one can scarcely believe that they are de‘
scendants of cruel savages. Only once, while I was alone among them
on the northeast coast, I had the misfortune to incur the displeasure
of the chief man of the village, the largest Aino I saw in all my travels.

I had seen some of his people the day before, and had promised them

 

* Y. Hashiba. Dwellers in pits still found at Shonai. Bulletin of the Tokyo An-
thropqlogical Society, III (1888), 152. Printed in Japanese.

 

 

 

 

 

 

 

ANCIENT POTTERY FROM M. L’ABBE FURET COLLECTION.

'noooqaxgH—nsgl 'umasnw leuoueN )0 uodea

'IXXX'l 3iV'1d

 

THE Amos or YEZO, JAPAN. 43'?

some saké in the e‘Vening. On returning to my hotel I ordered the
saké to be sent to them, but the Japanese neglected to attend to it.
Consequently when I went to photograph them the next day, just as I
was about to take a picture of two old persons, the chief called out from
a distance and my subjects turned away. I induced them to pose once
more. when the burly chief came on a run, forcibly threw his olfending
subjects on either side and turned to me with ﬁre in his eye and some
very strong language, no doubt, of which I could not understand one
word. I thought he would smash my camera, and he might easily have
thrown me into the sea. However, by degrees he cooled down and
ﬁnally he stood for his own picture in a pose of his own, neither grace-
ful nor elegant. But he came on me like a type of a ﬁerce high-tempered
savage, such as I do not care to encounter again.

There is an account of the Ainos of six or seven centuries ago, which
tallies well with the supposition that they were once a warlike people.
It is from a report of Mr. Henry S. Munroe, and relates to the discovery
of gold in Yezo. According to the Japanese tradition, a party of
Japanese in the second year of Gen kiu went to Yezo and remained there
13 years washing for gold. The account goes on to say : “At this time
the Ainos were a very savage and warlike race and gave the gold-
washers no little trouble. Finally after a desperate battle, the Ainos
became masters of the ﬁeld, killing the whole party of Japanese with
the exception of the priest. 3“ ’ * The Ainos emboldened by the
victory, crossed the straits in large force and made vigorous war on
the Japanese.” '

' AINO POPULATION.

In an article published in the Japan “Mail” of January 20, 1888, Mr.
John Batchelor has given the following statistics of the Aino population
of Yezo for four successive years. His ﬁgures are as follows:

A5770 population in. Yezo.

 

, l ‘1
Year. i Males. Females], Total. I
i I

1882 1 8, 546

 

. "l
l l
8, 652 1 17,198 l

 

 

1883 ‘ 8,554 ! 8,596 l 17,150 i
1884 , 9, 051 8,776 17,827 1,

 

 

, 1885 1 7,900 8,063 ‘1 15, 903 1

 

The cause of the decrease in 1885 is not explained. It amounts to
1,864 and includes 1,151 males and 713 females. I am disposed to
regard it as an error in the returns, not at all impossible in Japanese
methods. In the course of my own travels I endeavored to obtain
deﬁnite information concerning the population, not with the view of
learning the total number of Ainos 1n Yezo, which could only be done
by visiting all parts of the island, but for the purpose of enabling
future travellers to know where the largest settlements are to be found.

438 REPORT OF NATIONAL MUSEUM, 1890.

That this is an important consideration was well illustrated in my own
experience. No doubt there are officials at Sapporo, the seat of gov-
ernment, and perhaps also in Hakodate, who can give such informa-
tion, but I was quite unable to get any knowledge whatever as to the
existence or non-existence of any considerable number of Ainos on the
northeast coast of Yezo. I went to Hakodate intending to sail directly
to N emuro, and to go from there as far as possible to the north, but
from the information I received at Hakodate, 1 was led to change my
plan, and concluded to come back along the southeast coast over the
well—known routes of travel. But at Nemuro I was so fortunate as to
meet a gentleman who had been farther north, and from his observa-
tions I was led to resume my original plan, much to my satisfaction ;
for the Ainos of the south are well known to foreign travelers, While
those in the north have scarcely been seen except by Japanese.

The population of the places mentioned below was very courteously
given me by the local Japanese officials. There may be serious errors
in spelling the names of villages, but I have endeavored to convey the
sounds as well as I could catch them from the H okaido Japanese, which
it was always difﬁcult for me to understand.

 

 

 

 

 

Town or village. , Houses. ; Males. : Females. Tutu].
_w__ ,,,,,, , , ,,,,__,, _.,,,£ 7 i 7. ..............
NEMURO. l l i
Bitskai ...................................................... ‘l 14 .......... j .......... i 56
Shibetsu ............................................................... 20 ‘3 20 40
KITAMI. l ‘I
Shari: I {
Shima’tokai .............................................. , 11 10 i 12 22
bhan 45ji 62 64 126
Yanibetsu ............................................... ’7 Y 11 9 20
Abashiri: I
Abashiri ................................................. I .......... 14 ‘ s 22
Kilami Machi .......................................... l. ........ 21 18 39
Noyori .............................................................. 7 l 4 11
Notori ................................................... l .......... 3 1 6 9
Nikuribaki ........................................................ 6 J 6 l2
Mukudo ........................................................... 5 7 l2
Naiyori .......................................................... 7 6 13
’l'ombetsu .......................................................... G G 1 12
Miboro ............................................................ 15 11 1‘ 26
Kaknmi ........................................................... 5 4 j 9
Dapi ............................................................... 9 s l 17
Ponkigin ............... . .......................................... 5 4 ‘ 9
Kirnitainbi ......................................................... 9 9 l 18
Furumi ............................................................ 9 5 ‘1 l4
Tokoro ...................................................... 35 50 56 106
TOKACIII.
Alikeshi:
Waktakecho .............. . ........................................ 2 5 '2
Matsubacho .............. . ........................................ 61 55 116
Homtomura ......................................................... 2 .......... 2
Shinriuwu ........................................................ : 12 14 26

 

 

 

 

  

 

    

 

 

THE AINOS OF Y’EZO, JAPAN. 439
Town or village. Houses. Males. Females. Total.
T0 KACHl—continued.
Tokachi :
Tokachi ................................................. 1 1 3 4
Obetsukowashi .......................................... 9 18 13 31
Aiushi ................................................... 2 2 4 6
Osansu ................................................. 4 6 6 12
Tafukurai .............. . 30 54 41 95
Tobutsu ................................................. 6 12 16 28
Kinashiba ....................... . ........................ 10 22 17 39
Nakagawa :
Nobutori ............................................... 11 25 29 54
Horokenashiba ............... ‘ .......................... 4 7 7 14
Ponbetsu ................................................ ‘ 20 45 47 92
Chiula .................................................. 14 14 35 49
Yamuwatkahira ..................... . .................. 20 46 4 1 87
Ikanbetsu ............................................... 13 28 42 70
Chirott‘ ................................................. 22 21 27 51
Bett ..................................................... 6 9 13 22
Kasai:
Fushikobetsu ........................................... 21 57 50 107
Memurobetsu ........................................... 59 151 144 295
Sachinai ................................................ 9 22 23 45
Urekorept ............................................... 3 1 8 15
Katou:
Otofuke ................................................. 31 79 81 ‘ 160
Tobuti :
Herofune ................................................ 3 ; 5 7 12
Taiki .................................................... 5 2 19 15 34
Biroo: ‘
Moyori ........ . ................... ~. ..................... 49 84 77 161
HIDAKA.
Urakawa .................................................... 1 54
Mitsuishi .................................................... 1 67 54° 58° 1. 12"
Shidzunai .................................................... 374 194 191 385
Nikap ....................................................... 136 778 891 1. 66"
Sam : 321 307 628
Sarufum ........................ . ........................ 9 34 27 61
27 75 77 152
28 55 68 123
22 38 48 86
61 103 104 207
3 l 77 88 165
'INioi.. .._ .............. 37 80 92 172
7 Ogashirunnaye ........................................ 12 28 27 55
? Horosari ........ ’ ........................................ 29 69 71 140
Z Kankibetsu ............................................ 10 28 20 48
Monbetsu ................................................ 20 73 53 126
. 5 22 19 41
Gabari ................................................... 25 55 68 123
Harabetsu ............................................... ’ 19 43 54 97
’5 .......................... ‘ ........................ 4 7 6 13
Shamani ..................................................... 62 170 158 328
Horoidznni .................................................. 23 27 28 55
IBURI.
Yuufutsu .................................................... 240 499 521 1, 020
Shiraoi .................................................... 132 296 271 567
Chitose ...................................................... 74 140 127 267

 

 

 

 

440 REPORT or NATIONAL MUSEUM, 1890.
PERSONAL APPEARANCE.

In describing the Ainos it must be said that, unless otherwise stated,
the word Aino, as used by the present author, is restricted to the Ainos
of Yezo. The importance of this distinction may be seen by compar-
ing the group of so-called Tsuishikari Ainos (Pl. LXXXII), and the single
and very excellent type shown in Plate LXXXIII, with the group of Yezo
Ainos from Abashiri in Plate LXXXIV, and in the succeeding illustrations.
In the Abashiri group the man sitting cross-legged near the the middle
undoubtedly belongs to the Tsuishikari type. The latter came from Sag-
halin in 1875 and settled in the rich valley of the Ishikari to the num-
ber of seven or eight hundred. They were visited by Mr. J. M. Dixon’
in the year 1882. At that time he found them about 12 miles from Sap-
poro, at the junction of the Ishikari and Toyohira Rivers. When I
reached Sapporo in 1888, intending to visit them, I learned that they
had all moved to Atsuta, about 26 miles from Sapporo, on the Ishikari.
Unfortunately I was unable to visit them, but through the courtesy of
Mr. H. Sato, of the Sapporo Agricultural College, I was able to secure
a valuable collection of articles from them, which are now in the Mu-
scum.

The Tsuishikari Ainos differ in several respects from the Ainos of
Yezo. The men are distinguished by a peculiar manner of shaving the
hair back from the forehead. Mr. Dixon says they also “cut their hair
at the back into the neck.” The women have bright, pleasing faces,
and tattoo the mouth, like the Yezo Ainos, with a broad band reaching
well to the ears. Their utensils differ slightly from those found among
the Yezo Ainos, and their language is similar, but not quite the same.
The two wooden dishes represented in Fig. 69 are quite different from
any which I saw among the Yezo Ainos. The one marked 150774 is
said to be used as a rice bowl. It is 12 inches in length. The other,
150777, is presumably a ﬁsh plate. The Ainos are characterized by a
strong growth of hair about the legs and body, long black hair on the
head, and heavy beards. Writers have occasionally asserted that the
Ainos are not generally more hairy than other people, but I have else- _
where shown how such an error might be explained. My own obser-
vations of what I regard as a purer Aino stock than is usually seen by
travelers in Yezo, have convinced me that great hairiness of the body
is a strong characteristic of the Aino men, and the evidence of this is
to be seen in the photographs which I have brought home.

The Ainos are small in stature, although rather larger than the J ap-
anese. They are more strongly built, and doubtless endowed with
greater powers of endurance. In color they are rather brown than yel-
low, but scarcely darker than the Japanese. On this point, however,
it is difﬁcult to speak with conﬁdence, for they do not bathe or wash,
and the natural color of the skin is not often seen. The hair and beard,

 

* Trans. Asiatic Society Japan, XI, 33—50.

 

 

TSUISHIKARI Amos.

 

nooauouH-(mgl ‘uunesnw |euon1eN ;o nodea

'IIXXX'I ElV'ld

 

Report of National Museum, 1890.—Hitchcock. PLATE LXXXIII,

 

 

 

 

 

 

 

 

Mm
”551“”? a
wax; a,

'. n» /, ‘4

 

 

 

TSUISHIKARI AINO.

 

tone; 3 230:2 grams?

$00

.IIannoox

35m rxxx_<.

 

, ABASHIRI.

GROUP OF Amos

" no"

M3

 

THE AINOS or YEZO, JAPAN. . i 441

which are thick and bushy, are allowed to grow to full length, and they
are never combed or brushed. . Consequently an Aino at home presents
avery uncouth appearance. Nevertheless, it is evident enough that
most of them would be ﬁne-looking men if they could be induced to
bathe, comb their hair, and put on good clothes. Although ignorant
and superstitious, they do not look like savages or barbarians. Their
manners are gentle, their voices soft and pleasing.

 
    
   

lf077¢

Aft—0777

Fig. 69.
RICE-BOWL AND FISH-PLATE, TSUISHIKARI Amos.

Good types are shown in Plates LXXXV—IX. The hairiness of the
body is best shown in Plates LXXXVII—IX. The old man (Pl. LXXXIX)
at the door of his house is covered with long hair on the breast
and shoulders, which is much more conspicuous than appears in the
photograph. The young women are often comely and attractive. The
young girl (Pl. X0) is not devoid of the many feminine instincts of a
coquettish society belle. But she was capable of making a good bar-
gain for the work of her hands, as I found when I purchased some of
her embroidery.

The Japanese in Yezo are quick to recognize the good qualities of
Aino women, and many of them marry Aino wives. As the women
grow older, they quickly lose the bloom of youth, becoming worn and
wrinkled, no doubt from the exposure and hardship of their rough
lives. Two good types from the northeast coast are represented in
Plate x01.

The faces of the women are disﬁgured by tattooing around the
mouth, the style of which varies with the locality. Young maidens of
six or seven have a little spot on the upper lip. As they grow older,

442 REPORT OF NATIONAL MUSEUM, 1890.

this is gradually extended until a more or less broad band surrounds
the mouth and perhaps extends in a tapering curve on both cheeks
toward the ears. The arms also are tattooed in various patterns.
The tattoo marks are made by cross-hatching the skin with knives,
which they get from the Japanese. Into the cuts thus made the soot
of burning birch (kaba) bark is rubbed, which is collected on the bot-
tom of a dish held over the ﬁre. The color of the marks thus made is
distinctly bluish, and for this reason it does not show so conspicuously
in photographs as it appears to the eye. The width and extent of the
tattoo marks, as well as the depth of the color, is different in various
parts of Yezo. In the north it is a narrow band on both lips, not very
conspicuous, as shown in the picture of two young women of Tokoro,
Plate XCII. At Ohotsu, on the southeast coast, the bands are wider,
but not much extended on either side of the mouth, and the color is
almost black. This pattern is seen also about Urap (Pls. X0 and
x0111.) In other localities the band is very broad and well extended
towards the ears, as shown in Plate XCIV, but in this case the color is
in wavy lines and not deep.

0n the road from Tamakomai to Sapporo I met two women with ver-
tical tattoo marks on the forehead between the eyes. This observation
was only casual and therefore not entirely satisfactory, for I supposed
it would be possible to further verify it by visiting some of the villages
in that region. This I was unable to do. But the practice of tattooing
the forehead has been noted by other observers. Mr. Batchelor has
casually mentioned that the Aino women “in some cases tattoo their
foreheads.” This, as well as an allusion to the fact by Dr. Scheube,
conﬁrms my own observation. Prof. H. E. Stockbridgc, with whom I
have since spoken on the subject, informs me that he has frequently
noticed this form of tattooing, and that it seems to be most common
along the west coast.

The tattoo marks on the arm are best shown in Plate XCV, which
represents an old woman of Tokoro. The patterns vary greatly in
(litterent cases, but they all have the same general character of alter-
nating horizontal lines and crossed lines.

The origin and signiﬁcance of tattooing among the Ainos is obscure.
It seems to be merely an inherited custom without any recognized
object.

STAGE OF CULTURE.

Probably few who read these lines have ever seen the lower stages
of human savagery and barbarism, still less have they an adequate
conception of the physical and moral condition, or of the manner of
life, which characterizes the lower types of human existence. The
American Indian is a picturesque character as we think of him roam-
ing over plains and through forests, hunting the buffalo and other wild
animals, sleeping peacefully in his Wigwam, and enjoying the fruits of
a luxuriant soil. But come nearer, and we ﬁnd that the hunt is for

Report of National Museum. 1890.——Hitchcock. PLATE LXXXV.

 

AINO, URAP.

 

Report of National Museum, 1890.—Hitchcock. PLATE LXXXVI.

 

 

 

AlNO, ABASHIRI.

 

 

Report of National Museum, 1890.#Hitchcock. PLATE LXXXVII.

 

 

AINo, ABASHIRI.

 

Report of National Museum, 1890.7Hitchcock‘ PLATE LXXXVIII.

 

 

 

AINo, URAP.

 

PLATE LXXXIX.

Huchcock.

Report of Nanonai Museum, 1890.7

 

 

 

 

 

TOKORO.

1

OLD AINO

 

PLATE XC.

Report of National Museum, 1890.—Hitchcock.

 

AINO GIRL, URAP.

 

 

 

 

 

Report of Nanonut Museum, I890.—anhcock. PLATE XCI.

 

 

 

 

 

AINO WOMEN, ABASHIRI.

 

P ATE XCII.

Report of National Museum, 1890.-—anhco

o.
R
0
K
o
T
8..
L
m
X G
O
m
A

A” r,“

 

 

Report of Natlohal Museum, 1890.—Hitchcock. PLATE XCIII'.

 

Amo WOMAN, URAP.

 

PLATE XCIV.

Report of National‘Museum, limo—Hitchcock.

 

URAP.

7

AINO GIRL

 

THE AINOS on 111120, JAPAN. 443

food and raiment, the Wigwam is close and smoky, the fruits of the
earth are nuts, and acorns, and roots, and grubs dug out of the ground.
To know how miserably a savage lives, one must see him in his house.

A century ago the Ainos were living in the age of stone. They are
beyond it now only because they have obtained knives from the J apan-
ese. The stone arrow-heads, which one may pick up almost anywhere,
even in the plowed ﬁelds of Hakodate, have given way to heads of
bamboo or iron. At Yeterof I purchased a stone implement for cut-
ting, which could not have been very old. They have no writings, no
lecords of their past, no aspirations. Their language is still a puzzle,
their traditions and myths are scarcely known except to a few students.
They are incapable of advancement. A1 ter a century of contact with
the Japanese, they have learned no arts, adopted no improvements.
The hunter today shoots the bear with poisoned arrow from a bow as
primitive as early man himself, although the Japanese are famous for
their archery and weapons.

PHYSICAL CHARACTERS OF THE AINOS.

The appearance and general characteristics of the Ainos have already
been described. It is, therefore, only necessary to allude particularly
to certain conspicuous features, mainly to their hairy nature. For a
good series of physical measurements the reader is referred to those of
Dr. Scheubeﬁ“ and especially to a very valuable contribution by Prof.
W. Donitz.’1 The last-named author concludesthat 011 the whole the
results of his observations indicate that the Ainos belong to the M011-
golian stock. This conclusion is not sustained by all observers. Dr.
Scheube, for example, concludes from the results of measurements of
Aino skulls, and from other characters, that they do not belong to the
Mongolian type. Their great hairiness, the position of the eyes, the
conformation of the nose, the great breadth of the face, etc., are all
characters which distinguish them from Mongols.

The most conspicuous feature of the Ainos is their remarkable hairi-
ness. The testimony of travelers concerning this matter is conﬂicting,
but we may explain this on the supposition that the observers have
not always recognized the typical Aino. Mr. 'Batchelor says: “I have
seen one old man so completely covered with hair that his body could
hardly be seen.” This was an exceptional case, but my own observa-
tions have fully substantiated the results of these writers who have
carefully investigated the physical characters of these people. Dr.
Scheube relates that he has seen men with hair on the breast 10 centi-
metres in length, and on the back 5 centimetres and over. This subject
has been examined by Dr. HilgendorfJ who, in 1875, made a series of

 

* Scheube, B. Die Ainos. Mittheilungen der Deutschen Gesellschaft fiir Natur-
und Viilkerkunde Ostasicns, III (1882), 220-245.

tDonitz, Prof. W. cherkuugcn ueber Ainos, loc. cit, Dec., 1874, 61—67.

