Part 1 (2/2)

Of course Aino tales, like other tales, may also be treated from a literary point of view. Some of the tales of the present collection, prettily ill.u.s.trated with pictures by j.a.panese artists, and altered, expurgated, and arranged _virginibus puerisque_, are at the present moment being prepared by Messrs. Ticknor & Co., of Boston, who thought with me that such a venture might please our little ones both in England and in the United States. But such things have no scientific value. They are not meant to have any. They are mere juvenile literature, whose English dressing-up has as little relation to the barbarous original as the Paris fas.h.i.+ons have to the anatomy of the human frame.

The present paper, on the contrary, is intended for the sole perusal of the anthropologist and ethnologist, who would be deprived of one of the best means of judging of the state of the Aino mind if the hideous indecencies of the original were omitted, or its occasional inept.i.tude furbished up. Aino mothers, lulling their babies to sleep, as they rock them in the cradle hung over the kitchen fire, use words, touch on subjects which we never mention; and that precisely is a noteworthy characteristic. The innocent savage is not found in Aino-land, if indeed he is to be found anywhere. The Aino's imagination is as prurient as that of any Zola, and far more outspoken. Pray, therefore, put the blame on him, if much of the language of the present collection is such as it is not usual to see in print. Aino stories and Aino conversation are the intellectual counterpart of the dirt, the lice, and the skin-diseases which cover Aino bodies.

For the four-fold cla.s.sification of the stories, no importance is claimed. It was necessary to arrange them somehow; and the division into ”Tales Accounting for the Origin of Phenomena,” ”Moral Tales,” ”Tales of the Panaumbe and Penaumbe Cycle,” and ”Miscellaneous Tales,” suggested itself as a convenient working arrangement. The ”Sc.r.a.ps of Folk-Lore,”

which have been added at the end, may perhaps be considered out of place in a collection of tales. But I thought it better to err on the side of inclusion than on that of exclusion. For it may be presumed that the object of any such investigation is rather to gain as minute an acquaintance as possible with the mental products of the people studied, than scrupulously to conform to any system.

There must be a large number of Aino fairy-tales besides those here given, as the chief tellers of stories, in Aino-land as in Europe, are the women, and I had mine from men only, the Aino women being much too shy of male foreigners for it to be possible to have much conversation with them. Even of the tales I myself heard, several were lost through the destruction of certain papers,--among others at least three of the Panaumbe and Penaumbe Cycle, which I do not trust myself to reconstruct from memory at this distance of time. Many precious hours were likewise wasted, and much material rendered useless, by the national vice of drunkenness. A whole month at Hakodate was spoilt in this way, and nothing obtained from an Aino named Tomtare, who had been procured for me by the kindness of H. E. the Governor of Hakodate. One can have intercourse with men who smell badly, and who suffer, as almost all Ainos do, from lice and from a variety of disgusting skin-diseases. It is a mere question of endurance and of disinfectants. But it is impossible to obtain information from a drunkard. A third reason for the comparatively small number of tales which it is possible to collect during a limited period of intercourse is the frequency of repet.i.tions.

No doubt such repet.i.tions have a confirmatory value, especially when the repet.i.tion is of the nature of a variant. Still, one would willingly spare them for the sake of new tales.

The Aino names appended to the stories are those of the men by whom they were told to me, viz. Penri, the aged chief of Piratori; Ishanashte of Shumunkot; Kannariki of Poropet (j.a.p. Horobetsu); and Kuteashguru of Sapporo. Tomtare of Yurap does not appear for the reason mentioned above, which spoilt all his usefulness. The only mythological names which appear are Okikurumi, whom the Ainos regard as having been their civilizer in very ancient times, his sister-wife Turesh, or Tures.h.i.+[hi]

and his henchman Samayunguru. The ”divine symbols,” of which such constant mention is made in the tales, are the inao or whittled sticks frequently described in books of travels.

Basil Hall Chamberlain.

Miyanos.h.i.+ta, j.a.pan, 20th July, 1887.

I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.

i.--_The Rat and the Owl._[B]

An owl had put by for next day the remains of something dainty which he had to eat. But a rat stole it, whereupon the owl was very angry, and went off to the rat's house, and threatened to kill him. But the rat apologised, saying: ”I will give you this gimlet and tell you how you can obtain from it pleasure far greater than the pleasure of eating the food which I was so rude as to eat up. Look here! you must stick the gimlet with the sharp point upwards in the ground at the foot of this tree; then go to the top of the tree yourself, and slide down the trunk.”

Then the rat went away, and the owl did as the rat had instructed him.

But, sliding down on to the sharp gimlet, his a.n.u.s was transfixed, and he suffered great pain, and, in his grief and rage, went off to kill the rat. But again the rat met him with apologies, and, as a peace-offering, gave him a cap for his head.

These events account for the thick cap of erect feathers which the owl wears to this day, and also for the enmity between the owl and the rat.--(Written down from memory. Told by Ishanashte, 25th November, 1886.)

[B] The Aino name here used (_ahunrashambe_) denotes a horned species.

ii.--_The Loves of the Thunder-G.o.ds._

Two young thunder-G.o.ds, sons of the chief thunder-G.o.d, fell violently in love with the same Aino woman. Said one of them to the other, in a joking way: ”I will become a flea, so as to be able to hop into her bosom.” Said the other: ”I will become a louse, so as to be able to stay always in her bosom.”

”Are those your wishes?” cried their father, the chief thunder-G.o.d. ”You shall be taken at your word”; and forthwith the one of them who had said he would become a flea was turned into a flea, while he who said he would become a louse was turned into a louse. Hence all the fleas and lice that exist at the present day.

This accounts for the fact that, whenever there is a thunder-storm, fleas jump out of all sorts of places where there were none to be seen before.--(Written down from memory. Told by Ishanashte, 27th November, 1886.)

iii.--_Why Dogs cannot speak._

Formerly dogs could speak. Now they cannot. The reason is that a dog, belonging to a certain man a long time ago, inveigled his master into the forest under the pretext of showing him game, and there caused him to be devoured by a bear. Then the dog went home to his master's widow, and lied to her, saying: ”My master has been killed by a bear. But when he was dying he commanded me to tell you to marry me in his stead.” The widow knew that the dog was lying. But he kept on urging her to marry him. So at last, in her grief and rage, she threw a handful of dust into his open mouth. This made him unable to speak any more, and therefore no dogs can speak even to this very day.--(Written down from memory. Told by Ishanashte, 29th November, 1886.)

iv.--_Why the c.o.c.k cannot fly._

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