by John Batchelor

John Batchelor (1854–1944) was an English missionary who lived among the Ainu of Hokkaido, in northern Japan, for most of his working life, and who became one of the principal Western scholars of their language and oral literature. The twelve legends and songs gathered here are drawn from his own fieldwork over roughly six years and were read before the Asiatic Society of Japan and published in its Transactions in three installments: legends I–VII in 1888, VIII–IX in 1890, and X–XII in 1893. Some are yukar — sung or chanted epic narrative verse, recited in a fixed tune named in the text — and others are prose tales. Batchelor followed each with his own explanatory notes on Ainu vocabulary, custom, and belief.

Batchelor's missionary calling shaped what he collected and how he read it: he prized the material as a window onto Ainu life and language, but his commentary is at times openly evaluative of the people he lived among, and readers should approach him, as one Sacred Texts editor has put it, "with caution as a source" even while recognizing the value of the primary material he preserved. The original publication set Ainu and English in parallel columns; the Ainu-language text is not present in the digitization this transcription is drawn from, and is not reproduced here. A second, independent English source for Ainu oral literature — Basil Hall Chamberlain's Aino Folk-Tales — is also held by this library and is cross-referenced in the colophon below.

This is a digitized text of the sacred-texts.com archive, reached through the library's local mirror of that digitization.

Contents

• Preface
• I. An Ainu Legend of a Famine
• II. Another Legend of a Famine
• III. An Ainu Legend of the Large Trout
• IV. An Ainu Tradition Concerning Okikurumi and Samai
• V. Legend of Okikurumi in Love
• VI. A Legend of Okikurumi and His Wife Teaching the Ainu How to Fell Trees
• VII. Poiyaumbe
• VIII. The Legend of the Lady of Kunnepet
• IX. Legend of Kotan Utunnai
• X. The Legend of How the Younger Sister of the Wolf-god Was Given to Me
• XI. Why There Are Snakes in Ainu-land and Why They Swallow Frogs
• XII. Why Western Yezo Is So Rough and Dangerous

Preface

The following specimens of Ainu folk-lore form a small portion of matter which the writer has himself collected, from time to time, during a period of nearly six years. They are merely specimens. Many other examples might be given. But it is presumed that the following half-dozen samples will be fully sufficient to illustrate the manner in which this crude race of men, in the absence of books, keep their legends, fables, and traditions alive.

It is not pretended that all such legends are interesting to general readers, for some of them may be said to be quite ridiculous and nonsensical. Nevertheless, they are all curious in their way, and are certainly well worth studying from a linguistical, philosophical and anthropological standpoint; hence it is hoped that the following specimens of Ainu folk-lore will not come amiss to the ethnologist.

Some of the Ainu legends and traditions are recited in prose, and others in a kind of verse. Those given in verse are recited in a sort of sing-song monotone, whilst those in prose are chanted more in the natural tone of voice.

Each legend has its own particular name, as a reference to those here given will show. In the case of those in verse, the name appears to indicate either the metre or tone of voice, whilst in those given in prose, the name seems to point rather to the subject than to the tune or metre. For an example of prose see the last specimen given, and for verse see any of the preceding ones.

The legends or traditions given below will be found in parallel columns, Ainu on one side and an English translation on the other. The divisions into verses or sections are the writer's own, made for his own convenience in the matter of translation and for easy reference; and it is hoped that they will be found useful to any person who may hereafter either desire to translate the Ainu for themselves, or to compare the one language with the other.

The translation is as literal as possible, but the writer cannot hope, in every case, to have lit upon the exact corresponding English word or phrase. To any one who knows how difficult it is to translate the legends and fables of one nation into the language of another, my misgivings on this point will be easily understood, duly appreciated and, it is hoped, generously pardoned.

In order that the theme should not be interrupted, it will be found that most of the notes and explanations have been reserved till the end of each legend.

I will now proceed with the specimens:—

I. An Ainu Legend of a Famine

Inusa-inusa[1]

1. There was a woman who was ever sitting by the window and doing some kind of needle-work or other;
2. In the window[2] of the house there was a large cup filled to the brim with wine, upon which floated a ceremonial moustache-lifter.[3]
3. The ceremonial moustache-lifter was dancing[4] about upon the top of the winecup.
4. In explaining the subject from the beginning, and setting it forth from the end, the tale runs thus:—
5. Now look, do you think that the great God, do you think that the true God was blind?
6. In Ainu land there was a great famine, and the Ainu were dying from want of food; yet with what little rice-malt and with what little millet they had they made (a cup of) wine.
7. Now, the great God had mercy, and, in order that our relatives might eat, produced both deer and fish.
8. 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.
9. Then was that cup of wine emptied into six[5] lacquer-ware[6] vessels.
10. In a very little while the scent of the wine filled the whole house.
11. Therefore were all the gods led[7] in, and the gods of places were brought from everywhere;
12. And they were all well pleased with that delicious wine.
13. Then the goddesses[8] of the rivers and the goddesses of the mouths of rivers danced back and forth in the house.
14. Upon this all the gods laughed with smiles upon their faces;
15. And whilst they looked at the goddesses, they saw them pluck out two hairs from a deer;
16. And, as it were, blow them over the tops of the mountains; then appeared two herds of deer skipping upon the mountain tops, one of bucks and the other of does.
17. 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 up by the sun.
18. So the things called fish filled all the rivers to the brim.
19. Then the Ainu went fishing and caused their boats to dance upon the rivers.
20. The young men now found fish and venison in rich abundance.
21. Hence it is that Ainu-land is so good. Hence it is that from ancient times till now there has been hunting. Hence it is that there are inheritors to this hunting.

Notes

On the title: [1] Inusa-inusa appears to be the name of the tune or tone of voice in which the legend is recited.

On verse 2: [2] This puyara or window is always placed in the east end of a hut. It is the sacred window, and no person may look into a hut through it without incurring the penalty of great displeasure from the owner thereof. The Ainu often worship towards the sun rising through it, and always, in their libations, three drops of wine are thrown towards it. Outside of this window there are always clusters of whittled willow sticks, called inao or nusa, to be seen. These are placed there as offerings to the gods, as a sign to them of the devoutness of the worshipper. Besides these willow offerings, one may often see long poles stuck into the earth having the skulls of bears or deer placed upon them as a sign of thankfulness for success in the hunt. This window, then, being so sacred and, in a sense, the peculiar property of the gods, we may easily understand why a large, well filled cup of wine was placed before it. It was an offering, and was placed there to solicit the favour of the gods.

[3] The ceremonial moustache-lifters are peculiarly made, and are used for special religious purposes. They are of different patterns. Some have bears and some have deer carved upon them. The present one, however, is called Kikeush bashui, i.e., a moustache-lifter with shavings left upon the top of it. It is especially used at worship when supplications are made for any particular benefits. Those which have animals carved upon them are generally used when thanks are made to the gods, whilst a common moustache-lifter, having no particular carving upon it, is used on general occasions, as for instance, when some news of any kind is being made known, or when a friend or relative makes a call. The use of these moustache-lifters is peculiar. The raison d'être seems to be: first, to keep the moustache out of the wine, and secondly, to offer drops of drink to the gods with. Three drops must be given to the fire goddess, three thrown towards the east window, three towards the north-east corner of the hut where the Ainu treasures are kept, and then three drops must be offered to any special god for whose benefit libations are offered or to whom the Ainu are paying worship.

Wine enters very largely into the religious worship of the Ainu, and they often make religion a pretext for getting intoxicated. It has occurred to me that perhaps this legend of the famine is kept alive only in order to show how good a thing it is to make wine and how well-pleasing to the gods it is to offer libations to them. It was the smell of the wine which drew the gods together, it was wine which pleased the goddesses and made them dance, it was wine again which caused the male gods to smile; in short, it was all owing to this one large cup of wine that food was brought to the Ainu and that there are any of them alive now. It was the wine which even caused the moustache-lifter to float about and dance upon the top of the cup! What a sight is a full cup of wine to an Ainu! How quickly his eyes sparkle and dance with delight when he sees it! The very sound of the word sake or tonoto makes him smack his lips.

On verse 3: [4] The word tereke-tereke, which I have here translated by "dancing about," really means to "jump," "skip," or "hop about." Here two ideas are introduced:—First the cup was so full of wine that the very moustache-lifter could float upon it without touching the brim; secondly the moustache-lifter was so pleased that it could not contain itself, but must needs skip, jump, hop or dance about with delight! So good and powerful was the wine.

On verse 4: This is merely an Ainu idiom and expresses the idea that this particular subject should be thoroughly explained and set forth.

On verse 5: The idea contained in these lines seems to be this:—Though the Ainu were in such straits, yet it was not without the knowledge of the gods; and it was not possible that they should neglect this large cup of delicious wine which was placed in the window for their special delectation. It was made and placed there in order to get the gods together that they might talk over this mighty famine, to put them into a good temper and cause them to help the Ainu in this their sad calamity. No! the gods were not blind.

On verse 6: Though food was so very scarce, yet what little rice or millet the Ainu had they gave it up to the gods. They made a little choice wine as an offering and presented it to them. Hence may be seen the devoutness of the ancients. The result was as is stated in the 7th verse; fish and venison were caused to abound! The prayer was heard and answered.

On verse 9: [5] Six appears to be the sacred or perfect number of the Ainu; hence, a little of the wine was put into each of the six lacquer-ware vessels.

[6] These lacquer-ware vessels are of Japanese make and are highly prized by the Ainu. In fact, they look upon them as special treasures, and the importance of a man is measured by the number of these vessels in his possession, and by the number of old swords he has. It is said that, in ancient times, the Japanese rulers used to sell these vessels to the Ainu, well filled with sake, of course, for fish and the skins of animals. Money was never paid for these things. Hence, at a drinking ceremony the very best lacquer-ware vessels are produced; the wine is poured into them and then ladled out into wine-cups, and handed round. Strange to say, the women are allowed to come in and sit behind their husbands and drink, if anything is handed to them, though they must never take part in the prayers. The women, however, get very little wine indeed! Wine was made for gods and men, not for women. The mistress in whose house the libations are offered is allowed to produce a bottle—not a large one, to be sure, but still a bottle—which is filled and kept for her private use! The lucky woman generally hides this bottle, lest her loving husband should steal it and relieve her of the contents thereof!

On verse 11: [7] The word ashke auk, which I have here translated by "led in," really means "to be led in by the hand." The Ainu have a very curious custom of taking persons by the hand and leading them into the house; it is a sign of great honour to be so led. It is considered to be the height of disrespect to enter an Ainu hut without first giving warning of one's presence; but as there are no doors on the huts, a caller thus being unable to knock before entering, he must wait outside and cough or make a noise with his throat till some one comes out and either asks him to walk in or takes him by the hand and leads him to a seat by the fire. Thus, out of great respect, the gods were led into the hut by the hand.

On verse 13: [8] Petru-ush mat is the goddess of rivers from their source to their outlet, and Chiwashekot mat presides over their mouths.

II. Another Legend of a Famine

The following curious lines were sung to me by an aged Ainu to whom I had just been explaining the dangers and evils of drinking too much wine, and to whom I had been endeavouring to show how much better it is to worship God in spirit and in truth than by offering Him wine and whittled pieces of willow wood. The old man's object in singing this tradition to me was to enforce upon my mind the fact that, notwithstanding all I had said, the gods were, at the time of the famine indicated below, pleased with these offerings, and are still delighted when the devout worshipper indicates his sincerity by setting these things before them.

This song, tradition, legend, or whatever it may be called, is quite typical of the way in which the Ainu convey their thoughts on religion and other serious matters to one another; and I give it here as an example thereof.

Kimta na[1]

1. There was something upon the seas bowing and raising its head.
2. And when they came to see what it was, they found it to be a monstrous sea-lion fast asleep, which they seized and brought ashore.
3. Now, when we look at the matter, we find that there was a famine in Ainu-land.
4. And we see that a large sea-lion was cast upon the shores of the mouth of the Saru river.
5. Thus the Ainu were able to eat (i.e. obtained food).
6. For this reason inao and wine were offered to the gods.
7. So the gods to whom these offering were made were pleased and are pleased.

Notes

[1] Kimta na is the name of the tune or tone of voice in which this legend is recited.

The first and second of these verses are a kind of introductory statement of the theme. The remote ancestors of the Ainu race are represented as having seen some large and curious object floating about upon the tops of the waves of the sea, and rising and falling with them. The men, therefore, launch their boats and go to see what the object may be. They find it is a mighty sea-lion (shietashbe). They then seize the animal, and, by some means or other (how is not stated) bring it ashore.

The third and fourth verses make known the fact that at this particular time there was a famine in Ainu-land, and that the Ainu of to-day, in looking back upon this sad calamity, see in the sleeping sea-lion the hand of the gods working to preserve the race from starvation and certain destruction. This mighty sea-monster is said to have been cast upon the shores of the mouth of the Saru river. Saru, it should be remembered, is regarded by the Ainu of the south of Yezo as the chief district in this island; and the Shishiri-muka is the largest river in Saru.

Verses six and seven are intended to show that libations of wine and the offering of inao (i.e. whittled pieces of willow wood having the shavings left attached) have always been a well-pleasing sacrifice to the gods, and therefore are so now. They pleased the gods at that time, and that they please them now is seen from the fact that food is still extended to the Ainu race. Hence one great reason why such ancient religious customs should not be abolished. Hence too, according to Ainu reasoning, this race of men have no cause to change one form of religion and its accompanying ceremonies and rites for another. Thus we see that the Ainu, though without knowledge, are by no means without reason, nor are they so stupid and easily led as some people may have us suppose.

III. An Ainu Legend of the Large Trout

Piu-ham-piu[1]

1. At the source of the Saru river there is a large lake.
2. In this lake there was a monster trout which was so big that it used to flap its (pectoral) fins at one end and wave its tail at the other.
3. Then the honourable 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.
4. Because, then, they very much desired to kill the fish, the gods, who had a special regard for the welfare of Ainu-land, sent help from heaven.
5. And, the gods descending, they seized the great trout with their hands (claws).
6. Upon this it plunged mightily and went to the bottom of the lake with great force.
7. Then the gods put forth all their power, and, drawing the great trout to the surface of the water, brought it ashore.
8. Upon this all the honourable ancestors drew their swords and chopped the fish till they quite killed it.