1 Mitth. Deutschen Gesellsch. fiir Natur- 11. Viilkerkunde. June, 1875, pp. 11—13.

444 REPORT or NATIONAL MUSEUM, 1890.

microscopical investigations. He found that the hair of the head was
coarse, slightly curved, and of a pure black color. The hairs are not
so numerous over a given area of the head as on Japanese or Euro-
peans. On 1 square centimetre 214 hairs were counted. On a J apan-
ese with rather ﬁne hair he found 286; on another with coarser hair,
252; on a ﬁne-haired German, 280; on another with coarser hair, 272.*

Nevertheless, the volume of hair on the Ainos is not small, since this
depends both upon the number and the size of the hairs. The Aino
hair is oval in section, and the greatest diameter is from 0.1 to 0.125
millimetres. The measurements were made by securing single hairs in
a cylinder of wood and by turning this about, measuring the diameters
with a microscope. The following measurements are given :

 

l
l

 

 

Aino No. 1 ....... i Onclargehair 0.078 T 0.125
Aino No. 2 ........ One hair ......... 0. 090 i 0.106
Aino No. 3 ........ Ludo ...... . ...... 0.085 ‘ 0.127
Aino N0. 4 ........ 1....(10 ............. 0.095 0.127
l....do..2 .......... 0.093 0138
....do ............. 0. 090 0.140
Aino No. 5 .. . .do ............. l 0.087 1 0.106
‘....do ............. 1007910111 ‘
i 3....00 ............. i 0.070 | 0.111,

 

The ﬂattening is in proportion of 2 to 3. According to the same au-
thority the hair of the upper body is principally about the middle of
the breast and on the line below. The breast hairs were 6 millimetres
in length, about twenty-four on a square centimetre. They measured
0.106 by 0.069 millimetres in diameter.

In addition to these observations, Mr. John Aspinwall has examined.
several specimens of hair which I obtained—not without evident mis-
givings on the part of the people—from the Ainos at Piratori. Mr.
Aspinwall’s measurements have been numerous, and his results are given
here in considerable detail.

REPORT OF MR. JOHN ASPINVVALL.

In accordance With your request, I have made a microscopical examination of the
ﬁve samples of Aino hair collected by you. Two objects were kept in mind in this
examination: First. I wished to obtain a true cross—section; second. To discover
the true relation of the plane of natural curvature of the hair to the ﬁgure of the
crossvsection. -

To obtain the ﬁrst, it seemed necessary that no more pressure should be given to
the hair than that exerted by the knife of the microtome in cutting. This was
accomplished by splitting a cork, placing the hair upon it with its plane of natural
curvature parallel to the out, partially embedding it in a gelatine-glycerine mass,
and then laying the other half of the cork gently on the hairs'without disturbing
them. The cork with the inclosed hairs was immersed in alcohol as soon as the im-
bedding mass had set, and there allowed. to remain until the mass was hardened

 

" It has been found by Dr. Wilson that the number of hairs per square inch upon
the head of a fairly healthy person is 1,066, which gives for the entire head the
number 127,990. Some persons have as many as 150,000 hairs on the head.

THE AINOS or vnzo, JAPAN. 445

sufﬁciently for cutting. The cork here acted as a backing to the imbedding mass
While the hairs were held in place for mounting. In clamping in the microtome,
care was taken to clamp far enough below the cutting plane to avoid pressure on the
hair at the cutting point. In this manner I believe a true cross-section was obtained,
as shown in my photographs of the sections. '

A different mode of treatment seemed to be necessary to obtain the true relation of
the plane of curvature to the form of the cross-section. If sections of the hair were
made by the above method, the relation of the curve to the shape of the section
would only be obtained at the point of cutting. This would be sufﬁcient if the rela-
tion were constant, but if the relation varied in the same hair, it would not be
shown by such a method. I therefore resorted to the examination of a single hair in
which the natural curve had evidently been preserved. The hair was cut with sharp
scissors as nearly at right angles to the axis as possible. The hair being placed in,
the stage-forceps, the surface of the cut was brought into focus and measured with
an eyepiece micrometer. It was out again, both across the long axis and then
across the short axis. Under this treatment the oval sections did not vary sensibly
in character, and the lengths of the axes were not affected to any extent by the
direction of the cuts. This was done to a number of hairs until I was convinced that
the direction of the cut would not perceptibly alter the shape of the section or the
direction of the long axis. After this all hairs were cut in one direction, and I think
the tables given prove that the mode of cutting gave true results.

It will be seen by the tables that the plane of curvature, in its relation to the longest
diameter of the section, as well as the shape of the cross-section itself, varies, in many
instances in the same hair, both with man and woman. My observations in this
direction were limited to three of the samples of hair sent, because they were the
only ones that had been cut off sharp in a lock. The other samples were not in a
condition to show the natural curvature. These latter samples I carefully cut with
the scissors in three places, viz, at the butt, middle, and end. These faces were care-
fully measured with the results given in the tables. The scissors seemed to crack
the hairs across, leaving a clean surface capable of being accurately measured.

AINO HAIR.

Specimen No. 1.

[Measurements in millimetres made from sections]

 

 

 

 

 

 

L No. of Length of i Length of f Figure of the cross-
' hair. long axxs. 1 short axis.;, section.
1 ..... . 113 . 0756 Oval.
2 ..... . 1235 . 103 Do.
3 ..... . 1063 . 069 1 Do.
4 ..... .1063 . 0706 ‘ D0.
5 ..... . 0862 .0617 Round (irregular).
6 ..... . 0894 . 0411 Oval.
7 ..... . 079 . 0706 Round (approximately).
8 ..... . 0962 . 079 Oval.
9 ..... . 1046 . 0723 Oval (approximately).
10 ..... . 1063 . 0617 Oval.
1].... .0994 .079 Do.
12 ..... . 103 . 0862 Do.
13 ..... [ . 0723 . 0659 Round (approximately).
14 ..... l . 0756 . 069 D0.
15 ..... , .0517 .0477 Do.
16 ..... I .079 .0583 Oval.
Average of long axes ............................ .09698
Average of short axes ........................... .07431
Or nearly related as 1 to 1%.

 

 

 

446 REPORT OF NATIONAL MUSEUM, 1890.

Specimen marked No.3. Aino hair from man named Benri.

_ [The measurements read downward, i. e., the ﬁrst is at butt of hair, the second near themiddle, and
. the third near the end. Measurements are in millimetres.

 

No. of 1 Length of Length of Color of
hair. long axis. short axis. hair.

1 Figure of the section.

 

 

Approximately round.

H
0‘
-
u

Oval.

. 1 . 082

.132 .082 ...do....

} D0.
Approximately round.

1
1
1
:115 .0055,\....ao...i1 Oval.

....
a:
i

. 082 . 038 Do.
Approximately oval.
Oval.

Do.

17...

f . 1475 .132 | Oval.
1...~i .168 .09 1 White.. Do.
. 132 . 0955 Do.
. 132 .1
2. . . { .168 .1 Black ..... N013 BOted.
.132 . 0655
[ .115 .082 1 [ Oval . '
3,_ _ J .132 _ 1 k _. 410 _ _, _ Approxnnale triangle.
1 .15 .05 1 13 Oval-
{ .082 .082 3 [3 301111111
4 .. -1 .0655 ...do.... 3 va. .
.082 .05 1 13 Do.
1 .1155 .115 3 3 Approximate round.
5. . . .168 . 082 , \Vhite .. {1 Approximate oval.
1 .1685 .082 ,1 3 Oval.
.132 .1 1 Do.
6...; .168 .1 }...do....{ Do.
1 . 1 . 05 ‘ Do.
1 .132 i .1 3 [1 Do.
7---- .132 § .115 \ ...do.... I‘llangle.
1 1 ' .06551 1‘3 Oval.
1 15 . 082 1 H Do.
8... 198 .1 ...(10.....3 D0.
‘ 1 168 .115 1 1‘ Do.
[ 1 . 082 I [ Approximate oval.
9. . . 1 082\ Black. . _ 1 Do.
1 115 082 1 1 Do.
168 .1 1 {3 Do.
10...{ 15 .115 J, “Wilton“ .30.
1 . 05 [f o.
I 082 .06551 1‘ Approximate round.
11.... 115 .005 , Black...1. Oval.
1 082 .03 J 11 Do.
I . 082 .0655 1| Do.
12...‘ .1 .0655}...d0....{ Do.
1 .1 . 05 Do.
I . 1 082 1 { Approximate oval.
13... .1 .082 ...do.... Do.
1 . 1 .06551 Oval.
[ .1 .082 1 1’ D0.
14... 115 .0655 ...do Do.
‘1 0655 038 1 Do.
i
'1

 

 

 

 

 

»—_,

 

 

THE AINOS OF YEZO, JAPAN.

447

Specimen marked No. 3. Aino hair from man named Benri—Continued.

 

‘ No. of

Length of
long axis.

Length of
short axis.

Color of

hair.

Figure of the section.

 

 

 

hair.
18...!
t
19.0%
20.. .1]
l
21... f
i

. 1

. 1

. 082
. 108
. 15
. 1

. 115
.168
.082
.132
. 183
. 1

 

, Black.. .

White

...do ....

...(lo

 

,_._, -_ ,.._./__.. .../n ...—2“

Oval.
Do.
Do.

Approximately oval.
Oval.
D0.

 

 

AINO HAIR—MAN.

Specimen marked N0. 4.

\

 

[This specimen was cut from the person and no hairs were full length, nor had they a root end,
Measurements in millimetres]

 

 

 

 

I}..-

 

 

 

No. of Length of Length of Color of Figure of cross-section
hair. long axis. short axis. hair. and remarks.
.115 .09 I Oval.
1. . . . 125 . 09 Black D0.
{ . 125 . 09 J D0.
l . 125 . 082 ‘t { D0.
2... .125 .082 ..do ..... Do.
I . 108 . 082 J Do.
. 14 . 1 ( Egg.
3. . . { . 132 . 09 1 . .do ..... i Oval (approx).
1 . 14 . 09 J _Do.
. 115 . 09 D0.
4...! .115 .1 1..do ..... j Oval.
i . 125 .09 i 1 Do.
‘ .14 .09 Do.
5..{ .14 .09 L ..d0 ..... { D0.
. 0735 0655] D0.
' . 108 Oval (approx).
6...{ .1 0:2}..(10 ..... { Do.
. 108 0735 Oval. \
{ . 09 0655‘! 1 D0.
7... .0735 0055 ...do . ... Do.
.0655 . 038 l i Do.
' . 14 . 09 D0.
8..{ .14 .. .09 ‘l...do....{ Oval (approx).
. 183 . 09 J Oval.
. 1 .0655 { Do.
9...! .09 0735 ...do....‘ Do.
1 . 0735 . 058 J 1 i Do,
I , 125 . 09 1 ' D0,
10... .14 .09 ~ ”110.... D0.
l . 125 1 . 1 J { Egg.

 

448

T able showing relation 0 f plane of natural curvature to the acres of the cross-section.

REPORT OF NATIONAL VMUSEUM, 1890.

AINO HAIR—WOMAN.

Specimen marked No. 5.

 

 

 

 

No. of Length of Longlh of Color of Figure of cross-
hair. long axis. short. axis. 1111.112 section.
1 .108 . 09 1 Oval
1... ‘ .108 .082 , Black...’ 33"
1 .108 . 09 J 1 Do.
1 . 108 . 082 D0.
2...! .108 .09 I ...(lo....1 £3
1 .125 .09 J 1 Do.
1 1 .09 1 1 Do.
.‘ Do.
3...1 108 09 1.. (10....1 D0.
1 108 00 1 1 Do.
1 1 108 09 1 ’ 1 B0.
‘ o.
1 4.11 108 09 J...do....1 Do.
1 1 1 10% .09 Do.
1 1 1 . 108 .09 1 1 1'0.
’ ‘1 1 - .- \_ D0.
1 5...11 125 .0130 1...(}0....1 D0.
1 l | 09 .058 1 Do.
I
1 1 09 082 1 Do.
1 011 108 .082 1»...(lo g:
l 1 09 . 082 I Do.
1’ . 09 1 . 09 - 11 Round (approx).
7...\ .1081 .09 10.110 . Oval.
1 09 1 09 J ‘ 1 Round (approx.).
1 125 . 082 1 Oval.
8N1 .115 .0!) ...do.... Do.
. 082 . 058 D0.
1 108 ' 0735 1 Do.
I
9..1 108 0735 \ ...dO....{ D0.
1 108 09 1 Egg.
{ 108 09 1 1 0val.*
10...1J .1081 1082 ..do.... Do.
I . 108 1 .09 l 1 1 Do.

 

 

 

 

 

[These hairs were full length, with root attached. Measurements in millimetres]

 

 

" Note that this hair is of same dimension as No. 1 in this specimen.

AINO HAIR—SPECIMEN NO 1.

 

No.0f1 Ratio of length

 

Direction of plane of
natural curvature.

Re'nh‘ks.

 

11‘111' 10f long axis to that
‘ ' 1 of shorb axis.
1
1 WW,
1 ..... 1 4 to 28 ............
2.

 

l
5 ..... 1 7 to 4‘; ............
. 410 3 ..........
6 ..... 1 1
1&3 t0 2% .........
1
7 ..... 1 Not noted ........
8 ......... do

 

 

Short, axis ..............
. . . .do ...................
. . . .do . .
. . .do ...................

Long axis at, outer eml,

short axis at other.

At butt, short axis; at

end, same.

Butt, midway; end, long

axis.

Butt, midway;

short axis.

 

out],

 

Oval section.
Do.
Do.
Do.
Large, stiﬁ', well
curved hair, oval.

1 Oval section.

Do.

Do.

 

 

‘ THE AINOS OF YEZO, JAPAN.

 

AINO HAIl‘—-SPEC.\1EN N0. 1—Continued.

. Table showing relation. ofplane of not 11 ml curvature to the axes of the cross-section—Cont’d.

 

 

 

 

 

 

r ‘1 Ratio of length . I . . .
I‘lﬂigf Iot (illznjlilxs £11: hat D;;:(I’Itxl_:ilc?£;§:mm0f lemarks. b
9 ..... I Notnoted...... . Butt, long axis; end, Oval section.
111idiva).
10 ..... 5 to 3 ......_. ...... 1 Butt, short axis; end, Do.
I short axis.
11 ..... 4t02 ............. Butt, long axis; end, Do.
short axis.
1 I Butt 3-): 113'23, end 1 Butt short axis; end, Do.
4.5; by 2%. long axis.
13 4 by -4 .......... Butt, midw;ny end 1011ng Do.
I axis. I
SPECIMEN X0. 2.
I 571*" "__w' "W f ' ' ’1‘— ‘ '
1 I 7 to4 ............. I Short ans .............. Oval section.
I 2I81055............I ...do .................... Do. I
1 3 9 to 4; ............ I....do .' .................. I Do.
I 11I0§to4 ............ I Longaxis...._..........I Do. I
5 1 7 to 5 ............. Short axis .............. Do.
I 6I8105 ............. Longuxis...............I Do. I

 

NOTE—The table readily shows that the relation of the plane of natural curvature to either one of
the axes of the cross-section, varies in diﬂ'erent hairs, as well as at (litter-out points in the same
hair.

AVERAGE OF ALL MEASUREMENTS MADE.

[Measurements in millimetres.)

 

 

 

 

 

 

 

i . _., ._ ﬂ___._ . ._.-.-_
I I Average 01 me asure- A\ erase of measure- Average of measure-
. . ments at mot end. ments at middle ments at end. No; Of
‘ No.0fspe01— ,_ .1, ,, . v 1.. MAE A_,.._ hairs
men. . Long I Short Long WI Short Long Short meas-
‘1 diameter. I diamett 1 ‘1 diameter. 1‘ diumetm. diameter. diameter. uret ‘
I ...__ _.__,;_( ._.____ -_____ I _ I
3 ............. I .114 .0937 I .136 I .0346 I .105 .0571 21
4 ............. I .1198 . 0853 I .12 I .0853 I .11265 . 0777 10
I 5 ............. I . 1053 .0859 I .1104 I .0841 ‘ .1018 .0828 10
I _.._. | __ .
I Average. .i .113 I .0311312 21. .0:8 . . 1004 I .0725 41
Average of all measurements of long diameter ........................................... . 1138
‘ A vernge of all measurements of short diameter ......................................... . 0827
Neat-l), related as 1 to 151.

 

 

Figures of the various sections: Oval. 95 sections; iipproximate oval, 14; round, 1; approximate-
round, 6; egg, 2; triangular, 1; approximate tIiangular, 1.

NOTE.—The same hair sometimes represent-ed different ﬁgures at the three points
where sections were made; for instance, hair N0. 5, of specimen No. 3, was approxi-
mately round at butt, irregular oval in middle, and oval at the end. It may be noted
that in specunen No. 3 we haVe the greatest average length for the long axes and the
shortest average length for the short axis of the figures of the cross-section. Also
note the evenness of the average length of short axes of specimens No. 4 and No. 5, the
variations being but .0082 millimetres while the long axes varied .0181 millimetres
in the same specimens.

H. Mis. 129, pt. 2—29

450 REPORT OF NATIONAL MUSEUM, 1890.

A few specimens of Aino hairs from the head were handed to Dr.
W. M. Gray, of the Army Medical Museum, Washington, who has also ’
been good enough to prepare a series of cross-sections with his usual
skill. rom these he made some excellent photographs, which Mr.
Chan e has carefully traced in outline with the result shown in Fig. .
70. The original photographs showed the hairs magniﬁed 25 and 300
diameters, respectively, but the outlines have been reduced one-half in g
the cut. '

 

    

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OUTLINES or CROSS-SECTIONS or A130 HAIRS.
(From photosrnphs.)

This conspicuous hairiness of the Aino‘s, in strong contrast to the
smooth bodies and faces of the Japanese, has led to the natural inquiry:
how is it possible that the Ainos should have so long occupied Japan
without having left some evidence of an admixture of this character
with the Japanese? In the ﬁrst place, the Japanese are not all alike.
Not only do we clearly recognize two distinct types among them, dis-
tinguishing the upper or ruling and the lower or laboring classes, but
there is also a southern type in Kiushiu, with more or less hair on the
face, many having full beards. It is worthy of remark, in passing, that
these men have always been, and still are, among the ablest and most
inﬂuential men in Japan. Professor Chamberlain has observed that
the Japanese in northern Japan and in Yezo, where there would natu-
rally be found the greatest admixture of blood, are no more hairy than
those farther south. The explanation of this he ﬁnds in the fact that
the half-castes die out. Such families end with the third or fourth
generation, and the progeny show a marked tendency to baldness. The
children of Japanese and Aino parents are never vigorous and healthy.

I have a photograph in my collection of a young man with a distinctly
Japanese physiognomy, whose body and face are as smooth and free
from hair as the Japanese, but whose lower limbs are black with hair.

 

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AINO SANDALS. SNOW-SHOES. AND FISH-SKIN SHOES.

 

 

 

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THE AINOS OF YEZO, JAPAN. 451
CLOTHING.

The Ainos weave a very durable, coarse kind of cloth from the ﬁbrous
bark of the mountain elm, U lmus montana, known as the ohiyo. Mr.
Blackiston has pointed out that the species U Imus campestris (Japanese
akadamo) is also used.

The principal garment is a coat made of this material. It is patterned
after one form of the Japanese coat. The shape is well shown in Plate
XCVI, which represents the back of an embroidered coat made of the
ohz‘yo, with strips of blue Japanese cotton cloth sewed on, and a run-
ning design of white braid, also produced in Japan. Such elaborate dec-
oration is only applied to the best garments, those for common wear be-
ing quite plain. Japanese cotton goods are replacing the ohz’yo. Already
the native cloth is far less common than it has been, and while I was in
Yezo I found it by no means abundant. The native looms will soon be
out of use, for cotton goods, although less durable than the ohiyo, are
warmer and softer. A narro ,v belt is worn around the waist. The
women usually wear an under-garment of cotton, and occasionally an
apron. »

Leggins are worn by both sexes. These are very simply made, but
are also often decorated with braid.

Sandals are worn in the summer (Pl. XCVII). These are said to be
made of kummi no Icawa, walnut bark. The winter clothing is made of
the skins of animals. For traveling in the snow there are shoes made
of fish skin, and wide snow—shoes consisting of wooden frames with
thongs of bear'skiu, both of which are. represented in this plate.

D‘VELLING S.

