initial commit of ebook 29287HEADmain

14 files changed, 11326 insertions, 0 deletions

diff --git a/.gitattributes b/.gitattributes
new file mode 100644
index 0000000..6833f05
--- /dev/null
+++ b/.gitattributes
@@ -0,0 +1,3 @@
+* text=auto
+*.txt text
+*.md text
diff --git a/29287-0.txt b/29287-0.txt
new file mode 100644
index 0000000..04795d8
--- /dev/null
+++ b/29287-0.txt
@@ -0,0 +1,2749 @@
+The Project Gutenberg EBook of Aino Folk-Tales, by Basil Hall Chamberlain
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Aino Folk-Tales
+
+Author: Basil Hall Chamberlain
+
+Release Date: July 1, 2009 [EBook #29287]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK AINO FOLK-TALES ***
+
+
+
+
+Produced by Julie Barkley, Meredith Bach, and the Online
+Distributed Proofreading Team at https://www.pgdp.net
+
+
+
+
+
+
+
+
+ AINO FOLK-TALES.
+
+ BY
+ BASIL HALL CHAMBERLAIN.
+
+ WITH INTRODUCTION
+ BY
+ EDWARD B. TYLOR, D.C.L., F.R.S.
+
+ Privately Printed
+ FOR
+ THE FOLK-LORE SOCIETY.
+ 1888.
+ XXII.
+
+
+
+
+ List of Officers of the Society.
+ 1887-1888.
+
+ PRESIDENT.
+
+ THE RIGHT HON. THE EARL OF STRAFFORD.
+
+ VICE-PRESIDENTS.
+
+ ANDREW LANG, M.A.
+ W. R. S. RALSTON, M.A.
+ EDWARD B. TYLOR, LL.D., F.R.S.
+
+ DIRECTOR.
+
+ G. L. GOMME, F.S.A., 1, Beverley Villas, Barnes Common, S.W.
+
+ COUNCIL.
+
+ A. MACHADO Y ALVAREZ.
+ THE EARL BEAUCHAMP, F.S.A.
+ EDWARD BRABROOK, F.S.A.
+ DR. D. G. BRINTON
+ JAMES BRITTEN, F.L.S.
+ LOYS BRUEYRE.
+ MISS C. S. BURNE.
+ EDWARD CLODD.
+ PROFESSOR D. COMPARETTI.
+ G. L. GOMME, F.S.A.
+ A. GRANGER HUTT, F.S.A.
+ SIR JOHN LUBBOCK, Bt., F.R.S.
+ SIR HENRY MAINE, K.C.S.I.
+ REV. DR. RICHARD MORRIS.
+ ALFRED NUTT.
+ EDWARD PEACOCK, F.S.A.
+ Z. D. PEDROSO.
+ PROFESSOR A. H. SAYCE, M.A.
+ CAPTAIN R. C. TEMPLE.
+ HENRY B. WHEATLEY, F.S.A.
+
+ AUDITORS.
+
+ G. L. APPERSON.
+ JOHN TOLHURST, F.S.A.
+
+ LOCAL SECRETARIES.
+
+ IRELAND: G. H. KINAHAN, R.I.A.
+ SOUTH SCOTLAND: WILLIAM GEORGE BLACK.
+ NORTH SCOTLAND: REV. WALTER GREGOR.
+ INDIA: CAPTAIN R. C. TEMPLE.
+ CHINA: J. STEWART LOCKHART.
+
+ HONORARY SECRETARIES.
+
+ A. GRANGER HUTT, F.S.A., 8, Oxford Road, Kilburn, N.W.
+ J. J. FOSTER, 36, Alma Square, St. John's Wood, N.W.
+
+
+
+
+INTRODUCTION.
+
+
+Twelve hundred years ago a Chinese historian stated that "on the eastern
+frontier of the land of Japan there is a barrier of great mountains,
+beyond which is the land of the Hairy Men." These were the Aino, so
+named from the word in their own language signifying "man." Over most of
+the country of these rude and helpless indigenes the Japanese have long
+since spread, only a dwindling remnant of them still inhabiting the
+island of Yezo. Since the early days when a couple of them were sent as
+curiosities to the Emperor of China their uncouth looks and habits have
+made them objects of interest to more civilised nations. Many European
+writers have described them, but hardly any with such opportunities as
+Mr. Basil Hall Chamberlain, Professor of Philology at the Tōkyō
+University, who has taken down from the Ainos the present collection of
+their tales, and prefaced it with an account of their ways and state of
+mind. It would hardly be for me to offer information on a subject so
+excellently handled, but the request of the Editor of the _Folk-Lore
+Journal_ that I would write an Introduction enables me to draw attention
+to the views put forward by Professor Chamberlain in another
+publication,[A] which, being printed in Japan, may be overlooked by many
+English folk-lore students, even of those interested in the curious Aino
+problem.
+
+As is well known, the hairiness of the Ainos marks them sharply off from
+the smooth-faced Japanese. No one can look at photographs of Ainos
+without admitting that the often-repeated comparison of them to bearded
+Russian peasants is much to the purpose. The likeness is much
+strengthened by the bold quasi-European features of the Ainos
+contrasting extremely with the Japanese type of face. Of course all
+this has suggested a theory of the Ainos belonging to the Aryan race;
+and, although the idea comes to nothing when examined strictly, its
+existence is an acknowledgment of the special Aino race-type. Mention
+must also be made of an anatomical peculiarity of the Aino skeleton,
+consisting of a remarkable flattening of the arm-and leg-bones. On the
+whole it is evident that the Ainos are an ancient race in this part of
+Asia, and so far isolated that anthropology has not yet the means of
+settling their physical connection with other Asiatic tribes. Professor
+Chamberlain's careful examination of the Aino language leads him to a
+similar result. It is made not only from his own knowledge, but with the
+advantage of working with the Rev. John Batchelor, who has lived as a
+missionary among the Ainos for years, and written the Grammar printed as
+a part of these Aino Studies. In structure the resemblances which the
+Aino presents to Japanese are outweighed by the differences; and, though
+it may ultimately prove to fall into a north-east Asiatic group of
+languages, this is so far from being made out that it is safest for the
+present to treat both race and language as isolated. Inasmuch as the
+little civilisation now possessed by the Ainos has in great measure been
+learnt from the Japanese, it is natural that their modern language
+should have picked up numbers of Japanese words, from the name of kamui
+which they give to their gods, down to the rice-beer or sake in which
+they seek continual drunkenness, now their main source of enjoyment. One
+purpose which their language serves is to prove how widely they once
+spread over the country now Japan, where place-names alone remain to
+indicate a former Aino population. Some of these are unmistakeably Aino,
+as Yamashiro, which must have meant "land of chestnut trees," and
+Shikyu, "place of rushes." Others, if interpreted as Japanese, have a
+far-fetched sense, as, for instance, the villages of Mennai and Tonami,
+which, if treated as Japanese, would signify "inside permission" and
+"hares in a row"; whereas, if taken to be originally Aino they may bear
+the reasonable sense of "bad stream" and "stream from the lake." The
+inference from records and local names, worked out with great care by
+Professor Chamberlain, is "that the Ainos were truly the predecessors of
+the Japanese all over the Archipelago. The dawn of history shows them
+to us living far to the south and west of their present haunts; and ever
+since then, century by century, we see them retreating eastwards and
+northwards, as steadily as the American Indian has retreated westwards
+under the pressure of the colonists from Europe."
+
+As with their language, so with their folk-lore, which largely shows
+itself adopted from the Japanese. In the present collection the stories
+of the Salmon-king (xxxiv.), the Island of Women (xxxiii.), and others,
+are based on episodes of Japanese tales, sometimes belonging to
+world-wide cycles of myth, as in the theme of the mortal who eats the
+deadly food of Hades (xxxv.), which has its typical example in the story
+of Persephone. On reading the short but curious tale (xvi.), How it was
+settled who should rule the World, one sees at once that the cunning
+Fox-god has come in from the well-known fox mythology of Japan; and as
+to the very clever mythic episode of looking for the sunrise in the
+west, I find, on inquiry of a Japanese gentleman living in Oxford, Mr.
+Tsneta Mori, that this belongs to the tale of the Wager of the
+Phœnix, known to all Japanese children, and in which the Phœnix is
+plainly derived from China. On the other hand, there is much genuine
+Aino matter in the present collection. For instance, we learn from
+Professor Chamberlain's above-mentioned treatise why it is that Panaumbe
+("on the lower course of the river") does the clever things, while
+Penaumbe ("on the upper course of the river") is the stupid imitator who
+comes to grief. It is simply the expression of the dislike and contempt
+of the coast Ainos, who tell the stories, for the hill Ainos further up
+the rivers. It is needless to mention here the many touches of Aino
+ideas, morals, and customs, which their stories disclose, for it is in
+noticing these that much of the interest consists which the reader will
+feel in perusing them. Their most important characteristic indeed is
+insisted on by Professor Chamberlain, in remarks of which the value must
+not be overlooked. Of all the difficulties felt by the student of
+folk-lore the greatest is that of judging how far those who tell and
+listen really believe their childish wonder-tales of talking beasts and
+the like, or how far they make and take them as conscious fun. We
+ourselves are at the latter sceptical end, and many peoples we can
+examine are in a halfway state, not altogether disbelieving that big
+stones may once have been giants, or that it is a proper incident in a
+hero's career to be swallowed by a monster and get out again, but at the
+same time admitting that after all these may be only old wives' tales.
+Even savage tribes under contact with civilised men are mostly in this
+intermediate state, and thus Professor Chamberlain's statement as to the
+place of folk-lore in the Aino mind, made, as it has been, under his
+personal scrutiny, is a document of real consequence. He satisfied
+himself that his Ainos were not making believe, like Europeans with
+nursery tales, but that the explanatory myths of natural phenomena are
+to them theorems of physical science, and the wonder-tales are told
+under the impression that they really happened. Those who maintain the
+serious value of folk-lore, as embodying early but quite real stages of
+philosophy among mankind, will be grateful for this collection, in spite
+of its repulsive features, as furnishing the clearest evidence that the
+basis of their argument is not only theoretical but actual.
+
+                                                       Edward B. Tylor.
+
+
+[A] _The Language, Mythology, and Geographical Nomenclature of Japan,
+viewed in the light of Aino Studies._ By Basil Hall Chamberlain.
+Including an _Ainu Grammar_ by John Batchelor. (Memoirs of the
+Literature College, Imperial University of Japan, No. 1.) Tōkyō:
+1887.
+
+
+
+
+AINO FOLK-LORE.
+
+By Basil Hall Chamberlain.
+
+
+_Prefatory Remarks._
+
+I visited the island of Yezo for the third time in the summer of 1886,
+in order to study the Aino language, with a view to elucidate by its
+means the obscure problem of the geographical nomenclature of Japan.
+But, as is apt to happen on such occasions, the chief object of my visit
+soon ceased to be the only object. He who would learn a language must
+try to lisp in it, and more especially must he try to induce the natives
+to chatter in it in his presence. Now in Yezo, subjects of discourse are
+few. The Ainos stand too low in the scale of humanity to have any notion
+of the civilised art of "making conversation." When, therefore, the
+fishing and the weather are exhausted, the European sojourner in one of
+their dreary, filthy seaside hamlets will find himself,--at least I
+found myself,--sadly at a loss for any further means of setting his
+native companions' tongues in motion. It is then that fairy-tales come
+to the rescue. The Ainos would not suggest the idea themselves. To
+suggest ideas is not their habit. But they are delighted to follow it
+when suggested. Simply to repeat something which they have known by
+heart ever since the days of their childhood is not such an effort to
+their easily-tired brains as is the keeping up of a conversation with
+one who speaks their language imperfectly. Their tongues are at once
+loosened.