Notes

[1] Piu-ham-piu is the name of the tune or tone of voice in which this legend is recited.

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

The Ainu appear to have a special dread of large lakes, because they say that every now and again one of these monster fish suddenly puts in an appearance, and commences its destructive work of swallowing animals and human beings. Only a few hundred years ago, say they, one of these awful fish was found dead upon the shores of the Shikot[2] to (Chitose lake). This monster had swallowed a large deer, horns and all, but the horns caused a severe attack of indigestion to come on, 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, i.e., 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.e., "trout"; and sometimes Moshiri ikkewe chep, i.e. "the backbone fish of the world."

[2] A propos the Shikot or Chitose lake, it may perhaps be worth recording that the Ainu say the sea used to come up to its very borders, so that large junks from Japan formerly anchored there; and that the present lake is neither half so large nor deep as it used to be. Volcanic eruptions have, according to Ainu traditions, been the powers at work here. Shikot is really the old name of the river which flows into this lake, and from which the lake formerly took its name.

IV. An Ainu Tradition Concerning Okikurumi and Samai

Tusunabanu[1]

1. Okikurumi[2] and Samai[3] came to harpoon the sword-fish.
2. And we waited for them at the fishing place.
3. When they came they effectually harpooned a large fish.
4. From this point the fish went from one end of the sea to the other, taking the boat with it.
5. Now Samai collapsed for want of strength.
6. Upon this Okikurumi put forth all his strength and wrought with the grunt of a young man.
7. Then there arose upon the palms and back of his hands two blood-stained blisters.
8. And with temper depicted upon his countenance Okikurumi said:—
9. Oh, this bad sword-fish, as you are doing this I will cut the harpoon-line.
10. And because upon the harpoon head there is metal, you shall greatly suffer from the noise of striking iron and grinding bones in your stomach;
11. Because the line is made of hemp, a plain of hemp shall grow out of thee;
12. Because the rope is made of Nipesh[4], a Nipesh forest shall grow from thy back;
13. And when you die you shall be cast into the mouth of the Shishirimuka[5] river, and crows and many kinds of dogs shall congregate upon thee and defile thee.
14. Now, though the sword-fish said it understood, and thought it was Ainu that was spoken, yet it secretly laughed and went its way.
15. But before it had gone any great distance, mighty pains seized it, and in its stomach was heard the sound of striking iron and of grinding bones.
16. And plains of hemp and forests of Nipesh and Shiuri[6] sprouting forth from its body, it was cast ashore in a dying condition.
17. Then the dogs and crows congregated upon it and defiled it.
18. Upon this Okikurumi came down from the mountains and said:—
19. Oh! you bad sword-fish, it is by your own fault and for your own doings that you are thus punished.
20. Your lower jaw shall be used in the outhouse, and your upper one shall be sunk with a stone, and you must die a very hard and painful death.
21. Do not treat this Ainu tale of the sword-fish slightingly.

Notes

[1] Tusunabanu is the name of the tune or voice in which this legend is recited.

[2] Okikurumi is the Ainu name of the Japanese hero Kurohonguwan Minamoto no Yoshitsune, who was driven to Yezo by his younger brother in the 12th century of our era, and who is said by the Ainu to have taught their ancestors the arts of hunting and fishing.

[3] Samai un guru stands for Benkei, who was the servant and retainer of Yoshitsune, and who is said to have accompanied him to Yezo. Samai un guru merely means "a Japanese," Samai being short for Samoro, which is the Ainu name for "Japan," e.g. Samoro kotan, "Japan," Samoro un guru or Samai un guru, "a Japanese." Here I may add, the name of the famous volcanic mountain, the Fuji Yama of the Japanese, is possibly none other than a corruption of the Ainu name Huchi Kamui, who is supposed to be the goddess of fire.

The object of this tradition appears to be threefold.

First to preserve and hand down to posterity the fact that Yoshitsune and Benkei once resided among the Ainu race and taught the people how to catch the larger kinds of fish. That these two persons really came to Yezo (and there can be but little doubt as to their having gone to Saghalien also) and dwelt at Saru for a time seems almost indisputable, but what eventually became of them we are unable to determine, at least from what Ainu traditions have hitherto been obtained. We may perhaps learn more in time.

The second object of this tradition is to teach people not to despise a new-comer or stranger, but rather to see what he can do and what useful things may be learned from him, e.g., the tradition says: Ru etok oroge chiaiwakte okai ash awa, "and we waited for them at the fishing place." The Ainu interpret this by saying that the ancients took their boats and went to the point where the fishing was to commence, and waited for the appearance of Yoshitsune and Benkei. Their motive, however, was to see beforehand where the best fish might be caught and to return more successful than their Japanese friends. They did not so much desire to learn from them as to parade their own skill. But it turned out that the Ainu caught no fish, whilst Yoshitsune secured the very king of the sword-fish!

In the third place this tradition teaches the Ainu not to forget the exceeding great power of Yoshitsune. Though Benkei dropped down in the boat through sheer exhaustion, and the harpoon line had to be cut, yet Yoshitsune turned out to be the conqueror. He cursed the fish with a mighty curse. Forests of trees and plains of hemp were to grow from its body and its interior was to resound again with the noise of iron striking together and of grinding bones. It was to die a hard and painful death, be cast into the mouth of the Saru river and be horribly defiled by crows and dogs. Such was the curse, and so indeed, say the Ainu, did all surely come to pass. The tradition finishes up with a caution, not to treat this Ainu tale in a slighting manner.

[4] Nipesh is the name of the tree with the bark of which the Ainu make their fishing ropes. It is called in Japanese Shina no ki.

[5] Shishiri-muka is the name of the Saru river.

[6] Shiuri. This is the name of the wood out of which harpoon shafts are made. The Japanese of Yezo call this wood Nigaki.

V. Legend of Okikurumi in Love

The following ridiculous legend of the hero Okikurumi in love with an Ainu maiden was told me some four years ago by an old man who has, I believe, since passed away. It is a curious production altogether. In hearing the commencement of this legend I had expected great things, but in the end found that it finished up with nothing.

The purpose for which this legend is recited seems to be to teach young lovers never to despair even if they cannot obtain the objects of their affections, and never to look too much after the softer sex. The great Okikurumi fell deeply in love; he became very ill, exceedingly lovesick; he lost his appetite and bodily strength. He laid down in his hut in sullen despair and would eat neither good food nor bad; he was, in short, ready to die of love; and, mark you, all this happened through taking just one glance at a beautiful woman. "Dear, dear," says the legend, "how badly he felt!" Therefore let the young beware.

But Okikurumi gets cured of his dangerous malady. A little bird flies to the cause of this affliction — the object of his affections. Word is brought to her of his deep-seated love and critical condition. The pretty little bird wags its tail and whispers in the lady's ear that, if Okikurumi dies, the soul of Ainu-land will also depart. Therefore the bird begs her to have mercy upon poor Okikurumi for the sake of Ainu-land. The intercession is successful. An unreal, unsubstantial woman is made in the likeness of the beauty Okikurumi was smitten with. She is brought to his hut, and forthwith proceeds to arrange the mats, furniture and ornaments. Okikurumi takes a sly glance at her through his arm hole or sleeve; he is encouraged; he gets up, rejoices, eats food, is revived and feels strong again. This done, the lady takes her departure: she is not. What then does Okikurumi do? Why, he sees that he has been deceived in the woman; and, as "there was nothing to be done nothing to be said," he got well again like a sensible man.

I will now proceed to give the legend.

Ahetenrai[1]

1. The goddess felt lonely and gazed upon the inside and surveyed the outside of the house.
2. She went out, and behold,
3. The clouds were floating and waving about in beautiful terraces upon the horizon over Ainu-land. Yes, that is what she saw.
4. So she returned into the house backwards, and took down her needle-work.
5. Again she looked to the point of her needle, and fixed her gaze upon the eye end thereof;
6. Then came a little bird called "water wag-tail," and sat upon the window shutter and wagged its tail up and down and waved it from right to left.
7. Then two chirps and three chirps came to her and touched the inside surface of her ears, and what she heard was this:—
8. The mighty Okikurumi, who is the governor of all Ainu-land, went out of doors for a little while, and, seeing you, has fallen in love on your account.
9. And though two bad fish and two good fish were placed before him for food he refused to eat.
10. Now, if Okikurumi should die, the soul of Ainu-land will depart.
11. Then the little bird called "water-wagtail," waving its tail, spake two words to her and said: "Have mercy upon us that Okikurumi may live."
12. Thus, then, by simply looking out upon the world Okikurumi fell so sick of love that though two bad fish and two good fish were set before him, he could not eat.
13. Dear, dear, how badly he felt!
14. Therefore the form of a woman resembling the goddess was made and sent down to Okikurumi.
15. The house was set in order; that woman who was sent down put things to right.
16. Then Okikurumi looked through his sleeve and saw the beautiful woman;
17. He got up greatly rejoicing; he ate some food; strength came back to his body, and — the woman was gone.
18. Okikurumi saw he had been deceived, but there was nothing to be done and nothing to say, so he got well.

Notes

[1] Ahetenrai is the tune or tone of voice in which this legend is recited.

On verses 1–3: These are a mere introductory statement as to how it was that Okikurumi first caught sight of this beautiful woman with whom he fell in love. She had been sitting in the hut and now felt a little lonesome, restless or tired. Her eyes had been wandering about from one object to another with weary solitude. She gets up, goes outside in an aimless kind of way and scans the horizon, which she sees is very beautiful in its grandeur, the clouds being piled one upon another in terrace-like masses. She feels revived and returns into her hut.

On verse 4: This verse tells us that this lady returned into the house backwards (hetoro-horoka). This is a sign of great respect. A woman, when going out of a hut or from the presence of a man, must always, according to Ainu etiquette, walk slowly out backwards. She must never turn her back on a man! She must always honour her betters, i.e. the opposite sex. She must also smooth back her hair, draw her finger across her upper lip and cover her mouth with her hand. This is the woman's mode of salutation and showing honour to her superiors. In the present case, however, this comely woman was paying respect to the brilliant beauties of nature which she saw depicted upon the heavens, hence she came into her hut reverently walking backwards.

Here I may perhaps note in passing, that, when men are talking together in a house, the women present must endeavour to become nonentities. They must sit apart and either keep silent or speak in whispers. They generally sit in a ring and go on with what work they have in hand, such as needle-work, making string or cloth, or cleaning fish. They are supposed to be neither seen nor heard, though they must of course be at the beck and call of the men and attend to the fire. Also in passing a man in the forest, she must always make way for the stronger sex, must cover her mouth with her hand and not speak unless spoken to.

On verse 5: This verse merely describes how intent the lady was upon her sewing. She looked at "the point of her needle, and fixed her gaze upon the eye end thereof," says the legend.

On verse 6: The water-wagtail is much esteemed by the Ainu, for they consider it to be a bird of good omen. It is supposed to be the first bird that was created, and is thought to be a special favourite and companion of the gods. Hence verse seven tells us that this bird was chosen and sent to convey the intelligence of Okikurumi's love-stricken heart and critical condition to this beautiful and industrious damsel. The burden of the bird's speech is contained in verses eight to eleven.

On verse 9: The words "two bad fish and two good fish" form an expression indicating that whatever food was placed before Okikurumi, whether good or bad, he could not touch it. He was so very love-sick. "Dear, dear," says the thirteenth verse, "how badly he felt!"

On verse 10: This verse expresses what a sad calamity it would be if Okikurumi were to die. He was the very life and hope of the Ainu.

On verses 12–13: Let every one take warning from these verses. It is not good to look upon a woman and become love-stricken and love-sick on her account. See what Okikurumi suffered.

The remainder of these verses merely tell us how easily the great Okikurumi himself was deceived by a shadow. The moral the Ainu draw is:—Do not be too easily deceived by woman's love, for it soon passes away like a mere unsubstantial phantom or shadow; or as the words are:—"it is not," i.e. it ceases to be. Therefore beware.

VI. A Legend of Okikurumi and His Wife Teaching the Ainu How to Fell Trees

I suppose there are very few persons now residing in Japan who doubt that the Ainu once inhabited, at all events, the whole of Japan proper, north of Sendai. And, indeed, there appears to be ample proof showing that they also penetrated farther south even than Tokyo.

The scene of the following legend is laid in the northern part of Japan, probably in the province of Nambu or Tsugaru. It is said that Okikurumi and his wife were very old people when they taught the Ainu how to cut down trees, and that this is the last act Okikurumi did among the Ainu, for both he and his wife ascended to heaven riding upon the sound of a falling tree and enveloped in fire. In fact, I am told that the act here recorded took place after Okikurumi's death, but that he was sent down from heaven with the express purpose of assisting the Ainu to fell a "metal pine tree," and, having accomplished this work, he returned thither. It is a curious legend, and I confess that I cannot quite understand its drift; however, I will record it here as another specimen of curious Ainu folk-lore.

Kaori[1]

1. At the head of Japan there was a metal pine tree.
2. Now, the ancients, both noble and ignoble, came together and broke and bent their swords (upon that tree).
3. Then there came a very old man and a very old woman upon the scene.
4. The old man had a useless old axe in his girdle, and the old woman a useless old reaping hook.
5. So they caused the ancients to laugh at them.
6. Even the ancients were unable to cut down the tree, so they said: "Old man and old woman, what have you come hither to do?"
7. The old man said:—"We have only come that we may see."
8. As the old man said this he drew his useless old axe and striking the metal pine tree cut a little way into it,
9. And the old woman, drawing her useless old reaping hook, struck the tree and cut it through.
10. There was a mighty crash; the earth trembled with the fall.
11. Then the old man and woman passed up upon the sound thereof, and a fire was seen upon their sword-scabbards.
12. The ancients saw this and greatly wondered, and then they understood that it was Okikurumi and his wife.