The typical Aino h( 5 is a square or rectangular main structure,
usually entered through a low gable-roofed passage-way. The frame-
work is made ot'rough beams put together in the manner shown in Fig.
7l,which is adrawing trade from a photograph taken at Tokoro. The
houses are thatched with reeds, usually the Imperata arundmacea
Cyrill, held down by poles. Such a house is shown in Plate XCVIII, at
Shari. There is a small openingjust below the apex of the roof in front,
through which the smoke escapes, and in cold weather this is the only
outlet for the smoke. A sliding board-shutter in the middle aﬁords
ventilation through the roof, but this is closed in the winter. Houses
of this kind are common in the north, where the winters are very
cold. Farther south there is no opening through the roof, and the
smoke passes out through a large triangular opening in front beneath
the ridge-pole. To prevent wind and rain from beating in, a rectangular
sort ot‘chimney is built in front of the aperture. A similar house, also
at Shari, is shown in Plate XCIX. A similar house at Bekkai or Bitskai,
near Nemuro, is shown in Plates 0 and 01, which are two views of the
same house. This house is thatched with straw. In Plate 011, back of

452 REPORT OF NATIONAL MUSEUM, 1890.

the wood pile, there is a small, tent-like structure made of poles covered
with Japanese straw mats. There are several such tents in the village,
and on venturing to peep into them, much to the evident distaste of the
natives, I found them to be inhabited. They are scarcely large enough
for a human being to crawl into, but it would appear that the aged
women of the village sleep in them and have dogs for companions.
They crawl in somehow, curl up among ﬁlthy rags and tattered cover-
ings, and smother themselves to keep warm.

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Fig. 71.
FRAMEWORK or FRONT PART or AN AINO House.
(From a photograph.)

The interior of a house at Bekkai, taken from a photograph made
.with magnesium light, is shown in Plate (3111. The camera was set up in
the back window of the house. The main room is well shown, and the
outside scenery is glimpsed through the long entrance passage-way.

Entering this house from the front, one must stoop to pass through
the doorway which will perhaps have only a mat of straw or reeds to
close it. The rectangular passage is used as a storeroom. It is high
enough for one to stand in erect. The ﬂoor is the damp earth. At the
back is a sliding door made of boards, inclining outward toward the
bottom, through which, by stooping low, the main room about 18 by 20
feet square is entered. The door is 3 feet in' width by 3% in height.
Just inside the door is a space, 3.}; feet by 9 feet, where the sandals are
left on the bare ground. The ﬂoor of this house is made of boards
raised about 5) inches above the ground, but they are covered with dirt.
A visitor receives a clean mat, which is immediater spread on the

 

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THE AINOS or YEZO, JAPAN. 453

ﬂoor for his accommodation. The ﬁreplace, situated about in the
middle of the room, is a rectangular depression about 5 feet by 3, ﬁlled
with ashes, on which a smoky ﬁre of green wood ﬁtfully lights the
gloomy interior. An iron pot, of Japanese manufacture, is suspended
above the ﬁre, in which food is almost constantly cooking. One or
more inao, or god-sticks, usually stand upright in the ashes. There is
usually a sort of latticed shelf suspended at some distance from the ﬁre,
on which ﬁsh are dried and smoked and strings of roots or other vege-
table products hang in festoous preserved for winter food. A rectan-
gular window at the back of the house admits all the light, except such
as makes its way in through the chimney. The interior is therefore
always gloomy. The beams and rafters are covered with a thick coat-
ing of shiny, black soot, which slowly accumulates upon them from the
ﬁre. Even in summer the atmosphere within these houses is often so
full of smoke as to make one’s eyes water. At night a large, ﬂat mussel-
shell, Pecten Japom'cus, supported on a three-forked stick standing up-
right in the ashes, with a wick and ﬁsh oil, gives a faint light, and it is
a weird sight indeed to see these dar-k visaged, kindly savages grouped
around the smoulde1ing embers

At this village, Bekkai, or a as the name was also pronounced, Bitskai
about " miles from Nemuio, there are six houses of this character.
The Aino population is given as 56 persons, living in 14 houses,
but many of the other houses are built more like Japanese houses of
a very inferior kind. From my observations I should say that there
can not be so many Ainos in the Village. Many of the Japanese have
Aino wives. It is possible that there are one or two pure Aino families
there, but I doubt it.

All the houses at Bekkai front toward the east, or easterly. The back
window, therefore, faces the west. This is a fact worthy of particular
notice, as it has been repeatedly asserted that all the Aino houses face
the south. The houses at Piratori are mostly built east and west, with-
out any door at the end. There is an entrance to the main room 011
the south side, and also an entrance to the hall or entrance passage on
the south side. In the houses at Piratori there is a window 011 the
east s1de. Numerous inao are hung on strings along the wall near one
corner. One might readily suppose, from the writings of different
authors, that there is some great signiﬁcance in the fact that the houses
in southern Yezo are built with their lengths east and west, and in the
position of the east window. But I doubt if there is any more mean.
ing in it than that a southern exposure is desirable in a cold northern
land, and that the morning sun streams in through the east window.
It is, indeed, possible that the latter is a place of worshippbut I have
not found that the huts are built in this direction throughout Yezo.
They do not always have east windows. The house showu in Plate 0,
for example, has only a west Window. The same may be said of the
custom of placing the treasures in the northeast corner, mentioned by

454 REPORT OF NATIONAL MUSEUM, 1890.

Scheube, Batchelor, and others. I am inclined to regard this as purely
a matter of convenience or habit. Mr. Batchelor should be able to
tell us whether the Ainos consider the points of the compass in these
matters. I would only point out that what he and others have told us
concerning the dwellings of the Ainos in the south, does not hold for
those living on the northeast coast.

The houses represented in Plates xchII to (7111 are typical Aino
houses. This statement is made with entire conﬁdence, as the result of
extended travel through the country. On some parts of the island the
thatch is put on with more care, as at Uragawa, for example, where the
reeds are in overlapping layers, or, as Dr. Scheube says of the houses
near Horobetsu, the only region of importance for Aino studies that I
did not visit, of reeds laid on in a terrace-like manner.

The house ﬁgured by Dr. Scheube is by no means a usual form, al-
though probably it does prevail in that .part of the island where he
visited the Ainos, around Volcano Bay, for he says: “ The houses only
differ one from another in size.” Of these houses Dr. Scheube says
that their length runs east and west. With exception of the west side,
there is a window on each side, which may be closed with a reed mat.
I am not prepared to maintain that the Ainos have no regard to the
points of the compass in setting up the sacred relics, symbols, inao,
etc., in particular parts of their houses, but I doubt very much if they
do have. As already stated, Dr. Scheube and other writers tell us
that the household treasures are kept in the northeast corner. But so
far as I have been able to discover, no writer has given a reason for
these customs, although they all leave one to infer that they are gen-

eral and invariable.
STOREHOUSES.

The Aino storehouses are very much alike throughout the island.
They are shown in Plates XCVIII, CI and CH and require no particular
description. They are raised on posts about 6 feet above the ground to
be secure from the attacks of wild animals. They are ﬁlled with dried
ﬁsh, vegetables, and other articles of food.

HOUSEHOLD UTENSILS AND FOOD.

Doubtless there was a time, not very long ago, when the Ainos ate
with their ﬁngers and had no better dishes for their food than such as
they still make of bark. Fig. 7 2 represents a large dish made of bark,
such as are in common use. The one numbered 150673 is 14 inches in
length by 13 inches wide, and is used for ﬁsh. But precisely the same
kind of dishes are made much smaller—not more than 4 inches long.
The common water-bucket and dipper are also made of bark, as shown
in Fig. 73 [150668]. They have since learned to use Japanese knives,
however, and they make a variety of wooden plates, which they deco-
rate with characteristic carved patterns (Fig. 74). Wooden spoons

THE AINOS OF YEZO, JAPAN. 455

(Fig. 75) are now in universal use, of which there is a variety in the
collection, and for eating they have a ﬂat, spatula-like instrument
(Fig. 75), which they use in addition to chopsticks. The knives, or

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BARK stn USED AS A FISH-PLATE.
rather the knife-cases, in common use are represented in Fig.76,
which shows very well the characteristic style of wood carving. The
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Fig. 73.
BARK WATER BUCKET AND DIPPER.

the wooden handles and sheathes, which are usually decorated with
carving. The knife is carried. sticking in the girdle. One specimen
in the ﬁgure, numbered 150729, has a sheath of wood and bone.

456 REPORT OF NATIONAL MUSEUM, 1890.

 

 

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THE AINOS OF YEZO, JAPAN. 457

Rice being an article easily obtained from the Japanese, the Ainos
make oblong rice bowls by dig-
ging out thick pieces of wood.
’l‘hese diﬂ'er somewhat in form in
different parts of the island.
(See Fig. 69, p. 441.)

For preparing grain, such as
millet, which is cultivated here
and there, they have a wooden
mortar and pestle, the former
standing perhaps 2 feet high,
and made of a solidblock of wood.

In every Aino house there may
be found some treasured articles
made by the Japanese. Some
times these articles are very old,
having been handed down from
father to son, and they are then
valued as precious relics. Of
these, Japanese swords are most
highly prized, after which come
lacquered cups (Fig. 77), which
they use for drinking. The lat-
ter, together with other small
articles, are kept in Japanese
round, lacquered cases, one or
more of which are to be seen in
every house.

A considerable variety of ani-
I mal food is to be obtained in
Yezo, for the Ainos are good
hunters with their rude bows and
arrows.

The bear is much sought after
for its ﬂesh, as well as for its
skin, which is used for clothing;
and set-bows are arranged in
the woods with poisoned arrows,
which are released when a bear
comes in contact with a cord in
his path. The fox and wolf also
abound, the former being caught
in an ingenious bow—trap. At
some seasons fresh ﬁsh abound,
and they dry and half smoke Fig 76.
great quantities of it for winter CARVED KNIFE-CASES.
use. In the National Museum there is a specimen of salmon cut into

  
 
 

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458 REPORT OF NATIONAL MUSEUM, 1890.

strips 40 inches in length and dried. Dried herrings are abundant in
every house, but they are not pleasing to the eye. The roe of the salmon,
masu, is also dried and much prized by the people"

For vegetable food they depend partly upon the produce of small
patches of ground, which they cultivate in a rather careless manner,
and partly upon the natural products of the soil. A preparation
known as shikcribikina is the dried leaves of some plant unknown to
me, which they ﬁnd on the mountains. Lily roots dried on strings are
lound in every house. At Abashiri I found strings of small fruit,
which the Ainos called maou. These fruits belong to the genus Rosa,
and the Ainos eat them both green and dried. Flat, circular cakes of
dried lily roots, with a hole through the center, are tied together with
bark, but I was unable to get a translation of the name they bear,
which is, as I understood the word, umbaryero. At Abashiri I found
some very good ﬂour, but its source could not be learned. Numerous
other varieties of food are to be seen in the collection.

Cooking is carried on in an iron kettle with a wooden cover, over the
ﬁre-place. Every imaginable edible substance that they possess goes
into the indescribable stew—ﬁsh, vegetable tops and roots, ﬂesh and
fowl, altogether—to be either ladled out with wooden spoons or ﬁshed
out with chop-sticks from time to time, as one of the family requires
food. Fish is also spitted before the ﬁre on sticks, which are stuck in
the ashes. All their food is either boiled in the pot or roasted on sticks
in this manner.

SAKE DRINKING.

From certain allusions in what are presumed to be native folk-lore
stories, it would seem that the Ainos have long known how to make a
kind of fermented drink from rice and millet. It is not unlikely that
they were taught by the Japanese. I am not aware that they do at
present make any such beverage, but they are inordinately fond of
Japanese sake. They will do almost anything to get sake, and they
drink it cold in great excess whenever they can obtain it. .

The usual form of saké cups, which, as already stated, are among
the treasures of the household,is represented in Fig. 77. The pecul-
iar carved sticks are mustache-lifters. These are made by the Ainos,
as the carving shows, but some of them are lacquered. The Ainos at
Shari and also at Bekkai claim, as I understood thejargon, that their
ancestors were acquainted with the use of lacquer and that they made
the sticks. I am disposed to doubt these statements, but it is a ques-
tion how they obtained the lacquered sticks. Some of these are cer-
tainly quite old, and they were highly valued by their possessors, who
probably would not have parted with them but in consideration of a
reward of sake in addition to the price demanded. When they were
obtained, the carving was quite ﬁlled with dirt, but that did not inter—
fere with their proper use by the people.

THE AINOS 0F YEZO, JAPAN. 459

Sake is taken with much ceremony. One evening I visited the Ainos
at Shari, a bottle of saké in my pocket and a paper lantern in my hand.
I wandered along the shore in the darkness and slowly made my way
to the Aino village. In spite of the howling and barking of many
dogs, the people were taken by surprise. The men were sprawling
about on the dirty board ﬂoor around the rectangular ﬁreplace. When
they recognized their uninvited and late visitor, they got up, spread a
clean mat for me, and signiﬁed their welcome by stroking the beard.
When I handed them the saké there was more beard stroking. Then
they got some saké cups and a tray of mustache-sticks, ﬁner than any
I had seen, and began the ceremony of drinking. A sake cup with its
stand, such as is represented in Fig. 77, is placed in front of the chief

 

 

 

 

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Fig. 77.
SAKF‘. Cur AND STAND, AND Mousucnn STICKS.

man, sitting on the ﬂoor before the ﬁre, who places one of the sticks
across the top, as shown in the same ﬁgure 77. Then, stroking the beard,
he lifts theistand and cup with both hands, and bows the head, immedi-
ately replacing them. Sake is then poured in, and he begins to recite a
long formula, which continues in a 10W voice during the succeeding op-
erations. Taking the stick in the right hand, precisely as one would
hold a spoon, the end is dipped into the saké and gracefully moved for-

460 REPORT or NATIONAL MUSEUM, 1890.

ward, as though throwing some sake into the ﬁre. Dipping the stick

 

 

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Fig. 78.
AINO TOBACCO Pipes.

 

    

once more, a drop is thrown over
the left shoulder. These opera-
tions are repeated two, three, or
more times. The stick is then
replaced on the cup, the whole is
again raised, and ﬁnally the stick
is used to lift the mustache while
drinking.

No words can give a true im-
pression of this ceremony. It
must be seen in the surroundings
of an Aino but: the shiny, black-
ened rafters above; the begrimed,
bearded faces and unkempt hair,
lighted by the faint gleam of a
burning wick in a plate of oil,
and the ﬁtful ﬂame of a smoky
wood ﬁre.

At Piratori the ceremony was
slightly different. I noticed that
the famous old chief Benri, who
by the way, it may be remarked,
speaks of Miss Bird as the “ wo-
man to whom he told so many
lies,” took the largest share of
the saké, for he not only had a
large cup, but it was ﬁlled quite
to the brim; while his son was
served with acup but partly ﬁlled.
One of the men went to the east
window and there performed his
ceremony in silence, waving his
stick three or four times to the
east.

The women sat behind the men,
and the latter, after having them-
selves drunk, passed the cup be-
hind them to their wives, Without
turning. But the women do not
get much, for the Ainos consider
that sake was only made for the
gods and men.

Mr. Batchelor tells us that in
drinking sake “ three drops must
be given to the ﬁre goddess, three

thrown toward the east window, and three toward the northeast corner

THE AINOS OF YEZO, JAPAN. 461

of the hut, where the Aino treasures are kept,‘and then three drops
must be offered to any special god, for whose beneﬁt the libations are
offered, or to whom the Ainu are paying worship.” I have not observed
any such regularity in their proceedings. I should say they were as
likely to offer two or four drOps instead of three.

The sake drinking at the great Aino bear feast, as witnessed by Dr.
Schenbe, is described in the account 01' that festival.

smxma APPARATUS. *

The smoking apparatus consists of very simple wooden pipes, and
tobacco boxes also of Wood, attached with cord to long, carved sticks,
which may be stuck in the girdle. Several pipes are shown in Fig. 78.
The pipes may or may not have a short. mouthpiece of bamboo.

   

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Fig. 79.

TOBACCO BOXES AND STICKS.

The tobacco boxes are usually oval in shape and often very well
carved. In Fig. 79 three of these are well shown, attached to their
sticks,

462 . REPORT OF NATIONAL MUSEUM, 1890.

MUSICAL INSTRUMENTS.

The Ainos are not a very musical people, and the only instrument
that can positively be identiﬁed as their own is
a kind of Jew’s harp made of bamboo. Fig. 80

 

A MOKURI PLAYER.

shows this instrument and how it is played. The one
in the Museum collection measures 53,1 inches in
length.

There is a kind of ﬁve-stringed guitar, which I have
only seen ﬁgured in books. At the Sapporo Museum
there is a three-stringed instrument, but of quite a dif-
ferent shape. The former, known as the tonkam', has
been described by Dixon in the “Chrysanthemum
Magazine,” of 1882, where there is an excellent illus-
tration ; but since that publication is not now accessi-
ble, Fig. 81 is copied from aJapanese makimono belong-
ing to Dr. G. Brown Goode. Mr. Blackiston, in speak-
ing of this instrument, says it was mentioned by a
Japanese traveler in Yezo long before the Ainos from
Saghalin took up their abode in Yezo, from which he
infers that it was not introduced from Saghalin. It is
not common, and in the course of my travels I was
unable to discover a single one, although the instru~
ment was known to the Ainos in different sections of

 

Fig. 81.
the 00 ll 11 try. Tox KARI.

THE AiNos OF YEZO, JAPAN. 463
wmvmc.

As already stated, the Ainos use the bark of the Ulmus montana,
which they call ohiyo, sometimes also the bark of U. campestris, for the
manufacture of cloth. The ﬁber is not disintegrated, as for spinning,
but the bark is softened by soaking in water and working, when it is
easily separated into thin, wide ribbons, and these are readily split into
long, slender threads. These threads are tied together end to end,
without twisting, and wound into balls. Such threads are used for
both warp and woof.

The loom is simple, but well made. Fig. 82 represents an Aino

 

Amo WOMAN WEAVING.

woman engaged in making the ohiyo cloth. The weaver sits on the
ﬂoor, passing the rope at the lower end around the body, and stretches
the warp by leaning back against it. As the cloth is woven, it is rolled
on the stick in the well'known manner.

Mats are woven in the same manner as in Japan. Plate 01V repre-
sents an Aino woman making a mat. The long binding-threads are
weighted with stones at the end and thrown over the beam, alternately
backward and forward, twisting the threads each time. Such mats,
varying greatly in size, are in universal use among the Ainos. They
are made of the rush known by the Japanese as sage, Scirpus maritimus.
They are usually woven with brown and black squares, arranged in
peculiar but regular patterns. The colored parts are made with dyed
bark, probably because the rush does not take color well. The bark of
Shina-no-ki (Tilda cordata) is usually employed for the colored portions,
but I have also specimens of the ohz’yo bark from Abashiri, which have

4‘64 REPORT OF NATIONAL MUSEUM, 1890.

been colored black and brown for the same purpose. The brown color is
produced by soaking the bark in water along with the bark of Escalate
turbinata. The black color is similarly produced from the bark of the
han-no—ki, (Alnas Maritime.) The sage is also used for making small
bags. Similar bags are sometimes made of straw.

The bark of the Linden ( 'l'z'lia cordata) is much used for twine,-and a
strong braided cord is made of this ﬁber. The Aino ﬁsh-nets are made
of the same material.

CARRYING BURDENS.

The usual mode of carrying burdens is by means of a band of woven
or braided ohiyo, Ulmus Montana bark, passing over the forehead and
tied behind the load on the back, as represented in Plate CV. These
bands, called tam or packattara, are used also for carrying babes on
the back. Sometimes a straight stick, about 15 inches in length, is
tied so as to hang horizontally in the proper position to support the
burden, as shown by one of the bands in the collection. The Aino
women make great use of these tam. They will carry very heavy
loads with them, and it is customary for them to bring large tubs of
water to their homes precisely as the man represented in Plate CV is
carrying an empty tub.

MODE OF GREETING.

The Aino ceremony of greeting is simple and pleasing. The two hands
are placed. together with palms upward and outward. They are then
gracefully raised to the chin and moved downward, stroking the long
beard. They may not indeed touch the beard, but the movement is the -
same. It may be shortened to a mere ﬂourish of the hands, just as a
bow may be made formal or short.

It is now quite customary for the Ainos to bow in greeting. Some-
times they squat on the ﬂoor, and then bend over until their foreheads
nearly touch it. This custom is undoubtedly borrowed from the Jap-
anese, and is not at all pleasing, as their original form of greeting cer-
tainlyis. A good description of the usual form of greeting is thus given
by Mr. Blackiston :

My Aino was a stranger to these people, so on meeting, before exchanging a word,
he went through a ceremonious form of salutation individually with each of the prin-
cipal men. This they performed by going down on their knees, holding out the hands
with the palms together, rubbed them backward and forward twice, the saluted
party following the motions of the saluting one, then raised both hands to a level
with the chin, palms uppermost, lowered them, raised them again, stroking the beard,
lowered them and performed the last operation over again, which completed the cer-
emony.

Mr. Greey thus describes the Aino greeting represented in Plate CV1,
taken from the original Japanese drawing: '

The three chiefs placed their left hands over their right and began to rub them.
This they continued to do for over five minutes, during which time they looked very

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AINOS GREETING.