+
+In my own case, I found myself, after a short time, listening to the
+stories for their own sake,--not merely as linguistic exercises; and I
+ventured to include a few of them in the "Memoir on the Ainos" which was
+published a few months ago by the Imperial University of Japan. Some
+remarks in a review of this "Memoir," contained in _Nature_ of the 12th
+May, 1887, have encouraged me to believe that anthropologists and
+comparative mythologists may be interested in having laid before them
+something more than mere samples of the mental products of a people
+which is interesting for three reasons,--interesting because its domain
+once extended over the entire Japanese archipelago, interesting because
+absolutely nothing certain is known as to its origin and affinities,
+interesting because it is, so to speak, almost at its last gasp. I have,
+therefore, now collected and classified all the tales that were
+communicated to me by Ainos, in Aino, during my last stay in the island,
+and more latterly in Tōkyō, when, by the kind assistance of the
+President of the University, Mr. H. Watanabe, an exceptionally
+intelligent Aino was procured from the North, and spent a month in my
+house. These tales form the paper which I now have the honour to offer
+for the acceptance of your learned Society.
+
+It would, no doubt, be possible to treat the subject of Aino folk-lore
+in great detail. The gloss might easily be made longer than the text.
+Each story might be analysed according to the method proposed by the
+Folk-Lore Society; a "survey of incidents" might be appended to each, as
+in Messrs. Steel and Temple's charming "Wide-Awake Stories," from the
+Punjab and Cashmere. More interesting to the anthropologist than such
+mechanical dissection of each tale considered as an independent entity
+would be the attempt to unravel the affinities of these Aino tales. How
+many of them, what parts of them, are original? How many of them are
+borrowed, and whence?
+
+To carry out such an investigation with that completeness which would
+alone give it serious value, would necessitate a greater expenditure of
+time than my duties will allow of, perhaps also a fund of multifarious
+knowledge which I do not possess. I would, therefore, merely suggest in
+passing that the probabilities of the case are in favour of the Ainos
+having borrowed from their only clever neighbours, the Japanese. (The
+advent of the Russians is so recent that they need hardly be counted in
+this connection.) The reasons for attributing to the Japanese, rather
+than to the Ainos, the prior possession (which, by the way, by no means
+implies the invention) of the tales common to both races, are partly
+general, partly special. Thus it is _a priori_ likely that the stupid
+and barbarous will be taught by the clever and educated, not the clever
+and educated by the stupid and barbarous. On the other hand, as I have
+elsewhere demonstrated, a comparative study of the languages of the two
+peoples shows clearly that this _a priori_ view is fully borne out so
+far as far as the linguistic domain is concerned. The same remark
+applies to social customs. Even in religion, the most conservative of
+all institutions, especially among barbarians, the Ainos have suffered
+Japanese influence to intrude itself. It is Japanese rice-beer, under
+its Japanese name of _sake_, which they offer in libations to their
+gods. Their very word for "prayer" seems to be archaic Japanese. A
+mediæval Japanese hero, Yoshitsune, is generally allowed to be held in
+religious reverence by them. The idea of earthquakes being caused by the
+wriggling of a gigantic fish under the earth is shared by the Ainos with
+the Japanese and with several other races.
+
+At the same time, the general tenour and tendency of the tales and
+traditions of the Ainos wear a widely different aspect from that which
+characterises the folk-lore of Japan. The Ainos, in their humble way,
+are addicted to moralising and to speculating on the origin of things. A
+perusal of the following tales will show that a surprisingly large
+number of them are attempts to explain some natural phenomenon, or to
+exemplify some simple precept. In fact they are science,--physical
+science and moral science,--at a very early stage. The explanations
+given in these tales completely satisfy the adult Aino mind of the
+present day. The Aino fairy-tales are not, as ours are, survivals from
+an earlier stage of thought. They spring out of the present state of
+thought. Even if not invented of recent years they fit in with the
+present Aino view of things,--so much so, that an Aino who recounts one
+of his stories does so under the impression that he is narrating an
+actual event. He does not "make believe" like the European nurse, even
+like the European child, who has always, in some nook or corner of his
+mind, a presentiment of the scepticism of his later years.
+
+So far as I can judge, that "disease of language" which we call
+metaphor, and which is held by some great authorities to have been the
+chief factor in the fabrication of Aryan myth, has no place in Aino
+fairy-land; neither have the phenomena of the weather attracted more
+attention than other things. But I speak subject to correction. Perhaps
+it is not wise to invite controversy on such a point unless one is well
+armed for the fight.
+
+Failing an elaborate analysis of the Aino fairy-tales, and a discussion
+of their origin and affinities, what I venture to offer for your
+Society's acceptance is the simple text of the tales themselves,
+rendered into English. Nine of them have already been printed in the
+Aino "Memoir" already referred to. One has been printed (but not quite
+in its genuine form, which decency was supposed to forbid) at the end of
+Mr. Batchelor's grammar included in the same "Memoir." All the others
+are now given to the world for the first time, never having yet appeared
+in any language, not even in Japanese.
+
+I would draw special attention to the character of the translation, as
+being an absolutely literal one in the case of all those stories which I
+originally wrote down in Aino from the dictation of native informants.
+As time pressed, however, I sometimes had the story told me more
+rapidly, and wrote it down afterwards in English only, but never more
+than a few hours afterwards. In such cases, though every detail is
+preserved, the rendering is of course not actually literal. This, and
+the fact that there were several informants, will account for the
+difference of style between the various stories. I have appended to each
+story either the words "translated literally," or the words "written
+down from memory," together with the date and the name of the informant,
+in order that those who use the collection may know exactly what it is
+that they are handling. In all such matters, absolute accuracy, absolute
+literalness, wherever attainable, is surely the one thing necessary. Not
+all the charm of diction, not all the ingenious theories in the world,
+can for a moment be set in the balance against rigid exactness, even if
+some of the concomitants of rigid exactness are such as to spoil the
+subject for popular treatment. The truth, the stark naked truth, the
+truth without so much as a loin-cloth on, should surely be the
+investigator's sole aim when, having discovered a new set of facts, he
+undertakes to present them to the consideration of the scientific world.
+
+Of course Aino tales, like other tales, may also be treated from a
+literary point of view. Some of the tales of the present collection,
+prettily illustrated with pictures by Japanese artists, and altered,
+expurgated, and arranged _virginibus puerisque_, are at the present
+moment being prepared by Messrs. Ticknor & Co., of Boston, who thought
+with me that such a venture might please our little ones both in England
+and in the United States. But such things 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 fashions have to the anatomy of the human frame.
+
+The present paper, on the contrary, is intended for the sole perusal of
+the anthropologist and ethnologist, who would be deprived of one of the
+best means of judging of the state of the Aino mind if the hideous
+indecencies of the original were omitted, or its occasional ineptitude
+furbished up. Aino mothers, lulling their babies to sleep, as they rock
+them in the cradle hung over the kitchen fire, use words, touch on
+subjects which we never mention; and that precisely is a noteworthy
+characteristic. The innocent savage is not found in Aino-land, if indeed
+he is to be found anywhere. The Aino's 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 classification of the stories, no importance is
+claimed. It was necessary to arrange them somehow; and the division into
+"Tales Accounting for the Origin of Phenomena," "Moral Tales," "Tales of
+the Panaumbe and Penaumbe Cycle," and "Miscellaneous Tales," suggested
+itself as a convenient working arrangement. The "Scraps of Folk-Lore,"
+which have been added at 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 repetitions.
+No doubt such repetitions have a confirmatory value, especially when the
+repetition is of the nature of a variant. Still, one would willingly
+spare them for the sake of new tales.
+
+The Aino names appended to the stories are those of the men by whom they
+were told to me, viz. Penri, the aged chief of Piratori; Ishanashte of
+Shumunkot; Kannariki of Poropet (Jap. Horobetsu); and Kuteashguru of
+Sapporo. Tomtare of Yūrap 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 Tureshi[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.
+ Miyanoshita, Japan,
+          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 anus 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-Gods._
+
+Two young thunder-gods, sons of the chief thunder-god, fell violently in
+love with the same Aino woman. Said one of them to the 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-god. "You
+shall be taken at your word"; and forthwith the one of them who had said
+he would become a flea was turned into a flea, while he who said he
+would become a louse was turned into a louse. Hence all the fleas and
+lice that exist at the present day.
+
+This accounts for the fact that, whenever there is a thunder-storm,
+fleas jump out of all sorts of places where there were none to be seen
+before.--(Written down from memory. Told by Ishanashte, 27th November,
+1886.)
+
+
+iii.--_Why Dogs cannot speak._
+
+Formerly dogs could speak. Now they cannot. The reason is that a dog,
+belonging to a certain man a long time ago, inveigled his master into
+the forest under the pretext of showing him game, and there caused him
+to be devoured by a bear. Then the dog went home to his master's widow,
+and lied to her, saying: "My master has been killed by a bear. But when
+he was dying he commanded me to tell you to marry me in his stead." The
+widow knew that the dog was lying. But he kept on urging her to marry
+him. So at last, in her grief and rage, she threw a handful of dust into
+his open mouth. This made him unable to speak any more, and therefore no
+dogs can speak even to this very day.--(Written down from memory. Told
+by Ishanashte, 29th November, 1886.)
+
+
+iv.--_Why the Cock cannot fly._
+
+When the Creator had finished creating the world, and had returned to
+the sky, he sent down the cock to see whether the world was good or not,
+with orders to come back at once. But the world was so beautiful, that
+the cock, unable to tear himself away, kept lingering on from day to
+day. At last, after a long time, he was on his way flying back up to the
+sky. But God, angry with him for his disobedience, stretched forth his
+hand, and beat him down to earth, saying: "You are not wanted in the sky
+any more."
+
+That is why, to this very day, the cock cannot fly high.--(Written down
+from memory. Told by Penri, 18th July, 1886.)
+
+
+v.--_The Origin of the Hare._
+
+Suddenly there was a large house on the top of a mountain, wherein were
+six people beautifully arrayed, but constantly quarrelling. Whence they
+came was unknown. Thereupon Okikurumi came and said: "Oh! you bad hares!
+you wicked hares! who does not know your origin? The children in the sky
+were pelting each other with snowballs, and the snowballs fell into the
+world of men. As it would be a pity to waste anything that falls from
+the sky, the snowballs were turned into hares, and those hares are you.
+You, who dwell in this world, which belongs to me, should not quarrel.
+What is it that you are making such a noise about?"
+
+With these words, Okikurumi seized a fire-brand, and beat each of the
+six with it in turn. Thereupon all the hares ran away. This is the
+origin of the hare[-god]; and for this reason the body of the hare is
+white because made of snow, while its ears--which are the place where it
+was charred by the fire-brand,--are black.--(Translated literally. Told
+by Penri, 10th July, 1886.)
+
+
+vi.--_The Position of the Private Parts._
+
+At the beginning of the world it had been the Creator's intention to
+place both men's and women's genitals on their foreheads so that they
+might be able to procreate children easily. But the otter made a mistake
+in conveying the message to that effect; and that is how the genitals
+come to be in the inconvenient place they are now in.--(Written down
+from memory. Told by Ishanashte, 11th July, 1886.)
+
+
+vii.--_The Reason for there being no Fixed Time for Human Beings to
+copulate._
+
+Anciently the Creator summoned all the birds and beasts, the gods and
+devils together, in order to instruct them on the subject of copulation.
+So the birds and all the others of every sort assembled, and learnt from
+the Creator when to copulate, and when to give birth to their young.
+
+Then the Creator said to the horse: "Oh! thou divine ancestor of horses!
+It will be well for thee to copulate one spring, and to give birth to
+thy young in the spring of the following year; and thou mayest eat any
+of the grass that may grow in any land." At these words, the horse was
+delighted, and forthwith trotted out. But, as he rose, he kicked God in
+the forehead. So God was very angry, and pressed his hand to his head,
+so much did it hurt him.
+
+Meanwhile, the ancestor of men came in, and asked saying: "How about me?
+When shall I copulate?" To which God, being still angry, replied:
+"Whenever you like!" For this reason, that race of creatures which is
+called man copulate at all times.--(Translated literally. Told by
+Ishanashte, 12th July, 1886).
+
+
+viii.--_The Owl and the Tortoise._
+
+The tortoise[-god] in the sea and the owl[-god] on land were very
+intimate. The tortoise spoke thus: "Your child is a boy. My child is a
+girl. So it will be good for us to unite them in marriage. If I send
+into the river the fish that there are in the sea your son and my
+daughter, being both of them enabled to eat fish, will possess the
+world." Thus spoke the tortoise. The owl was greatly obliged. For this
+reason, the child of the tortoise and the child of the owl became
+husband and wife. For this reason, the owl, without the least
+hesitation, eats every fish that comes into the river.--(Translated
+literally. Told by Penri, 15th July, 1886.)