Notes

[1] Kaori is the tune or tone of voice in which this legend is recited.

On verses 1–2: The words I have translated by "at the head of Japan," are, in Ainu: Samoro moshiri, moshiri paketa, and this means "at the north" or "north-eastern" or "eastern end of the island of Nippon." Samoro moshiri is never used to designate Yezo.

"Metal pine tree" rather indicates that the pine trees were very beautiful rather than that they were really made of metal. The word kani, "metal," was often used in ancient times to express a thing of beauty. Thus:—Kani pon kasa, "a pretty hat;" kani chisei, "a magnificent house;" kani to, "a beautiful lake;" kani nitai, "a delightful forest," and so on. However, verse 2 shows us that not beauty only is indicated here, but also hardness; for the ancients bent and broke their "swords" (the Ainu had no axes) in trying to fell this "metal pine tree." The word I have translated by "ancients" is, in Ainu, Kamui, which is a term applied to the gods, but the words nupuru and nupan, "noble and ignoble," or "high and low," show that men are here intended. For a discussion of the term kamui see Transactions of the Asiatic Society of Japan, vol. xvi, pt. i, page 17 et seq.

On verse 3: The words nowenchikko and nowenpakko are terms applied only to Japanese of very ripe old age. Chikko and bakko are said to be ancient Japanese words meaning respectively, "old man" and "old woman."

On verses 4–7: The ancients had been working hard to fell that tree, therefore they thought it ridiculous that such an old couple with such poor tools should come to try their hand. Say they:—"Old man and old woman, what have you came hither to do?" "Merely to look at you," says the old man; "we have only come that we may see." The old gentleman appears to have been a little sarcastic, for verses eight to eleven say that he struck the tree with his useless old axe and made a little cut in it and that the old woman gave it a blow with her useless old reaping hook, and the tree fell with a mighty crash, so that the earth trembled with the fall thereof; and, with the sound of the mighty crash, and in a cloud of fire they both ascended to heaven. Then, says verse eleven, the Ainu understood that the old man and woman were no other than Yoshitsune and his wife! So ends the legend.

It may be asked, "who was Okikurumi's (Yoshitsune's) wife?" This question I will dismiss by merely saying that I do not know. Possibly we may be able to learn in the near future. I have heard, however, that he married an Ainu woman called "Turesh Machi," but this only means "the younger of a house." We can produce no positive evidence showing who she may have been.

The moral the Ainu teach from this legend is:—"Let not the younger laugh at the elder, for even the very old people can teach their juniors a great deal, even in so simple a matter as felling trees."

VII. Poiyaumbe

If any student of philology is desirous of seeing what the ancient language of the Ainu was really like, he may surely find it in the text of this tradition. Many of the words here used are never heard now excepting in the like traditions and legends, and most of the younger Ainu can neither explain nor understand such language unless they are first specially taught it by their elders. It really requires much patient toil and study to grasp the peculiar meaning of the words, and still more to understand the drift of certain allusions and idiomatic phrases, especially as many of them either have already become or are fast becoming obsolete.

I have seen the following tradition listened to by old men full of years with rapt attention. And indeed, I hardly wonder at it, for it is an exciting tale full of pathos and graphic description, but it loses much of its beauty by being translated.

In order that it may be the better understood as it is being read to you, I would ask you kindly to bear the following few remarks in mind.

1. Poiyaumbe may be taken to mean "ancient Ainu warriors."
2. The deer which will be brought before your notice are human beings, inhabitants of a place called Samatuye. They have come to fight the Ainu. The speckled buck is their chief and the speckled doe is the chief's wife. The man leads the men, and the woman the women. Women as well as men used to fight.
3. These Samatuye people are said to have been a very warlike race. They travelled far and wide in search of conquest and fame. They used to travel and fight in the air, and could assume the forms of different kinds of animals. Thus they came in the form of deer to wage war with the Ainu.
4. As soon as the battle is commenced, they assume their proper form and carry on the fight in the air.
5. But the Ainu warriors could also mount upon the clouds and fight; hence, the Poiyaumbe here brought before our notice was able to travel through the air to Samatuye and so carry the war into the very camp of the enemy.

I will now give the tradition, reserving all further notes and comments till the end.

Poiyaumbe.[1]

1. We three, my younger sister, my elder brother and I, were always together.
2. 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.
3. 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 round 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 sling in my hand, seized my bow, which was made of yew and ornamented with cherry bark, by the middle, and sallied forth.
4. 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 eldest brother and younger sister were coming along behind me.
5. 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 does.
6. On coming near them, I took an arrow out of my quiver and shot into the very thickest of the herd, so that the mountains become covered with the multitude of those which had tasted poison (i.e. which had been hit with poison arrows). And my elder brother shooting into the thickest of the herd of does, killed 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 cannot tell.
7. What angry words he said to me:—"Because you are a brave Poiyaumbe and your fame has spread over many lands, you have come hither with the purpose of picking a quarrel with me. Thus then, you see that you have slain my friends and you doubtless think you can defeat me, but however brave you may be, I think you will probably find that you are mistaken."
8. 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 crashing sound. It was extremely difficult 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.
9. Whilst things were going on in this way, my elder brother and younger sister met with the speckled doe, 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 riding 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).
10. 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 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:—
11. "Because you are a Poiyaumbe and the fame of your bravery has spread over many countries, and because 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. Thus then, if I am slain by you, my younger brother will avenge my death and you will live no longer. You must be careful."
12. Now I made a cut at that bad, malignant man, but he returned the blow, and I swooned. Whether the swoon lasted for a 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.
13. 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 considered that if I did not pay it a visit I should be laughed at when I returned home, and thus feel humiliated.
14. Therefore I looked up and discovered the track by which this multitude of persons had come; I ascended to the path and passed very many towns and villages. And I travelled along this path for three days and three nights, in all six days, till I came down upon the sea shore; here I saw many towns and villages.
15. Here there was a very tall mountain whose top extended 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 of the 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 fire-place staring into the fire, and I saw something like a little woman sitting on the left-hand side of the fire-place.
16. Here again was a woman who in beauty equalled my younger sister. Now, the little man spake 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."
17. Thus 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; there is news coming from above the mountains of Tomisan pet![2] The brave Poiyaumbe have been attacked by my elder brother without cause, but a single man has annihilated my brother and his men. Whilst the battle proceeds a little Kesorap[3] comes flying across the sky from the interior; and though I earnestly desire to prophesy about it somehow 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[4] man and a Rep un[5] blood is spurting forth from two great wounds; the sword of the Rep un man goes into the setting sun and is lost; the handle of the sword of the Ya un 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."
18. 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 door-screen 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 fire-place with hasty strides.
19. I swept the little man to the right-hand side of the fire-place with my foot, and, sitting myself cross-legged at the head thereof spake thus:—"Look here, little Samatuye 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 stirred up this war without reason you will be punished by the gods, you will be annihilated. Listen to what I say. Besides, although I am a wounded man, I will overthrow your town. Listen to what I say!"
20. 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.
21. Whilst this was going on, the little woman said:—"Oh my brothers, why did ye commit such a fault as to attack the Poiyaumbe without cause? Was it that ye desired to slay those who had no desire to die that ye fell upon them? Henceforth I shall cast in my lot with the Poiyaumbe. Listen to my words."
22. 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,
23. 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 Samatuye man; yes, he was there. In a very short time those few persons were all killed. After this I went after the Samatuye man with hasty strides and drew my sword above him. I struck at him with heavy blows. The Samatuye woman also stood by my side and hit at her brother with her dagger.
24. 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 desire to be with thee, O Poiyaumbe! Listen to what I say."

Notes

[1] Poiyaumbe is the name of the subject and means "the brave Ainu."

[2] Tomisan pet is the name of a river said to be about a day's journey further up the West coast of Yezo than Ishkari.

[3] Kesorap is said by some Ainu to be peacock, and by others a kind of eagle. Here, however, it signifies the victorious Ainu now on his way to destroy Samatuye.

[4] Ya un, "Ainu."

[5] Rep un, the enemy of the Ainu.

The tale's own closing commentary, numbered by the author and reproduced here exactly as printed — including a gap between item 12 and item 14, apparently a slip in the original 1888 typesetting that this transcription preserves rather than silently corrects:

1. Poiyaumbe. I have come to the conclusion that this word is most probably meant to designate the ancient Ainu, for, ya un guru is the word by which the Ainu used to distinguish themselves from foreigners, whom they called Rep un guru. Ya un guru means "persons residing on the soil," or "natives." Rep un guru means, "persons of the sea;" or "persons residing beyond the seas!" or "Islanders." Thus Poiyaumbe signifies, "little beings residing on the soil;" for the word may be divided in this way: Poi or pon, "little;" ya, "land," "soil;" un, locative particle; pe "things," "being," "persons." Pon, however, should not be taken in this instance to really mean "small" or "little," but it is intended to express endearment or admiration, and may in this case be conveniently translated by "brave;" thus the word comes to mean "the brave Ainu." Persons who especially bore this name were the brave warriors of the Ainu race, what we should probably call the heroes of the people.

2. Sections one to five need no comment from me; I will therefore pass them over, merely saying that such minute and graphic description is common among the Ainu.

3. Section six asks:—"How was it that that which but a short time ago was a deer became a man? That I cannot tell." It was now for the first time that the Ainu discovered the deer to be human beings. They now assumed their proper form and were found to be enemies come to pick a quarrel and fight.

4. Section seven contains the challenge to fight. Here we see that the speckled buck, now turned into a man, accuses the Ainu of slaying his comrades. He seeks some ground of quarrel and attempts to shift the real cause of the war from his own shoulders to those of the Ainu, when, in truth, he himself had invaded the land. "You have slain my friend," says he. Then out flash the swords and the duel is fought with vigour and warmth.

5. In this section we have also an intimation that the Ainu was of great fame; his "fame had spread over many lands." What lands these were I cannot learn. Some tell me that the Ainu sailed in their boats to Manchuria and crossed the ice to Siberia, and there waged war and traded.

6. Section nine tells us of the fight between the foreigner's wife and the Ainu's brother and sister, both of whom were slain by her. The brother was cut in twain, but the Poiyaumbe went and struck him twice or thrice with his sword, which it is said, brought him back to life! This is a very curious statement, but it is said that the Ainu once had the power of bringing persons back to life by cutting them with their swords. To this very day they have a custom of drawing their swords over a sick person and making a pretence of cutting him or her to pieces. This is supposed to have great efficacy in healing and restoring to life! The Ainu say that they have lost the power of restoring slain comrades to life by the sword, and this is the reason they have now given up fighting! In this section we have also an intimation of how the Ainu used to speak of life and death. The Ainu's sister rode upon the sun; i.e. she died. Death is riding upon the setting sun, and life is riding upon the rising sun, or a shining like the sun. This is a curious thing. What the underlying thought may be I will leave you to imagine.

7. Section ten tells us of the death of the doe, who become a woman: her body was left, but her living soul travelled to the sun, i.e. she was slain.

8. Sections ten and eleven intimate that the antagonist of the Ainu was beginning to fear. He therefore threatens him with the vengeance of his brother and sister; he also tells him that the name of his country in Samatuye. Where Samatuye may be I cannot find out. Samatuye means, "to be cut in twain;" but it is said to be the name of a place or country.

9. Section fourteen. The path by which the enemy had come was in the air, and the Ainu followed it up till he came to the country called Samatuye. Here, the fifteenth section says, was an exceedingly high mountain, upon whose summit was built the chief's palace; at its foot was the capital city. Again, the Ainu ascends to the air and comes stealthily to the door of the palace; he sees the brother and sister of his enemy and listens to their conversation. What he overheard is recorded in the sixteenth and seventeenth section.

10. Sections sixteen to eighteen. The sister was a prophetess. There are still prophets and prophetesses amongst the Ainu, but their chief duty now is to tell the causes of illness, to prescribe medicines, to charm away sickness, and to make known the ultimate result, i.e. to tell whether a person will die or get well again. When a person prophesies he or she is supposed to sleep or otherwise lose consciousness, the spirit of prophecy or divination is thought to enter into the heart of the prophet, so that the subject merely becomes a tool or mouth-piece of the gods. The prophet is not even supposed to know what he himself says, and often the listeners do not understand what his words portend. When in the act of prophesying the prophet is in a fearful tremble; he generally breathes very hard and drops of perspiration stand upon his brow. Though his eyes should be open they have, for the time being, lost all power of sight. He sees nothing but with the mind. Everything he sees, whether relating to the past, present or future, is spoken of in the present tense. This spirit of prophecy is quite believed in by the people, and the prophet or prophetess is often resorted to. But curiously enough, no person can prophesy just when he or she pleases; he must wait till the spirit seizes him. Nor is a good drink of wine always needed, but contemplation and prayer are absolute necessities. The burden of prophecy sometimes comes out in jerks, but more often in a kind of sing-song monotone.

11. I have witnessed a prophet prophesying, and, truly, I think it would be difficult to find a more solemn scene. Absolute silence was observed by the people who were congregated together; no voice was to be heard but that of the prophet. Old men with grey beards sat there with tears in their eyes, silent and solemn; attentively were they listening to what was being said. The prophet appeared to be quite carried away with his subject, for he was beating himself with his hands. When he had finished, he opened his eyes and, for a moment, they looked wild and shone like fire; but exhaustion soon came over him. But to return.

12. Section seventeen. This section contains the woman's prophecy. She sees the fight beyond the Ishikari river. She beholds her brother and his hosts slain in battle. She sees the conquering hero, the Ainu, come flitting across the skies like a little bird. He darts along upon the seas like a fish skimming the surface of the water. She hears the clashing sound of swords coming straight towards their own city and palace. They are Ainu and Samatuye men that she sees. The Ainu, says she, is wounded. The sword of the Samatuye man, her brother, goes into the setting sun, i.e. he dies. The sword of the Ainu shines upon the sun, i.e. he conquers. And, lastly, she sees that the very house in which they are is in danger; and, no wonder, for the Ainu is at the very door listening. Then, say sections eighteen and nineteen, in walks the Ainu and challenges the brother to fight.