 

THE AINOS OF YEZO, JAPAN. 465

grave and regarded the foreigners with great reverence. They then raised their
hands and placed them on top of their heads and brought their hands down over their
faces and beards and uttered a whining noise, ending with a sharp cry like the bark
of a dog.

I have never seen this ceremony carried out in full, as described, but I
doubt not the description is correct, for I have observed both the hold-
ing of the hands together and the stroking of the beard. Another form
of the ceremony (Pl. CVII) represents the meeting of brother and sister,
also from Mr. Greey. .

The man held the woman’s hand for a few seconds, then suddenly releasing his
hold, grasped her by both ears and uttered the Aino cry. Then they stroked one
another down the face and shoulders.

This form did not come under my observation, nor did I witness any
such performances as the same author describes in the meeting of father

and son.
MARRIAGE CUSTOMS.

The best account of the marriage customs is that given by Dr.
Scheube, from which the following particulars are abstracted: the
Ainos marry early. the men at about the age of 18, the women at 16 ;
polygamy is permitted, but not much practiced; morality between the
unmarried is not very strictly enforced, but children born through such
relations are no bar to future marriage.

The marriage customs resemble those of the Japanese. The parents
usually select wives or husbands for their children. A young man
rarely courts his wife directly, but through a go-between. As soon as
the matter is satisfactorily arranged by the latter, the young man
sends a portion of sake to the parents of his intended bride. After
some time the latter sends a gift of sake and an inao, or God-stick, to
the bridegroom. This is a sign that the marriage is to take place on
the next day. In the evening of that day the neighbors assemble at
the house of the bridegroom’s parents. The bride comes in company
with her parents and the intermediary. They depart about midnight
to reassemble the next morning, and the feasting goes on for 2 or 3
days, according to the circumstances of the young couple, “ho from
henceforth live in the house of the man’s parents.

Not many children are born; usually 3 or 4, and more boys than
girls. The children are suckled until 4 or 5 years of age.

Divorces are not common. A man can only send his wife back to her
parents by obtaining their consent.

BURIAL CUSTOMS.

Burial usually takes place on the day of death or on the following
day. The friends and relatives assemble, bringing with them food and
sake, which are placed before the body and, after the burial, shared by
all in common. The corpse is clothed and placed in a wooden cofﬁn,

H. Mis. 129, pt. 2—30

466 REPORT OF NATIONAL MUSEUM, 1890.

lying at full length, with household implements and weapons; but no
food or drink is offered, nor is either placed on the grave. The cofﬁn is
placedin the ground, with the head to the east. Each mourner throws
earth upon it and a rude monument is erected. '

It is difﬁcult to ﬁnd the burial places, which are in desolate, unfre-
quentcd spots, seldom visited by the people. Dr. Scheube remarks that
the Ainos give no thought to the departed and seem to have a dread of
visiting their graves. Several forms of monuments are representedin
Fig. 83, standing at the head of graves, which, however, were not

 

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Fig. 83.
AINO GRAVES.

grouped together in the manner shown in the picture. Each grave is
marked by an upright post and a recumbent log. The one on
the left is from Urap, not far from Hokadate. The drawing was copied
from a photograph. The two in the middle are from Dr. Scheube’s
plate.

The straight post with a rude X and pyramidial apex represents the
form of several monuments, which I found under the guidance of a
Japanese near Tokoro. Along tramp through tangled underbrush,
soaked by the recent rain, brought us to a lonely spot behind the vil-
lage. The posts were at the west end of the graves, and the X mark
faced the west. It was not on the side overlooking the grave, as it is
shown to be in the drawing.

THE AINOS or YEZO, JAPAN. 467

The height of the monuments varies from 3 to 6 feet, and depends
upon the age and position of deceased. Monuments for women are
plain posts, not so high as those accorded to men.

Mourning customs vary greatly in different-parts of the island. The
period of mourning may last three days, or as many years. This-is a
subject concerning which little seems to be known. Formerly it was
the custom to burn the houses of the (lead, but this is no longer done
in Yezo.

PUNISHMENTS.

In the museum at Sapporo there is a collection of clubs, carved in
rough relief, which the Ainos use in punishing wrong-doers. Their
punishments are severe, but they do not take life, even for the crime of
murder. The murderer is bound to a cross for a week, and, after his
release, receives some good advice from the judge, when he again takes
his place as an honorable citizen.

The clubs are used for punishing thefts and other crimes. The pris-
oner is stripped to the waist, and heavy blows are delivered upon the
bare back. The Ainos also have certain trials to prove the innocence
or guilt of the accused person, such as the trial by hot water, in Which
a stone must be picked from the bottom of a kettle of boiling water,
and the trial by a heated iron, which is supposed not to burn the ﬂesh.
of one wrongly accused. Mr. Batchelor states that a murderer has his
nose and ears cut off, or the tendons of the feet severed. These cruel
punishments are undoubtedly old practices no longer in vogue, although
one can not speak very conﬁdently as to the cause of their discontinu-
ance, unless it be due to Japanese control. B. von Siebold has sup-
posed, from these old customs that the Ainos were once a savage and
warlike people. They may have been so, as one might infer from Jap-
anese tradition, but it seems to me unsafe to make the assumption on
the grOunds suggested by Von Siebold. Their present character does
not sustain it in any way. Sympathy, regard for physical suﬂ'ering of
others, are not early developments in human character. Lingering
traces of savage heartlessness and cruelty are still recognized in the
practices of our own children.

HUNTING AND FISHING.

Wild animals, as bears, deer, foxes, and many others, abound in the
Yezo forests, while the sea yields an abundance of ﬁsh of an excellent
quality. The Ainos are brave hunters, and they are largely dependent
on the chase for their animal food and winter clothing. Their hunting
implements. however, are of the rudest description. The bears of Yezo,
which are the same as the brown or grizzly hear of North America,
are large and dangerous. At certain seasons they do not hesitate to
attack man, even entering the dwellings in search of food. These fe-

468 REPORT OF NATIONAL MUSEUM, 1890.

rocious brutes are fearlessly attacked with such inferior weapons as the

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Fig. 84.
Bows, Annows, AND QUIVER.

resin and bindings of bark, but they are easily detached.

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bows and arrows represented
in Fig. 84. One bow in this
ﬁgure was obtained from an
old man at Shari, who, in a
most dramatic manner, illus-
trated the manner of shooting
bears. The bow is strung by
taking the free end of the string
between the teeth and drawing
up the slack while the hands
are employed in bending the
wood. The best bows are made
of the wood of Taurus cuspidata.

The arrows are made in dif-
ferent ways. Some of them
are plain, straight shafts, with
iron heads and feathered ends.
Not long since, stone heads
were in use, but now Japanese
iron is hammered into heavy
barbed points. Since the in-
troduction of knives, bamboo
heads have been adopted. By
so cutting the bamboo that the
hard cortex of the stem forms
the point and edge, very ex-
cellent arrowheads are made.
I have seen an arrow-head of
this kind driven fromabow
into a board with great force
without noticeable injury to
the point. The shaft is usually
made in two sections. The
notched end is usually a length
of reed (Phragmites) or of scrub
bamboo, at the lower end of
which the feathers are tied
with ﬁne bark ﬁber. This is
joined to a somewhat shorter
length of wood, the upper part
of which tapers, and is inserted
into the base of the bamboo or
bone head. Such jointed ar-
rows are shown in Fig. 84.
The heads are secured with

THE AINOS 0F YEZO, JAPAN. 469

The arrows are carried in quivers, one of which is shown in the ﬁg-
ure. The quiver is slung under the left arm by means of a cord passed
over the shoulders on the same side.

The arrow release is of the simplest kind, the arrow being held be-
tween the thumb and foreﬁnger.

Large animals, like the bear, are always hunted with poisoned arrows;
hence it is not necessary that the bows should be very powerful. If
the arrow only penetrates the skin it is sufﬁcient to kill the animal.
Wherever bears abound, the woods are made dangerous to travelers by
the number of set-bows with poisoned arrows, so arranged that when a
bear or other animal treads upon a cord, the arrow is released and the
deadly shaft enters its body. A Japanese artist has represented such
a device in Plate CVIII.

The preparation ot arrow poisons is generally held by savage people
as a secret art, which they do not readily reveal. The method of pre-
paring the arrow poisons ot' the Ainos has only been made known to a
single traveler, Dr. B. Scheube, who believes that his information is
correct, because the accounts obtained in diﬁerent localities entirely 1
agree. Dr. Scheube’s account is, in brief, as follows:

The young side roots of Acom‘tum Japonicum are usually gathered in
summer and dried in the shade until fall. The roots which contain
active poison become softer, while the others grow harder; apparently
a process of fermentation takes place. The former, after removal of
the skin, are rubbed between two stones to a pasty mass. There is no
further prepa1ation. This material is either spread directly upon the
arrowheads or preserved. The poison preserves its activity for ﬁve
months. Dr. Seheube adds that in every village the poison is prepared
only by a few old men, not because the process of preparation is un-
known to the others, but because these men have had experience in its
production. Prayers, magic formulas, and the like are not recited dur-
in g the preparation.

The activity of the poison is tested by placing a portion on the
tongue. To insure its action, each arrow receives portions from three
different preparations. According to the Ainos, a wounded bear runs
at the farthest not more than 200 metres before falling dead.

Dr. Stuart Eldridge" has made some chemical and physiological in-
vestigations of this poison, which conﬁrm the supposition that aconite
is the active ingredient thereof. But this writer declares that the pulp
prepared as described “is mixed with other ingredients, which I have
been unable to identify, bent which are probably inert, and the resulting
mass is buried for a time in the earth. On removal from the earth, the
poison appears as a stiff, dark, reddish-brown paste, through which
fragments of woody ﬁber are distributed. The poison, when applied to
the arrow, is mixed with a certain pioportion of animal fat.”

I was able to obtain two specimens of the poison, which are in

 

'* Tians. Asiatic Soc. Japan, IV, 1875—’76, 78

470 REPORT OF NATIONAL MUSEUM, 1890.

the form of hard lumps.

Fig. 85.

SPEARS. NEEDLE FOR MAKXNG FISH-
N .

 

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ta
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Specimens of the plant from which the
poison is obtained were also collected
and determined by Mr. Theo. Holm as
Acom’tum Japonicmn. In some parts of
the' country it grows in great abundance,
and the ﬁne purple ﬂowers are very pleas-
ing to the eye.

Small animals are caught in rude, but
rather ingenious bow traps. The bow is
set in a frame, as in a crossbow. The heavy
arrow-shaftis notched on the side to receive
the bowstring and carries a T-head. When
the trap is Set, the bait is placed between the
T-head and the end of the frame, in such a
manner that any attempt to remove it
releases the string, and the T-head comes

down and securely holds the animal.

In deer-shooting they have a peculiar
instrmnent made of bone and bamboo with
teeth like a comb, with which they can
imitate the cry of a deer. Concealed in
ambush, the hunter thus calls the animal
within range of his bow.

Fishing, as atpresent conducted, is mostly
in the hands of the Japanese". This is
particularly true. of the coast ﬁsheries.
Aino settlements are occasionally to be
found along the banks of the larger rivers
and their important tributaries, where the
most primitive devices are still in use.
Perhaps the most curious of their devices
is a kind of spear, which is shown in Fig. 85.
This is lashed to a long shaft, and is used
for spearing salmon from canoes or on the
river bank. The curved gaff is made of
iron. It is secured to a line passing through
the spear end, and the shank rests in a
groove in one side, as shown. When the
ﬁsh is struck, the gaff turns over, as repre-
sented by the dotted line, and books into
the ﬂesh, held only by the line or strip of
hide, by which the ﬁsh is pulled in. Mr.
Blackiston has described the use of this
spear in the following words:

They [the Ainos] are expert in the use of the
spear, often striking a ﬁsh in motion as much as 3

feet under water at some yards’ distance, but generally the ﬁsh is “jabbed” with-

HUNTING SCENE,

 

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THE‘AINOS OF YEZO, JAPAN. 471

out the pole leaving the hand. They have wonderful sight for ﬁsh under water.
Their dexterity is induced by their using the spear almost from infancy. You can
not go on the river any day during the salmon-trout season, provided the water
is clear enough, without meeting brown urchins of all sizes prowling along under
the steep banks in small canoes, or crouching on fallen tree-trunks, peering down
through the interstices of masses of driftwood, with their spears ready for a dart
at the ﬁsh. It is very pretty to see the men chasing the ﬁsh in their canoes, in
which they stand upright and guide back and forth by using the blind end of their
spear pole, at times making sudden rushes with cries of excitement to head off a ﬁsh;
at others allowing the canoe to ﬂoat down with the current, while they scan every
inch of the water to detect a passing or stationary ﬁsh, with their spears poised at
arm’s length above the head ready for a strike, standing often on the gunwale of the
canoe in order to get a downward View into the water. Their positions often in such
cases are grand, while their features, worked up to the highest expression of expect-
ancy, make a most animated picture of savage life. The Aino seems then really in
his element, even more so than when, mounted bareback on a horse with only a rope
halter, he is seen ﬂying over plain, swinging a lasso around his head, driving a herd
of half wild ponies toward a corral.

Mr. Blackiston describes a peculiar method of catching salmon, as
follows:

On the Kaminokuni River I found the people preparing salmon weirs, which they
build of stakes, brush, and mats, funnel-shaped, near the bank in such a way that
most of the fish must pass through them. At night they squat alongside, having a
gaff ﬁtted to a pole, limber at its end. This they keep on the bottom or allow to drift
along the bottom inside the weir, and when they feel a ﬁsh jumping over the stick,
suddenly jerk it toward them and so gaff the salmon.

Another form of spear, doubleheaded, is also shown in Fig. 85. This
two-headed spear is used for spearing seals, whales, turtles, and large
ﬁsh. The two bone or iron barbs are merely pressed on the tips of the
shaft, so as to be readily disconnected and left in the body of the animal.
They are screwed to the ends of a tough strip of hide, to the middle of
which is attached the long braided rope. The shaft is 11 feet in length
and has a crotch at the end over which the line passes.

It is customary to poison the heads for seal ﬁshingr The manner of
using this spear is shown in Plate CIX, taken from a Japanese draw-
ing. Here and there along rapid streams the Ainos build dams of stone
and brush wood, which cause the water to ﬂow through narrow aper-
tures with unusual force. Just below these openings large ﬂat plat-
forms of boards are placed. The ﬁsh, swimming up the current, reach
these dams, and in attempting to pass the obstructions some of them
fail, and the force of the water throws them upon the platforms, where
the ﬁsherman easily secures them. The native ﬁsh-nets are made of
the strong twisted linden bark. The ﬁsheries of the coast are very im-
portant, but as conducted now they can scarcely be regarded as an
Aino industry, since they are controlled by the Japanese who engage
the Ainos in the work. Immense numbers of herring are converted
into an excellent fertilizer, which is shipped to enrich the soil of the
main island, and even tons of the beautiful and valuable salmon-trout,
or spring-salmon, as it is called on the west coast of the United States,

472 REPORT OF NATIONAL MUSEUM, 1890.

are each year utilized for the same purpose. The true salmon is also
abundant on the coast. The ﬁsheries of Yezo ire too valuable to be
conducted in the present careless and wasteful manner, and by proper
government control might readily become a great source of wealth to
Japan.

BOATS.

The ordinary river boats or canoes are dugouts. A common form is
shown in Plate CX, from Tokoro on the north. A different form from
Urap is represented in Plate CXI. The dimensions of a dugout at Tesi-
kaga, a small village far up the Kusuri River, were as follows:

Width of ends .................................... inches-. 11
Width of middle .................................... do---. 28
Length, about ...................................... feet. .. ‘26

This boat was made of a' single log, with considerable sheer at the
ends.

Boats intended for rough water are often built with dugout logs for
the bottom, and a free-board of. considerable height made of planks
bound on with bark lashin gs. Many of the large ﬁshing boats are made
in this manner and they are exceedingly strong. They measure per-
haps 50 feet in length and 10 feet beam, with a great sheer, especially
in front.

RELIGION.

The Aino religion is a very primitive nature-worship. The gods are
invisible, formless conceptions, known as kamm’, such as the house god,
the god of ﬁre, and the deities of mountain, forest, sea, and river.
The sun and moon occupy a subordinate position among them. There
are no priests nor temples, but within every house there is one corner
sacred to the house-god. The god Of ﬁre, who is esteemed highest of all,
is worshiped at the ﬁre-place in the middle Of the room. The others
receive their due at the nusha kamui, or sacred hedge (Pl. CXII), which
will be described in the account Of the bear feast further on. It might
naturally be supposed that this rude structure of branches and poles
represents what was originally a hedge or fence built around the house
for protection against the inroads of wild beasts, or possibly against
enemies. The skulls of bears and foxes may have originally been placed
upon the hedge as charms against evil. All this, however, is purely
speculative; but there is a picture in Mr. Greey’s book, “The Bear Wor-
shipers of Yezo ” (p. 105), representing a house of rather unusual form,
which is shown to be protected on at least three sides by a rude sort of
fence, such as may well be regarded as an early counterpart of the nusha,
kamm’. -

In addition to the sacred hedge, upon which the bear and fox skulls
are displayed, there is a smaller hedge, before which the hulls of food-

 

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SPEARING SEAL.

 

 

 

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AINO RIVER

BOAT, URAP.

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'IXO 3_LV'Id

 

Report of National Museum, 1890.7anhcock, PLATE CXII.

 

 

 

 

SACRED HEDGE, NUSHA KAMUI.

 

THE AINOS OF YEZO, JAPAN. 473

grains are thrown in heaps. This is known as the murukutamusha
(mum hulls, kuta to throw), and it is under the special protection of a
female deity, who would be offended if the hulls were thrown broad-
cast over the ground.

Storms are caused by the strife 0f the thunder-gods who dwell in the
clouds. These gods are associated with the lion, for it is related that
the people once caught a lion, which escaped on a black cloud. The
thunder is the noise of battling hosts, and the glancing, swords the
lightning. At least so says Dr. Seheube, but the idea is almost too
poetical for the Ainos.

Some of the Japanese deities have found a place among the native
gods, but these are foreign to the spirit of the Aino religion and can
scarcely receive great reverence. In one house I saw three shrines,
evidently representing the Japanese kami dana. Before one of them
were some faded artiﬁcial ﬂowers standing in bottles clearly labeled
“Lemon Drops, J. T. Morton.”

The Japanese hero Yoshitsune is supposed to have ﬂed to Yezo, and
is generally regarded as the famous personage known to the Ainos as
Okikurumi. It is said that the Ainos have only a single. divinity of
human origin, the ancestor of the race, Aioina. Nevertheless, there.
has long been a simple shrine to Yoshitsune on the summit ofa hill
near Piratori, which Miss Bird has described. But this author" refers
to Yoshitsune as “the great god of the mountain Ainos.” It is even
doubtful whether the Ainos did in fact worship Yoshitsune as a god;
certainly it is incredible that he should be elevated to the high place
assigned to him by Miss Bird. 1 was myself on the spot, with the
famous chief Benri as my guide, but a recent storm, which had delayed
me by making the rivers impassable, had also blown the shrine away,
and its fragments were lying scattered down the steep hill-side.

The Ainos have but few religious symbols. The most important of
these are the inao, frequently called god-sticks, three forms of which
are represented in Fig. 86. In some way, not very clearly understood,
these represent the gods. One or more will always be found stuck in
the ashes of the ﬁreplace, and others here and there at convenient
places on the wall of the house. They are simply ingeniously whit-
tled sticks, usually of willow, with the long curled shavings pendant.
Some have short spirals directed upward and are covered with bark at
the lower end. Further notes upon their variety and use will be found
in the course of the description of the bear feast.

The sacred quiver is made of carved wood with various metallic
trimmings representing the sun and moon. It is associated with the
house god, but during the great bear feast it is hung on the sacred
hedge. The skulls of bears and foxes are placed on the sacred hedge.
The former are by far the more common, but every house is said tocon-
tain at least one fox skull, which may be a treasure handed down

 

* Bird, Isabella L. Unbeaten Tracks in Japan, II, 72.‘

474 REPORT 0F NATIONAL MUSEUM, 1890.

through several generations. The skull of a fox is supposed to ward
off evil from the house. It is sometimes carried to the hunt and to sea
as a protection against evil spirits. It is also consulted as an oracle,

       

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Fig. 86.
INAO — WILLOW STICKS WITH SUAVINGS A’l’l‘ACllEl).