+
+
+ix.--_How a Man got the better of two Foxes._
+
+A man went into the mountains to get bark to make rope with, and found a
+hole. To this hole there came a fox, who spoke as follows, though he was
+a fox, in human language: "I know of something from which great profit
+may be derived. Let us go to the place to-morrow!" To which the fox
+inside the hole replied as follows: "What profitable thing do you
+allude to? After hearing about it, I will go with you if it sounds
+likely to be profitable; and if not, not." The fox outside spoke thus:
+"The profitable thing to be done is this. I will come here to-morrow
+about the time of the mid-day meal. You must be waiting for me then, and
+we will go off together. If you take the shape of a horse, and we go off
+together, I taking the shape of a man and riding on your back, we can go
+down to the shore, where dwell human beings possessed of plenty of food
+and all sorts of other things. As there is sure to be among the people
+some one who wants a horse, I will sell you to him who thus wants a
+horse. I can then buy a quantity of precious things and of food. Then I
+shall run away; and you, having the appearance of a horse, will be led
+out to eat grass, and be tied up somewhere on the hillside. Then, if I
+come and help you to escape, and we divide the food and the precious
+things equally between us, it will be profitable for both of us." Thus
+spoke the fox outside the hole; and the fox inside the hole was very
+glad, and said: "Come and fetch me early to-morrow, and we will go off
+together."
+
+The man was hidden in the shade of the tree, and had been listening.
+Then the fox who had been standing outside went away, and the man, too,
+went home for the night. But he came back next day to the mouth of the
+hole, and spoke thus, imitating the voice of the fox whom he had heard
+speaking outside the hole the day before: "Here I am. Come out at once!
+If you will turn into a horse, we will go down to the shore." The fox
+came out. It was a big fox. The man said: "I have come already turned
+into a man. If you turn into a horse, it will not matter even if we are
+seen by other people." The fox shook itself, and became a large chestnut
+[_lit._ red] horse. Then the two went off together, and came to a very
+rich village, plentifully provided with everything. The man said: "I
+will sell this horse to anybody who wants one." As the horse was a very
+fine one, every one wanted to buy it. So the man bartered it for a
+quantity of food and precious things, and then went away.
+
+Now the horse was such a peculiarly fine one that its new owner did not
+like to leave it out-of-doors, but always kept it in the house. He shut
+the door, and he shut the window, and cut grass to feed it with. But
+though he fed it, it could not (being really a fox) eat grass at all.
+All it wanted to eat was fish. After about four days it was like to die.
+At last it made its escape through the window and ran home; and,
+arriving at the place where the other fox lived, wanted to kill it. But
+it discovered that the trick had been played, not by its companion fox,
+but by the man. So both the foxes were very angry, and consulted about
+going to find the man and kill him.
+
+But though the two foxes had decided thus, the man came and made humble
+excuses, saying: "I came the other day, because I had overheard you two
+foxes plotting; and then I cheated you. For this I humbly beg your
+pardon. Even if you do kill me, it will do no good. So henceforward I
+will brew rice-beer for you, and set up the divine symbols for you, and
+worship you,--worship you for ever. In this way you will derive greater
+profit than you would derive from killing me. Fish, too, whenever I make
+a good catch, I will offer to you as an act of worship. This being so,
+the creatures called men shall worship you for ever."
+
+The foxes, hearing this, said: "That is capital, we think. That will do
+very well." Thus spake the foxes. Thus does it come about that all men,
+both Japanese and Aino, worship the fox. So it is said.--(Translated
+literally. Told by Ishanashte, 15th July, 1886.)
+
+
+x.--_The Man who Married the Bear-Goddess._
+
+There was a very populous village. It was a village having both plenty
+of fish and plenty of venison. It was a place lacking no kind of food.
+Nevertheless, once upon a time, a famine set in. There was no food, no
+venison, no fish, nothing to eat at all; there was a famine. So in that
+populous village all the people died.
+
+Now the village chief was a man who had two children, a boy and a girl.
+After a time, only those two children remained alive. Now the girl was
+the older of the two, and the boy was the younger. The girl spoke thus:
+"As for me, it does not matter even if I do die, since I am a girl. But
+you, being a boy, can, if you like, take up our father's inheritance. So
+you should take these things with you, use them to buy food with, eat
+it, and live." So spoke the girl, and took out a bag made of cloth, and
+gave it to him.
+
+Then the boy went out on to the sand, and walked along the sea-shore.
+When he had walked on the sand for a long time, he saw a pretty little
+house a short way inland. Near it was lying the carcase of a large
+whale. The boy went to the house, and after a time entered it. On
+looking around, he saw a man of divine appearance. The man's wife, too,
+looked like a goddess, and was dressed altogether in black raiment. The
+man was dressed altogether in speckled raiment. The boy went in, and
+stood by the door. The man said to him: "Welcome to you, whencesoever
+you may have come." Afterwards a lot of the whale's flesh was boiled,
+and the boy was feasted on it. But the woman never looked towards him.
+Then the boy went out and fetched his parcel, which he had left outside.
+He brought in the bag made of cloth which had been given to him by his
+sister, and opened its mouth. On taking out and looking at the things
+inside it, they were found to be very precious treasures. "I will give
+you these treasures in payment for the food," said the boy, and gave
+them to that divine-looking man-of-the-house. The god, having looked at
+them, said: "They are very beautiful treasures." He said again: "You
+need not have paid me for the food. But I will take these treasures of
+yours, carry them to my [other] house, and bring you my own treasures in
+exchange for them. As for this whale's flesh, you can eat as much of it
+as you like, without payment." Having said this, he went off with the
+lad's treasures.
+
+Then the lad and the woman remained together. After a time the woman
+turned to the lad, and said: "You lad! listen to me when I speak. I am
+the bear-goddess. This husband of mine is the dragon-god. There is no
+one so jealous as he is. Therefore did I not look towards you, because I
+knew that he would be jealous if I looked towards you. Those treasures
+of yours are treasures which even the gods do not possess. It is because
+he is delighted to get them that he has taken them with him to
+counterfeit them and bring you mock treasures. So when he shall have
+brought those treasures and shall display them, you must speak thus: 'We
+need not exchange treasures. I wish to buy the woman!' If you speak
+thus, he will go angrily away, because he is such a jealous man. Then
+afterwards we can marry each other, which will be very pleasant. That is
+how you must speak." That was what the woman said.
+
+Then, after a certain time, the man of divine appearance came back
+grinning. He came bringing two sets of treasures, the treasures which
+were treasures and his own other treasures. The god spoke thus: "You,
+lad! As I have brought the treasures which are your treasures, it will
+be well to exchange them for my treasures." The boy spoke thus: "Though
+I should like to have treasures also, I want your wife even more than I
+want the treasures; so please give me your wife instead of the
+treasures." Thus spoke the lad.
+
+He had no sooner uttered the words than he was stunned by a clap of
+thunder above the house. On looking around him, the house was gone, and
+only he and the goddess were left together. He came to his senses. The
+treasures were there also. Then the woman spoke thus: "What has happened
+is that my dragon-husband has gone away in a rage, and has therefore
+made this noise, because you and I wish to be together. Now we can live
+together." Thus spoke the goddess. Afterwards they lived together. This
+is why the bear is a creature half like a human being.--(Translated
+literally. Told by Ishanashte, 9th November, 1886.)
+
+
+xi.--_The two Foxes, the Mole, and the Crows._
+
+Two brother foxes consulted together thus: "It would be fun for us to go
+down among men, and assume human shape." So they made treasures and they
+made garments out of the leaves of various trees, and they made various
+things to eat and cakes out of the gum which comes out of trees. But the
+mole[-god] saw them making all these preparations. So the mole made a
+place like a human village, and placed himself in it under the disguise
+of a very old man. The foxes came to that village; they came to the very
+old man's house. And the mole himself made beautiful treasures and made
+garments out of various herbs and leaves of trees; and, taking
+mulberries and grapes from the tops of the trees, he made good food. On
+the arrival of the foxes, the mole invited all the crows in the place
+and all sorts of birds. He gave them human shape, and placed them as
+owners in the houses of the village. Then the mole, as chief of the
+village, was a very old man.
+
+Then the foxes came, having assumed the shape of men. They thought the
+place was a human village. The old chief bought all the things which the
+foxes had brought on their backs, all their treasures and all their
+food. Then the old man displayed to them his own beautiful treasures.
+The old man displayed all his beautiful things, his garments. The foxes
+were much pleased. Then the old man spoke thus: "Oh you strangers! as
+there is a dance in my village, it will be well for you to see it." Then
+all the people in the village danced all sorts of dances. But at last,
+owing to their being birds, they began to fly upwards, notwithstanding
+their human shape. The foxes saw this, and were much amused. The foxes
+ate both of the mulberries and of the grapes. They tasted very good. It
+was great fun, too, to see the dancing. Afterwards they went home.
+
+The foxes, thought thus: "What is nicer even than treasures is the
+delicious food which human beings have. As we do not know what it is,
+let us go again and buy some more of it." So they again made treasures
+out of herbs. Then they again went down to that village. The mole was in
+a golden house--a large house. He was alone in it, having sent all the
+crows and the rest away. As the foxes entered the house and looked about
+them, they saw a very venerable god. The god spoke thus: "Oh! you foxes;
+because you had assumed human shape, you made all sorts of counterfeit
+treasures. I saw all that you did. It is by me, and because of this,
+that you are brought here. You think this is a human village; but it is
+the village of me, your master the mole. It seems you constantly do all
+sorts of bad things. If you do so, it is very wrong; so do not assume
+human shape any more. If you will cease to assume human shape, you may
+henceforth eat your fill of these mulberries and grapes. You and your
+companions the crows may eat together of the mulberries and of all
+fruits at the top of the trees, which the crows cause to drop down. This
+will be much more profitable for you than to assume human shape." Thus
+spoke the mole.
+
+Owing to this, the foxes left off assuming human shape, and, from that
+time forward, ate as they pleased of the mulberries and the grapes. When
+the crows let any drop, they went underneath the trees and ate them.
+They became very friendly together.--(Translated literally. Told by
+Ishanashte, 11th November, 1886.)
+
+
+xii.--_The Stolen Charm._
+
+A very rich man kept a puppy and a fox-cub. Besides these he possessed a
+tiny silver model of a ship,--a charm given to him by some god, what god
+I know not. One day this charm was stolen, and could nowhere be found.
+The rich man was so violently grieved at this, that he lay down and
+refused all food, and was like to die. Meanwhile the puppy and the
+fox-cub played about in his room. But when they saw, after some time,
+that the man was really going to die, the fox-cub said to the puppy: "If
+our master dies, we shall die of hunger too; so we had better search for
+the charm." So they consulted as to the best way to search for it; and
+at last the fox-cub was struck by the idea that the ogre who lived at
+the top of the large mountain that stands at the end of the world might
+have stolen the charm and put it into his box. The fox-cub seemed to see
+that this had really happened. So the two little animals determined to
+go and rescue the charm from the ogre. But they knew that they could not
+accomplish this alone, and resolved to add the rat[-god] to their
+number. So they invited the rat, and the three went off, dancing
+merrily.
+
+Now the ogre was always looking steadily in the direction of the sick
+rich man, hoping that he would die. So he did not notice the approach of
+the fox-cub, the dog, and the rat. So when they reached the ogre's
+house, the rat, with the help of the fox-cub, scooped out a passage
+under and into the house, by which all three made their way in. They
+then decided that it must be left to the rat to get hold of the charm by
+nibbling a hole in the box in which it was kept. Meanwhile the fox-cub
+assumed the shape of a little boy, and the puppy that of a little
+girl,--two beautiful little creatures who danced and went through all
+sorts of antics, much to the amusement of the ogre. The ogre was,
+however, suspicious as to how they had come into the house, and whence
+they had come, for the doors were not open. So he determined just to
+divert himself awhile by watching their frolics, and then to kill them.
+Meanwhile the rat had nibbled a hole in the box. Then getting into it,
+he rescued the charm, and went out again through the passage in the
+ground. The little boy and girl disappeared too; how, the ogre could not
+tell. He made to pursue them through the door, when he saw them fleeing.