14. Sections nineteen to end tell us the result of this fight. The woman casts in her lot with the Ainu. She assists him in the fight. The Samatuye men are all slain, and the woman becomes the Ainu's wife! So ends this tradition.

VIII. The Legend of the Lady of Kunnepet

(A Legend of Love and War.)

There was a person who was reared as a slave[1] at Shinutapka.[2] Now, once upon a time he heard it noised abroad that there was a lady residing at Kunnepet[3] who was famous for her beauty. So, one day, after he had cooked and eaten some food, our slave buckled on his belt,[4] stuck his trusty sword into his girdle, and fastened on his helmet; then, being taken up by the winds which arose from the head of the fireplace,[5] he was hastily carried through the upper window;[6] and his inspiring[7] guardian god having rested upon him with a sound, he went before the mighty winds[8] till he arrived at the village of Kunnepet.

So he came to the lady of Kunnepet. When he looked at her he saw that she was weeping[9] very exceedingly. Still shedding tears, she spake and said:—"The thunder-gods who live in the heavens above are two in number,[10] and the younger of them does nothing but make advances to me and is about to marry me. This being so, O Poiyaumbe,[11] we cannot marry though you have come for me; nevertheless I will cook[12] some food that you may eat." When she had so said she swung a pretty little pot over the fire and put some of her choice treasured-up food into it. She then dipped in her ladle and stirred up the delicious food. Next she took a pretty eating cup and set it upon a beautiful tray; then, heaping it up high, carried it to him and bowed profusely.

When he had but just commenced to eat, flashes of white[13] lightning came through the upper window and hung upon the beams in curious forms. Upon looking up he saw a lady even more beautiful than the lady of Kunnepet, reclining in a white chariot.[14] She had anger depicted upon her countenance; and, in her wrath said:—"O Poiyaumbe listen to me for I have something to say. I am the younger sister of the wolf-god and the benefactress of the lady of Kunnepet, whilst you are watched over by my elder brother.[15] This being so, I am here to tell you that the thunder-god is angry with you for coming to visit this lady and is going to make grievous war against you. Nay, the war is at hand. Though I am a worthless[16] woman, I have come to assist you. Get into my white chariot;" so spake the younger sister of the wolf-god.

So he got into the chariot, which immediately went out of the upper window. Then the trappings[17] of the chariot whistled and rattled. As they went on their way, they skirted the mountains towards the source of the river, and, proceeding along, they saw white and black lightning playing about in the clouds of the lower[18] heavens. As he was looking at it, he saw the aforementioned thunder-god sitting in a black chariot; he was unmistakably a very little man. There too sat a little woman, who, without doubt, was his younger sister. She held a wand in her hand; with which she continually struck first one end of the chariot and then the other, as they hung and waved about over the tops of the mountains.

The thunder-god, having anger expressed upon his countenance, said:—"Look here, O Poiyaumbe, listen well to me for I have something to say. You have been paying your addresses to and flirting with the lady of Kunnepet, whom I have determined to take to myself as wife. I take this as a cause for war. Be very careful, my fine fellow, for I will bring down your haughty looks." When he had so spoken, he set upon him mightily with his sword; so that his blows rattled upon the sides of the white chariot. Upon this Poiyaumbe also drew his sword and set upon the thunder-god as determinately as he was attacked by him. So they fought with might and main, but the black chariot rose and fell to meet the attack. So that the blows of the sword upon its sides and floor sent forth a clashing sound.

And now there was a tremendous roaring sound of thunder over the world, together with a mighty wind blowing; and both day and night they did nothing but fight. After the war had raged for twice ten months, the god of thunder said:—

"I observe that as we fight upon this land in which men dwell, we are wasting and wearing out the country, for, as you see, its foundations (back-bones) consist of rocks; we ought to be more careful of the world. Now then, come, the foundations (backbones) of the world above are made of iron, let us go up there and fight; for there we may wage war without having any regard to the spoilation of the place." So spake he.

He then withdrew into the air and I followed close behind him. The younger sister of the wolf-god, having the wand in her hand, continued to strike first one end and then the other of the chariot. The thin trappings whistled and the thick trappings rattled, as the white chariot followed close upon the black one. The gates of heaven opened with a sound, and, having passed through, were shut upon us with another noise. Now, what we saw was on this wise. A splendid country lay before us and a very beautiful waterway opened up to our view. On the sides of the river were forests of magnificent oaks, and the clouds upon the horizon were floating gently along. Now, the thunder-god said:—"This country is, in truth, the high heaven. Its foundations consist of iron so that if we fight here for two or three years we need have no fear of damaging it. This is indeed a place in which we can especially measure our strength."

Having so said, he set upon me mightily with his sword, and I too turned upon him as fiercely. Nevertheless, the edge of the black chariot clashed against the sword and warded off the blows, so there was only the sound of clashing iron. In the same way our white chariot, also rising up and guarding with its floor, sent forth a clashing sound. And now, fighting fiercely, we chased each other from one end of heaven to the other, till at length we chanced to pass over a metal house which was covered in with a lid, and, over this we stayed and fought; whilst doing so, there came forth a voice from the inside of the house which said:—

"Look here, O Poiyaumbe and thunder-god, I have something to say, so pay attention. It is indeed true that the foundations of Ainu-land are rocks, and it is also true that the foundations of heaven above consist of metal. But as ye continue to carry on your battles here, heaven has grown weary and waxed hot for the reason that its foundations are iron. Ye should be careful. Now then, come, underneath Ainu-land there are six countries, and beneath these again there is another, a beautiful land. The name of that country is Chirama,[19] and its foundations consist of earth. Go ye to that land and fight, for unless ye do, our country and villages will be all spoiled." So sounded forth the voice of God.

Upon this the thunder-god sheathed his sword and I also sheathed mine. Then, as we entered heaven, so we went out—with a rush. We passed down through space head-first, like snipes, and, piercing our land, we went through six countries. Having done this, we came, as we were told we should, to a truly beautiful country; without doubt this was Chirama-land, upon which we had descended.

And now we chased one another from one end of the country to the other, fighting, as before, most fiercely. Nevertheless, whenever and however we fought, the black chariot rising, falling, and swinging to and fro, kept off my blows with its sides and floor, so that the result was nothing but the sound of clashing metal. In the same way the white chariot also rose up and fenced the blows with its sides and floor like a shield. However much I strove, I could by no means touch the body of the thunder-god. I therefore aimed at nothing but to cut the trappings by which the black chariot was suspended. And fighting hard with this intent, I was able, after a time and by the help of God, to sever them. So, too, all the trappings of our white chariot were cut asunder. We therefore all fell down to the ground. Then the thunder-god got out of his black chariot and came to me, walking by the help of his hands.

Upon this the younger sister of the thunder-god shed many tears and said:—"Oh my elder brother, you are a god; and if you would but marry a goddess you would have no need to carry on this fierce combat with Poiyaumbe. Why do you set your affections on this Lady of Kunnepet as though she were the only woman? Now our[20] charmed black chariot has been quite broken up and you are as one fighting without armour. Be careful or Poiyaumbe will slay you." So spake the sister of the thunder-god through her tears.

After she had said this, the sister of the wolf-god went out and fought against her. Then the thunder-god set upon me most fiercely and I returned the attack just as vehemently. Thus fighting together, I managed with great difficulty to strike him now and then, so that his garments were hanging about him in rags. But he was not to be beaten; for he also in like manner cut my clothes into many pieces. Whilst things were going on so, a mighty sound as if the true gods were coming to us, issued forth from the east of Chirama-land, and all at once my Lady of Kunnepet, more beautiful than ever, and shedding many tears, alighted and came to the side of the wolf-god. And now the sister of the thunder-god fought mightily, but after two or three final struggles, she was cut down and slain. Her divine spirit roared loudly as it ascended into the skies. She went up to heaven a living goddess; and, when she had departed the roaring ceased.

After this my Lady of Kunnepet, in company with the sister of the wolf-god came to my side and we three together fought against the thunder-god. So that after a time he was, though with difficulty, cut down and slain. His spirit roared as it went up; but, as it was not possible for it to go into the western[21] end of Chirama-land it ascended to the high heavens with a great noise. It went up a new god and then the sound died away.

When all was over, my Lady of Kunnepet and the younger sister of the wolf-god saluted one another with their swords, and then, after we had come to our country and to the village of Kunnepet, the sister of the wolf-god said:—"As I am a goddess, I must take a husband from among the gods, but as you are a man, it would be well for you to marry the Lady of Kunnepet. Now, you are watched over by my elder brother the wolf-god, so henceforth do no more fighting, but when you have wine, be careful that you make some inao[22] and offer libations to the wolf-god."

When she had finished speaking, she departed with a great sound. Then my Lady of Kunnepet worked away with a willing heart and great pleasure, and, having prepared food, she heaped up very full a pretty cup, and, setting it on a beautiful tray, brought it to me with many bows. After eating a little of it, I pushed the remainder to her and she, lifting it up and down in thankfulness, finished it.[23] Then, when the meal was over, my Lady of Kunnepet proceeded to get the house in order and we have lived happily ever since.

Notes

[1] The word here translated "slave" is, in Ainu, a compound noun Usshiu ne guru. By comparing it with itself in certain other places in legends where it occurs, always, of course, taking the context into consideration, we are led to the conclusion that it really refers to persons who have been taken prisoners during war or in night raids. We learn from the Ainus that it used to be the custom of their ancestors when at war with one another to kill as many male adults as possible and take the women and children for "slaves" and concubines. All these were called by the word here translated "slaves." However, the hero of the present legend appears to have been a "lad in waiting" or "page," something after the manner, only greatly modified, of course, of the old chivalric times in Europe. Elsewhere he is called by a word meaning "the brave Ainu;" hence from these two names we are led to adopt the opinion that he was the son of a female prisoner or slave by her master, though he may have been only a son of two slaves born in the house. All children born in a person's house, whether they were the natural offspring of the master or the slave, were alike counted as members of one family and accompanied their lord on his war expeditions. Hence what would appear quite unnatural to us, namely, that a "slave" should go to war on his own account, would be quite natural among the Ainus.

[2] Shinutapka, elsewhere called Shinutapkashi is the ancient name of some mountains in the north of Yezo, distant from Ishkari about ten or twelve Japanese ri, and is said to have been the home of a race of especially brave Ainu warriors. Upon the highest point of this mountain there is said to be the remains of one of their old forts still in existence. However this may be, it is certain that Shinutapka enters very much into the Ainu legends, and the people of the present day point to the districts of Ishkari and Mashki as the locality of these famous mountains. Shinutapka means "the top of the very high mountain peak."

[3] The name Kunnepet means "the black river," but it seems that no one now knows the locality or river which once bore this name.

[4] The word translated "belt" is, in Ainu, Uokkane kut whose exact meaning is "girdle with metal fastenings." This would seem to show us that the Ainus used to wear "belts" rather than the girdles they have now. In fact, the word cannot be applied to any kind of girdle unless it has either a buckle or a hook and eye at the ends.

[5] The head of the fireplace (i.e. that part of a hut between the fireplace and east window) is sacred. It is here especially that the great drinking-bouts are held.

[6] The "upper window" here referred to is a hole left in the west end of a hut for the purpose of allowing the smoke to escape. Some of the Ainus, however, those of Ishkari for example, have the aperture left in the south side of the roof.

[7] The Ainu words I have translated "inspiring gods" are full of deep theology, and cast a side-light upon Ainu religious ideas. They show us that the Ainu race is a deeply religious one. The words are ituren Kamui. Kamui means "God" or "gods." Turen signifies "to be inspired by the gods" as when a prophet prophecies; "to be possessed with a devil;" "to be afflicted with disease as a punishment for evil;" "to receive special blessings from the gods;" "to have God's protection" as when engaged in some great and dangerous undertaking. The particle i prefixed to turen intensifies its meaning. Hence in this particular place ituren Kamui really means "the inspiring, guiding, guarding, keeping, protecting gods." Such words as these speak for themselves as regards the religious instincts of the Ainus. I may as well note in passing that every Ainu household is supposed to have its special guardian god. It is called Turen Kamui, and is thought to sit upon the roof the house when the master is at home, but to accompany him when he goes on a journey. So here, our hero was accompanied by his "inspiring, guardian god."

[8] The words "mighty wind" are, in the original, "the winds of god." When the Ainus desire to express greatness, mightiness, beauty and such like ideas they often use the word Kamui, "god." Thus for "great trees" we hear "trees of God;" for "high mountains" we have "mountains of God;" for "beautiful flowers," "flowers of God," for "great rivers," "rivers of God," and here for "Mighty winds" we find "winds of God." We can thus understand that "bears" are called "animals of God" because they are to the Ainus the "Kings of the forest." When it is said that he went before the "Mighty winds" or "the winds of God" we must remember that the Ainus have an idea that their ancestors had power, by the help of their Turen Kamui—"inspiring guardian gods," to fly through the air or even to wage war in the air. These particular "winds of God" may therefore be called "delightful, pleasant winds" with as much propriety as "mighty winds."

[9] The words "weeping very exceedingly" are, when translated literally, "two bad weeps." Severity or excessiveness are often expressed in Ainu by "two or three" or "twice or thrice." Thus, "he was struck twice or thrice" sometimes means "he was severely beaten;" and, as here, "she had two bad weeps" we get "she wept very exceedingly," or "she wept exceeding bitterly."

[10] We are here let into the secret of Ainu ideas concerning thunder. In bodily form the thunder-gods are supposed to resemble men, and they have the same kind of affections as human beings. It will also be seen later on that they speak with the language of men. Nor, speaking from what we know of other so called Ainu gods, must we suppose that the thunder-gods are all males and but two in number, for analogy would lead us to conclude that the Ainus consider the thunder-gods to be very numerous and to marry and be given in marriage and therefore to be of both sexes. Though they may be born they can never die. Thunder itself is caused by the movements of these gods.