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and questioned concerning articles lost or stolen, or when ﬁshermen lose
their way at sea, in order to learn the direction home.

FORTUNE-TELLING.

The manner of consulting the fox-skull oracle has been described by
Dr. Scheube. After presenting a drink-offering, the skull is taken in
the two hands while a prayer is spoken. Then, placing the underjaw
on his head, the person bows forward until it falls, and the direction
towards which it points, indicates the place where the lost or stolen
article is to be found. If the jawbone falls on its side, or so that the
teeth are down,the answer is not decisive and the question must be
repeated. A thief discovered in this manner is not brought to trial,
but the owner of the property waits patiently until the offender brings
back the stolen goods and seeks forgiveness. TheAinos also read the
lines of the palm of the hand.

TI-IE BEAR FEAST.

The great Aino festival is the so-called bear feast, which is celebrated
in September or October. This festival is of such an important charac-

 

 

AINO BEAR CAGE, SHARI.

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DANCE AROUND THE BEAR CAGE.

 

THE AINOS or rnzo, JAPAN. 475

ter as to be worthy of a fulldescription; but, since I was unable to be
prescntat a celebration myself, I can do no better than to give a rather
full account of the ceremonies as witnessed by Dr. Scheube,* who has
published the only complete description yet given by an eye witness.
The original article is rather long, but in somewhat condensing the
description it is believed that no detail of importance or signiﬁcance
has been omitted.

Before entering upon a description of the festival the bear-cage and
nusha kamm) should be noticed. The bear-cage is represented in Plate
CXIII. The cages are all of this general form, built of logs notched at
the ends so as to hold securely together. The bear sometimes makes
most strenuous efforts to free himself by scratching and gnawing with
his teeth through the tough, heavy rails, so that it becomes necessary
to take out the old ones and replace them with others. This is easily
done, for, owing to the manner of putting the cage together, any rail
can be replaced by prying up those above it.

I saw many such bear-cages in the course of my travels in Yezo, but
it is said that they are less numerous now than they formerly were.
The nusha Icamui, or sacred hedge, already referred to, is represented in
Plate CXII, from a. photograph taken at Urap. It is also shown in some
of the succeeding plates. This rude hedge of rough poles is an impor-
tant structure in connection with the ceremony about to be described, as
well as in other religious Observances. The signiﬁcance of the name
is not exactly “temple,” but it is the nearest approach to “temple” in
the Aino language. Before it prayers are recited to most of the
gods, although not to all, as we shall see. It is here designated “sacred
hedge” for convenience.

Dr. Scheube witnessed the bear feast in 1880, and his account reads
substantially as given below. Plates CXIV to CXVII, illustrating the
ceremonies at the bear feast, are reproductions of Japanese drawings,
from a makimono formerly belonging to Mr. Edward Greey, now in pos-
session of the Assistant Secretary of the Smithsonian Institution, Dr. G.
Brown Goode. Dr. Scheube has given two illustrations of the cere-
mony, which are substantially the same, although in one'picture the
crushed bear has his head directed toward the sacred hedge, while the
men sit with their backs against the hedge. Perhaps there is no estab-
lished custom in the matter, and such incidental changes. are of no sign
niticance.

THE BEAR-CULTUS OF THE AINOS.
[Condensed from Dr. B. Schcnbe.]

According to the accounts of travelers concerning the Ainos, the
bear is honored by this peculiar people as a god. But it would be an

* Der Barencnltus und die Barenfeste des Ainos, mit einigcn Benierkungcn iiber die
Tame derselben. Mittheilungen der Deutschen Geselischai’t fiir Natur— und Vijlker-
kunde Ostasiens, Dec., 1680.

476 REPORT OF NATIONAL MUSEUM, 1890.

error to suppose that the Ainos regard the bear as a god in the same
sense as they do the God of Fire, for example, or any of their other
numerous deities. The bear is called Kimm’; Kamui-Kamui is an Aino
word having about the same meaning as the Japanese Kami, and per-
haps is derived from it. But the same word is used as an honorable
appellation for foreign visitors, upon Whom we can not possibly believe
they would confer the attributes of a deity.

The Ainos have good reason to respect the bear. It is a most valuable
animal, affording them food and clothing and a medicine, the bear-gall,
which is greatly prized. On the other hand, it can do them great injury,
as when it destructively enters their dwellings and kills their domestic
animals. Therefore it is natural that they should seek to propitiate
the bear, to confer upon him a title of great honor, and that they should
consider an atonement necessary for putting him to death. They place
the skull of the dead bear on the sacred hedge, the nusha Icamui,
which is found on the east side of every house, where it is held sacred
and honored as a representative of the gods under the name Kamui
marapto. The nusha kamm’, god’s fence, or sacred hedge, (P1. CXII)
is where the various gods are worshiped, except the God of Fire and
the house-god, to which offerings are made at certain places within the
house. The bear feast is named iomcmte. This ceremony, as well as the
preliminary feeding and rearing of a young bear, has also the motive
of an atonement to the whole bear tribe for the killing of its brothers
and sisters.

At the end of winter ayoung bear is caught, placed in a cage (Pl.
CXIII), and reared in the village. At ﬁrst it is suckled by the wife of
the captor, afterwards fed with ﬁsh. The bear festival usually takes
place in September or October, by which time the young bear has grown
so large and strong as to threaten to break the cage. The Ainos ﬁrst
endeavor to exculpate themselves before the gods for what they are
about to undertake. Having rendered the hear every favor possible,
they can no longer keep him in captivity; therefore it is necessary to
kill him.

The man who gives the feast, assumes the expense thereof and in-
vites his relatives and friends. Such a festival is, considering the pov-
erty of the Ainos, very expensive, for enormous quantities of sake are
consumed. Hence it is considered a great honor to give a bear feast.
At the present time the bear feasts are becoming more and more in-
frequent. On the east coast, so far as I traveled (from Tomakomai to
Volcano Bay), no bear feast had been held for several years. The same
remark applies to the district around Mori, on Volcano Bay. I have
generally seen caged bears only on the road from Urap to Oshamambe.
In this region I found the Ainos least affected by culture. Here, in the
small village of Kunnai, I spent the day, which Will be the subject
of the following description :

On the 10th of August of this year, about noon, I arrived at Kunnai,

THE AINOS OF YEZO, JAPAN. 477

.3 “ri” from Oshamambe. The host, in whose house the bear feast was to
be celebrated, met us with friendly greetings. The people all wore their
best clothes which, indeed, when the unclean habits of the Ainos are
considered, is not saying much. ()n festive occasions they frequently
wear ﬁne old Japanese garments. It is a comic picture to see a worthy
old Aino in a long silk gown, richly decorated with embroidery, which
may have served years before in the wardrobe of a Japanese singing or
dancing girl, now indeed, with its faded colors and spots of dirt, show-
ing but little of its original beauty. The older men wear a peculiar
head-dress (Fig. 87) named shaba umpe, a kind of crown, worn only on

 

Fig. 87.
CEREMONIAL BARK HEAD-DRESS.

great occasions. This is plaited of the bark of a wild Vine and adorned
with spiral shavings, bear’s claws, vine tendrils, etc. Its dark color is
due to the smoke, which ﬁlls every Aino but at all times of day and
year, and which, apart from the different odors and insects, makcsa
sojourn Within very unpleasant. The women, also, among whom there
was not a pretty face, far less a beautiful one, had put on their best,
including necklaces and strings of beads. Some had silk dresses and
one had a velvet head-cloth,with which the hair was bound over the
forehead. The entire company, consisting of about thirty persons, was
already assembled. After looking about, meeting the principal person-
ages, and visiting the caged bear, we entered the hut, where the feast
began with a solemn offering of sake.

The house was cleaner and more orderly than any I have seen in the
vicinity. The household treasures, principally old swords, sacred ob-
jects, ornaments, and drinking cups, were displayed along the north
side. In the northeast corner, which is sacred to the house-god, new
inao were stuck upon the wall.

The inao are sticks threequarters of a metre in length, with spiral
shavings attached (Fig. 86).

The kind of wood of which these are made differs in different locali-
ties. In the country from Mori to Oshamambe a kind of cornelian

478 . REPORT or NATIONAL MUSEUM, 1890.

cherry is used (Camus brachypoda, J ap. mizu no ki), while on the oppo.
site side of Volcano Bay, at Mombetsu, and on the east coast of M ukawa
and south, the willow* is used. These sticks or inao have the same
meaning as the gohei’r of the shinto temples of the Japanese.

Shavings of the same wood are attached to all sorts of objects, especi-
ally to such as are used on festive occasions. Inao were placed on the
four corners of the bear cage. In the ﬁre-place, in the middle of the hut,
an inao was set up. Around the ﬁre-place mats were spread, on which
the company was seated. The host ﬁrst made an otferin g of sake to the
ﬁre god, in which he was followed by the guests. Then another offering
was made to the house god before the corner sacred to this god.

During the ceremony the Ainos, seated on the mats, ﬁrst raise the
drinking cup with the left hand to the forehead, while the right hand
is somewhat raised with the palm upward. Then the moustache-stick,
which has thus far rested across the top of the drinking cup (Fig. 77), is
dipped into the saké and a few drops thrown into the ﬁre, the stick
being moved several times back and forth above the cup. At the same
time a prayer is murmured. This ended, the sake is drunk in large
draughts, while the moustache is held up with the stick. This ceremony
not only takes place on festive occasions, but is carried out whenever
sake is drunk. While the gods were receiving their offerings and the
drinking vessels passed from hand to hand, many greetings were ex-
changed, and I was again made welcome by a long speech from the
host.

Meanwhile the woman who had reared the hear was sitting at one
side, very sad, at times in tears. Her sorrow was certainly not pretended.
She also presented a drink offering, and two other old women did the
same. The drinking ceremony of the women is much simpler than that
of the men. They merely raise the wine cup once before drinking and
pass the foreﬁnger across the face, under the nose.

After the close of the ceremony in the house, offerings were made
before the bear cage by the host and others. The bear also receivedsev-
eral drops of sake in a shell, which he immediately turned over. Then
began a dance of the women and young maidens before the cage (Pl.
CXIV), which continued a long time, with short interruptions. With
faces turned toward the cage, and slightly bent knees, rising on the
toes and hopping up, they moved in a circle around the cage, clapping
the hands and chanting a low, monotonous song of a few words oft re-
peated. The hostess and a couple of old women,——who may have reared
many bears,——danced, with tears, and tenderly caressed the bear; but the
young people laughed and sang. Bruin gradually became aroused by

 

* I found the willow in almost universal use for inao throughout the greater part
of the island—R. H. ‘

tThe author is in error here. The gohei do not represent the gods. They are
simply offerings, originally offerings of cloth, now represented by strips of cut paper.
The inao seem to represent the god. There is no reason to suppose they are in any
way related to the Japanese symbols—R. H.

THE AINOS or YEZO, JAPAN. 479

the noise around him, and began tojump about in the cage and set up
a mournful howl.

At the same time our attention was directed to another scene before
the sacred hedge. The hedge was decorated with ﬁve new inao, to
which leaves of bamboo were attached. The bamboo leaves signify
that the dead bear may again come to life. Perhaps the evergreen
color of the leaves, or the indestructible character of the bamboo, has
led to its use here. In addition to this, swords and sacred quivers,
known as Mag/up or ikor-kamui, were suspended on the hedge. There
were also bows and arrows, the latter always three in number, with
which the hear was to be shOt, and ear-rings and necklaces, to be laid
on the bear after death. The men now found another opportunity to
drink, and they made their drink-oﬂ‘erings before the sacred hedge.
This time the Otena, or chief of Ushamambe, made the beginning.
Three young men, who afterwards took the hear from the‘cage, each
added two inao. Already there were noticeable signs of the industri-
ous application of the drinking cup, and some men, hilarious with sake,
began to dance before the hedge, with their hands raised to heaven to
make their happiness known to the gods, and this became more fre-
quent as the feast continued.

The hear was taken out of the cage by the bravest young Aino,
assisted by two others. Donning a ﬁne garment owned by the chief,
he climbed to the top of the cage and removed the stones and top logs,
and threw a rope around the neck of the bear. W'ith this the hear
was drawn out of the cage and led around for a time, that he might
once more enjoy a sense of freedom before his death. Then he was
made a target for the archers and shot with arrows which, instead of
the pointed heads, bore blunt wooden ends decorated with bits of red
cloth (Plate CXV).

Next the bear was taken before the sacred hedge, a piece of wood
placed in his mouth, and he was crushed to death in a manner shown in
the Japanese illustration (Plate CXVI). The poor animal died without
a groan. The women danced around, with lamentations, and struck the
men to manifest their indignation at such cruelty. The skin was then
cut in the middle line of the belly. The hear was laid on a mat before
the hedge, the sword and quiver from the latter hung about him, and
food and drink were offered. A female bear is also decorated with
necklaces and ear-rings. The food consisted of a plate of millet mush,
another of millet cake made in the same manner as the Japanese mochi,
with ﬁsh-oil poured over it, a can of saké with drinking cup, chop-
sticks and moustache-stick, the latter provided with spiral shavings.

The men then seated themselves before mats spread before the bear
(Pl. CXVII), each with his drinking set before him, and began to make
libatlons of sake and to drink unlimited quantities. It is the custom
for the chief to begin this drink-offering, but he yielded the honor to
the oldest man present. This man made the offering before the bear in

480 REPORT or NATIONAL MUSEUM, 1890.

the same manner as above described, using the drinking apparatus
which was set before the hear. The others followed, and soon a. good
portion of the company was lying helplessly drunk upon the mats. The
older men far excelled the younger in excessive drinking.

Turning now to the women, the sorrow which they, especially the
older women, manifested when the bear was crushed, soon passed off
and gave place to general hilarity which, since they did not despise the
saké, increased at times to ecstacy. They gave themselves up to the
pleasures of the dance, in which only short breathing spells were allowed.

The older women showed themselves the more vigorous and wildest
dancers.

Meanwhile the feast had reached its height, and theyoung men who
had led the bear from the cage, mounted to the roof of a house in order
to throw millet cake from a basket among the people.

The bear is usually cut up on the following day, when the company
again assembles to continue the drinking bout. After the animal is
skinned and disemboweled, the legs and trunk are separated from the
head, which remains in the skin. One of the young Ainos acted as
butcher, while the others stood or sat around. The blood was caught
by these in cups and greedily drunk. The liver was taken out, cut in
small pieces, and eaten raw with salt. ' The ﬂesh and other entrails were
preserved in the house, to be divided among the participants in the ‘
feast on the following day. During this work the women danced around
the sacred hedge, as they did around the cage at the beginning of the
feast.

The bear’s head, within the skin, was placed before the hedge and
decorated in the same manner as the body was adorned before, one inao
being added, and a general drink-offering was in: .33. At the end of
this the skin was drawn from the skull, leaving such as adheres to the
snout and ears. In the left side of the back skull-bone of male bears,
in the right side of females, an opening is made, through which the
brains are removed. These are divided in the cups, mixed with saké,
and drunk. The skull is then ﬁlled with shavings. The eyes were
taken out and the orbital fat was bitten OE and eaten by the young
butcher. The eyes were wrapped in shavings and returned to their
sockets. The mouth was stuffed with bamboo leaves and the skull
decorated with shavings. The skull was again returned to the skin,
and both, with sword, quiver, inao, and the piece of wood which the bear
held in his mouth when he was crushed,were laid before the hedge. After
another drink-offering the skull was raised upon a pole in the hedge,
(Fig. 88,) which terminated in a forked end, and the entire company of
men and women, singing and crying, danced before it. The pole had
also an inao on either side of its upper forked end, and bamboo leaves
attached. Beneath the skull, the piece of wood from the bear’s mouth
was ﬁxed crosswise, and from it the sword and quiver were suspended.
The two latter are usually removed in the course of an hour. A ﬁnal

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OFFERINGS TO THE DEAD BEAR.

 

THE AINOS or YEZO, JAPAN. 481

drink offering, in which the women also took part with renewed weep-
ing, completed the ceremony. The manner of placing the head on the
pole is shown in Fig. 88, which is copied from
Dr. Scheube’s drawing. The general appear-
ance of the hedge is best seen in Plate 0X11.

In the short account of the mythology and
folklore of the Ainos given further on, there
are some hear stories which are of interest in
connection with the ceremonies described, in-
. dicating how the Ainos regard the animal in
its relations to themselves. As Dr. Scheube
has said, the bear is more to them than a mere
beast of the forest, to be hunted and killed for
food and raiment.

The Ainos are not the only people who wor-
ship the bear in the manner described above.
In the northern part of Saghalien there are a
people quite distinct in their physiognomy and
language from the Ainos known as the Gil-
yakenﬁ“ Mr. W. Joest observed a bear feast
among the Gilyaken,the description of which,
as quoted by Dr. Seheube in a later communi-
cation, is substantially as follows. The mother
bear is shot and the young one is caught and
reared, but not suckled in the village. When ~-
the animal is large enough he is bound with a F”:- 38'
thong around the neck and another on one of THE BEAR;ESI:‘§LELU:: ”E S"
his hind legs, and then led in triumph through
the village. He must enter every house, where he receives food, while
his manner of entrance and conduct are observed as omens. The bear
is then for a time provoked, tormented, and annoyed until he is en-
raged and furious. The animal is then secured to a stake and shot
dead with arrows. The head is then cut off and decorated with shavings
corresponding to the inao ot' the Ainos, and placed upon the table upon
which the feast is spread. The people then beg his forgiveness and'offer
prayers to him. They then eat the ﬂesh roasted (not raw, as do the
.Ainos, nor do they drink the blood) with schnapps, but without any
ceremonies. Finally the brain is eaten and the skull is placed with the
shavings in a tree near the houses. Then follows dancing by both
sexes in imitation of bears.

 

DANCES AND OTHER CEREMONIES.

Allusion has been made here and there to singing and dancing. Dr.
Seheube has given an account of the dances he saw, but it has not seemed

* See Reisen und Forschungen in Amur-lande, Dr. L. Von Schrenck, vol. III, for an
exhaustive account of these people.

H. Mis. 129, pt. 2 31

 

482' REPORT or NATIONAL MUSEUM, 1890.

desirable to treat this subject at length in this place, for the reason
that there is so little known as yet concerning the signiﬁcance of the
Aino dances. The dancing is not graceful. In someinstances it would
seem that the dances are imitative of animals, as the bear dance and
the crane dance mentioned by Mr. Blackiston, who when unaware of
the name “was forcibly struck with the resemblance of the chanting
used during the performance to the sounds uttered by cranes.”

A strange ceremony was once witnessed by Mr. Louis Boehmer
among the Sam Ainos, which is thus quoted by Mr. Blackiston.

The chiefs were dressed expressly for the occasion in handsome robes embroidered
with blue, and were crowns of straw decorated with red ﬂannel and bits of tin.
Within the lodge were Japanese gifts that had accmnulated for perhaps a score of
generations, old swords, rice dishes, and lacquered ware; the oldest much the best and
very handsome, the newest nearly plain lacquer.

The Ainos in drinking raised their heavy mustache with a small stick, somewhat
like a paper cutter, made for the purpose and sometimes neatly carved. The next
morning on the shore some of the Ainos made a prayer to the seaogod to quiet the
swollen waves, and to send back two boats that had gone out each with two Ainos a
couple of days before. The same day an Aino boat that Went in search of them,
brought back one boat, but the other seemed to be lost. The two rescued, but half
starved men were fed on the seashore, and towards sunset there was a singular
dance on the beach. The Aino men of the village formed one line and the women
another, and with poles like latices in their hands went through many evolutions.
Sometimes they would make as if charging with their lances against the sea. Then
there was another prayer by an old man facing the sea. After sundown all hope for
the other boat was given up, and according to custom the women in all of the neighbor-
ing ﬁve villages devoted themselves to lamentations, which they kept up the greater
part of the night. They squatted in pairs on the ground, facing and hugging each
other, and wailed and shed tears. The men did not join in the crying, and the
women did not except while squatting. .

There is also a harvest festival, which occurs in November, when
much saké is consumed with singing and dancing. Both sexes join in
most of the dances.

Some of the popular songs are given by Dr. Scheube, among which
the following will bear translation:

Drinking song.—I am chief in this village; thou art chief in another village. We
do not know which of us is the wiser. In order to decide we nmst begin a strife of
words together. This, however, does not go well with the drinking. '1 herefore we
will content ourselves with the drinking.

Song of thanksgiving—I am very fortunate that I have received from you, most
honored sir, such good eating and drinking.