+But on second thoughts he came to the conclusion that, having once been
+taken in by a fox, there was no use in further endeavours. So he did not
+follow the three animals as they fled away.
+
+They returned to the village; the puppy and the fox-cub to their
+master's house, the rat to its own place. The puppy and the fox-cub took
+home with them the charm, and placed it by their master's pillow,
+playing about near him, and pulling his clothes a little with their
+teeth. At length he lifted his head and saw the charm. Then he
+worshipped it with great joy and gratitude. Afterwards the fox-cub and
+the puppy caused him to see in a dream how the charm had been recovered
+through the rat's assistance. So he worshipped the rat also.
+
+For this reason the Ainos do not think so very badly of the rat after
+all. The fox, too, though often pursued by dogs, will sometimes make
+friends with them; and even when a dog is pursuing a fox, it will not
+bite the latter if it turns its face towards the pursuer.--(Written down
+from memory. Told by Ishanashte, 21st November, 1886.)
+
+
+xiii.--_The Fox, the Otter, and the Monkey._
+
+In very ancient days, at the beginning of the world, there were a fox,
+an otter, and a monkey, all three of whom lived on the most intimate
+terms of friendship.
+
+One day the fox spoke to the other two as follows: "What do you say to
+our going off somewhere, and stealing food and treasures from the
+Japanese?" His two companions having consented, they all went together
+to a distant place, and stole a bag of beans, a bag of salt, and a mat
+from the house of a very rich man. When they had come home with their
+plunder, the fox said: "Otter! you had better take the salt, for it will
+be useful to you in salting the fish which you catch in the water when
+you go fishing. Monkey! do you take the mat; it will be very useful for
+you to make your children dance upon. As for myself, I will take the bag
+of beans."
+
+After this, all three retired to their respective houses; and a little
+later the otter went to the river to fish. But, as he took his bag of
+salt with him when he made the plunge, all the salt was melted in a
+moment, to his great disappointment. The monkey was equally unlucky;
+for, having taken his mat and spread it on the top of a tree, and made
+his children dance there, the children fell, and were dashed to pieces
+on the ground below.
+
+The monkey and the otter, enraged by the misfortunes which the fox's
+wiles had brought upon them, now joined together in order to fight the
+fox. So the latter took a lot of beans out of his bag, chewed them to a
+pulp, smeared all his body with the paste, and lay down pretending to be
+very ill. And when the otter and the monkey came and made to kill him,
+he said: "See to what a pitiful plight I am reduced! As a punishment for
+having deceived you, my whole body is now covered with boils, and I am
+on the point of death. There is no need for you to kill me. Go away! I
+am dying fast enough." The monkey looked, and saw that the fox seemed to
+be speaking the truth. So he went testily away, across the sea to Japan.
+That is the reason why there are no monkeys in the land of the
+Ainos.--(Written down from memory. Told by Ishanashte, 11th July, 1886.)
+
+
+xiv.--_The Fox and the Tiger._--(No. I.)
+
+Said the tiger to the fox: "Let us run a race from the top of the world
+to the bottom of the world, and he who wins it shall be lord of the
+world!" The fox agreed, and off the tiger bounded, but without noticing
+that the fox had caught hold of his tail so as to get pulled along by
+him. Just as the tiger was about to reach the other end, he suddenly
+whisked round, in order to jeer at the fox, whom he believed to be far
+behind. But this motion exactly threw the fox safely on to the far end,
+so that he was able to call out to the astonished tiger: "Here I am.
+What are you so long about?"
+
+For this reason there are no tigers in Aino-land.
+
+
+(No. II.)
+
+Said the tiger to the fox: "You are said to be the craftiest of all
+creatures. Let us now enter into rivalry, and see which of us can roar
+the loudest; for to him shall belong the chieftainship of the world."
+The fox consented, and the two stood up alongside of each other. But as
+it was for the tiger to roar first, he remained standing up, and did not
+notice how the fox scraped a hole with his paws to hide his head in, so
+that his ears might not be stunned by the tiger's roaring.
+
+Well, the tiger roared a roar which he thought must be heard from the
+top of the world to the bottom of the world, and must certainly stun the
+fox. But the fox, as soon as he knew the tiger's roar to be at an end,
+jumped up out of the hole where he had been hiding his ears, and said:
+"Why! I hardly heard you. You can surely roar louder than that. You had
+better try again."
+
+The tiger was very angry at this; for he had expected that the fox would
+be stunned to death. However he resolved to make another still more
+tremendous effort. He did so, while the fox again hid his head in the
+hole; and the tiger burst his inside in the attempt.
+
+For this reason there are no tigers in Aino-land. For this reason, also,
+foxes are crafty and eloquent even at the present day.--(Written down
+from memory. Told by Ishanashte, 27th November, 1886.)
+
+
+xv.--_The Punishment of Curiosity._
+
+In very ancient days, when the world had just been made, everything was
+still unsettled and dangerous. The crust of the earth was thin, and all
+was burning beneath. For this reason the people did not dare to venture
+outside of their huts even to obtain food: for they would have scorched
+their feet. So they were fed by the god Okikurumi, who used to fish for
+them, and then send round his wife Turesh with what he had caught. But
+he commanded the people to ask no questions, and never to attempt to
+look at Turesh's face. But one day an Aino in one of the huts was not
+content with being fed for nothing, and disobeyed Okikurumi's commands.
+He wished to see who the woman was that came round every day with food.
+So he waited till her hand was stretched in at the window, seized hold
+of it, and pulled her in by main force. She screamed and struggled; and,
+when she was inside the hut, she turned into a wriggling, writhing
+dragon. The sky darkened, the thunder crashed, the dragon vanished, and
+the hut was consumed by lightning. Okikurumi was very angry at what the
+man had done. So he left off feeding the people, and went away, none,
+knew whither. That is why the Ainos have been poor and miserable ever
+since that time.--(Written down from memory. Told by Kuteashguru, July,
+1886.)
+
+
+xvi.--_How it was settled who should rule the World._
+
+When the Creator had finished creating this world of men, the good and
+the bad gods were all mixed together promiscuously, and began disputing
+for the possession of the world. They disputed,--the bad gods wanting to
+be at the head of the government of this world, and the good gods
+likewise wanting to be at the head. So the following arrangement was
+agreed to: Whoever, at the time of sunrise, should be the first to see
+the luminary, should rule the world. If the bad gods should be the first
+to see it rise, then they should rule; and if the good gods should be
+the first, then they should rule. Thereupon both the bad Gods and the
+brilliant gods looked towards the place where the luminary was to rise.
+But the fox[-god] alone stood looking towards the west. After a little
+time, the fox cried out: "I see the sunrise." On the gods, both bad and
+good, turning round and gazing, they saw in truth the refulgence of the
+luminary in the west. This is the cause for which the brilliant gods
+rule the world.--(Translated literally. Told by Ishanashte, 10th July,
+1886.)
+
+
+xvii.--_The Man who lost his Wife._
+
+A man had lost his wife, and was searching for her everywhere, over hill
+and dale, forest and sea-shore. At last he came to a wide plain, on
+which stood an oak-tree. Going up to it he found it to be not so much an
+oak-tree as a house, in which dwelt a kind-looking old man. Said the old
+man: "I am the god of the oak-tree. I know of your loss, and have seen
+your faithful search. Rest here awhile, and refresh yourself by eating
+and smoking. After that, if you hope to find your wife again, you must
+obey my orders, which are as follows: Take this golden horse, get on his
+back, fly up on him to the sky, and, when you get there, ride about the
+streets, constantly singing."
+
+So the man mounted the horse, which was of pure gold. The saddle and all
+the trappings were of gold also. As soon as he was in the saddle, the
+horse flew up to the sky. There the man found a world like ours, but
+more beautiful. There was an immense city in it; and up and down the
+streets of that city, day after day, he rode, singing all the while.
+Every one in the sky stared at him, and all the people put their hands
+to their noses, saying: "How that creature from the lower world stinks!"
+At last the stench became so intolerable to them that the chief god of
+the sky came and told him that he should be made to find his wife if
+only he would go away. Thereupon the man flew back to earth on his
+golden horse. Alighting at the foot of the oak-tree, he said to the
+oak-god: "Here am I. I did as you bade me. But I did not find my wife."
+"Wait a moment," said the oak-god; "you do not know what a tumult has
+been caused by your visit to the sky, neither have I yet told you that
+it was a demon who stole your wife. This demon, looking up from hell
+below, was so much astonished to see and hear you riding up and down the
+streets of heaven singing, that his gaze is still fixed in that
+direction. I will profit hereby to go round quietly, while his attention
+is absorbed, and let your wife out of the box in which he keeps her shut
+up."
+
+The oak-god did as he had promised. He brought back the woman, and
+handed over both her and the gold horse to the man, saying: "Do not use
+this horse to make any more journeys to the sky. Stay on earth, and
+breed from it." The couple obeyed his commands, and became very rich.
+The gold horse gave birth to two horses, and these two bred likewise,
+till at last horses filled all the land of the Ainos.--(Written down
+from memory. Told by Ishanashte, 21st July, 1886.)
+
+
+xviii.--_The First Appearance of the Horse in Aino-land._
+
+A very beautiful woman had a husband. He was a very skilful fellow. Once
+he went to the mountains, and disappeared. But at night he returned,
+bearing a deer on his back. After feasting on the deer, they went to
+bed. But in the middle of the night, the woman wept and screamed,
+saying: "This man is not my husband. Though with shame, I will declare
+the fact as it is. His penis is so big, so big, so big, that it will not
+get into my vagina; and if it did get in, I should die."
+
+Alarmed by her cries, the neighbours ran out, and came into her house;
+and one strong fellow took a stick, and beat the husband, saying: "You
+must be some sort of devil," whereupon the husband turned into a horse,
+and ran away neighing. Afterwards he was beaten to death.
+
+The truth was that the husband had been killed and supplanted by the
+horse. That was the first the Ainos saw of horses. In ancient days every
+sort of creature could thus assume human shape. So it is
+said.--(Translated literally. Told by Penri, 12th July, 1886.)
+
+
+xix.--_Sunrise._
+
+When the sun rises at the head of the world [_i.e._ in the east], a
+devil tries to swallow it. But some one thrusts two or three crows or
+foxes into the devil's mouth. Meanwhile the sun mounts on high. The
+creatures, than which there are none more numerous in this world, are
+the crows and the foxes. That is why things are thus. In return for this
+service of theirs, the crows and foxes share in all man's eatables. It
+is because of the above fact.--(Translated literally. Told by Penri,
+13th July, 1886.)
+
+
+xx.--_The Sex of the Two Luminaries._
+
+Formerly it was the female luminary that came out at night. But she was
+so greatly shocked at the immoralities which she saw going on out of
+doors among the grass, that she exchanged with the male luminary, who,
+being a man, did not care so much. So now the sun is a female deity, and
+the moon is a male deity. But surely the sun must be often shocked at
+what she sees going on even in the day-time, when the young people are
+in the open among the grass.--(Written down from memory. Told by
+Ishanashte, November, 1886.)
+
+
+
+
+II.--MORAL TALES.
+
+
+xxi.--_The Kind Giver and the Grudging Giver._
+
+A certain man had laid his net across the river; having laid his net, he
+killed a quantity of fish. Meanwhile there came a raven, and perched
+beside him. It seemed to be greatly hungering after the fish. It was
+much to be pitied. So the fisherman washed one of the fish, and threw it
+to the raven. The raven ate the fish with great joy. Afterwards the
+raven came again. Though it was a raven, it spoke thus, just like a
+human being: "I am very grateful for having been fed on fish by you. If
+you will come with me to my old father, he too will thank you. So you
+had better come."
+
+The man went with the raven. Being a raven, it flew through the air. The
+man followed it on foot. After they had gone a long way, they came to a
+large house. When they got there, the raven went into the house. The man
+went in also. When he looked, it appeared like a human being in form,
+though it was a raven. There were also a divine old man and a divine old
+woman besides the divine girl. This girl was she who had led the man
+hither. The divine old man spoke thus: "I am very grateful to you. As I
+am very grateful to you for feeding my daughter with good fish, I have
+had you brought here in order to reward you." Thus spoke the divine old
+man.