[11] Poiyaumbe means "the brave Ainu" or "the brave hero." The Ainus sometimes call Yezo by the name Ya un moshiri so that Ya un guru or Yaumbe comes to mean "an Ainu." This term was discussed in Vol XVI., Pt. II., p. 47, note 1, of the Transactions of this Society.

[12] The lady of Kunnepet says she would cook some food for her visitor. It would be considered a great breach of etiquette and very forward in a young woman to do such a thing for a bachelor unless she was commanded to do so by her guardians or parents. This is perfectly natural because part of the Ainu marriage ceremony consists in the act of the bride cooking food and giving it to her betrothed.

[13] The Ainus consider white to be the best and purest colour. It is the colour of the gods and all that is good, whilst black is supposed to represent evil and the devil. I once saw an Ainu corpse with its feet clothed in white rags which we had sometime before given to a person to dress some wounds with. It was thought that the white rags would assist the dead in its journey to heaven.

[14] The word here translated chariot now means cradle, but in this legend chariot suits the sense better. The chariot is conceived of as being suspended from above by means of strings and cords in the same way as the Ainus suspend their cradles from the roof of their huts.

[15] Here we have the curious idea that the use of animals is partly to watch over human beings. Thus the male wolf was the guardian of Poiyaumbe, our hero, whilst the female wolf protected the Lady of Kunnepet. We can therefore partly understand why the Ainus worship animals and offer libations of wine to them.

[16] The goddess does not mean to say that she is of no account; but to call oneself "worthless" and "bad" is Ainu etiquette, though probably originally borrowed from their Japanese neighbours.

[17] These trappings are simply the cords by which the chariot was suspended from heaven.

[18] "The lower heaven." The Ainus consider the heavens to be three in number. The first in order is called Shi-nish kando, "the greatest skies;" this is supposed to be the home of the chief of the gods, i.e. the Creator. The second order of heavens is called Nochiu-o kando, "the skies which bear the stars;" the second order of gods is supposed to dwell here. The last or lowest heavens are named range kando or urara kando, i.e. "the hanging skies" or "the fog skies;" the lowest orders of gods and some of the demons, especially the demons of thunder, are supposed to live here.

[19] Chirama means "lowest."

[20] The chariots were, we learn, charmed and acted as shields to the combatants.

[21] i.e. To die.

[22] Pieces of whittled willow wood.

[23] i.e. The marriage ceremony was concluded and they were married.

IX. Legend of Kotan Utunnai

This legend's footnotes carry two page-73 and page-75 entries that repeat numbers already used earlier on the same page (both originally printed as "30" and "31"); one of them, per an editorial note left by the sacred-texts.com digitizer, marks a place in the tale where the original book supplied no reference mark at all, and the digitizer added one to fix its position. Renumbered sequentially below, both are preserved as their own entries — see notes 32 and 33.

I was brought up by my elder sister[2] and was always kept at home.[1] I was reared in this way:—The house in which I was kept was a small one made of grass. While being brought up, I heard a noise of war as if the gods were fighting on every side of us. There was the sound as of a very great number[3] of gods being slain.

When I had now grown to be a good size, the very distant sound of the gods of the Yaunguru[4] reached the top of our grass house: hearing which, my guardian god[5] sent forth an answering cry from the top of our roof.

I was very much surprised indeed to hear gods of the same family[6] thus call out together. So I said:—"Oh my elder sister you have indeed brought me up well, please tell me what this noise means."

Thereupon she became exceedingly respectful, and, while trembling and weeping very much, said:—"Oh that you were a little bigger. Then if because I answered your question you were to kill me, it would not matter; for it would be better for me to die. Now, if I tell you what you desire to hear, do not get angry like a little lad, for that would be dangerous, so keep your temper. What I have to tell you is on this wise:—

"Some time ago, when there had been a war in the land, your father withdrew and governed the country around Shinutapkashi[7] and Tumisanpet. One day your mother took the Curly-head[8] on her back and went with your father to pay her respects to (the governor of Manchuria).[9] On drawing near to Saghalien the people (came down to the seashore), carrying inao[10] in their hands, and beckoned them to land. They then sat down and did nothing but drink poisonous wine[11] both day and night. Your father got drunk, and in his debauchery said:—'I am able to buy up all the people and treasure of Saghalien.'

"The people took this as a casus belli; and the war which thence arose has spread over the whole land. Now the name of our country is Chiwashpet; and as the people of Chiwashpet are all exceedingly brave, your father was killed in battle. After his death your mother took his arms and helmet, and putting them down her back under her clothes, tied on her girdle; and then, taking her sword, she went all over the country to war. There was nothing but fighting during the whole of your mother's life, and she was killed in battle. And so the Curly-head was left entirely alone and from that time to this has been engaged in war. While things were in this state, I ran away with you and brought you here, where neither gods nor men approach. It is on account of this seclusion that our place is called Kotan utunnai Moshiri utunnai;[12] and here you have been brought up. It is against the Curly-head alone that the devils have been warring all this time. I have told you this because you asked me, so please do not be angry."

Upon hearing this I had a vehement desire to kill her. Nevertheless I managed with great perseverance to restrain myself, and said:—"Ah my elder sister, you have indeed reared me well, please show me my father's arms." When I had said this, yea, ere I had finished speaking, she tripped off and fetched an ancient treasure bag. She quickly untied the strings of the bag, and from the inside took a beautiful sword and six splendid garments. There were the belt and the helmet with all their belongings complete. She handed them to me, and I took them with pleasure. I then put my little[13] clothes on one side and dressed myself in the six beautiful garments; I wound the belt round my body, stuck the trusty sword into my girdle, and tied on the beautiful helmet.

Then I attempted to stand up at the head of the hearth, but could not well do it, so I exercised my arms and shoulders, as warriors do; and then walked back and forth around the fireplace, still stretching myself. After I had done this I shot out through the upper window of our grass hut, and my guardian god sent forth a cry from its top.

After this I was carried along before a mighty wind, while my elder sister, weeping, said:—"My little lad, do not lose your temper and do outrageous things in this war. You must first be taken to your home of Shinutapka, and after that you may war against every town and country in the whole world." Thus spake my elder sister. And so I was driven before the wind, till all at once a beautiful country arose to my view. I was set upon its shores and saw a mountain close by, the top of which went up into the clouds. A most beautiful little river came running down the mountain slopes, in such a manner that it appeared to be suspended in the air. Near the centre part of the river, there was a place which looked as though the gods lived in it; for there was a black cloud of fog hanging over it like a covering; lower down the river I saw another cloud, but red, hanging suspended in like manner, and further down still another, but of a yellow colour.

My elder sister weeping said:—"This is not the dwelling-place of common gods, but of the chief of the demons of all ills.[14] Let us now turn away from here and go to some other country. Do not show any disrespect to these demons." So spake my elder sister. Nevertheless I turned a deaf ear to her words and went into the black cloud. Here I saw six large rapids, with clouds of black fog hanging over them. I proceeded to go near them, but on drawing nigh to the black rapids, I was suddenly set upon by some one who had a sword. My sister was also attacked. In order to save ourselves, we jumped on one side and escaped with difficulty, for I felt the passage of the ineffective blow upon my body as the sword went by; however, the blow was harmless.

Then my sister, again weeping, said:—"This is not the forerunner of any light matter. Oh let us return." Nevertheless, I immediately went on into the red fog, and there I saw six red rapids. What I met with on going to the top of these rapids made that which happened to me before seem quite a trifle.[15] I was set upon with ferocity, yet, notwithstanding this, I made no attempt to avoid the attack. But the blow was an empty one and took no effect upon my body. Next to these I came to six yellow clouds of fog hanging over six yellow rapids. On going to them I was again fiercely attacked by some one above them, but I stood my ground without flinching, and the ineffective blows struck harmlessly upon my body.

After this I went along, and there opened out to my view a stony path coming down from the mountain top. At the bottom of the path there was a metal well, and upon the well a metal water-ladle. Coming down the path, I saw, as it were, six banks of fog. The very first in order was a person clothed entirely in black garments; the next one was dressed in red, and the following person had yellow clothes on. After these there came three women, thus making up in all the number of six.[16]

The first person came to me, and, making obeisance, said:—"Look here, my younger Ainu brother, I have something to say to you, so pay attention. I am not a person whose business it is to make war, but am the god of all ills and dwell here in this my town. Now there has been nothing but war during the whole lifetime of the Curly-head; for that I have pitied you, and because I felt thus for you, I have kept you free from all evil, and throughout this long war have preserved you from every harm. The world is a broad one, and yet you have deigned to come to so narrow a place as my poor dwelling. I am not worthy to receive you. It was out of respect to you that we pretended to strike you with our swords from above the black, red, and yellow rapids. If you had been a mere man you would have turned away, but you came straight on; however, please turn back at once. As I have kept you perfectly safe and sound throughout all of these years of war, please now return."

When he had finished speaking, he again made his obeisances; but I pointed my little finger at him,[17] and said:—"Even if your excellency should kill me, it would be good for me after death. Come slay me." Although I did and said this, my lords made excuses, and replied:—"We are not warriors, therefore please return." This made me still more angry. So I set upon the three lords fiercely with my sword. But as they were gods, they quickly turned themselves into air and escaped above the reach of the sword. Then the three little women attacked the woman of Chiwashpet, my elder sister. As I was striking at my three foes, they all at once drew their swords and set upon me, and I again returned their attack. I also changed my bodily human form, so as to render myself invisible to them.

I next jumped upon the sword of one of my enemies, and danced upon it as though it were a bridge; at the same time I made a clutch at another with my left hand. After a while I seized the person who was clothed in yellow by the hair of his head and banged him hard upon the little rocks and the large ones; when he was quite dead I dragged him along behind me, he looking like the skin of a dead fish.[18] Then the chief of the lords made mighty sweeps at me with his sword. So I used the slain man as a shield and warded off the blows with him. After a time the man whom I used as a shield was cut to pieces, and his living soul departed with a sound and ascended to the top of his mountain.[19] At the same time the wife of him who was clothed in yellow was slain.

I next seized the man who was clothed in red by the hair of his head and beat him hard upon the rocks; and then, using him as a shield, swung him about and cleared a way for myself to the side of him who was clothed in black. So, as I used the slain man as a shield, the blows of my enemies' swords were warded off me. At length the red man—my shield—was cut in pieces and slain, his living soul ascended to the top of the mountain, his dwelling-place, with a sound. Then he who was dressed in black fought a duel with me, and at length, by the help of god, the edge of my sword touched him; he was severely cut and his spirit departed with a great noise. The spirit of the woman who was dressed in black and also that of the one who was clothed in red departed in company with him: making a mighty sound, every one of them was sent to the top of the mountain a living soul.[20]

Then the woman of Chiwashpet came down to my side, and she was without a single scratch. Now some beautiful hills of pine trees came in sight. Some of the trees were pines and were beautiful and large, others were oaks, and, though smaller, were quite as beautiful. Without doubt this was the place called by the two names—Ukamu-nitai and Kane-nitai.[21] The noise the trees made as the wind blew through them was like the tinkling of metal. I thought this to be indeed the home of no mean gods. As we went along I suddenly perceived a smell of fire. I was much surprised at this, so I shot down through the trees to see what it was. On looking round I saw a great fire which had just been kindled. It was burning brightly. On one side of the fire I saw six men clothed in stone suits of armour, together with six ugly women. The ugly women were sitting by the side of the men. On the other side of the fire there sat, cross-legged, six lords clothed in metal armour, with six women by their side. At the head of the fire there sat a man who looked like a mountain with arms and legs.

Surely he must be a man! His skin was of a mangy kind; he had a sword which looked like a boat-scull, strapped to his side with leather thongs. His face resembled a mountain from which the land had slipped and which had been left bare; and his nose was like a protruding mountain range. I did not know for certain, but I thought this creature must be the person who was called[22] "Eturachichi!" Without doubt he was a very evil man who thus sat at the head of the fire. While looking at these people, I heard a curious noise, and the earth was gently waved to and fro, while the metal tings of the pine trees sent forth a jingling sound. Meanwhile I saw a sight which I should never have thought of seeing. I beheld a man tied to the top of one of the large pine trees. There he swung with his face turned up towards the sky; and out of his countenance issued flashes of lightning. Nevertheless, though I did not know it, he who was tied up and wriggling about at the top of the tree was none other than my elder brother, the Curly-head. It was his writhing which caused the earth to tremble.

Then my elder sister—the woman of Chiwashpet—said:—"My younger brother, listen to me, for I have something to say. If you take that cowardly body down from the tree, it will be a nuisance to you and prove an impediment during this fight, and if I take the body and run off with it, you will be left to fight this battle alone." Now the six lords who sat by the side of the fire in their metal armour, with one voice, said:—"We six are inhabitants of Kanepet,[23] and these women are our six sisters. As we came to-day into these mountains, we found this cowardly Curly-head returning to his own land from war. It would have been well if we had killed him when we first met him. But as we thought it would deserve reproof if we did not let our uncles from the distant land of Shipish know, we tied him up to this great pine tree. And now the six lords of Shirarapet[24] are here together with their sisters. You also, whether you are a god or a man we know not, have come; let us take the beautiful body of the Curly-head and give it to the people of Shipish, for that will please them."

Then the man who sat at the head of the fire spake with a voice which sounded like one clearing his throat. And if we translate what he spake into the language of men, he said thus:—"The name of my country is Pon Moshiri kotan,[25] and I am called Eturachichi of that country. Let us now give the Curly-head to the people of Shipish, and so please them." While this was going on, my elder sister sped up to the top of the pine tree and cut the cords with which the Curly-head was tied. This made all the bad demoniacal men turn round with one accord.

Now I changed my bodily form, so as not to be seen, and became air, and then fiercely attacked the bad fiendish people who were sitting by the fire. With one stroke I cut down three men and three women, in all six persons, and with another blow I slew three of the men who were clothed in stone armour, whilst with a back stroke I set upon the Eturachichi, but that great fellow became air and escaped round my sword. He was greatly astonished and said:—"I thought that you were a dead man who hung at the top of the pine tree; but you have killed my friends. It is not worth my while to fight and kill you with a sword, so come here, and I will carry you off to the precipitous country of the Shipish people, that they may cast you down their precipice."