Fisher song when a new boat is ﬁrst used.—The daughters of the master are beautiful,
the old as well as the young. So beautiful will thls boat also be.

MYTHS AND FOLK-LORE.

The Ainos having been, as it may reasonably be supposed, more or
less subjected to Japanese inﬂuences for a thousand years, it would be
very strange if they had not borrowed something from the latter of
their mythology and folk-lore. So indeed they have, but this inﬂuence
has not been so strongly felt as might be expected, doubtless because

THE AINOS OF YEZO, JAPAN. 483

the two peoples are so surprisingly different in character and in their
ways of thinking.

The mythologies of the Japanese and Ainos are essentially distinct.
After eliminating from the latter numerous stories, which are obviously
imitations or adaptations of Chinese or Japanese tales, there remains a
totally distinct series of narratives, handed down verbally from an un-
known source and perhaps from a very distant age.

The mythology of the Japanese is a remarkable development of an-
cestral worship. The Mikado traces his descent to the sun, the common
ancestor of the Japanese people. The system treats of the exploits of
gods and heroes, the latter being elevated to places among the kamui to
be revered and worshiped. There is scarcely a moral teaching in it.
It is a kind of hero worship, but the hero may be a very wicked sinner.

The Aino myths, on the other hand, usually have a moral application.
The Ainos have but few great heroes. The subjects of their tales are
mostly beasts and birds. These are the gods of the Ainos, as well as
the actors in his fairy-land. It would extend this report to an undue
length to reproduce all the stories translated by Professor Chamberlain,
Dr. Scheube and Mr. Batchelor, but some of them may well be given to
indicate their general character. Dr. Scheube has given three quite
interesting tales concerning the Japanese hero Yoshitsune, who is sup-
posed to have visited the Ainos in the twelfth century, and to have
taught them various useful things. There is also a strange story of a
Japanese girl who was disobedient. Her father put her into a box and
threw it into the sea. It was borne northward by wind and wave, and
ﬁnally landed in Yezo, where the town Ishikari now stands. A dog
came along and broke open the box with his teeth. The maiden was
still alive. As she saw the dog she said to herself, “ I have been dis-
obedient to my father at home, therefore I have fared so badly. Here
where there are only dogs I must obey them that I may not again be
punished. In my earlier stage of existence. it was predestined that I
should marry a dog.” So she married the dog and the two lived happily
together, and she brought forth a child whose body was covered with
long black hair, and other hairy children. These were the ﬁrst Ainos.
It is doubtful whether this is an Aino legend. It is more probably of
Japanese origin.

The following stories are selected from the translations of Prof.
B. H. Chamberlain and Mr. J. Batchelor:

HOW IT WAS SETTLED WHO SHOULD RULE THE WORLD.
By Professor CHAMBERLAIN.

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 gov-
ernment of this world and the good gods having a similar desire. So the following
arrangement was agreed to: Whoever, at the time of sunrise, should be the ﬁrst to

484 ' REPORT OF NATIONAL MUSEUM, 1890.

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. Therefore both the bad gods and the brilliant gods looked toward the
place whence the sun was to rise. But the fox-god alone stood looking toward the
west. After a little time the fox cried out, " I see the sun rise.” 0n the gods, both
good and bad, turning around and gazing, they saw in truth the rel‘nlgenee of the
sun in the west. This is the cause for which the brilliant gods rule the world.

WHY THE COOK CAN NOT FLY.

By Professor CHAMBERLAIN.

When the Creator had ﬁnished making the world and had returned to heaven, he
sent down the cock to see whether the world was good or not, with the injunction to
come back at once. But the world was so fair 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 heaven. But God, angry with him for his disobedience,
stretched forth his hand and beat him down to earth, saying: “ You are not wanted
in heaven any more.” That is why, to this day, the cock is incapable of any high
ﬂight.

ORIGIN OF CIVILIZATION.
By Professor ClmMBERLAIX.

\Vhen the world had only recently been made, all was still unsettled and danger-
ous, for the crust of the earth was thin. It was burning beneath, and unstable, so
that the people (lid not dare venture outside of their huts even to obtain food, for
they would have scorched their feet. Their necessities were relieved by the god Oki-
kurumi, who used to ﬁsh for them, and then send his wife, Turesh, round with what
he caught. She every day popped in at each window the family meal for the day.
But the conditions of this divine succor was that no questions were to be asked, and
that none should attempt to see Turesh’s face. W’ell, one day a certain Aino, in one
of the huts, not content with being fed for nothing, must needs disobey Okikurumi’s
commands. Curious to see who was the lovely ministering maiden, he watched for
the moment when her hand with food in it appeared at the window, seized hold
of it and forcibly pulled her in, disregarding her screams. No sooner was she inside
the but than she turned into a wriggling, writhing sea monster. The sky darkened,
crashes of thunder were heard, the monster vanished, and the but was consumed by
lightning. In punishment of that one man’s curiosity, Okikurumi withdrewhis favor
from the whole race and vanished. Ever since then the Ainos have been poor and
miserable.

Aecordingto another tradition, which seems to be among those most widely spread,
the Japanese hero Yoshitsune arrived on the scene some time after Okikurnmi had
begun teaching the Aino men how to ﬁsh and hunt, and Turesh had begun teaching
the Aino women how to sew. Being of a wily disposition, he ingratiated himself so
well with the divine pair that they bestowed on him their only daughter in marriage.
The wedding took place at Piratori, in the district of Saru. Yoshitsune was thus
enabled to penetrate the secrets of the Ainos. By a fraud, to which his wife was an
unwilling partner, he obtained possession of their treasures and of their books and
ﬂed, carrying all with him. Okikurumi and Tureslniucensed at this insult, disap-
peared through a cavern at the summit of Mount Hayopira, near Piratori. Since
that'time the Ainos have lost the art of writing and of pottery, and have taken to
buying their clothes, etc., from the Japanese. When interrogated on any point on
which they are at a loss for an answer, the almost, invariable Aino reply is, “ We do
not know, for we have no books. Those that onr ancestors had were all stolen by
Yoshitsune.” ’

THE AINOS or rezo, JAPAN. ‘ 485

A VISIT TO THE UNDERWORLD.
By Professor CHAMBERLAIN.

A handsome and brave young Aino, skillful 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 get near enough to shoot it with his poisoned arrow. At last on a
bleak mountain summit, the bear disappeared down a hole in the ground. The
young Aino followed in, and found himself in an immense cavern, at the far extrem-
ity of which was a gleam of light. Toward this he groped his way, and, on emerg-
ing, found himself In another world. All was as in the world of men, but more
beautiful. There were trees, houses, villages, human beings. With them, 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 on the trees, and ate
them while walking leisurely along.

Suddenly, happening to look down on his own body for some reason or other, What
was his horror to ﬁnd himself transformed into a serpent ! His very tears and cries
on the discovery of the metamorphosis were changed into snake’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 wan-
dered, or rather crept and glided, back to the mouth 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, there appeared the goddess of the
pine tree and said: “ I am sorry to see you in this state. Why did you eat the poi-
sonous fruits of Hades? The only thing for you to do, if you wish to recover your
original 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 awaking from this dream the
young man, or rather snake, as he found himself still to be, was ﬁlled half with
hope, half'with fear. But he decided to try the goddess’ remedy. Sr) gliding up the
tall pine tree, he reached its topmost branch, and, after a little hesitation, ﬂung him-
self down. Crash he went. When he came to his senses he found himself standing
at the foot of the tree; and close by was the body of an immense serpent, all ripped
open, so as to allow of his having crawled out of it. After offering up thanks to the
pine tree and setting up divine symbols in its honor, he hastened to retrace his steps
through the long tunnel-like cavern, through which he had originally come into
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 home he dreamt a second time. It was the same goddess of the
pine tree who appeared before him and said: “I come to tell you that you can not
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 underworld. 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 the underworld, and returned no more to
the world of the living.

PANAUMBE PENAUMBE AND THE WEEPING FOXES.

By Professor CHAMBERLAIN.

There were Panaumbe and Penaumbe. Panaumbe went down to the bank of the
river and called out: “Oh, you fellows on the cliff behind yonder cliff; ferry me across.”
They replied : “ We must ﬁrst scoop out a canoe. Wait for us." After a little while

486 REPORT OF NATIONAL MUSEUM, 1890.

Panaumbe called out again. “We have no poles,” said they; “ we "are going to make
some poles. Wait for us.” After a little while longer he called 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 blud~
geon, 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 1 ” With
these words all the foxes came up close to him and wept. Thereupon Pauaumbe
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 car-
ried them home to his house and grew very rich [by selling their ﬂesh and 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 7”
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,” and went out. Descend-
ing to the bank of the river, he called, crying out as Pananmbe had done. The
reply was: “We will make a boat at once. Wait for us.”

After a little while he called out again. “ We are going to make the poles. Wait for
us,” said they. After a little longer they started a whole boat full of foxes.

So Peuaumbe 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 which
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 further and further away.

Penaumbe was unable to kill any of those foxes, and as he brandished his bludgeon
they all ran away. Not one did he catch, and he himself died a lamentable death.

THE HARE GOD.
By Professor CHAMBERLAIN

Suddenly there was a large house on top of a hill, wherein were six persons beau-
tifully arrayed, but constantly quarreling. Whence they came was 'not known.
Thereupon Okikurumi came and said : “ Oh, you bad hares. You wicked hares.
Who should not know your origin ? The children in the sky were pelting each other
with snowballs, and the snowballs fell into this world of men. As it would have
been a pity to waste heaven’s snow, the snowballs were turned into hares. and those
hares are you. You who live in this world of mine, this world of human beings, must
be quiet. What is it that you are brawling about? ’ With these words Okikurumi
seized a ﬁrebrand and beat each of the six with it in turn. Thereupon all the hares
ran away. lrhis is the origin of the bare god, and for this reason the body ofthe
hare is white, because made of snow, while its ears, which are the part which was
charred by the ﬁre, are black.

THE WICKED WIZARD PUNISHED.
By Professor CHAMBERLAIN.

One day a wizard told a man whom he knew that if any one were to go up a cer-
tain mountain peak and jump off to the belt of clouds below, he would be able to ride
about on them as on a horse and see the whole world. Believing this, the man did as
directed, and in very truth was enabled to ride about on the clouds. He visited the
whole world in this fashion. and brought back with him a map which he had drawn
of the whole world, both of men and gods. On arriving back at the mountain-peak
in Aino land, he stepped off the cloud on to the land, and, descending to the valley,
told the Wizard how successful and delightful the journey had been, and thanked
him for the opportunity he had given him of thus seeing so many strange sights.

THE uses or YEZO, JAPAN. 487

I The wizard was astounded, for what he had told the Aiuo was a wicked lie, in-
vented with the sole intention of causing the death of the man, whom, for reasons best
known to himself, he hated. Still, as that which he had meant as an idle tale was
apparently an actual fact, he decided to see the world himself in this fashion. So,
going to the top of the mountain and seeing a belt of clouds a short way below, he
jumped on to it, but was simply smashed to pieces in the valley beneath. That night
the god of the mountain appeared to the ﬁrst (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, in obedience to the Wizard’s advice, you leapt
oii'outo the cloud, I bore you 11p and shOWed you the world in order to make you
wiser. Let all men learn from this how wickedness leads to coudign punishment.”

LEGEND OF A FAMINE.
By Mr. JOHN BATCHELOR.

There was a woman who was ever sitting by the window and doing some kind of
needlework or other. .

In the window of the house there was a large cup ﬁlled to the brim with wine,
upon which ﬂoated a ceremonial moustache-lifter.

The ceremonial moustache-lifter was dancing about upon the top of the wine cup.
In explaining the subject from the beginning and setting it forth from the end, the
tale runs as follows:

Now look, do you think that the great god, do you think that the true god, was
blind 1

In Ainu land there was a great famine and the Ainu were dying for want of food,
yet with what little rice-malt and with what little millet they had they made (a cup
of) wine.

Now the great god had mercy, and, in order that our relatives might eat, produced
both deer and ﬁsh.

And the great god had mercy upon us, therefore he looked upon us and, in truth,
saw that in Ainu land there was a famine, and that the Ainu had nothing to eat.
Then was that cup of wine emptied into six lacquer-ware vessels.

In a very little while the scent of the wine ﬁlled the whole house.

Therefore were all the gods led in and the gods of places were brought from every-
where, and they were all well pleased with that delicious wine.

Then the goddess of the rivers and the goddess of the mouths of rivers danced back
and forth in the house.

Upon this the gods laughed with smiles upon‘ their faces;

And while they looked at the goddesses they saw them pluck out two hairs from a
deer;

And, as it were, blew them over the tops of the mountains; then appeared two
herds of deer skipping upon the mountain tops, one of bucks and the other of does.

Then they plucked out two scales from a ﬁsh, and, as it were, blew them over the
rivers; and the beds of the rivers were so crowded with ﬁsh that they scraped upon
the stones, and the tops of the rivers were so full that the ﬁsh stood out like the
porches of houses and were dried 11p by the sun.

So the things called ﬁsh ﬁlled all the rivers to the brim.

Then the Ainu went ﬁshing and caused their boats to dance upon the rivers.

The young men now found ﬁsh and venison in rich abundance.

Hence it is that Ainu land is so good. Hence itis that from ancient times till now
there has been hunting. Hence it is that there are inheritors to this hunting.

LEGEND OF THE LARGE TROUT.

By Mr. JOHN BATCHELOR.

At the source of the Sam River there 1s a large lake.
In this lake there was a monster trout which was so big that it used to ﬂap its (pec-
toral) ﬁns at one end and wave its tail at the other.

4188 REPORT or NATIONAL MUSEUM, 1890

Then the honorable ancestors met and went to kill this ﬁsh, but found themselves
unable to accomplish their end, though they attempted to do so for many days.

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

And the gods descending, they seized the great trout with their hands (claws).

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

Then the gods put forth all their power, and, drawing the great trout to the sur-
face of the water, brought it ashore.

Upon this all the honorable ancestors drew their swords and chopped the fish till
they quite killed it.

The Ainu appear to have a special dread of large lakes, because they say that
eve1y now and again one of the monster ﬁsh suddenly puts 111 an appemance and com-
mences its destructive work of swallowing animals and human beings. Only a few
hundred years ago, they say, one of these awful fish was found dead upon the shores
of the Shikot-tf) (Chitose Lake}. This monster had swallowed a-large deer, horns
and all, but the horns caused a severe attack of indigestion to come 011, which the
fish could not get over; nay, the horns were so long that they protruded from its
stomach and caused its death.

It is to the actions of one of these monstrous ﬁsh that all earthquakes, of which
there are many occurrences in Yezo, are to be traced. The earth, 1'. 8., so far as Ainu
land is concerned, is supposed to rest upon the back of one of these creatures; and
whenever it moves, the world, as a matter of course, must feel the effects and move
also. This earthquake-causing fish is sometimes called Tokushish, i. 8., “trout,” and
sometimes Moshiri ikkewe chep, 'i. e., “the backbone ﬁsh of the world.”

LEGEND OF OKlKURUMI IN LOVE.
By Mr. Jonx IlA'l‘CIlELOR.

The goddess felt lonely and gazed upon the inside and surveyed the outside of the
house.

She went out, and behold,

The clouds were ﬂoating and waving about in beautiful terraces upon the horizon
over Ainu land. Yes, that is what she saw.

So she returned into the house backwards and took down the needlework.

Again she looked at the point of her needle and fixed her gaze upon the eye end
thereof.

Then came a little bird, called “water wagtail,” and sat upon the window shutter
and wagged its tail up and down and waved it from right to left.

Then two chirps and three chirps came to her and touched the inside surface of
her ears, and what she heard was this : -

The mighty Okiknrumi, who is the governor of all Ainu land, went out of doors
for a. little while and, seeing you, has fallen ill of love 011 your account.

And though two bad ﬁsh and two good ﬁsh were placed before him for food he
refused to eat.

Now, ifOkikurumi should die, the soul of Ainu land will depart.

Then the little bird caller “ water wagtail,” waving its tail, spake two words to
her and said: “ Have mercy upon us, that Okikurumi may live.”

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

Dear, dear, how badly he felt.

Therefore the form of a woman resembling the goddess was made and sent down
to Okikurumi.

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

Then Okikurumi looked through his sleeve and saw the beautiful woman.

THE AINOS or YEZO, JAPAN. 489

He got up greatly rejoicing; he ate some food ; strength came back to his body,
and—the woman was gone. '

Okikurumi saw he had been deceived, but there was nothing to be done and noth-
ing to say; so he get well.

POIYAUMBE.
By Mr. JOHN BATCHELOR.

We three, my younger sister, my dear brother, and I, were always together.

One night I was quite unable to sleep; but, whether what I now relate was seen in
a dream or whether it really took place, I do not know.

Now I saw upon the tops of the mountains, which lie towards the source of our
river, a great herd of male deer feeding by themselves. At the head of this great '
herd there was a very large speckled buck; even its horns were speckled. At the
head of the herd of female deer there was a speckled doe skipping about in front of
its fellows. So I sat up in my bed, buckled my belt, winding it once around my body,
and tied my hat strings under my chin. I then fastened my leggings, made of grass,
to my legs, slipped on my best boots, stuck my favorite sword in my girdle, took my
quiver slingin my hand, seized my bow, which was made of yew and ornamented
with cherry bark, by the middle, and sallied forth.

The dust upon the road by the river side was ﬂying about. I was taken up by the
wind and really seemed to go along upon the clouds. Now, my elder brother and
younger sister were cooling along behind me.

And as we went along, in truth, we saw that the mighty mountains were covered
with great herds of bucks and does; the bucks had a speckled male at their head,
even its horns were speckled ; there was also a speckled female deer skipping about
at the head of the docs.

On coming near them I took an arrow out of my quiver and shot into the thickest
of the herd, so that the mountains became covered with the multitude of those which
had tasted poison (i.e., which had been hit with poisoned arrows). And my older
brother, shooting into the thickest of the herd of does, killed so many that the grass
was completely covered with their bodies; within a very short time the whole herd,
both of bucks and does, was slain. How was it that that which but a short time since
was a deer became a man? That I can not tell.

With angry words he said to me: “ Because you are a brave Poiyanmbe and your
fame has spread over many lands, you have come hither with a purpose of picking a
quarrel with me, but, however brave you may be, I think you will probably ﬁnd that
you are mistaken.”

When he had spoken so much, this lordly person drew his sword with a ﬂash and
struck at me with powerful strokes; in return I also ﬂashed out my sword, but when
I hit at him with mighty blows there was no corresponding clashing sound. It was
extremely diﬂicult to come upon him; it was as though the wind caught the point
of my sword. Though this was the case, though it was difficult to strike him, and
though I did not realize that I was struck, yet much blood spurted out of my body.
That abominable bad man was also bleeding profusely.

Whilst things were going on in this way, my elder brother and younger sister met
with the speckled doc and both attacked it with drawn swords. With great fear
they fought; and when I looked I saw that my elder brother was cut in twain; as
he fell he put out his hands and raised himself from the earth. I then drew my
sword and cut him twice or thrice, so that he became a living man again. Then rid-
ing upon a sound like thunder, he quickly ascended to the skies and again engaged
in the ﬁght. I now heard a sound as of another person being slain elsewhere; it was
my younger sister who was killed. With a great sound she rode upon the sun (i. e.,
she died with a groan). Upon this the bad foreign woman boasted, and said that she
had slain my younger sister and thrown her to the earth. Then the two, the woman

490 REPORT OF NATIONAL MUSEUM, 1890.

and man, fell upon me with all their might and main, but I struck the bad woman
twice or thrice, so that she rode upon the sun; she went to the sun a living soul.
Then the bad, malignant man, being left alone, spoke thus: “ Because you are a
Poiyaumbe and the lame of your bravery has spread over many countries, and be-
cause you have done this, know ye that the place where I live is called Samatuye.
The two. my younger brother and sister, are the defenders of my house, and they
are exceedingly brave. 'l‘hus, then, if I am slain by you, my younger brother will
avenge my death and you will live no longer. You must be careful.”

Now I made a cut at that bad, malignant man, but he returned the blow, and I
swooped. Whether the swoon lasted for long space or a short, I know not; but
when I opened my eyes I found my right hand stretched out above me and striking
hither and thither with the sword, and with the left I was seizing the grass and
tearing it up by the roots.

So I came to myself. And I wondered where Samatuye could be and why it was
so called. I thought that name was given to the place to, frighten me, and I con-
sidered that if I did not pay it a visit I should be laughed at when I returned home,
and thus feel humiliated.