+
+Then there were a gold puppy and a silver puppy. Both these puppies were
+given to the man. The divine old man spoke thus: "Though I should give
+you treasures, it would be useless. But if I give you these puppies, you
+will be greatly benefited. As for the excrements of these two puppies,
+the gold puppy excretes gold and the silver puppy excretes silver. This
+being so, you will be greatly enriched if you sell these excrements to
+the officials. Understand this!" Then the man, with respectful
+salutations, went away, carrying with him the two puppies, and came to
+his own house. Then he gave the puppies a little food at a time. When
+the gold puppy excreted, it excreted gold for him. When the silver puppy
+excreted, it excreted silver for him. The man greatly enriched himself
+by selling the metal.
+
+Thereupon another man, for the sake of imitation, set his net in the
+river. He killed a quantity of fish. Then the raven came. The man
+smeared a fish with mud, and then threw it to the raven. The raven flew
+away with it. The man went after it, and at last, after going a long
+way, reached a large house. He went in there. The divine old man was
+very angry. He spoke thus: "You man are a man with a very bad heart.
+When you gave my daughter a fish, you gave it smeared all over with mud.
+I am very angry. Still, though I am angry, I will give you some puppies,
+as you have come to my house. If you treat them properly, you will be
+benefited." Thus spoke the divine old man, and gave a gold puppy and a
+silver puppy to the man. With a bow, the man went home with them.
+
+The man thought thus: "If I feed the puppies plentifully, they will
+excrete plenty of metal. It would be foolish to have them excreting only
+a little at a time. So I will do that, and become very rich." Thinking
+thus, he fed the puppies plentifully on anything, even on dirty things.
+Then they excreted no metal for him. They only excreted dirty dung. The
+man's house was full of nothing but dirty dung. As for the former man,
+who had received puppies from the divine old man, he fed his on nothing
+but good food, a little at a time. Gradually they excreted metal for
+him. He was greatly enriched.
+
+Thus in ancient times, with regard to men who wished to grow rich, they
+could grow rich if their hearts were as good as possible. As for
+bad-hearted men, the gods became angry at all their various misdeeds.
+It was for this reason that, on account of their anger, even a gold
+puppy excreted nothing but dung. As for the house of that bad-hearted
+man, it grew so full of dung as to be too dirty for other people to
+enter. This being so, oh! men, do not be bad-hearted. That is the story
+which I have heard.--(Translated literally. Told by Ishanashte, 20th
+July, 1886.)
+
+
+xxii.--_The Man who was changed into a Fox_.
+
+A certain man's conduct was as follows: he went to every place, making
+it his business to do nothing but tell lies and extort things from
+people. Then, after a time, when wanting to extort again, he went on to
+another place. While walking along he used to think of what lies he
+could tell. Afterwards he heard a voice. It was not human language. He
+walked saying--"Pau! pau!"[C] When he looked at his own body, it was a
+fox's. Then he thought that, whether he might return to his own village,
+or go to another place, the dogs would kill him. So, with tears, he went
+away from the road into the mountains. There he found a large, leafy
+oak-tree. He lay down crying beneath it.
+
+Then he fell asleep. He dreamt that there was a large house. He was
+outside of that house. A divine woman came out of it, and spoke thus:
+"Oh! what a bad man! what a villain! You have become a bad god, a devil,
+as a divine punishment for your misdeeds. Being thus made into a devil,
+why do you come and stand near my house? I should like to leave you
+alone. But as I am this tree, which is made the chief of trees by
+heaven, and as it would defile me to have you die beside my house, I
+will turn you into a man again and send you home. Do not misbehave
+yourself henceforth!" Thus spoke the divine woman.
+
+Such was his dream. Meanwhile the branches at the top of the tree broke,
+and came crashing down, and he was greatly frightened. But when he
+started up, he was a man again. Then he worshipped the tree. Then he
+returned home. Then afterwards he did not misbehave. So also must you
+not misbehave, you men who live now!--(Translated literally. Told by
+Penri, 19th July, 1886.)
+
+[C] An onomatopœia for the bark of the fox.
+
+
+xxiii.--_The Rat Boy._
+
+In a certain village there lived a very rich couple; but they were
+childless. They were very anxious for a child. But one day, as the wife
+went to the mountains to fetch wood, she found a little boy crying
+beside a tree. Rejoiced at this, she took him down with her to the
+village. Thenceforth they kept the boy with them. It was a place where
+there was plenty of deer and also of fish; it was a place provided with
+all the things which people like to eat. But though they hunted the
+deer, they could not catch them; though they angled for the fish, they
+could not catch them. They were very hungry. Hearing that great
+quantities both of fish and of deer were killed in the village next to
+theirs, towards the mountains, the wife went off to buy food there,
+taking the child with her. She went to the village next to theirs,
+towards the mountains. She went to the house of the chief.
+
+The woman looked and saw fish hanging on poles, and flesh hanging on
+poles. With tears she longed for some. She went in, she went in to the
+chief's house. Then she stayed there. She was feasted on the best bits
+of the fish and on the best bits of the flesh. After that, as she lay
+down with her little boy, he rose quietly in the middle of the night.
+Then there was the sound of a rat nibbling at the fish and flesh on the
+poles. The woman thought it very strange. So at dawn the boy came
+quietly back, lay down by the woman's side, and slept there till the day
+was bright. The people of the house rose, and the chief went out and
+mumbled thus to himself: "Never were there such rats as this. There have
+been rats nibbling my good fish and my good flesh."
+
+So the woman bought a quantity of fish and flesh and went off with it.
+She wanted the little boy to walk in front of her; but he disliked to do
+so. He would only walk after her. Then there was the sound of a rat
+nibbling at her load. When she looked back, the little boy was grinning.
+So they went on; they went home. Then she put both the fish and the
+flesh into the store-house. Then she whispered to her husband. Then her
+husband went into the next room, and made a trap. Then the trap was set
+in the store-house. Then they went to bed. The little boy lay between
+the woman and her husband; but after awhile he quietly rose and went
+out. He stayed away, without coming back. Daylight came. On the man of
+the house going into the store-house, there was a large rat in the trap.
+So he brought it down, beat it to death, and swept it on to the
+dust-heap. That night he had a dream. A person of divine aspect spoke to
+him thus; "You were childless, and wanting to have a child. The most
+wicked of the rats, seeing this, took the shape of a little boy, and
+dwelt in your house. For this reason, your village has been polluted.
+But as you have now killed the rat, all will now be right. I am sorry
+for you, so you shall have a child." Thus did he dream that the god
+spoke to him. As it was true, they got a child, though they had been
+childless.
+
+For this reason, whether it be on the shore or in the mountains or
+anywhere else that one finds either a child or a puppy, one should not
+let it dwell in one's house without knowing its origin.--(Translated
+literally. Told by Penri, 20th July 1886.)
+
+
+xxiv.--_Don't throw Useful Things away._
+
+A certain man had a little boy. A divine little boy and a divine little
+girl used to come and play with him every day. But the little boy alone
+could see them. His parents could not see them, but believed their child
+to be alone.
+
+Now one day he fell ill, and during his illness his two playmates did
+not come to see him. Only at the very last did they come, when he seemed
+to be on the point of death. Then they came, and the little girl said:
+"We know the cause of your illness. Your grandfather possessed a
+beautiful axe. I myself am a small tray which he fashioned with that
+axe, and the little boy who comes with me is a pestle which was also
+fashioned with it. So the axe was our chieftain, and we are its
+children. But your father has been bad. He has thrown away the axe,
+which is now rusting under the floor. For this are you ill, in order to
+punish your father, because our chieftain the axe is angry. Therefore,
+as we were your playmates, we have come to warn you that, if you wish to
+live, you must tell your father to search for the axe, to polish it, to
+make a new handle for it, and to set up the divine symbols in its
+honour. Then may you be cured, and the axe too will pay you a visit in
+human shape."
+
+So the boy told his father of this. The father thought that his son had
+been instructed in a dream. He searched under the floor of the house,
+and found the axe, and polished it, and made a new handle for it, and
+set up the divine symbols in its honour. Then his son was immediately
+healed.
+
+After that, the axe (who appeared as a very handsome man), the tray, and
+the pestle all came, and became the little boy's brothers and sisters.
+The axe, being a god, knew all that went on and the causes of
+everything; and it and the tray and the pestle used always to tell the
+boy everything. Thus, if any one was sick, he knew why the sickness had
+come, and how it should be treated. He was looked upon as a great
+soothsayer and wizard, who could turn death into life. This was because
+other people only saw him. They did not see his divine informants, the
+axe, the tray, and the pestle.
+
+For this reason never throw away anything that has belonged to your
+ancestors. You will be punished by the gods if you do so.
+
+[In a variant of this tale, the death of child after child borne by a
+certain woman was owing to the fact that the doll with which she herself
+had played as a child (a piece of wood shaped like a bird) had been
+thrown away in the grass, and had thus had its anger aroused. A
+conversation on the subject between the spoon, the cup, and the iron
+chain whereby the kettle is hung over the fire from a hook in the
+ceiling, is overheard by a half-burnt piece of firewood, who warns the
+woman's husband in a dream. The doll is then looked for; and, when
+found, the divine symbols are set up in its honour. Thereupon the woman
+bears again. This time the child survives, to the delight of both its
+parents.]--(Written down from memory. Told by Ishanashte, 2nd December,
+1886.)
+
+
+xxv.--_The Wicked Wizard punished._
+
+One day a wizard told a man whom he knew that, if any one were to climb
+a certain mountain-peak and jump off on to the belt of clouds below, he
+would be able to ride about on them as on a horse, and see the whole
+world. Trusting in this, the man did as the wizard had told him, and in
+very truth was enabled to ride about on the clouds. He visited the whole
+world in this fashion, and brought back a map which he had drawn of the
+whole world both of men and of gods. On arriving back at the
+mountain-peak in Aino-land, he stepped off the cloud on to the mountain,
+and, descending to the valley, told the wizard how successful and
+delightful the journey had been, and thanked him for the opportunity
+kindly granted him of seeing sights so numerous and so strange.
+
+The wizard was overcome with astonishment. For what he had told the
+other man was a lie, a wicked lie invented with the sole intention of
+causing his death; for he hated him. Nevertheless, seeing that what he
+had simply meant for an idle tale was apparently an actual fact, he
+decided to see the world himself in this easy fashion. So, ascending the
+mountain-peak, and seeing a belt of clouds a short way below, he jumped
+off on to it, but was instantly dashed to pieces in the valley below.
+
+That night the god of the mountain appeared to the good man in a dream,
+and said: "The wizard has met with the death which his fraud and folly
+deserve. You I kept from hurt, because you are a good man. So when,
+obedient to the wizard's advice, you leapt off on to the cloud, I bore
+you up, and showed you the world in order to make you a wiser man. Let
+all men learn from this how wickedness leads to condign
+punishment!"--(Written down from memory. Told by Ishanashte, 21st July,
+1886.)
+
+
+xxvi.--_The Angry Crow._
+
+A man came to a certain village--whence was not known,--dressed only in
+fine black robes. While he was there, some rice-beer was brewed. On
+being given some of it to drink, he was very joyful, and then danced.
+Then, as he went out-of-doors, he re-entered the house with a piece of
+hard dung in his mouth, and put it in the alcove. As the master of the
+house became angry and beat him, he, being a large crow, flew out of the
+window, making the sound "Kā! kā!" For this reason, even crows are
+creatures to be dreaded. Be very careful!--(Translated literally. Told
+by Penri, 11th July, 1886.)
+
+[In another version of this story, communicated to me by Mr John
+Batchelor, the crow, enraged at not having received an invitation to a
+feast given by some of the more handsome birds, flies high into the air
+with a piece of hard dung in its mouth, and lets it drop into the middle
+of the party, to the great confusion of the guests. Some of the smaller
+birds take counsel together as to the advisability of interfering to
+restore the harmony of the occasion, but finally decide that it is not
+for them, who were also omitted from the list of invitations, to mix
+themselves up with such a matter. _Moral_: If you give a feast, ask all
+your friends to it. If any are left out, they are sure to feel hurt.]
+
+
+xxvii.--_Okikurumi, Samayunguru, and the Shark._
+
+Okikurumi and his henchman Samayunguru went out one day to sea, and
+speared a large shark, which ran away, up and down the sea, with the
+line and the boat. The two men grew very tired of pulling at him, and
+could not prevent the boat from being pulled about in all directions.