When he had finished speaking, we arose above the mountain tops and commenced to fight. As we went along, I presently heard my elder sister coming. She came down to my side and said:—"I took the body of your elder brother, the Curly-head, and carried him to your town of Shinutapka. On arriving there, I met at the fortress the brother and sister who reared him, and they, when they had embraced him, took him home, where we restored him to life and strength; and now I have returned to you." She had hardly finished speaking before she was attacked by the six women. Dear me how bravely those women fought! My elder sister was in great straits, for the six women set upon her with one accord, so that they went hither and thither all over the mountains fighting.

The six men, together with Eturachichi, all set upon me fiercely, so that I was several times very nearly killed. However, I changed my bodily human form so that they should not see me, and so, having become air, I escaped above their swords. As we were thus going along, a beautiful little water-way came into view. As this river was a very long one, its mouth seemed to be high up in the near mountains, and its source looked as though it was low down and in the distant hills. Along the river there were some exceedingly steep gullies, and these were without doubt the aforesaid precipices. At the bottom of these gullies, there were many stone spears and swords standing upright, and around the points of these there trickled down poisonous water. The smell of this poisonous water entered into my heart, so that I was several times nearly killed; for the lords with one accord chased me into these gullies. Nevertheless, I escaped above their swords. Presently I said to them:—

"My lords, ye possessors of these valleys and of these precipices, I have a word to say, so pay attention. I am but a single man, so that if ye kill me there will not be sufficient blood-wine[26] for ye all to drink. Come in after me then; ye multitudes of Repun[27] people shall have so much blood-wine to quaff that ye will never need to cease drinking." So spake I. I then put forth all my power and struck with mighty blows in order to push them into the valley. After a time, the elder of those clothed with stone armour fell to the bottom. As he knocked against the sides of the precipice, he flew into pieces, as vegetables do when being cut up to stew. His soul departed with a sound.

I then fought more fiercely still and drove the greatest of those who were dressed in metal armour over the precipice. He too went down and was knocked into small pieces. So also, at intervals, I pressed the others, one at a time, into the gully and every one of them was killed. Not one of them lived, but the soul of each went to the nether world with a noise. After I had done this, and all six of the lords were killed, Eturachichi of Pon moshiri was left alone. So he set upon me. He fought so hard that I had the greatest difficulty in escaping unhurt. I then went for him as fiercely, and made mighty sweeps with my sword. Nevertheless, he managed to turn himself into air and so escape me, hence I could not possibly kill him. After this kind of thing had been going on for a long time, that great fellow took off his clothes and sword, and, laying them on one side, said:—"Come, come, champions do not war in one way only, for they fight also with their bodily strength." When he had said this he rushed towards me. I did not wish to be beaten, however, so I stuck my sword into my girdle, pushed it behind me, and rushed at him.

And so we wrestled. Eturachichi wound his great arms around me and nearly squeezed me to death, but I managed to slip out of his embrace as water trickles down. We then wrestled over the mountain tops, but withal I was almost thrown into the poisonous valley; however, a wind arose out of it and bore me up. After striving for some time I succeeded in throwing Eturachichi into the gully and he was made mincemeat of by the stone swords and spears. His soul departed with a great sound. After this I had rest. I now thought thus to myself. "If I, like one afraid, return to my home in the middle of the war without even seeing the people who go by the name of Shipish men, I shall be thought not to possess the heart of a man." As I thought thus, I set off down the river; and when I started, my guardian god sent forth a mighty cry. I therefore said to him:—"My guardian god, do not make such a noise. If I can only manage to see the dwelling-place of the Shipish people, then, after that, I do not mind if I am killed; I must measure my sword with these dwellers at Shipish." After I had said this my guardian god caused his cry to turn off into the distant mountains. Then I had peace awhile.

I next rose up into the air and went before a clear and gentle wind. As I went along down the river, the sound of the waves beating on the sea-shore came nearer and nearer; and I could see the pretty little river going out upon the seas. Along the banks of the river there were very many towns and villages, the smoke of which ascended and hung over them in clouds. In the middle of these towns there stood a mighty mountain, having a stony winding path leading to its summit. On its top there was a great and very ancient fortress, whose old timbers went up into the black skies and whose new timbers pierced the white heavens. On the top of the fortress sat the trembling guardian gods of the master. They were sending forth a long, low, rumbling sound.

I went into the fortress; and walking up to the door of a great house, peeped through the cracks. There, without doubt, I saw a man of the aforesaid Shipish people. He was a large fellow and full-grown, though quite young, for his chin was only just becoming a little dark with thin whiskers. He was sitting upon his knees by the fireside. I was very much surprised at his clothing and sword. There was also a little woman near him. Hitherto I had thought my elder sister alone could possess such beauty, but here I saw a woman whose charming looks surprised me. Above all, her countenance indicated that she was, in truth, a prophetess. The master of the house sat with his head hanging down as though they had been having some conversation. I then saw him raise his eyebrows and heard him say deep down in his throat. "My younger sister, ever since you were quite small you have now and then prophesied. Come, prophesy now. Why do I feel so strange at the sound which the gods sent forth from the cloud to-day; come prophesy, for I would hear."

When he had so spoken the little woman, putting on her ceremonial head-dress, commenced to beat the ground; and then with the deep voice of a god she prophesied with such a delightful song and said:—"A war has suddenly arisen above the precipices towards the source of our river. I see the swords of the inhabitants of Shirarapet and Kanepet together with that of the Eturachichi all mixed up in fight with that of the Yaunguru. Now they are all lost in two great wounds. Now they all go mixed up together towards the east. All at once the swords of the Repun[28] people are broken off close to the guards and they go towards the west. The sword of the Yaunguru[29] goes off to the cloudless east. Now I see something like a little Kesorap[30] coming skimming across the skies towards our little river's mouth; I have never before seen anything dance so much; I must pull myself together to prophesy about it. The little Kesorap has turned itself into a drop of rain and is coming beneath the ground. Now I see it has again become a little Kesorap and is coming towards the mouth of our river. A grievous war comes suddenly upon our town, and the people are quickly killed and the place devastated. Next I see the sword of the Yaunguru and that of my elder brother mixed up together in fight. Now they are both lost in two great wounds; they go off to the pure cloudless east, still striving together. I am afraid for the sword of my elder brother is broken off close to the guard with a tremendous sound and is lost in two great wounds. The sword of the Yaunguru, I believe, goes to the east.[31] Having seen thus far, the light is extinguished from before my eyes, and I feel as though I have been foretelling evil things."

So spake the little woman. Then the master of the house, having wrath depicted upon his countenance, said:—"My bad younger sister, the various most evil things you have now said deserve only to be ridiculed. I am a person who does not fight with men, but who delights in warring with the gods. I hear that the bad people of Repun-land have been fighting against Poiyaumbe during the whole of his life; but because I am a man of peace I always go forth to meet those who came to me with words of peace. Even if your prophecy is from god, it was delivered to me by you with intent to harm me, or my bad younger sister." When he had finished speaking, the little woman shed tears and said:—"The various things my elder brother now says are to be ridiculed. Wherefore does my brother think that I have prophesied lies to him? For what reason should I do so?"

I then slipped through the door like wind and got upon the upper beams of the house. I walked along these with mighty heavy steps and shook the roof of this great house exceedingly, making the rafters dance and creak upon the walls. This splendid mansion, with all its grand treasures, trembling in great fear, sent forth a mighty cry, together with the little house gods. This noise made the master of the house look first one way and then another in great surprise; but the little woman did not move at all. I then came down from the beams to the head of the fire-place and, seizing the lord by the hair of his head with my hand, turned it first one way and then another; after that I said:—"Look here, Shipish man, what sort of bravery did you say you had? Repeat what you said before, for I desire to hear. Why was the good Curly-head taken and tied up to the great pine tree? It was to avenge him that I fought against the people of Kanepet and Shirarapet as well as against the Eturachichi, of Pon moshiri. Now, as this war is raging, I have come to test the bravery of the Shipish men. I will hear no words of peace, even if you speak them. We must measure our swords, for even if we kill one another, we shall be better off after death. Now, come, do your very best against me."

After I had said this, I seized the little woman as she sat by that very brave man and carried her out through the window. Then she wept and, with an encouraging voice, said:—"My elder brother, you said that I had prophesied lies, which of that I spake is false? I am being carried off a prisoner by the people of that country; come and save me." When she had said this the master of the house began to strike with his sword; he set upon me so fiercely that before I could get out of the window he had aimed twenty blows at me; in short, he made it so difficult for me that I came down backwards from the window; yea, he went at me so earnestly that while I was between the window and the floor he struck other twenty blows at me. After this we flew about to and fro in the roof of the house like birds; till at last this brave lord, having evident wrath upon his face, spake in an angry and scolding manner and said:—"As you, my bad younger sister, prophesied in order to discourage me I will first slay you, you evil creature!" When he had said this he attacked his sister with vehemence and set upon us fiercely. I then held her up before me as a shield, but even that did not cause him to cease striking. The little woman clung to my arm in fear; she slipped round it, now being under and now above it; and whenever she saw an opportunity she either put her foot into my lord's beautiful face, and thrust his head backwards or set it upon the back of his neck and pushed his head forward.

After a time the little woman spake with a soft voice and said:—"I know everything about your coming to here, and in truth, I prophesied to my brother in order to render him faint-hearted. Let me down, for though I am as worthless as an old mat, I desire to join you and will help you in the fight." So spake she; I therefore let her down. She fell upon the floor at the head of the fire-place and crawled along upon her hands and feet. She soon got up, however, and drawing a dagger from her bosom attacked her brother fiercely, she then said to him:—"My bad elder brother, you have always disbelieved my prophecies, and you now desire to slay both this brave man and me; I am therefore going to help him against you. My bad elder brother, put forth all your strength against us." When she had finished speaking, she set upon him mightily with her dagger. While this was going on, so great a number of armed common people pressed in at the doors and windows that they were trampling upon one another. We then attacked them very fiercely, first going to one end of the hut and then to the other. Crowds of people were also trampling upon one another even at the head of the fire-place.

The little woman and I stretched out our necks and commenced to cut the people down, while doing this the guardian god of these people, together with mine, in unison sent forth a loud cry; the cry ascended from the top of the house. Besides this sound a great wind descending, blew in at the doors and windows of the house, and played about the floors and made the already burning fire burst forth into greater flame. After a time the house caught fire and, before it fell down, everybody rushed out. The faint-hearted ones went behind the rest and the spearmen came forward to attack us with their spears, while the swordsmen merely flourished their weapons. After this I went at them, and purposely drove them into the very arms of the little woman. Here they rushed upon one another and trampled each other down. Nevertheless the little woman stood her ground without going back so much as a single step, and, leaning forward, cut and slew.

At that time I saw a mighty cloud arise above the mountain a very long way off. It seemed to rise up swift as an arrow; with it came the sound of the true god, and after the sound a lord came down to my side. When I looked at him, I saw that he was my elder brother, the Curly-head. We saluted one another with our swords. After this, how he did fight! Why, the strokes of my sword and those of the little woman were as mere shadows to his, for he cleared the way before him with the greatest ease. Then the august Shipish man angrily said:—"You abominably bad woman, ought you to have gone over to the side of that son of a wicked man? You have helped thus to slay our relations. You will certainly be punished by the gods for what you have done. Listen to what I have said." Then the little woman suddenly burst into tears, and said to me:—"Look here, brave man, I have a word to say, so pay attention. Your elder sister, the woman of Chiwashpet, has carried her war into many villages around; she also went to a distant country which has the name of Chirinnai. And now, as the war has gone to the land of the warriors themselves, she is likely to be slain. If you are not quick you will not be able to see your sister again. Go to the aid of your sister and leave the Curly-head here, for he will be sufficient for this war."

When she had said this, she withdrew to the skies, and I, sheathing my sword went after her. The way we proceeded was on this wise. The woman was going along a bow-shot or more ahead of me, after a while she faced about, and said:—"You are surely a brave and skilful man, yet you are being beaten in travelling; come, go faster." Upon this I put forth more strength and went a bow-shot or more in front of her. As we went along I dimly saw a great number of villages lying along the seashore. In the centre of these villages I saw a very great fortress, above which the clouds hung like a roof, and which came down and settled upon it with a clash. Now the little woman said:—"The names of this place are Tereke-santa and Hopuni-santa, we will have a little fun, so please wait a bit." When she had said this she went down to the upper window of the house, and I went down to her. On peering in I was very much surprised, for there sat, upon his knees, on the left-hand side of the fire-place a man whose bearing, sword and armour greatly astonished me. Oh what a beautiful creature I saw sitting by his side! I was astonished at the beauty of her countenance; for the light issued from her face like the rays of the rising sun and dazzled me.

Then the woman of Shipish went in, and seizing this pretty little woman, carried her off through the window. As she was being taken away, she wept and called to her brother, saying:—"The inhabitants of a strange country are carrying me off prisoner. Oh my elder brother, come and help me." Upon this the master of the house gave a grunt and came out through the window to rescue the little woman. I then set upon him with my sword and killed him. His soul went up with a great sound. The Shipish woman now took the little woman by her clothes and beat her upon the great rocks and the little ones. When I saw this I had a great desire to avenge her and went for that purpose. But as I was going, all at once the Shipish woman cut her severely and killed her.[32] Her soul went up with a great sound. After this we went on our way; and as we proceeded, I saw, hanging above the mountains of the land, which was doubtless the aforesaid Chirinnai country, a cloud which was evidently stirred up as by war; and heard a continual roar as of many gods being slain. The guardian god of my elder sister of Chiwashpet now sent forth a great cry of defeat. This made me proceed with enhanced speed; and when we arrived I saw my sister in a dreadful condition. Her clothes were all gone, for her arms were sticking out of nothing but two holes, and her body was so cut up that she had only her backbone left.