Therefore I looked up and discovered the track by which this multitude of persons
had colne. I ascended to the path and passed very many towns and villages. And I
traveled along this path for three days and three nights, in all six days, till I came
down upon the seashore; here I saw many towns and villages.

Here there was a very tall mountain, whose top ext nded even into the skies;
upon its summit was a beautiful house, and above this circled a great cloud of fog.
I descended by the side ofthe house, and, stealthily walking along with noiseless steps,
peeped in between the cracks of the door and listened. I saw something like a very
little man sitting cross-legged at the head of the ﬁreplace staring into the ﬁre, and
I saw something like a little woman sitting on the left-hand side of the ﬁreplace.

Here again was a woman who in beauty excelled my younger sister. Now, the
little man spoke thus: “Oh, my younger sister, listen to me, for I have a word to
say. The weather is clouding over and I am ﬁlled with anticipation. You know
you have been a prophet from a child. Just prophesy to me, for I desire to hear of
the future.”

'l‘hus spake the little man. Then the little woman gave two great yawns and said:
“My elder brother, my little elder brother, listen to me, for I have a word to say.
Wherefore is my brother thus in anticipation? I hear news from a distant land;
this is news coming from above the mountain of Tomisanpet. The. brave Poiyaumhe
have been attacked by my elder brother without cause, but a single man has anni-
hilated my brother and his men. Whilst the battle proceeds a little Kesorap comes
ﬂying across the sky from the interior; and, though I earnestly desire to prophesy
about it, some how or other it passes out of my sight. When it crosses the sea it
darts along upon the surface of the water like a little ﬁsh ; coming straight towards
our town is the clashing of swords, the sword of a Ya un man and a Rep un man;
blood is squirting forth from two great wounds ; the sword of the Rep no man goes
in to the setting sun and is lost; the handle of the sword ofthe Ya on man shines upon
the sun. Although our house was in peace it is now in danger. In speaking thus
much my eyes become darkened. Pay attention to what I have said.”

As she said this, I pretended that I had but now arrived. and knocking the dirt off
my boots upon the hard soil just outside the house I lifted the doors cn-en over my
shoulders and stepped inside. They both turned round and looked at me with one
accord ; with fear they gazed at me from under their eyebrows. Then I walked
along the left-hand side of the ﬁreplace with hasty strides.

I swept the little man to the right-hand side of the ﬁreplace with my foot, and,
sitting myself cross-legged at the head thereof, spake thus: “Look here, little Sama-
tuye man, I have a word to say; attend well to me. Why has your elder brother, the
Samatuye man, attacked us without reason? Has he not done so? As you have

 

THE AINOS OF YEZO, JAPAN. 491

stirred up this war without reason, you will be punished by the gods; you will be
annihilated. Listen to what I have to say. Besides, although I am a wounded man,
I will overthrow your town. Listen to what I say.” And when I had said so much,
I drew my sword and ﬂashed it about. I struck at him with such blows that the
wind whistled. We ascended to the ceiling ﬁghting, and here I chased him from one
end of the house to the other. Whilst this was going on, a very great multitude of
men congregated upon the threshold. They were as thick as swarms of ﬂies; so I
cut them down like men mow grass. .

Whilst this was going on the little woman said: “Oh, my brothers, why did ye
commit such afault as to attack the Poiyanmbe without cause? Was it that ye
desired to slay those who had no desire to die that ye fell upon them? llenceforth
I shall cast in my lot with the Poiyaumbe. Listen to my words.”

When the little woman had thus spoken, she drew a dagger from her bosom and
cut down the men at the door like grass; we fought side by side. Fighting so, we
drove them out of the house, and when we looked at them, there were but a few left,
but behind them stood the little Samatnye man ; yes, he was there. In a very short
time those few persons were all killed. After this I went after the Samatnye man
with hasty strides, and drew my sword above him. I struck at him with heavy
blows. The Salnatuye woman also stood by my side and hit at her brother with her
dagger.

In a short time he "received two or three cuts and was slain. After this the little
woman wept very much, and spake, saying: “As for me, I am undone. I did not
desire to draw my dagger against a man without friends. As the little hawks ﬂock
together where there is food, so have I an earnest desireito be with thee, oh Poiya-
umbe. Listen to what I say.”

AN AINO RIP VAN WINKLE.

In conclusion comes the story of Rip Van Winkle, told in so many
forms by so many peoples. It should be compared with the legend
of the ﬁsher boy Urashima and his Pandora’s box, which Professor
Chamberlain has so well rendered in verse from the Japanese. The
translation of this Aino version is also by the same pen.

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 descried a populous town, in whose neighberhood were crowds
of people, both men and women. Proceeding to the town itself, be found an old
man of divine aspect, who said to him: “Stay with us a night and we will send you
home to your own country to morrow. Do you consent? ”

So the Aino Spent the night with the old chief, who next morning addressed him
as follows: “ Some of my people, both men and women, are going to your country
for purpose of trade. So, if you will put yourself under their guidance, 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. That is the condition
of your return. 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 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,
which he much enjoyed. Aftera while 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

 

492 REPORT or NATIONAL MUSEUM, 1890.

to each other, “How good this water is.” Half the ﬂeet went up the river. But the-1i
boat in which the Aino was, continued its voyage, and at last arrived at the sh .re of“
his native place, whereupon the sailors threw the Aino into the water. He thought
he had been dreaming, and then he came to himself. The boat' and its sailors had?
disappeared; whither he could not tell. But he went to his house, and, fallingfi
asleep, dreamt a dream. He dreamt that the same old chief appeared to him and}:i
said: “I am no human being; I am the chief of the Salmon, the divine ﬁsh. As you '5
seemed in danger of perishing iu the waves, I drew you to me and saved your life. E
You thought you only staid with me a single night. But in reality that night was I
a whole year, at the conclusion of which I sent you back to your native place. So I I
shall be truly grateful if henceforth you will otter liquor to me, setup the divine I
symbols in my honor, and worship me with the words, ‘I make a libation to the
chief of the salmon, the divine ﬁsh.’ It 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.

   

LIST on SPECIMENS FROM 'an AINOS IN YEZO, COLLECTED DURING
THE SUMMER OF 1888.

By {OMYN HITCHCOCK.
[The numbers refer to the entries in the register of the U. S. National Muyseum.]

dint—Made of the rush Scirpus marilimus, the suge of the Japanese, with black or
brown colored squares of dyed bark of Tilia cordula. The elm bark is also used
for the colored parts. The brown color is obtained from the bark of Esculus

turbiuatu, the black from Alrnus maritima. Aiuos of Yezo, 1888. 1506372.
Mat—Same as 150632. Aiuos onezo, 188:5. 150633.
Mat—Same as 150632, different pattern. Aiuos of Yezo, 1888. 150634.
Mat—Same as 150632, different pattern. Aiuos of Yezo, 1883. 150635.
Mat—Same as 150632, different pattern. Ainos of Yezo, 1888.. 150636.
Shoes made of ﬁsh skin.—VVoru with snow-shoes in winter. (See P1. XCVII.) Ainos of

Yezo, 1888. 150637.
Quiver and poisoned arrows—Arrows with iron heads, poisoned with a preparation

of aconite root; used to kill bears. Ainos of Yezo, 1888. 150638.

Quiz‘er and poisoned arrows—Arrows with bamboo heads, poisoned with a prepara-
tion of aconite root. The shafts made in sections of reed and wood, with

feathered ends. Ainos of Yezo, 1888. 150639.
Inches.

Length of bamboo head .............................................................. 1% to 2
Length of upper shaft of wood ........................................................ 5% to 6
Length oflower shaft of reed ......................................................... 12g to 13

Stone arrow heads were probably in use by the Ainos within the historic period. They are
found buried on the soil near the surface in many places.

Bonn—Made of the wood of Texas cuspidafa, which is preferred for the purpose. The
specimen is 49 inches in length. The string is twisted bark cord. (See Fig. 84.)
Ainos of Shari, Yezo, 1888. 150640.

Bow—Similar to 150640, but 52 inches long. Ainos of Yezo, 1888. 150641.

Beau—Small bow of wood wrapped with strips of bark to strengthen it. The string
is secured at one end to a piece of hard wood ﬁtting over the end of the bow like
a. cap, held in place by a wooden pin. Ainos of Yezo, 188-}. (See Fig. 84.) 150642.

Snowshoes.—Made of wood with thongs ofbear skin. These are worn with the shoes of
ﬁsh-skin [N 0. 150637] or with much more Comfortable boots made of hide and fur.
(See Pl. xcvu.) Ainos of Bekkai, Yezo, 1883. _ 150643

Sandals.—Shutukeri. Very rudely made of walnut bark, secured to thefoot with
cords of bark. (See Pl. XCVII.) Ainos of Piratori, Yezo, 1888. 150644

THE AINOS or YEZO, JAPAN. 493

Leggins.—-“Hos." Made of Japanese blue cotton cloth, embroidered with cotton
yarn. Lined with white cotton cloth. Ainos of Yezo, 1888. 150645
Leggins.-—“Hos.” Made of Japanese white striped cotton cloth bound with blue-
black and embroidered on the latter with lightblue yarn. Ainos of Piratori,

Yezo, 1888. 150646
Leggins.—“ Hos.” Made of ohiyo, elm-bark cloth, bound with Japanese black cot-
ton cloth. Ainos of Piratori, Yezo, 1838. 150647
Leggins.—“ Hos.” Made of ohiyo, elm-bark cloth, embroidered with cotton. Ainos
of Piratori, Yezo, 1888. 150648
Lamina—“Hos.” Made of Japanese cotton cloth, embroidered. Ainos of Yezo,
1888. ' 150649

Ball of Ohiyo thread—Made by splitting the bark of the elm tree, Ulmas montana, and
tying the ends of the filaments together. Used for weaving cloth for coats, leg-

gins, belts, etc. Ainos of Piratori, Yezo, 1888. 150650
Braided cont—Made of the bark of shina-no-ki, Tilia cordata. Ainos of Piratori,
Yezo, 1888. 150651
Bark.—Called tamunki-no-kawa. Apparently it is the common ohiyo bark. Ainos of
Abashiri, Yezo, 1888. 150652

Dyed bark—Bark of Tilia cordata (Jap. shina-no~ki). Much used for the colored parts
of mats, carrying bags, etc. The brown color is produced by soaking the bark in
water with bark of .-Esculus Iarbinata, the black in the same manner with Alnus

maritima. Ainos of Uragawa, Yezo, 1888. 150653
Linden Darla—Bark ofTilia cor/Jam. Much used for cords, ﬁsh nets, etc., and for the
colored parts of mats. Aiuos of Uragawa, Yezo, 1883. 150654
Branches of the Linden—The wood from which the bark is stripped for making cords,
etc. Ainos of Yezo, 1888. / 150655
Straw bag.—A small bag, about 12 inches by 9, very rudely made. Used for gather-
ing roots and other articles for food. Aiuos of Uragawa, Yezo, 1888. 150656

Small bag.—Made of the rush Scirpas maritimus, the top bound with blue and white
cotton cloth, of which the handle is also made. About 6 inches square. Ainos

0f Uragawa, Yezo, 1888. 150657
Ohiyo branchea—Small branches of the ohiyo tree, Ulmus monlana, the bark of which
is used for making the native cloth. Ainos of Piratori, Yezo, 1888. 150658

Ohiyo coat—"‘he usual form of gtrment, patterned after the Japanese. Made of
ohiyo, elm-bark cloth, bound all around with blue~black Japanese cotton cloth.

Not embroidered. Ainos of Yezo, 1888. 150659
Ohiyo coat. —Similar to 150659. The cloth has narrow longitudinal stripes of white
cotton yarn. Not embroidered. Ainos of Yezo, 1888. 150660

Ohiyo coat—The usual form of garment, elaborately embroidered in characteristic
patterns. The body of the garment is made of elm-bark cloth, over which
Japanese blue-black cotton is stitched in parts, and on this the pattern is em-
broidered. Such coats are only worn on special occasions. Ainos of Yezo, 1888.

150661

Fish spear.~A small spear with the shaft cut short. A curved, hook-like piece of
iron ﬁts loosely in the side of the shaft, attached to a cord which passes through
the shaft, near the end. \Vheu a ﬁsh is struck the iron turns over, books into
the ﬂesh, and hangs by the rope. Ainos of Piratori, 1888. (See Fig. 85.) 150662

Sake’ cup, stand, and stick—Made of lacquered wood by the Japanese. A form in
universal use among the Ainos for drinking Japanese saké, of which they drink
great quantities whenever they can get it. The stick resting on top of the cup
(150664) is used to throw drops of the liquor as offerings to the gods, and to raise
the moustache while drinking. Ainos of Yezo, 1888. (See Fig. 77.) 150663

Moustache stick—Used to make libatious of sake to the gods, and also to raise the
moustache While drinking saké. Ainos of Yezo, 1888. (See Fig. 77.) 15066}

494 REPORT or NATIONAL MUSEUM, 1890.

Ohiyo cloth—Woven of the bark of the ohiyo or mountain elm, Ulmus montana, with
stripes of blue and bright colored cotton. A very strong durable cloth which
has been in universal use by the Ainos, but which is now being replaced by the
more comfortable Japanese cotton fabrics. Width, 13 inches. Ainos of Yezo,
1888. 150665

Loom—With warp of elm bark and a small piece of cloth woven, showing the reed,
shuttle, beater, etc. Weaving is usually done by the women, who sit on the
ﬂoor and stretch the warp from the beams of the house. (See Fig. 82.) A
similar loom arranged for use is shown in the section of textiles. Aincs of Yezo,
1888. 150666

Ohiyo belt—Belt woven of elm bark on a small loom made for the purpose. Used
as a belt outside the coat. Length, 8 feet; width, 1 inch. Ainos of Shari, Yezo,

1888. 150667
Bark water bucket and dipper.—-Made of birch bark. Used for holding water. (See
Fig. ’73.) Ainos of Yezo, 18‘8. , 150668
Bark basket—Made of ohiyo bark with handle of the same bark twisted. Ainos of
Piratori, Yezo, I888. 150669 '
Wooden ladle.-—“ Kasup.” A large ladle used for dipping food from the kettle. Ainos
of Piratori, Yezo, 1888. 150670
Ohiyo belt—Made of the ohiyo or elm bark, with stripes of colored cotton. Ainos of
Yezo, 1888. 150671
Conical bark bag.—Made of the bark of the linden tree. Ainos of Piratori, Yezo,
1888. 150672

Burk dish for ﬁsh—Very rudely made by binding the bark into the form of a deep
dish and tying the ends with bark rope between short sticks to preserve the

shape. Ainos of Piratori, Yezo, 1888. 150673
Bark dipper.-—Made of birch bark, with a wooden handle. Ainos of Piratori, Yezo,
1888. 150074

Swain—A two-pronged spear used for spearing seals or large ﬁsh, salmon, etc. The
two points of sheet iron, sharpened, are set in barb-shaped pieces of hard wood,
which ﬁt loosely over the ends of the prongs of the shaft, and are held in place
by the tension of the bark rope, to which they are securely attached. When the
weapon strikes the barbs enter the ﬂesh and become detached from the shaft, but
they are securely held by the line until the animal is killed or exhausted. The
points are sometimes poisoned. (See Fig. 85.) Ainos of Abashira, Yezo, 1888.

Length of shaft 15 feet. 150675
Small bag.—Made of the rush Scirpas, with a cord to swing over the shoulder. Ainos
of Yezo, 1888. 150676

Ohiyo bark. —'l‘he bark of the mountain elm, Ulmus monlana, used principally for
making cloth for clothing. The specimens show how the bark readily splits into
numerous thin, broad bands or layers, from which long, narrow threads for weav-
in g are drawn, tied end to end, and wound into balls like 150650. Ainos of Yezo,

1888. 150677
Dried aalmon.—Fish cut into long strips and dried over the smoky ﬁre in the house.
Ainos of Shari, Yezo, 1888. 150678

Carrying band.-——A braided band of ohiyo, used for carrying children and loads on the
back. The broad middle part is placed on the forehead, and the ends tied under
the burden on the back. Three specimens. (See also 150757.) Ainos of Yezo,
1888. 150679. 150680, 150683

This system of carrying children and loads is universal. The women carry large wooden tubs of

water on their backs in this manner. (See Plate cv.)
Tobacco pipe—A pipe 3 feet in length, the usual form, but of very unusual size.
Ainos of Yezo, 1888. 150681
Hoe.—Fashioned from a branch of a tree, the blade being formed by sharpening the
stub of the main branch. An extremely rude instrument. Ainos of Yezo, 1888.
150682

THI‘} AINOS OF YEZO, JAPAN. 4 95

Carrying bag.-—-Similar to 150676, but ltrger, made of the rush Sct‘rpua, with brown
parts of dyed bark, the ends of ohiyo cloth. Ainos of Yezo, 188-5. 150684
Wooden dish—Octagonal in shape, about 12 inches wide by 2:1- inches deep inside, out
out ofasingle block of wood. Ainos ot Yezo, 1888. 150685
Wooden bowl.—Circular, excavated from a block of wood, about 10 inches in diameter
by 3 inches deep. Ainos of Yezo, 1888. 150686
Cloth mitts.—Mittens made of Japanese cotton cloth. They cover the wrist and back
of the hands only. Ainos of Yezo, 1888. 150688

f'eromomlal head dream—A band of dyed bark, braided, about '2 inches wide, to put on
the head. Around the outside a band of white, curled shavings pass, with the
free ends behind. In front a rude wooden ﬁgure, perhaps representing the head
ofa bear. Squares of purple cloth hang down all around the lower edge. Used
by the men when dancing. (See Fig. 87.) Ainos of Piratori, Yezo, 1888. 150687
Aprou.—Mado of ohiyo cloth and Japanese blue cotton cloth, embroidered with light-
blne cotton yarn. Worn by the women. Ainos of Abashiri, Yezo, 1888. 1.30089
Inao—A whittled stick made of willow wood with long, curled shavings hanging
down from near the upper end. The lower end sharpened to stick in the ashes of
the ﬁre-place or in the ground. Rather more than half way up a few shavings
curling upwards on one side. Length, 30 inches. Inao represents the gods, to
which prayers are otfered. They are found in every house in the corner sacred
to the house god, and in the ﬁre-place where the fire god is worshipped. (See
Fig. 86.) Ainos of Yezo, 1888. 150690
Inao.——A whittled willow stick with pendant shavings, like 150690, but smaller, and
stick plain below with short, curled shavings at the top. Length, 17 inches.
Ainos of Yezo, 1888. 150691
Inao.—A willow stick with pendant shavings, similar to 150690 and 150091, and used
for the some purposes. Length, 30 inches. Ainos of Yezo, 1888. 150692
Iii-oiling sticka.-—Stuck in the ashes of the ﬁre-place with ﬁsh spitted upon them for
broiling. Aiuos of Yez i, 188%. 150693
Tobacco box and article—The box has a lid held in place by the cord which passes
through holes down both sides and across the bottom, ending above in a knot at
the back of the stick. The stick is thrust in the girdle when traveling. Box
and stick carved in native dcsigns. Ainos of Yezo, 1888. 150694
Moustache al-‘cks.-Carved ﬂat sticks of wood, plain or lacquered, used to raise the
moustache when drinking sake, and for throwing drops of saké as libatious to
the go Is. The lacquered sticks are undoubtedly old. They are covered with
Aino designs, but the lacquering is probably Japanese work. Length, about 1:!

inches. (See Fig. 77.) Ainos of Shari, Yezo, 1888. 150695450699
Parts of an Aino loom.-—The essential parts of a looni used for weaving ohiyo-bark
cloth. Ainos of Yezo, 1888. 150700

Shellfor lamp.—A shell of the Pecten used to hold oil and a small wick, to serve as a
lamp. The shell is supported 0'] the end of a three-forked stick set up in the ﬁre-
place. The wick is the pith of a plant, sometimes a bit of twisted bark ﬁber.
Ainos of Yezo, 1888. 150701

Tobacco box: and stick—Similar to 150694, but much larger. Probably quite an old
box. Wires for cleaning the pipe attached to the cord. (See Fig. 79). Ainos of

Yezo, 1888. 150702
Tobacco box and stick—Similar to 150694. Ainos of Yeterof, 1888. 150703
Red lacquer cup.—Used for sake. Made by the Japanese. Ainos of Yezo, 1888.