+Their hands were bloody and blistered both on the backs and on the
+palms, till at last Samayunguru sank dead in the bottom of the boat. At
+last Okikurumi could hold on no longer, and he cursed the shark, saying:
+"You bad shark! I will cut the rope. But the tip of the harpoons, made
+half of iron and half of bone, shall remain sticking in your flesh; and
+you shall feel in your body the reverberation of the iron and the
+scraping of the bone; and on your skin shall grow the _rasupa_-tree and
+the _shiuri_-tree of which the spear-handle is made, and the _hai_-grass
+by which the tip of the harpoon is tied to the body of it, and the
+_nipesh_-tree of which the rope tying the harpoon itself is made, so
+that, though you are such a mighty fish, you shall not be able to swim
+in the water; and you shall die, and a last be washed ashore at the
+river-mouth of Saru; and even the carrier-crows and the dogs and foxes
+will not eat you, but will only void their fœces upon you, and you
+shall at last rot away to earth."
+
+The shark laughed, thinking this was merely a human being telling a
+falsehood. Okikurumi cut the rope, and, after a long time, managed to
+reach the land. Then he revived Samayunguru, who had been dead. And
+afterwards the shark died and was washed ashore at the river-mouth of
+Saru; and the tip of the harpoon made half of iron and half of bone had
+stuck in its flesh; and it had felt in its body the reverberation of the
+hammering of the iron and the scraping of the bone; and in its skin were
+growing the _rasupa_-tree and the _shiuri_-tree of which the
+spear-handle used by Okikurumi was made, and the _hai_-grass by which
+the tip of the harpoon was tied to the body of it, and the _nipesh_-tree
+of which the rope tying the harpoon itself was made; and even the
+carrion-crows and the dogs and foxes would not eat the bad shark, but
+only voided their fœces upon him; and at last he rotted away to
+earth.
+
+Therefore take warning, oh! sharks of the present day, lest you die as
+this shark died!--(Written down from memory. Told by Ishanashte, 24th
+November, 1886.)
+
+
+
+
+III.--TALES OF THE PANAUMBE AND PENAUMBE CYCLE.[D]
+
+
+xxviii.--_Panaumbe, Penaumbe, and the Weeping Foxes._
+
+There were Panaumbe and Penaumbe. Panaumbe went down to the bank of a
+river, and called out: "Oh! you fellows on the cliff behind yonder
+cliff! Ferry me across!" They replied: "We must first scoop out a boat.
+Wait for us!" After a little while Panaumbe called out again. "We have
+no poles," said they; "we are going to make some poles. Wait for us!"
+After a little longer, he called out a third time. They replied thus:
+"We are coming for you, Wait for us!" Then the boat started,--a big boat
+all full of foxes.
+
+So Panaumbe, having first seized hold of a good bludgeon, feigned dead.
+Then the foxes arrived, and spoke thus: "Panaumbe! You are to be pitied.
+Were you frozen to death, or were you starved to death?" With these
+words, all the foxes came up close to him, and wept. Thereupon Panaumbe
+brandished his bludgeon, struck all the foxes, and killed them. Only one
+fox did he let go, after breaking one of its legs. As for the rest,
+having killed them all, he carried them home to his house, and grew very
+rich [by selling their flesh and their skins].
+
+Then Penaumbe came down to him, and spoke thus: "Whereas you and I were
+both equally poor, how did you kill such a number of foxes, and thereby
+become rich?" Panaumbe replied: "If you will come and dine with me, I
+will instruct you." But Penaumbe at once said: "I have heard all about
+it before." With these words he pissed against the door-sill, and went
+out.
+
+Descending to the bank of the river, he called, crying out as Panaumbe
+had done. The reply was: "We are going to make a boat. Wait for us!"
+After a little while, he called out again. They replied: "We are going
+to make the poles. Wait for us!" After a little longer, they started,--a
+whole boatful of foxes. So Penaumbe first feigned dead. Then the foxes
+arrived, and said: "Penaumbe here is to be pitied. Did he die of cold?
+or did he die from want of food?" With these words, they all came close
+to Penaumbe and wept. But one fox among them, a fox who limped, spoke
+thus: "I remember something which once happened. Weep at a greater
+distance!" So all the foxes sat and wept ever further and further away.
+Penaumbe was unable to kill any of those foxes; and, as he brandished
+his bludgeon, they all ran away. He did not catch a single one, and he
+himself died a miserable death.--(Literal translation. Told by
+Ishanashte, 23rd July, 1886.)
+
+[D] Panaumbe means "the person on the lower course of the stream."
+Penaumbe means "the person on the upper course of the stream." Conf.
+Aino "Memoir," p. 28.
+
+
+xxix.--_Panaumbe, Penaumbe, the Fishes, and the Insects._
+
+There were Panaumbe and Penaumbe. Panaumbe went down to the sea-shore,
+squatted on the sand, pulled up his clothes, and, turning his back to
+the sea, opened his anus as widely as possible. Then all the whales and
+the salmon and the other good fishes, both great and small, thought it
+was a beautiful cavern in the rocks. They all swam towards it, and
+crowded into it. Panaumbe was much pleased. When his inside was quite
+full, he closed his anus and ran home. When he got to the house, he
+closed the door and the window. Then he opened his anus again, and let
+out all the whales and the salmon and the other good fishes, both great
+and small, so that the whole house was full of them. They could not swim
+away, because the door and window were shut. So Panaumbe caught them
+all. Some he ate, and some he sold. So he became a very rich man.
+
+Then Penaumbe came down, and spoke thus: "You were poor before. Now you
+are very rich. How have you managed to get so rich?" Panaumbe said:
+"Come and dine with me. I can instruct you while we are eating." So,
+when Panaumbe had told Penaumbe how he had become rich, Penaumbe said:
+"I knew that before." With these words, he pissed against the threshold,
+and went out,--down to the sea-shore. Then he did as Panaumbe had told
+him, and opened his anus as wide as possible towards the sea. Then he
+felt all the whales and salmon and the other fishes, both great and
+small, crowding in. When his inside was quite full, he closed his anus,
+and ran home very quickly. When he got to the house he closed the door
+and the window, and stopped up even the smallest chinks. Then he opened
+his anus again, and let out all the whales and salmon, and the other
+good fishes, both great and small, so that the whole house was full of
+them. But when they came out, what had felt like whales and salmon, and
+all sorts of fishes, were really wasps and horse-flies and spiders and
+centipedes, and other poisonous insects, which stung him terribly. They
+could not get out, because Penaumbe had closed the window and the door,
+and had stopped up even the smallest chinks. So Penaumbe was stung to
+death by the wasps and centipedes and other poisonous insects which had
+come home in his inside.--(Written down from memory. Told by Kannariki,
+June, 1886.)
+
+
+xxx.--_Panaumbe, Penaumbe, and the Sea-Lion._
+
+There were Panaumbe and Penaumbe. Panaumbe went down to the sea-shore,
+and walked up and down upon the sand. Then he saw a sea-lion in the
+water. He wanted to catch that sea-lion, and eat its flesh. So he called
+out to it: "Oh! Mr. Sea-Lion, if you will come here, I will pick the
+lice out of your head." The sea-lion was very glad to have the lice
+picked out of its head. So it swam to him. Then he pretended to pick the
+lice out of its head. But in reality he picked the flesh off its head,
+and the fat, and ate it. Then he said: "All the lice are picked off. You
+may go." After the sea-lion had swum a short way, it put its paw up to
+its head, in order to see whether the lice had really all been taken
+off. Then it felt that its flesh and fat were all gone, and that only
+the bones remained. So it was very angry, and swam back quickly towards
+the shore, to catch Panaumbe and kill him.
+
+Panaumbe, when he saw the sea-lion pursuing him, ran inland towards the
+mountains. After running some time, he reached a place where the path
+divided. An old crow was perching on a tree there, and said: "Right or
+left! right or left! I see a clever man." The road to the right was
+broad, and the road to the left was narrow, because it was in a valley
+which ended in a point. Panaumbe thought thus: "If I take the broad path
+to the right, the sea-lion will overtake me, and kill me. But if I take
+the narrow path to the left, he will run so fast that he will get stuck
+at the end of the narrow valley, and I, being small, can slip out
+between his legs, and beat in his head from behind, and kill him." So
+Panaumbe ran along the narrow path to the left, and the sea-lion pursued
+him. But the sea-lion ran so heedlessly and quickly that it got stuck at
+the end of the narrow valley. Then Panaumbe slipped out between the
+sea-lion's legs, and beat in his head from behind, and killed him, and
+took home his flesh and his skin. Then Panaumbe became very rich.
+
+Afterwards Penaumbe came down to him, and said: "You and I were both
+poor. How is it that you are now so rich?" Panaumbe said: "If you will
+come and dine with me, I will instruct you." So they went together to
+Panaumbe's house, where Panaumbe's mother, and his wife and children,
+were eating the flesh of the sea-lion. But Penaumbe, when he had heard
+what Panaumbe had done, said: "I knew that before." Then he stepped in
+the dishes set before Panaumbe's mother and wife and children, and spilt
+their food. Then he pissed on the threshold, and went away.
+
+Penaumbe went down to the sea-shore, and saw a sea-lion, as Panaumbe had
+done. He called out to the sea-lion: "Oh! Mr. Sea-Lion, if you will come
+here, I will pick the lice out of your head." So the sea-lion swam to
+him. Then Penaumbe pretended to pick the lice out of its head. But in
+reality he picked the flesh and the fat off its head, and left nothing
+but the bones. The sea-lion felt a little pain, but thought that it was
+owing to the lice being picked out. So, when Penaumbe had finished
+picking and eating the flesh off its head, it swam away. But afterwards,
+feeling the pain more sharply, the sea-lion put its paw up to its head,
+and found that nothing but bone was left. So it was very angry, and swam
+back quickly towards the shore, to catch Penaumbe and kill him.
+
+Penaumbe, when he saw the sea-lion pursuing him, ran inland towards the
+mountains. After running some time, he reached the place where the path
+divided. The old crow, which was perching on the tree, said: "Left or
+right! left or right! I see a fool." Penaumbe took the broad road to the
+right, in order to be able to run more easily. But the sea-lion ran more
+quickly than he could, and caught him and ate him up. Then Penaumbe
+died. But if he had listened to advice he might have become a rich man
+like Panaumbe.--(Written down from memory. Told by Kannariki, June,
+1886.)
+
+
+xxxi.--_Panaumbe, Penaumbe, and the Lord of Matomai_.[E]
+
+Panaumbe wanted very much to become rich. For this reason, he stretched
+his penis across to the town of Matomai. Then the lord of Matomai spoke
+thus: "This is a pole sent by the gods; so it will be well to dry all
+the clothes upon it." So all the clothes and beautiful garments were
+dried. After a time Panaumbe drew back his penis, and all those clothes
+and beautiful garments came sticking to it. His house was greatly
+benefited. He became a very rich man.
+
+Afterwards Penaumbe came down and said: "My dear Panaumbe, what have you
+done to become so rich?" Panaumbe said: "Come and eat, and I will tell
+you." Afterwards Penaumbe said: "This is the thing I intended to do.
+Abominable Panaumbe! bad Panaumbe! you have forestalled me." With these
+words, he pissed on the threshold, and went out. Then he went down to
+the sea-shore, and stretched his penis across the sea to Matomai. The
+lord of Matomai said: "This is a pole sent by the gods. It will be well
+to dry all the clothes and beautiful garments upon it." For this reason,
+all the clothes and beautiful garments were brought down, and put upon
+the divine pole. Penaumbe wanted to become rich quickly by drawing back
+his penis. So he drew it back quickly. The divine pole moved, and the
+lord of Matomai spoke thus: "It happened thus before. There was a pole
+sent by the gods. For this reason the clothes and beautiful garments
+were dried upon it. Then a thief stole the divine pole away. We all
+became poor. Now again our clothes and beautiful garments have been
+placed upon a pole. Now there seems to be a thief again. Quickly cut the
+divine pole." For that reason the servants of the lord all drew their
+swords. They cut the divine pole, and all the clothes and beautiful
+garments were taken. Penaumbe was left with only half a penis. He drew
+it in. Then he had nothing. Then he became very poor. If Penaumbe had
+listened to Panaumbe's advice, he might have had food to eat, he might
+have become rich. But he did not like to listen to advice. For this
+reason he became poor.--(Translated literally. Original communicated by
+Mr. John Batchelor, June, 1886; also printed in "Aino Memoir," p. 133,
+but with the indecent expressions softened down.)