I now saw her strike twice with her sword and then faint away. She quickly came to again and fought with renewed vigour. I then came down to her side. Upon which she wept, and said:—"Look here, you whom I brought up, I have a word to say, so please listen. I am a worthless woman; so that even if I die, the country and towns will not be conquered; whereas if you die the country will be laid waste. Scatter the enemy entirely, and make them flee quickly, after I am gone, then I shall be happy." After this I attacked the enemy all around me, while, as before, the woman of Shipish did wondrously and laid the people out like mats. The corpses were scattered over the country so thickly that I could not walk without touching them with my feet. I now saw my sister fall headlong upon the ground, and ten spears were thrust at her; but before they could strike I snatched her away, but, while doing this was myself severely wounded. I then waved her towards the skies, and said:—"Oh my father, to whom I offer libations, I pray thee to look upon the woman of Chiwashpet, for she has brought me up well. Though she is the daughter of a murderess, pray forgive her." When I had finished speaking and while I still held her in my hands, she became a new and living goddess and went off to the land of the Yaunguru with a great sound.[33]

Now the woman of Shipish and I were left alone to finish the battle, we utterly devastated and laid waste the land of Chirinnai. When this was done she said to me, with tears in her eyes:—"There is now no lord of the people of Chirinnai, but the demon of damp bad weather, who lives towards the west, will rule over this country together with his younger sister. Besides this, multitudes of Kuruise[34] demons will come to Chirinnai and govern its western parts, and will make an exceedingly grievous war against us, and I cannot tell whether we shall live through it or not. After the war with the Kuruise, the demons of bad and damp weather will fight against us. The women will fight by themselves and you must meet the men, and, as you are a man, you must kill the demon of bad weather; I, being a woman, will meet the younger sister of the demon; and, though I am a worthless prophetess, yet I shall slay her. If you do not fight hard I shall be slain before your very eyes by these demons, and that will not enhance your glory."

While she was saying this a black fog arose in the west[35] of the land of Chirinnai. In a short time it came up over us, so that it was as though we were going under a river's bank where it is dark. After this I heard a whirl all round me as of many birds in flight. They came and settled upon my body and began to tear my flesh, so that I felt I must call out with the pain. I made them rattle upon my sword. I knew not the day from night and was in the black fog being eaten up by these creatures. After a while I saw that my clothing was devoured, that my arms were sticking out of nothing but sleeve-holes, and that I had only my back-bone left. While fighting with my sword, I fainted away. When I revived, I found that the black fog was gone and the weather was good again. But I could not understand what kind of things I had been fighting with. Then the Shipish woman came and breathed upon my body, and all my wounds were healed, and I got quite well. She then blew upon herself in the same way, and every one of her wounds likewise were healed. As for my garments, why, my old clothes were like those of a baby[36] compared with the ones I had now.

Again I saw a fog of damp, bad weather arise and spread over the land and sea towards the west of Chirinnai. Such bad weather came upon us! Then something appeared which looked like a man. The naked body of this thing was of a mangy nature; its face resembled a cliff from the side of which the land had slipped, and its arms and legs looked as though they belonged to a mountain. This man had a sword stuck in his girdle that looked like a boat-scull. There also came a woman clothed in the skins of land and sea animals, wearing armour made of leather. This woman came down to the side of the Shipish woman with a large knife in her hand, which she put up before her face. Upon this the Shipish woman attacked her fiercely with her sword and set upon her with fearful blows. And now the naked man came upon me in a desperate manner; but, as I did not wish to die, I turned myself into air and escaped between his strokes. After that, I attacked him as fiercely as he had me, but my blows had not the least effect upon him. Although I struck him hard several times, my efforts were useless; it was truly difficult to make an impression. By and by I discovered where the fastenings of his armour were, and aimed only at cutting them. Presently I made a splendid sword thrust, and, by the help of god, cut the thongs by which his armour was fastened. Then he whom I thought to be a man spread himself out over the sea like a dried fish; and out of the armour there came a surprising thing! I thought there was a big person in that armour; but quite a little lad came out of it. Dear me, out of that evil weather cloud came a more handsome fellow than I had ever seen before! He was clothed in a beautiful garment and had a splendid sword in his girdle. He spake to me and said:—

"I am surprised O Poiyaumbe, for you are but a man, and yet have destroyed my armour, which the gods, numerous though they are, were unable to break; as you have done this, I will fight you without armour. Even though we are both killed, our fame will be spread over the whole world. Come, let us measure our strength." When he had said this he drew his sword and attacked me furiously; but, since I turned myself into air, I only whistled about his sword. I then set upon him as he had me. While we were fighting, all at once I cut him by the help of god I cut him up, and he fell into the sea in pieces. His soul departed with a sound, and after that the air was cleared. At some distance away the woman of Shipish was combating with the younger sister of the demon of bad weather, and though she struck hard upon her armour, the blows had no effect whatever; yet, fighting without the least sign of giving in, she suddenly received a dreadful wound and bled profusely. I went to the side of them, scrutinized the leather armour well, and noted where the fastenings of it were. I then took my sword and made a capital thrust, severing the thongs. By the help of god, there was the sound of my sword piercing the fastenings. The armour then flew open above the sea like a dried fish; and from the inside of it there came a little woman. I thought the woman of Shipish only could be so beautiful, but as she was the younger sister of the demon of bad weather, she was able to have a most handsome face. She was exceedingly surprised and said:—

"O Poiyaumbe, you are but a man, and yet you have broken my armour which the gods have failed to do. When the gods are without armour they are soft, so that even if you kill me—even if your sword cuts me—I shall after death be much better off. Come, O woman of Shipish, you must put forth your strength or you will be killed." Then the woman of Shipish cursed her and said:—"The various things which this bad woman has said deserve only ridicule. Even if women fight and strive together without armour and they are both slain, their fame will be spread abroad after death. You, who are like a god, have, besides, been clothed in armour made of the skins of various land and sea animals: therefore I was unable to harm you, and you only were able to strike me, and that by striving very hard. Why is it that you say you did not care to slay me?" When she had said this, she set upon the bad weather demon fiercely, and slew her ere she could rise. Her soul departed with a great noise. The defeated one became a living god and went towards the east with a great sound.

After this the little woman of the land of Shipish said:—"After the Curly-head went and fought with the Shipish man, the Shipish man was defeated and slain. And, as he died fighting bravely, he became a god and went to the land of the gods, and is no more upon the earth. All this has been done; now, I know I am a very worthless creature, so please kill me with your own hand, for after death I shall be better off than now. If you do not slay me, then take pity on me and let me go with you to your home, and I will serve you. Moreover, do not go running into the dangers of fresh wars, but go home to your house and let all the warriors take rest. Please look favourably on this my request." So spake she.

After this we came to the shores of our country. After walking through two countries, we came to the aforesaid Tumisaupet and Shinutapka, having been carried upon the wind. There the ancient home of my father stood out to my view. We came down to the seashore, and stood at the entrance of the path which led up to the fortress. Here I called out and said:—"Have the Curly-head and the woman of Chiwashpet yet arrived? or are they not yet come? If they have not yet arrived, I will return at once to the country of the Repun people." After I had thus spoken, a voice came, which said:—"The Curly-head is here, for he has returned from the wars; the woman of Chiwashpet has also come to us, for the gods have pardoned her." So spake the voice.

After this I went into my father's fortress and found that my elder brother had indeed come home and was resting from war. There too was the woman of Chiwashpet, who, being a prophetess, was more beautiful than ever. Here indeed I found my elder brother and sister, who reared me. We saluted each other with so much impetuosity that we came near to cutting one another. After this I stayed at home. One day Yaipirika, our elder brother, said to me:—"I have certainly been a bad elder brother, however, extend to me your friendship. O woman of Chiwashpet, you have taken pity on my younger brother and brought him up. And during the wars, you, little woman of Shipish, have helped him so that he is now alive. I am thankful to you for all this. Now, come, my younger Curly-head, it will be well for you to marry the woman of Chiwashpet." Then again he turned round and said:—"My youngest brother, I have a word to say to you so listen to me. The little woman of Shipish suffered much in fighting for you; now if you take her to wife you will defend each other in the wars through the whole of your lives. Come give your consent." And again on another occasion he said:—"You, my brothers, have been brought up during the wars, and in very troublous times and therefore have not been able to make any wine, let us now brew a little and call all our near and distant relations together to a feast."

When he had said this, the Curly-head made obeisance to my elder brother, and with me rushed off and rolled in six bags of millet out of the storehouse, and brewed wine in six lacquer tubs. After a few days had elapsed, the smell of the wine filled the whole house. When the brewing was finished, messengers were sent out to invite people to the feast. Among the guests there was a man from Shishiripet[37] and his younger sister; also another person from Iyochi and his younger sister. After the salutations were over, they made themselves happy with the delicious wine and sat drinking without allowing themselves any time for sleep. After a while, the man of Iyochi said:—"Come, come. I have something to say to you that will be to your advantage, so pay attention. I live quite alone with my younger sister and have not yet taken a wife. Now, I will give you my sister to wife, and in return I desire you to give me your sister." When he had said this, my brother assented with pleasure; and, after a time, took her, together with a great load of treasures, to the home of the man of Iyochi. And the Iyochi man gave his sister to my brother; and they were married and always lived together. Then the Curly-head took the woman of Chiwashpet, and I the woman of Shipish, to wife, and we lived happily together ever after.

Notes

[1] Said to be a secluded spot somewhere in the Island of Saghalien.

[2] The words "Elder sister" do not of necessity imply that this person stood in such relationship to our hero. In fact, we see lower down that his foster-mother was no relation at all. The words are merely an expression of endearment, and are still sometimes so used by the Ainus.

[3] The words here translated "very great number" are in the Ainu "two or three." This is a native idiom expressing "intensity" or "great numbers." Thus, when an Ainu says "he was struck once or twice," he means "he was beaten severely." Or when he says "two or three" men were killed in battle, he means "a great number" of persons were slain.

[4] Yaunguru i.e. Ainu warriors.

[5] "Guardian god." According to Ainu ideas every person is watched over by some special guardian god. These gods are supposed to give warning when danger is near at hand and to assist one in escaping from harm's way.

[6] Our hero expresses surprise at hearing the cry of the guardian gods of Ainus. This is quite natural when we remember that he is in a foreign land. We are told lower down that he is in Karafto or Saghalien.

[7] The name of a mountain in Yezo upon which the ancient Ainu warriors are said to have had their fortress and home.

[8] The curly-head here referred to is the brother of our hero. We shall hear more of him further on.

[9] The words "the governor of Manchuria" are not in the legend, but they are supplied secretly to enquirers who ask to whom their ancestors paid their respects. The Ancient Ainus used to go yearly to Manchuria to pay their respects to the governor of that country, and on their way used to pass through Saghalein. They used also to do business with the Manchurians particularly when at war with the Japanese. Possibly the Ainus were subject to Manchuria in very ancient times.

[10] These inao may possibly have been merely emblems of peace. They are pieces of whittled wood and now used as offerings to the deities.

[11] The legend does not intend to indicate that the wine was really poisoned, but that it had some bad effects on our hero's father.

[12] The meaning of these names is doubtful. According to derivation they may mean either: "the stream in the middle of the country," or "the stream behind the village," the former derivation is to be preferred.

[13] i.e. his childish garments.

[14] According to Ainu ideas there are special demons whose province it is to inflict sickness upon people. The chief of these evil spirits is supposed to be the demon of small-pox.

[15] The original is "that which I met before was as a baby to this."

[16] The sacred or perfect number of the Ainus.

[17] It is considered to be a great insult to point the little finger at a person.

[18] Or, as we might sometimes hear said, "I beat him out as flat as a pancake."

[19] i.e. the mountain upon which he had his dwelling.

[20] The Ainus say that the gods could not be killed; but that when they were defeated in battle they merely returned to their natural dwelling-places.

[21] Ukamu-nitai means "the forest whose trees join together overhead;" and kane-nitai means "the beautiful" or "metal forest."

[22] Eturachichi means "hanging nose." He was so named because of the extraordinary length of his nose.

[23] Kanepet means "metal river."

[24] Shirarapet means "stony river."

[25] Pon moshiri kotan means "the town in the little country."

[26] It is said by the Ainus that the inhabitants of this precipitous country used to drink the blood of those they slew in war.

[27] Repun is said to be the Ainu name for Saghalien or Karafto.

[28] Repun i.e. the Karafto or Saghalien people.

[29] Yaunguru i.e. Our hero, the brave Ainu.

[30] Kesorap is said to be the name of some bird now extinct; here, however, it is intended for our hero.

[31] i.e. the Ainu hero conquers her brother.

[32] It is an Ainu idea that it is quite impossible to kill one of the ancients without cutting through the back-bone. This note had no reference mark in the original printing; the sacred-texts.com digitizer, Christopher M. Weimer, added the mark at this position, a choice this transcription preserves.

[33] The idea is that by waving the woman in his hands her spirit returned to her, and she went to the home of our hero at Shinutapka.

[34] These Kuruise are supposed to be some kind of insect or small animal.

[35] The west is supposed to be the special abode of the demons, as the east is looked upon as the home of the gods.

[36] i.e. the clothes his comrade had prepared for him were, as compared with what he had before, very good and beautiful.

[37] This is the old name of the river which is now called Ishkari-pet. Shishiri-pet means "the great river."

X. The Legend of How the Younger Sister of the Wolf-god Was Given to Me (to wife)

I was brought up by my elder sister and always remained at home. I was reared in this wise:—

The iron[1] and wooden beams (of our house) were painted in diverse colours. Upon the iron beams were placed[2] pictures of swords and spears. By night these pictures of swords and spears became living gods[3] and flashed about blindingly.[4] The brightness of these tools and sharp instruments lit up the inside of the house during the darkness.

Whilst things were in this state it was said that, the inhabitants of Kunashiri and Shumashiri[5] were beyond measure brave, and pursued war as a profession. I was so angry at this that I was unable to sleep.

On a certain occasion my elder sister cooked two days'[6] food.

After this she covered me up with the bed clothes[7] and, when I judged her to be fast asleep, I arose and girded on my sword.