150704

Large knife and case—The knife was obtained from the Japanese. The wooden case
is of native workmanship, made in two pieces, bound together with bark, the
outside elaborately carved. (See Fig. 76.) Ainos of Yeterof, 1888. 150705

Bead necklace and copper ornament—Worn by women. The beads are of glass, blue
and white, strung on a cord. The thin copper plate bears a stamped or ham-
mered ﬁgure of a person seated on some mythic animal, with leaves of. palms

496- REPORT or NATIONAL MUSEUM, 1890.

about. The beads are of Japanese manufacture, the plate of unknown origin.
Aims of Yezo, 1888. 150706
The women are unwilling to part with their beads, which they seem to value
either as heirlooms or as sacred treasures. Six dollars was once refused for
a string smaller than this, although the people are extremely poor. All
such ornaments have been obtained by trade with the Japanese, and many

of them seem to be quite old. (A similar necklace shown in Pl. XC.)

Earringsw—Made of silver, with blue glass beads. “form by the women. Specimens
are of medium size, 3% inches in diameter, of Japanese manufacture. (Similar
earrings shown in Plates X0111 and 01V.) Ainos of Yezo, 1888. 150707

Earrings.—-Made of white metal. Worn by women; 2:]; inches in diameter. Ainos
of Yezo, 1888. ' 150708

U'oodeii.plafe.—A round plate with carved pattern inside. Diameter, 7 inches. Ainos

of Yeteroi', 1888. 150708
Wooden plate-A round plate with carved pattern inside. Diameter, 7 inches. (See
Fig 74.) Ainos of Yeterof, 1888. 150709
Wooden plate—A square plate with rounded corners; inside carved ; 12 inches sq nnrc.
Ainos of Yeterof, 1888. _ 150710
Wooden plates.—Two square plates, with insides carved. Respectively 91} and 8 inches
square. (See Fig. 74.) Ainos of Piratori, Yezo, 1888. 150711
Winders for thread—Flat pieces of carved wood of various shapes, used for winding
thread. Ainos of Yezo, 1888. 150712
Teacup holders.——Patterned after similar articles used by the Japanese. Made of
wood, carved. Ainos of Yezo, 1888. 150713

Cloth neck band and ornament—4A simple band of blue-black Japanese cotton three-
quarters of an inch wide, with button and button-hole to secure it around the
neck. In front a nearly square ﬂap hangs down about 1% inches, on which a
small silver ornament is displayed. Worn mostly by children. Ainos of Yezo,
1888. 150714

Tattooing lemma—Ordinary Japanese knives with blades 3 to 31} inches in length in
plain wooden handles. One of the blades bent near the end. Ainos of Yezo,
1888. 150715

Kaba bm'k.—~Birch bark used to make the soot used in tattooing. The bark is burned
and the soot condensed on a dish held over the ﬂame. The soot is rubbed into
the cuts on the face and arms, giving them a permanent somewhat bluish color.

Ainos of Yezo, 1888. 150716
Wooden dish.—Oblong,with rounded ends. Length, 6 inches; width, 31} inches. Ainos
of Yezo, 1888. 150717
Chopsticks.——Madc by the Ainos, who doubtless learned to use them from the Japa-
nese. Ainos of Yezo, 1888. 150718
'eedle.—Used for making ﬁsh nets. Made of wood (See Fig.85.) Ainos of Yezo,
1888. 150719

Moknri.—A musical instrument played like a jew’s-harp, except that the reed is made
to vibrate by jerking the string with the right hand while the instrument is
held in front of the month, not against the teeth, between the thumb and ﬁnger
of the left hand, the cord pressing around the little ﬁnger. (See Fig. 80.) Ainos

of Yezo, 1888. 150720
Bark dishes—Made of birch bark, the edges bound with bark ﬁber over strips of
wood. Ainos of Yezo, 1888. 150721

Wooden women—Various shapes and sizes, with long handles often curiously shaped
to represent small branches sharply bent at the joints. Used for cooking and
for eating. (See Fig. 75.) Ainos of Yezo, 1888. 150722

Wooden ﬂat spoons—Shaped like small spatulas; upper surfaces carved. Used for
eating. Length, about 7 inches. _ (See Fig. 75.) Ainos of Piratori, Yezo,
1888. 150724

, my "”3”!

THE AINOS or vnzo’, JAPAN. 497

Fish shine—Two pieces, used for making shoes. Ainos of Yezo, 1888. 150725
Wooden woollen—Shaped like spatulas, carved on the upper surface. Like 150723,
but smaller. Used by women. Length, 6 inches. Ainos of Piratori, Yezo,

1888. 150726
Large wooden spatula.—Used as a spoon or ladle to dish out food. Length, 17 inches;
Width of blade, 3 inches. Ainos of Piratori, Yezo, 1888. 150727
Wooden pipe—A short pipe with stem carved. Length, 9 inches. Ainos of Yezo, 1888.
(See Fig. 78.) 150728
Knife and case—The blade of Japanese manufacture. The carved case made by the
Ainos. (See Fig. 76.) Ainos of Yezo, 1888. 150729
Two knife cases.——Well carved in peculiar designs. Ainos of Yezo, 1888. (See Fig. 76.)
. 150731

Wooden mallet—Formed of a branch and a portion of the main stem, which together
make a naturally shaped hammer. Ainos of Yezo, 1888. 150732
Wooden pipes.—Usna1 form. Ainos of Yezo, 1888. (See Fig. 78) 150733, 150734
Bead necklace—Made of colored glass beads and ﬁve largcr hollow metal beads in the
middle. Made by Japanese. Aiuos of Yezo, 1888. 150736
Small loom—Used for weaving the narrow belts of ohiyo bark. Ainos of Yezo, 1888.
150737

Barkformats.—-Elm bark, ohiyo, colored brown and black for weaving the square
patterns of mats, bags, etc. Ainos of Yezo, 1888. 150738
Shikeribikina.—Leavcs of a plant dried and preserved for food. Botanical name un-
known. Used in stews. Ainos of Yezo, 1888. 150739

Salmon roe—Dried ﬁsh roe, as preserved for winter food. Ainos of Yezo, 1888.
150740
Dried cakes of lily root—Two cakes about 9} inches in diameter by e of an inch thick
with a hole through the middle,tied together with strips of bark. The lily is
probably the nba-yuri of the Japanese. Such cakes of various sizes are to be seen
hanging in every house throughout Yezo, becoming thoroughly dried and seasoned
by the smoke and hardened. (See also 150789.) Ainos of Yczo,1888. 150741
Cakes of lily root—Similar to 150741, but smaller. Ainos of Yezo, 1888. 150742
String of lily root.-——Dried bulbs of the lily on strings. A very common article of
food to be seen suspended in the houses throughout Yezo. Ainos of Yezo, 1888.

. 150744
Nata—The fruits of Trapa bicornis. Used for food. Ainos of Shari, Yezo, 1888.
~ 150743
String of fruits.—Not identiﬁed, bulhcls of inﬂorescence from some monocotyledo-
nous plant. Used for food. Ainos of Abashiri, Yezo, 1888. 150746
Float—Prepared from some starch—bearing root. Ainos of Abashiri, Yezo, 1888.
150745

Dried herrings.—The ﬁsh are roughly cleaned and suspended from the beams of the
houses until dried and smoked. Used for winter food. Ainos of Shari, Yezo,

188'5. 150748
Slices ofpumpkin, dried—Not a common food among the Ainos. The pumpkin is now
cultivated in the valley of Sam. Ainos of Piratori, Yeio, 1888. 150749
Pukusa.—A kind of food; apparently the stalks of a plant, cut in small pieces.
Ainos of Piratori, Yezo, 1888. 150751
Pukusakina.—'1‘he leaves and stems of a plant belonging to the Ranunculaceae.
Used for food. Aiuos of Piratori, Yezo, 1888. 150752
Henna—Not common in Yezo. Varieties grown in the Sam Valley. Ainos of Pira-
tori, Yezo, 1888. 150753
Strips of bark.——Used for making the colored parts of mats. Probably from the Title
cordata. (See No. 150632.) Ainos of Yezo, 1888. 150754
Stalks of the rush—Stalks of Scirpue maritimua ,' used for weaving mats, (See No,
150632.) Ainos of Yezo, 1888. 150756

 

H... Mis. 129, pt. 2 32

498 REPORT 01' NATIONAL MUSEUM, 1890.

Carrying band with stick.—The band passes over the forehead in the same manner as
150679, but the load is supported on a stick about 15 inches in length which is

held horizontally across the back. Ainos of Yezo, 1888. 150757
Arrow with bone head.-—This form not very much used, bamboo heads being most
common. Ainos of Yezo, 1888. 150758

Arrow and small holder.-——The arrow of the usual form with bamboo head, poisoned
for shooting bears. The holder made of leaves of scrub bamboo bound together
with bark. Ainos of Yezo, 1888. 150759

Stone arrowheads.——From various parts of Yezo, found in the ground near the surface.
Made of obsidian and chert. Fromthree-quarters of an inch to over 2 inches in
length. Probably made by the Ainos and used by them within the historic
period. Ainos of Yezo, 1888. 150760

A1'10w poison. —Prepared from the root of the aconite plant Used to kill bears.
The poison acts very quickly, and a wounded animal drops dead a few yards

from w here he 1s struck. Ainos of Yezo, 1888. ' 1.10161 150762
Rat t1 ap.-—A kind of bow- trap in which the animal IS caught between the arrow head
and the frame of the trap. Ainos of Piratori, Yezo, 1888. 150764

Hooked stick—Used to hold the stew-pot over the tire. The stick is suspended from
the beams overhead by means ot'a slender rod or a bark rope. Ainos of Yezo,
1888. 150767

Baby carrier.~-—The band is placed around the breast instead of 011 the forehead, as
with the Ainos. The child 13 carried in the sling on the back. Kurile Island
natives on the Island of Shikolau, Japan, 1888. 150768

Aconlte plant—The leaves and ﬂowers of the Aconitum J’aponieum Thunb’g, from the
roots of which the Ainos make the arrow poison. Island of Yezo, 1888. 150769

The following articles are the gift of the Sapporo Agricultural College:

Dried fish—Salmon dried and salted. Tsnishikari Ainos, Yezo, 1888. 150770
Wooden spoon.—Rudely carved handle. Tsuishikari Ainos, Yezo, 1888. 150773
Wooden dish with handle—This form not observed among the Yezo Ainos. Length,
including handle, 15 inches; width, 9 inches. (See Fig. 69.) Tsuishikari Ainos,
Yezo, 1888. 150774
Barkﬁsh tray.—A large ﬂat tray of bark, with the sides turned up slightly, strength-
ened with bamboo strips and bound with bark ﬁlaments. Length, 18 inches ;
width, 12 inches. Tsuishikari Ainos, Yezo, 1888. 150775
Oblong deep dish—Dug out of a piece of wood, with a ﬂat projection at one end for a
‘ handle. Used as a rice bowl. Length, 12 inches. Tsuishikari Ainos, Yezo,
1888. 150776
Wooden dish.—VVooden dish of peculiar shape ; one end deeply excavated, the other
end more shallow, resting on two legs. (See Fig. 69.) Tsuishikari Ainos, Yezo,
1888. 150777
Japanese 871ml 81!. 01 (1. —Au old sword, regarded as a precious treasure by the people ,
doubtless a family hei1100n1.Ts11ishikari Ainos, Yezo, 1888. 150778
Man’s coat—Made of the ol1iyo or elm-bark cloth; embroidered with cotton yarn on
a blue-black cotton ground. Tsuishikari Ainos, Yezo, 1888. 150779
Woman’s eoat.~—Made of the ohiyo or elm-bark cloth ; prec1sely like a man’s coat but
embroidered directly on the bark cloth with blue, red, and yellow cotton yarn.

Tsuishikari Ainos, Yezo,1888. 150780
Belt. —Made of 0hiyo; rather wider than the belts of the Yezo Ainos. Length 86
inches; width2 inches. Tsuishikari Ainos, Yezo, 1888150781
Apron.——Made of 0hiy0,with cotton embroidery. Tsuishikari Ainos, Yezo, 1888.
150782

Lemma—Made of ohiyo cloth,embroidered with cotton. Tsuishikari Ainos,Yezo,
1888. 150783

Bow.—A plain bow of the form common throughout Yezo. Tsuishikari Ainos, Yezo,
1888. 150784

THE AINOS OF YEZO, JAPAN. 499

Quirer and arrows—Quiver made of wood bound with bark, having carved projected
pieces along the sides. The form is common to all the Ainos. Arrows with bone
or bamboo heads (see Fig. 84). Tsuishikari Ainos, Yezo, 1888. 150785,150786 ‘

Loom—Four pieces. constituting the essential parts of a native loom for weaving Ohly0°
bark cloth. Tsuishikari Ainos, Yczo, 1888. 150787

Harpoou.—A barbed iron head, with lateral barbs on the shank, loosely ﬁtted on the
end of a wooden shaft and secured by thongs to a line. When a ﬁsh is struck the
head leaves the shaft and the ﬁsh is pulled in with the line. Used for shallow-

river ﬁshing. Tsuishikari Ainos, Yczo, 1888. 150788
Fish spear.—-A spear identical with 150662, but smaller. Tsuishikari Ainos, 1888.
‘ . 150788
Cake of dried lily root.—Similar to Nos. 150741, 150742, and 150744, but of slightly dif-
ferent form. Tsuishikari Ainos, Yezo, 1888. 150789
Wooden plates—Square and rectangular, carved on the inside. Ainos of Yezo, 1875
Collected by Gen. H. Capron. 19416
Wooden plate.—-Ainos of Yezo, 1876. Collected by Benj. Smith Lyman. 22256

LIST OF YEZO, AINO AND SHIKOTAN PHOTOGRAPHS OBTAINED BY
ROMYN HITCHCOCK.

Backs of houses, Shikotan.—Showing the mounds of earth over the pits, connected with

the main or thatched houses. Negative by R. Hitchcock, August, 1888. 56
Villagers, Shikotan.—The Kurile Islanders now occupying the dwellings on Shikotan.
Negative by R. Hitchcook, August, 1888. 57

View of Nemuro, Yezo.—Looking over the the town toward the harbor, showing Ben-
tenjima, on which are numerous pits and a shell-heap. Negative by R. Hitchcook,

August, 1888. 58
Poltery.——Specimens of so-called “Aino” pottery, from the collection of M. l’Abbé
Furei, Hakodate. Negative by R. Hitchcock, August, 1888. 59
View of Hakodate.—From back of the town, overlooking the harbor. Negative by R.
Hitchcock, August, 1888. 61
House on Shikotau.——The front or thatched house and back passage of the Kurile
Islanders. Negative by R. Hitchcock, August, 1888. 65
Earth houses on Shikolanr—qu detached earth or pit dwellings. Negative by R.
Hitchcock, August, 1888. 66

Aino house, Bekkai, Yezo.—From the southeast. Showing a small, conical tent cov-
ered with mats on the south side of the house, in which an aged woman and a
dog were found sleeping. (See page 451.) Negative by R. Hitchcock. August,
1888. 740

Aiuo house and storehouse, Bekkai, Yum—Another view of the house shown in No.
740, from the northeast, showing a storehouse in the foreground and a second
house on the left. Negative by R. Hitchcock, August, 1888. 741

Group of five Aiuos, Shari, Yezo.—-Four women and one man standing at the entrance
to a house, a Japanese on the right. Negative by R. Hitchcock, August,

1888. 742
Aiuo man and woman, Shari, Yezo.—Standing before the side door of a house. Nega-
tive by R. Hitchcock, August, 1888. 743

Aiuo house and storehouse, Shari, Y ezo.—A large and well-built dwelling thatched
with reeds (arundinaria). Fish nets drying on a frame raised on poles. Nega-
tive by R. Hitchcock, August, 1888. 744

Aiuo house, Shari, Yezo.——-The house has a small aperture just beneath the ridge for
the escape of smoke, and a hole in the roof, closed with a sliding shutter ; also a
lateral projection forming a side room for storage. There is a sliding front door,
outside of which a mat may be dropped down in cold weather. Negative by R.
Hitchcock, August, 1888. . 745

500 REPORT or NATIONAL MUSEUM, 1890.

Aino house and storehouse, Shari, YCZU.—Thl8 house has a thatched chimney in front
of the smoke-hole under the ridge, but no opening in the roof. The smoke-hole
is larger in houses of this kind than in those like 745. The entrance is through

' a passage way in front of the door, which aﬁ‘ords protection from cold winds.

Negative by R. Hitchcock, August, 1888. 746
Two Aino men, Abashiri, Yezo.——Showing the characteristic strong growth of hair on
the legs. Negative by R. Hitchcock, August, 1888. 749
Aino house, Tokoro, Yeah—Showing the method of construction. Negative by R.
_ Hitchcock, August, 1888. 750
Two Aino girls, Tokoro, Yezo.—-Showing the ordinary dress and the rough sandals.
Negative by R Hitchcock, August, 1888. . 751
Aged Aino man, Tokoro, Yezo. —Leaning on his staff at the door of his hut. Negative
by R. Hitchcock, August, 1888. 752

Aged Alno woman, Tokoro, Yezo. —The wife of the man shown in 752. Showing the
tattoo marks on lips and arm. Negative by R. Hitchcock,’August, 1888. 753
Aged Aino man, Tokoro, Yezo.-—Nude ﬁgure, showing growth of hair on body and
limbs. The hair about the breast and shoulders is very long, but the color is not
dark enough to show distinctly in the photograph. Negative by R. Hitchcock,

August, 1888. 754
Aged Aiao man, Tokoro, Yam—Back view of the man shown in 754. Negative by R.
Hitchcock, August, 1888. 755

Aino canoes, Tokoro, Yam—Bouts used in river ﬁshing, rudely dug out of a‘. single log.
The form varies in different parts‘of the island. Negative by R. Hitchcock,

August, 1888. 756
Two Alno women, Abashim', Yezo.—0ne holding a child. Good faces, long unkempt
hair. Negative by R. Hitchcock, August, 1888. 757
Two Alina men, Abashlri, Yezo.-—Gcod types of Yezo Ainos in ordinary dress. Nega-
tive by R. Hitchcock, August, 1888. 758

Two Alno men, Abashlrl, Yezo.—One an old, patriarchal Aino, such as may often be
found in Yezo. Dressed in good clothes, he would appear a digniﬁed and wise old
gentleman. The hairiuess of the lower limbs well shown. Negative by R.
Hitchcock, August, 1888. 759

Two Aino women, Abashiri, Yezo.—Excellent types. They are both tattooed, but the
blue marking does not show distinctly in photographs. Negative by R. Hitch-

cock, August, 1888. 760
Aino man, Abaehiri, Yezo.——A large and powerful man, chief of the Aino village. A
sleeping dog on the ground. Negative by R. Hitchcock, August, 1888. 761

Main street, Abashiri, Yezo.—A Japanese town on the northeast coast. The low houses,
with roofs weighted down with stones, being characteristic of the whole island.

Negative by R. Hitchcock, August, 1888. 763
Aino man carrying a water tub, Abashiri, Yezo.—The usual manner of carrying a load
on the back. Negative by R. Hitchcock, August, 1888. 767

Alno Village, Yezo.—The village adjoining the Japanese town Abashiri. View along
the beach, the houses all facing the sea, only far enough back to be beyond
the reach of the waves in stormy weather. Negative by R. Hitchcock, August,
1888. 768

Beach, and ﬁshing boats, Abashim', Yezo.—-View of the beach within the bar and boats,
from behind the houses shown in N0. 763. Negative by R. Hitchcock, August,

1888.769
House on Shikotan. —Oceupied by Kurile islanders. Negative by R. Hitchcock,
August, 1888. 770
Shikotan cillage.——General view of village from the hill-side on the west. Negative by
R. Hitchcock, August, 1883. 771

Street scene, Shikotan.——General view of the street from the south, Negative by R.
Hitchcock, August, 1888. 772

THE AINOS OF YEZO, JAPAN. 501

Aino girl, Urap, Yum—Seated in Japanese fashion. Lips tattooed. Wearing large
silver earrings. Embroidered garment. Print from a Japanese negative. . 782
Aino man, Hakodate,Japan.—Back view, showing embroidered pattern on coat.

Print from a Japanese negative. . 788
Aino in canoe, Urap, Yam—Showing the form of canoe used in the locality. A bridge
ferry, common on rapid streams. Print from a Japanese negative. 789

Aino bear cage and hedge—A view at Urap, showing the square cage built of logs and
the sacred hedge with bear skulls on the tops of the poles. Print from a Japa-
nese negative. 790

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