+
+[E] The Aino pronunciation of _Matsumae_. Matsumae is a town in the
+south of Yezo. The lord or _Daimyo_ resident there was formerly the
+chief Japanese authority in the country.
+
+
+xxxii.--_Drinking the Sea dry._
+
+There was the Chief of the Mouth of the River and the Chief of the Upper
+Current of the River. The former was very vainglorious, and therefore
+wished to put the latter to shame, or to kill him by engaging him in the
+attempt to perform something impossible. So he sent for him, and said:
+"The sea may be a useful thing, in so far as it is the original home of
+the fish which come up the river. But it is very destructive in stormy
+weather, when it beats wildly upon the beach. Do you now drink it dry,
+so that there may be rivers and dry land only. If you cannot do so, then
+forfeit all your possessions." The other (greatly to the vainglorious
+man's surprise) said: "I accept the challenge."
+
+So, on their going down together to the beach, the Chief of the Upper
+Current of the River took a cup, and scooped up a little of the
+sea-water with it, drank a few drops, and said: "In the sea-water itself
+there is no harm. It is some of the rivers flowing into it that are
+poisonous. Do you therefore first close the mouths of all the rivers
+both in Aino-land and in Japan, and prevent them from flowing into the
+sea, and then I will undertake to drink the sea dry." Hereupon the Chief
+of the Mouth of the River felt ashamed, acknowledged his error, and gave
+all his treasures to his rival.--(Written down from memory. Told by
+Ishanashte, 18th November, 1886.)
+
+
+
+
+IV.--MISCELLANEOUS TALES.
+
+
+xxxiii.--_The Island of Women._
+
+In ancient days, an Aino chieftain of Iwanai went to sea in order to
+catch sea-lions, taking with him his two sons. They speared a sea-lion,
+which, however, swam off with the spear sticking in its body. Meanwhile
+a gale began to blow down from the mountains. The men cut the rope which
+was fast to the spear. Then their boat floated on. After some time, they
+reached a beautiful land. When they had reached it, a number of women in
+fine garments came down from the mountains to the shore. They came
+bearing a beautiful woman in a litter. Then all the women who had come
+to the shore returned to the mountains. Only the one in the litter came
+close to the boat, and spoke thus: "This land is woman-land. It is a
+land where no men live. It being now spring, and there being something
+peculiar to this country of mine you shall be taken care of in my house
+until the autumn; and in the winter you shall become our husbands. The
+following spring I will send you home. So now do you bear me to my
+house."
+
+Thereupon the Aino chief and his sons bore the woman in the litter to
+the mountains. They saw that the country was all like moorland. Then the
+chieftainess entered the house. There was a room there with a golden
+netting, like a mosquito-net. The three men were placed inside it. The
+chieftainess fed them herself. In the day-time numbers of women came in.
+They sat beside the golden mosquito-net, looking at the men. At
+nightfall they went home. So gradually it got to be autumn. Then the
+chieftainess spoke as follows, "As the fall of the leaf has now come,
+and as there are two vice-chieftainesses besides me, I will send your
+two sons to them. You yourself shall be husband to me." Then two
+beautiful women came in, and led off the two sons by the hand, while the
+chieftainess kept the chief for herself.
+
+So the men dwelt there. When spring came, the chieftain's wife spoke
+thus to him: "We women of this country differ from yours. At the same
+time as the grass begins to sprout, teeth sprout in our vaginas. So our
+husbands cannot stay with us. The east wind is our husband. When the
+east wind blows, we all turn our buttocks towards it, and thus conceive
+children. Sometimes we bear male children. But these male children are
+killed and done away with when they become fit to lie with women. For
+that reason, this is a land which has women only. It is called
+woman-land. So when, brought by some bad god, you came to this land of
+mine, there were teeth in my vagina because it was summer, for which
+reason I did not marry you. But I married you when the teeth fell out.
+Now, as the teeth are again sprouting in my vagina because spring has
+come, it is now impossible for us to sleep together. I will send you
+home to-morrow. So do you tell your sons to come here to-day in order to
+be ready."
+
+The sons came. The chieftainess stayed in the house. Then, with tears
+streaming down her face, she spoke thus; "Though it is dangerous,
+to-night is our last night. Let us sleep together!" Then the man, being
+much frightened, took a beautiful scabbard in a bag in his bosom, and
+lay with the woman with this scabbard. The mark of the teeth remained on
+the scabbard. The next day dawned. Then the man went to his boat, taking
+his sons with him. The chieftainess wept and spoke thus: "As a fair wind
+is blowing away from my country, you, if you set sail and sail straight
+ahead, will be able to reach your home at Iwanai." So then the men
+entered their boat, and went out to sea. A fair wind was blowing down
+from the mountains, and they went along under sail. After a time they
+saw land; they saw the mountains about Iwanai. Going on for a time, they
+came to the shore of Iwanai. Their wives were wearing widows' caps. So
+their husbands embraced them. So the story of woman-land was listened to
+carefully. All the Ainos saw the beautiful scabbard which the chief had
+used with that woman.--(Translated literally. Told by Penri, 17th July,
+1886.)
+
+
+xxxiv.--_The Worship of the Salmon, the Divine Fish._
+
+A certain Aino went out in a boat to catch fish in the sea. While he was
+there, a great wind arose, so that he drifted about for six nights. Just
+as he was like to die, land came in sight. Being borne on to the beach
+by the waves, he quietly stepped ashore, where he found a pleasant
+rivulet. Having walked up the bank of this rivulet for some distance, he
+saw a populous place. Near the place were crowds of people, both men and
+women. Going on to it, and entering the house of the chief, he found an
+old man of very divine aspect. That old man said to him: "Stay with us a
+night, and we will send you home to your country to-morrow. Do you
+consent?"
+
+So the Aino spent the night with the old chief. When next day came, the
+old chief spoke thus: "Some of my people, both men and women, are going
+to your country for purposes of trade. So, if you will be led by them,
+you will be able to go home. When they take you with them in the boat,
+you must lie down, and not look about you, but completely hide your
+head. If you do that, you may return. If you look, my people will be
+angry. Mind you do not look." Thus spoke the old chief.
+
+Well, there was a whole fleet of boats, inside of which crowds of
+people, both men and women, took passage. There were as many as five
+score boats, which all started off together. The Aino lay down inside
+one of them and hid his head, while the others made the boats go to the
+music of a pretty song. He liked this much. After awhile, they reached
+the land. When they had done so, the Aino, peeping a little, saw that
+there was a river, and that they were drawing water with dippers from
+the mouth of the river, and sipping it. They said to each other: "How
+good this water is!" Half the fleet went up the river. But the boat in
+which the Aino was went on its voyage, and at last reached his native
+place, whereupon the sailors threw the Aino into the water. He thought
+he had been dreaming. Afterwards he came to himself. The boat and its
+sailors had disappeared--whither he could not tell. But he went to his
+house, and, falling asleep, dreamt a dream. He dreamt that the same old
+chief appeared to him and said: "I am no human being. I am the chief of
+the salmon, the divine fish. As you seemed in danger of dying in the
+waves, I drew you to me and saved your life. You thought you only stayed
+with me one night. But in truth that night was a whole year. When it was
+ended, I sent you back to your native place. So I shall be truly
+grateful if henceforth you will offer rice-beer to me, set up the divine
+symbols in my honour, and worship me with the words 'I make a libation
+to the chief of the salmon, the divine fish.' If you do not worship me,
+you will become a poor man. Remember this well!" Such were the words
+which the divine old man spoke to him in his dream.--(Translated
+literally. Told by Ishanashte, 17th July, 1886.)
+
+
+xxxv.--_The Hunter in Hades._
+
+A handsome and brave young man, who was skilful in the chase, one day
+pursued a large bear into the recesses of the mountains. On and on ran
+the bear, and still the young fellow pursued it up heights and crags
+more and more dangerous, but without ever being able to get near enough
+to shoot it with his poisoned arrows. At last, on a bleak
+mountain-summit, the bear disappeared down a hole in the ground. The
+young man followed it in, and found himself in an immense cavern, at the
+far end of which was a gleam of light. Towards this he groped his way,
+and, on emerging, found himself in another world. Everything there was
+as in the world of men, but more beautiful. There were trees, houses,
+villages, human beings. With these, however, the young hunter had no
+concern. What he wanted was his bear, which had totally disappeared. The
+best plan seemed to be to seek it in the remoter mountain district of
+this new world underground. So he followed up a valley; and, being tired
+and hungry, picked the grapes and mulberries that were hanging to the
+trees, and ate them as he trudged along.
+
+Happening suddenly, for some reason or other, to look down upon his own
+body, what was not his horror to find himself transformed into a
+serpent! His very cries and groans, on making the discovery, were turned
+into serpent's hisses. What was he to do? To go back like this to his
+native world, where snakes are hated, would be certain death. No plan
+presented itself to his mind. But, unconsciously, he wandered, or rather
+crept and glided, back to the entrance of the cavern that led home to
+the world of men; and there, at the foot of a pine-tree of extraordinary
+size and height, he fell asleep.
+
+To him then, in a dream, appeared the goddess of the pine-tree, and
+said: "I am sorry to see you in this state. Why did you eat of the
+poisonous fruits of Hades? The only thing you can do to recover your
+proper shape is to climb to the top of this pine-tree, and fling
+yourself down. Then you may, perhaps, become a human being again."
+
+On waking from this dream, the young man,--or rather snake, as he still
+found himself to be,--was filled half with hope and half with fear. But
+he resolved to follow the goddess' advice. So, gliding up the tall
+pine-tree, he reached its topmost branch, and, after hesitating a few
+moments, flung himself down. Crash he went. On coming to his senses, he
+found himself standing at the foot of the tree; and close by was the
+body of an immense serpent, ripped open so as to allow of his having
+crawled out of it. After offering up thanks to the pine-tree, and
+setting up the divine symbols in its honour, he hastened to retrace his
+steps through the long, tunnel-like cavern, through which he had
+originally entered Hades. After walking for a certain time, he emerged
+into the world of men, to find himself on the mountain-top, whither he
+had pursued the bear which he had never seen again.
+
+On reaching his home, he went to bed, and dreamt a second time. It was
+the same goddess of the pine-tree, that appeared before him and said: "I
+have come to tell you that you cannot stay long in the world of men
+after once eating the grapes and mulberries of Hades. There is a goddess
+in Hades who wishes to marry you. She it was who, assuming the form of a
+bear, lured you into the cavern, and thence to the under-world. You must
+make up your mind to come away."
+
+And so it fell out. The young man awoke; but a grave sickness
+overpowered him. A few days later he went a second time to Hades, and
+returned no more to the land of the living.--(Written down from memory.
+Told by Ishanashte, 22nd July, 1886.)
+
+
+xxxvi.--_An Inquisitive Man's Experience of Hades._
+
+Three generations before my time there lived an Aino who wished to find
+out whether the stories told about the existence of an under-world were
+true. So one day he penetrated into an immense cavern (since washed away
+by the waves) at the river-mouth of Sarubutsu. All was dark in front,
+all was dark behind. But at last there was a glimmer of light a-head.
+The man went on, and soon emerged into Hades. There were trees, and
+villages, and rivers, and the sea, and large junks loading fish and
+seaweed. Some of the people were Ainos, some were Japanese, just as in
+the every-day world. Among the number were some whom he had known when
+they were alive. But, though _he_ saw _them_, _they_,--strange to
+say,--did not seem to see _him_. Indeed he was invisible to all,
+excepting to the dogs; for dogs see everything, even spirits, and the
+dogs of Hades barked at him fiercely. Hereupon the people of the place,
+judging that some evil spirit had come among them, threw him dirty food,
+such as evil spirits eat, in order, as they thought, to appease him. Of
+course he was disgusted, and flung the filthy fish-bones and soiled rice
+away But every time that he did so the stuff immediately returned to the
+pocket in his bosom, so that he was greatly distressed.