I then set out for Kunashiri and Shumashiri.

As I went along a pretty little water-way opened up (before me). So I came to the river's mouth, and, a little mountain[8] like fog was (I saw) sitting upon a log of wood which had been cast up by the waves of the sea.

I went up to it; and this is what I saw:—An Ainu woman dressed in white clothing. The little woman looked as though she had come with a message; nevertheless I spake thus her:—"Look here, I am a person so brave that I cut down fast speakers ere they have finished talking, and slow talkers at the beginning of their speech. (So) speak quickly."

As I spake the little woman trembled exceedingly;[9] and, chewing the sleeve of her dress (as in fear) spake as follows:—"At the source of this little river I have a blood-relation[10]—the Wolf-god. I am his younger sister and have been sent to say this:—The inhabitants of Kunashiri and Shumashiri are men so brave that neither gods nor men dare approach them, (so that) if even you go there, and alone, it will be bad (for you). My younger sister is a poor worthless creature,[11] but I will make up for that by giving you some presents with her. So now return from here; it was to say these things (to you) that my elder brother sent me here." So spake she. I was angry at this and therefore struck her fiercely with my sword. I killed her whilst she was rising. Her soul departed with a great sound; but Lo, the shadow of a man appeared at my side; it was, without doubt, the aforesaid Wolf-god. He had anger depicted upon his countenance. Now this is what he said:—"It is ridiculous of you, my young Ainu brother, to get angry in this way. What was there improper in the speech I sent my younger sister to deliver to you that made you slay her so suddenly? If it is death that you are seeking, I will slay you as quickly as you slew her."

When he had so spoken he set upon me with his sword, but as I had no wish to be killed outright I turned myself into wind[12] and jumped above his sword-sweep. I (then) attacked him as he had done me. I cut him down as he was rising up. His soul departed with a great sound, he became a new man[13] and went round the mountains towards the source of the little river. After this there was peace. When this was over, I walked fast till I arrived at Kunashiri and Shumashiri.

After this, having arrived at Kunashiri I stirred up a grievous war from one end of the land to the other. And, as I was carrying on this war single-handed, both day and night, I found that my clothes (were torn so much that) nothing but the front of my garment hung from my arms. By and by there arose over the distant mountain tops, such a mighty wind[14] and shadow, and above all, there was the sound of the approach of a great company of the gods. Yea, they came to the place where I was fighting. On seeing the gods fly before the great wind (I recognised them as being) the spears and swords which were placed upon the iron beams of our house; they had become living gods. When they came, the war with the people of Kunashiri and Shumashiri was as nothing, for in a moment their country was completely laid waste. When this was over, the spears and swords rose up in the air and departed in the same manner as they had come, before a mighty wind.

And so I returned home. When going along there appeared a great host of gods riding upon a mighty wind. Hovering over me a voice from a god came forth, which said: "Look here, my lad, I have something to say, so pay attention. As for me I am that Poiyaumbe.[15] I left my home at Shinutapka in wrath because there was nothing but war in the land. And, as I was coming along I heard the voice of a lad crying among the stones; I went therefore to see what it was and found it to be a little lad weeping. Now, Okikurumi[16] was the governor of the middle of Ainu-land; and (once upon a time) the devils made war against him with one accord and slew every one of his[17] men, for the devils were numerous. The wife of Okikurumi took her child upon her back and came to avenge the death of her husband, but she was slain. You were that little child which she took and wrapped up in a garment and put among the stones. As we much desired to avenge you we brought you up in our home; and after our elder sister had reared you and the younger sister of the Wolf-god had come to you, it was settled that you were to govern the middle of Ainu-land. And now without cause you have warred against Kunashiri and Shumashiri, but above all, what evil had the Wolf-god and his sister done that you should have so quickly killed them? I am angry with you for this and therefore your sister has been led away into captivity, yea, she is even now being taken away. However, these swords and spears, some of which are of your age and some of which are your elders, are your friends and relations."[18] So spake the voice which came down from the gods.

Then again I, was angry, and, weeping very bitterly, called after my sister. While weeping I thought to myself—"however much you weep it will not bring your sister to you"—so I wiped my face. On arriving at my home I found that my sister and all her furniture and ornaments had, in truth, entirely disappeared. After this I lived alone. Now, one day, I was much surprised to hear people outside. It was the Wolf-god and his sister whom I had killed that were coming; they were bringing a very large bundle[19] with them. After this they stayed as servants; then the pictures of spears and swords came to life at night and did nothing but exercise and talk together of old times. I then married the younger sister of the Wolf-god and we live together.

Notes

[1] The word here translated "iron" is, in the original, kane; by some Ainus also pronounced kani. It is doubtful whether kane would not be better rendered by the word "beautiful" than by "iron;" thus we should read,—"the beautiful wooden beams," &c. (see the notes on verses 1–2 of Legend VI, above).

[2] "Placed." Charuwatore really means "to be placed in order;" "to be set in rotation." Hence it is doubtful whether the "spears" and "swords" here spoken of were not real rather than mere pictures or paintings, and were carefully placed in order upon the beams as may sometimes be seen in some few Ainu huts to-day.

[3] "Became living gods." Probably some secret drill was carried on by night with a view to future war.

[4] "Flashed about blindingly." Arutam is said by the Ainus to mean a "flash" like a "flash" of lightning. Kochupuchupu means "to blink the eyes at." The flashes were here caused by the spears and swords knocking together when at drill.

[5] Kunashiri and Shumashiri are Islands to the Northeast of Ezo.

[6] "Two days' food." A poetical way of saying "much food," or "a large quantity of food."

[7] "Bed clothes;" Ainu hotke kosonde. Kosonde appears to be the Japanese word kosode, a wadded silk garment, and hotke is "to lie down to sleep;" hence hotke kosonde, "sleeping clothes" or "bed clothes." None but a "well to do" Ainu could have a kosonde, and most likely the word is here used to show that our hero was a chief of the people. The Ainus, however, maintain that kosonde is a real word whatever kosode may be.

[8] "Mountain like fog." Urat or urara is "fog," and tapkop a single, solitary mountain or hill; or a mountain standing quite alone. The "fog" which looked like a "little mountain" turned out to be an Ainu woman, as will be seen hereafter.

[9] "Trembled exceedingly." The Ainu words are hottoro kata kotususatki, lit: "she trembled upon her fore-head." This is a phrase used to express great fear; her forehead shook through fear.

[10] "Blood relation." Iriwak are one's own blood-relations, while distant relations are called iritak.

[11] "Poor, worthless creature." Shirikasak means, "destitute;" "poor;" "worthless;" "ugly." The Wolf-god meant to say that his sister was utterly unworthy of the hand of our hero. However, he would make up for that by giving a large dowry or marriage portion with her. It was customary among the Ainus to give some dowry with a bride when she got married.

[12] Peken' rera ne is "became bright wind." Though the Ainus say that their ancestors had power to make themselves invisible by turning into air, yet all our hero intends to say here is that he made haste to escape the sword sweep aimed at him.

[13] "Became a new man." Pito is often used in Ainu legends and seems to be from the Japanese word hito, "man." The Wolf-god's spirit having been released from the body was renewed, and went off beyond the mountains. The victory belonged to the Ainu.

[14] "A mighty wind." Kamui man, lit.: a wind of god.

[15] Poiyaumbe, "Brave Ainu." The speaker here makes known to our hero that he is a well known person—in fact—a brave man whose fame has spread far and wide. No further introduction was needed than "that Poiyaumbe." (See the note on the title of Legend VII, above.)

[16] Okikurumi is the Ainu name for Kurōhangwan Minamoto no Yoshitsune, who was driven to Yezo by his younger brother in the 12th century of our era, and who is said by the Ainus to have taught their ancestors the arts of fishing and hunting.

[17] We learn from this legend that Yoshitsune was slain while fighting. Who the "devils" were that slew him is not stated, but I have been told privately that he was killed in Karafto by the Karafto Ainus in one of their feuds with the inhabitants of Yezo. Yoshitsune, it is here stated, left one son. He also, we are told, was afterwards killed in battle.

[18] "Relations." It is here clearly stated that the spears and swords which have hitherto been spoken of as having been painted on the beams of the hut, were, in reality, living men, or warriors.

[19] "Large bundle." The marriage portion spoken of above.

XI. Why There Are Snakes in Ainu-land and Why They Swallow Frogs

The following is a tale of ancient times:—

The snake said, "I cannot stay in this country for there is no food; I will, therefore, migrate to a foreign land."

Thereupon the frog replied:—

"There is no necessity for you to go away." Upon this the snake asked, "Why do you say so?" The frog answered: "If in staying in this country you find you cannot obtain sufficient food, you will, if you swallow one of my legs, be fully satisfied; there is therefore no necessity for you to go away." And so the snake did not migrate but stayed in the land; and now, whenever it sees a frog it always has a great desire to swallow it.

XII. Why Western Yezo Is So Rough and Dangerous

This is the way in which the maker of places is said to have created the world.[1]

He and his younger sister made it between them; the sister's portion was the Western part of Yezo while the male deity made the Eastern part, and, it is said, they vied with each other in their work. Now, as the younger sister was but a woman, she, happening to fall in with the younger sister of the Divine Oina, instead of doing her work stopped to chatter. While this was going on the male deity came near completing his portion of the task; seeing this, she, being surprised, made the Western part after the slovenly manner it now is. It was therefore because she did her work in too great a hurry that it was done so exceedingly badly; and hence it is that the Western part of Yezo has so many dangerous places about it. So runs the tale.

Notes

[1] The world here means the Island of Yezo only.

Colophon

This transcription is drawn from the sacred-texts.com mirror held by this library, path shi/safl/ (files safl00.htm through safl12.htm, thirteen pages in all: a title page and preface, then Legends I–XII), digitized for sacred-texts.com by Christopher M. Weimer in September 2002 from Batchelor's original three installments in the Transactions of the Asiatic Society of Japan — volume XVI, part 2 (1888) for Legends I–VII; volume XVIII, part 1 (1890) for Legends VIII–IX; and volume XX, part 2 (1893) for Legends X–XII.

Ainu-language text not reproduced. Batchelor's original publication set the Ainu text and his English translation in parallel columns. As the sacred-texts.com digitizer notes on the collection's index page, the Ainu-language column "has, however, been eliminated in this version" — it is not present in the mirror this transcription is drawn from, and consequently is not present here. Only Batchelor's English translation and his own explanatory notes are transcribed.

Verse numbering and footnotes. Legends I–VI are yukar — sung verse — and are printed in the source as numbered tables of Ainu and English in parallel; that numbering is preserved here as an ordered list, English only. Every legend except the very short Legend XI carries Batchelor's own footnotes — most simply naming the tune each yukar is sung to, others substantial notes on vocabulary, custom, or belief — keyed in the original to the printed book page and reset with each new page (so that, for instance, a given legend's third page might carry its own footnotes "1" and "2," unrelated to any earlier "1" and "2" on an earlier page of the same legend). Following this library's standard practice for such sources, each legend's footnotes have been renumbered sequentially in a single bracketed series — [1], [2], [3], and so on — in the order they occur in that legend, rather than reproduced with the original's repeating page-reset numbers.

Two irregularities in the source's own footnote apparatus are worth flagging specifically, since they affect Legend IX ("Legend of Kotan Utunnai"), by far the longest and most heavily annotated piece in the collection:

• Two footnote entries on later pages of Legend IX (originally printed on pages 73 and 75 of the Transactions) repeat numbers already used earlier on the same pages of the same legend (both were originally printed as "30" and "31," duplicating numbers already given to earlier notes). Renumbered sequentially here, they appear as notes 32 and 33.
• One of those two entries — the note on page 73, concerning the belief that an "ancient" being can only be killed by cutting through the back-bone — carried no inline reference mark at all in the original printing. The sacred-texts.com digitizer added one to fix its position in the text, a choice this transcription preserves and flags at the point where the mark occurs (note 32).
• Separately, in Legend VII's closing commentary, the source's own numbered list of interpretive notes — Batchelor's own enumeration, not a footnote-reference system — skips directly from item 12 to item 14, with no item 13 anywhere in the source. This appears to be a slip in the original 1888 typesetting. Rather than silently renumber Batchelor's own list to close the gap, this transcription reproduces it exactly as printed, gap included, with a note at the head of that list explaining the omission.

Minor corrections. A small number of evident printer's-typesetting or scanning slips have been silently corrected where the intended reading is unambiguous: "Thc" for "The" (Preface); "Aiuu" for "Ainu" (notes to Legend I); "occurrcd" for "occurred" and "pwerful" for "powerful" (notes to Legend I); "day I and night" for "day and night" (Legend X); and "customary among to Ainus" for "customary among the Ainus" (notes to Legend X). In one further case (Legend X, note 12) the source's clause "power themselves invisible" is missing a word; "power to make themselves invisible" is supplied here as the evident sense, on the pattern of the same idea stated in full elsewhere in the collection. No wording of Batchelor's own translation or commentary has been altered beyond these small mechanical fixes.

Author and context. John Batchelor was, by his own account and by the sacred-texts.com index page's introduction to this collection, an English missionary who spent most of his working life among the Ainu; his ethnographic notes are candid about his own evaluative distance from the people whose stories he recorded, and readers should weigh his commentary — as distinct from the legends themselves — with that in mind. This library also holds an independent nineteenth-century English source for Ainu oral literature, translated by a scholar rather than a missionary: Aino Folk-Tales, by Basil Hall Chamberlain, shelved alongside this collection in the same folder. The sacred-texts.com digitizer's own introductory note to the present work observes that Batchelor "shows at times a genuine appreciation for the Ainu as people and for their yukar as literature" in a way the Chamberlain volume does not; readers are encouraged to consult both.

Illustrations and other apparatus. No illustrations, plates, or the original parallel Ainu-language column are reproduced. Running headers, the Transactions volume/page citations in the page margins, and the site's own internal cross-reference links (which pointed to specific Transactions volume and page numbers) have been converted, where Batchelor cross-referenced his own earlier notes, into references to the corresponding legend and note within this document.

🌲