+
+At last, entering a fine-looking house near the beach, he found his
+father and mother,--not old, as they were when they died, but in the
+heyday of youth and strength. He called to his mother, but she ran away
+trembling. He clasped his father by the hand, and said: "Father! don't
+you know me? can't you see me? I am your son." But his father fell
+yelling to the ground. So he stood aloof again, and watched how his
+parents and the other people in the house set up the divine symbols, and
+prayed in order to make the evil spirit depart.
+
+In his despair at being unrecognized he did depart, with the unclean
+offerings that had been made to him still sticking to his person,
+notwithstanding his endeavours to get rid of them. It was only when,
+after passing back through the cavern, he had emerged once more into the
+world of men, that they left him free from their pollution. He returned
+home, and never wished to visit Hades again. It is a foul
+place.--(Written down from memory. Told by Ishanashte, 22nd July, 1886.)
+
+
+xxxvii.--_The Child of a God._
+
+There was a very beautiful woman, who was still without a husband. A man
+had already been fixed upon to become her husband, but he had not yet
+lain with her. Nevertheless the woman suddenly was with child. For this
+reason she was greatly surprised. As for other people, they thought
+thus: "She has probably become with child through lying with some other
+man." That was what other people said. The man who was to be her husband
+was very angry. But he could not know whence it was that she was with
+child.
+
+Then she was delivered. She bore a little snake. She was greatly
+ashamed. Her mother took the little snake, went out, and spoke thus,
+with tears: "What god has deigned to beget a child in my daughter?
+Though he should deign to beget one, it would at least be well if he
+had begotten a human child. But this little snake we human beings cannot
+keep. As it is the child of the god who begot it, he may as well keep
+it." So saying, she threw it away. Then the old woman went in.
+
+This being so, afterwards there was the noise of a baby crying. The old
+woman went out, and looked. It was a nice baby. Then the old woman
+carried it in. The woman who had given birth to the child rejoiced with
+tears. Then the baby was found to be a boy, and was kept. Gradually he
+grew big. After a time he became a man. Then, being a very fine man, he
+killed large numbers both of deer and of bears.
+
+The woman who had given birth to him was alone astonished. What had
+happened was that, while she slept, the light of the sun had shone upon
+her through the opening in the roof. Thus had she become with child.
+Then she dreamt a dream, which said: "I, being a god, have given you a
+child, because I love you. When you die, you shall truly become my wife.
+Your and my son, when he gets a wife, shall have plenty of children."
+The woman dreamt thus, and worshipped. Then that son of hers, when
+pursued by the bears, could not be caught. He was a great hunter, a very
+rich man.
+
+Then the woman died, without having had a human husband. Afterwards her
+son, getting a wife, had children, and became rich. His descendants are
+living to this day.--(Translated literally. Told by Penri, 21st July,
+1886.)
+
+
+xxxviii.--_Buying a Dream._
+
+A certain thickly populated village was governed by six chiefs, the
+oldest of whom lorded it over the other five. One day he made a feast,
+brewed some rice-beer, and invited the other five chiefs, and feasted
+them. When they were departing, he said: "To-morrow each of you must
+tell me the dream which he shall have dreamt over-night; and if it is a
+good dream I will buy it."
+
+So next day four of the chiefs came and told their dreams. But they were
+all bad dreams, not worth buying. The fifth, however, did not come,
+though he was waited for at first, and then sent for several times. At
+last, when brought by force, he would not open his lips. So the senior
+chief flew into a rage, and caused a hole to be dug in front of the door
+of his own house, and had the man buried in it up to his chin, and left
+there all that day and night.
+
+Now the truth was that the senior chief was a bad man, that the junior
+chief was a good man, and that this junior chief had forgotten his
+dream, but did not dare to say so. After dark, a kind god,--the God of
+the Privy,--came and said: "You are a good man. I am sorry for you, and
+will take you out of the hole." This he did; and, at that very moment,
+the chief remembered how he had dreamt of having been led up the bank of
+a stream through the woods to the house of a goddess who smiled
+beautifully, and whose room was carpeted with skins; how she had
+comforted him, fed him plenteously, and sent him home in gorgeous array,
+and with instructions for deceiving and killing his enemy, the senior
+chief. "I suppose you remember it all now," said the God of the Privy;
+"it was I who caused you to forget it, and thus saved you from having it
+bought by the wicked senior chief, because I am pleased with the way in
+which you keep the privy clean, not even letting grass grow near it. And
+now I will show you the reality of that of which before you saw only the
+dream-image."
+
+So the man was led up the bank of a stream through the woods to the
+house of the goddess, who smiled beautifully, and whose room was
+carpeted with skins. She was the badger-goddess. She comforted him, fed
+him plenteously, and said: "You must deceive the senior chief, saying
+that the god of door-posts, pleased at your being buried near him, took
+you out, and gave you these beautiful clothes. He will then wish to have
+the same thing happen to him." So the man went back to the village, and
+appeared in all his splendid raiment before the senior chief, who had
+fancied him to be still in the hole,--a punishment which would be
+successful if it made him confess his dream, and also if it killed him.
+
+Then the good junior chief told him the lies in which the badger-goddess
+had instructed him. Thereupon the senior chief caused himself to be
+buried in like fashion up to the neck, but soon died of the effects.
+Afterwards the badger-goddess came down to the village, and married the
+good man, who became the senior of all the chiefs.--(Written down from
+memory. Told by Ishanashte, 16th November, 1886.)
+
+
+xxxix.--_The Baby in the Box._
+
+There was once a woman who was tenderly loved by her husband. At last,
+after some years, she bore him a son. Then the father loved this son
+even more than he loved his wife. She therefore thought thus: "How
+pleasant it used to be formerly, when my husband loved me alone! But
+now, since I have borne him this nasty child, he loves it more than he
+does me. It will be well for me to make away with it."
+
+Thus thinking, she waited till her husband had gone off bear-hunting in
+the mountains, and then put the baby into a box, which she took to the
+river and allowed to float away. Then she returned home. Later on, her
+husband came back; and she, with feigned tears, told him that the baby
+had disappeared--stolen or strayed,--and that she had vainly searched
+all round about the house and in the woods. The man lay down, like to
+die of grief, and refused all food. Only at length, when he saw that his
+wife, too, went without her food, did he begin to eat a little, fearing,
+in his affection for her, that she too might die of hunger. However, it
+was only when he was present that she fasted. She ate her fill behind
+his back.
+
+At last, one day, not knowing what to do to rouse him, she said to him:
+"Look here! I will divert you with a story." Then she told him the whole
+story exactly as it had happened, being herself, all the while, under
+the delusion that she was telling him an ancient fairy-tale. Then he
+flew into a rage, took his bludgeon, beat her to death, and then threw
+her corpse out-of-doors. This was the way in which the gods chose to
+punish her.
+
+Then the husband, knowing now that his search must be made down the
+stream, started off. At last, after seeking for a long time, he came to
+a lonely house, where he found a very venerable-looking old man, an old
+woman, and their middle-aged daughter, and also a boy. He said to the
+old man: "I come to ask whether you know anything of my little boy, who
+was placed in a box and set to float down the stream." The old man
+replied: "One day, when my daughter here went to draw water from the
+river, she found a box with a little boy in it. We knew not whether the
+child was a human creature, a god, or a devil. So doubtless he is yours.
+We have kept the box too. Here it is. You can judge by looking at it."
+
+It turned out to be the same box, and the same boy. So the father
+rejoiced. Then the old man said: "Remain here. I will give to you for
+wife this daughter of mine, my only child. Live with us as long as my
+old wife and I remain alive. Feed us, and then you shall inherit from
+me." The man did so. When the old people died, he inherited all their
+possessions; and then, with his new wife and his beloved son, returned
+to his own village. So you see that, even among us Ainos, there are
+wicked women.--(Written down from memory. Told by Ishanashte, 17th
+November, 1886.)
+
+
+xl.--_The Bride Bewitched._
+
+There was once a very beautiful girl who had many suitors. But, as soon
+as she was married to one, and he lay down beside her and then stretched
+out his hand towards her vagina, a voice came from it, warning him to
+desist. This so much alarmed the bridegroom that he fled. This happened
+nine or ten times, till at last the girl was in despair; for none would
+now wed her, and her old father was put to shame. They plunged her into
+the water of the river, but it had no effect. So at last, in her grief,
+she ran to the mountains, and threw herself down at the foot of a
+magnolia-tree.
+
+When, after some difficulty, she fell asleep, she dreamt that the tree
+was a house, outside of which she was lying, and from the window of
+which a lovely goddess popped out her head and said: "What has happened
+is in no way your fault. Your beauty has caused a wicked fox to fall in
+love with you. It is he who has got into your vagina, and who speaks out
+of it, in order to prevent the approach of any ordinary mortal husband.
+He, too, it is who has lured you out here, to carry you away altogether.
+But do not allow yourself to become subject to his influence. I will
+give you some beautiful clothes, and cause you to reach your house in
+safety. You must tell your father all about me." Then the girl awoke and
+went home. Her father exorcised the fox at last by carving an exact
+likeness of his daughter, and offering it to the fox with respectful
+worship. Then she married, and gave birth to children, and was happy all
+her life.--(Written down from memory. Told by Ishanashte, 17th November,
+1886.)
+
+
+xli.--_The Wicked Stepmother._
+
+In ancient days, when men were allowed to have several wives, a certain
+man had two--one about his own age, the other quite young,--and he loved
+them both with equal tenderness. But when the younger of the two bore
+him a daughter, his love for his daughter made him also perhaps a little
+fonder of the mother of the child than of his other wife, to the
+latter's great rage. She revolved in her mind what to do, and at last
+feigned a grave illness, pretending not to be able even to eat, though
+she did eat when everybody's back was turned. At last, being to all
+appearance on the point of death, she declared that one thing alone
+could cure her. She must have the heart of her little step-child to eat.
+
+On hearing this, the man felt very sad, and knew not what to do; for he
+loved this wicked wife of his and his little daughter equally dearly.
+But at last he decided that he might more easily get another daughter
+than another wife whom he would love as much as he did this one. So he
+commanded two of his servants to carry off the child to the forest while
+her mother was not looking, to slay her there, and bring back her heart.
+So they took her. But, being merciful men, they slew, instead of her, a
+dog that came by that way, and brought the child back secretly to her
+mother, who was much frightened to hear what had happened, and who fled
+with the child. Meanwhile the dog's heart was brought to the
+step-mother, who was so overjoyed at the sight of it, that she declared
+she required no more. So, without even eating it, she left off
+pretending to be sick.
+
+For some time after this, she lived alone with her husband. But at last
+he was told of what had happened, and he grew very sullen. She, seeing
+this, wished for a livelier husband. So one day, when her husband was
+out hunting, a young man, beautifully dressed all in black, came and
+courted her, and she flirted with him, and showed him her breasts. Then
+they fled together, and came to a beautiful house with gold mats, where
+they slept together. But when she woke in the morning it was not a house
+at all, but a rubble of leaves and branches in the midst of the forest;
+and her new husband was nothing but a carrion-crow perching overhead,
+and her own body, too, was turned into a crow's, and she had to eat
+dung.
+
+But the former husband was warned in a dream to take back his younger
+wife and his child, and the three lived happily together ever after.
+From that time forward most men have left off the bad habit of having
+more than one wife.--(Written down from memory. Told by Ishanashte,
+November, 1886.)
+
+
+xlii.--_The Clever Deceiver._
+
+A long, long time ago there was a rascal, who went to the mountains to
+fetch wood. As he did not know how to amuse himself, he climbed to the
+top of a very thick pine-tree. Having munched some rice he stuck it
+about the branches of the tree, so as to make it look like birds' dung.
+Then he went back to the village, to the house of the chief, and spoke
+thus to him: "I have found a place where a beautiful peacock has its
+nest. Let us go there together! Being such a poor man, I feel myself
+unworthy of going too near the divine bird. You, being a rich man,
+should take the peacock. It will be a great treasure for you. Let us
+go!"
+
+So the chief went there with him. When the chief looked, there truly
+were many traces of birds' dung near the top of the tall pine-tree. He
+thought the peacock was there. So he said: "I do not know how to climb
+trees. Though you are a poor man you do know how to do so. So go and get
+the peacock, and I will reward you well. Go and get the divine peacock!"
+So the poor man climbed the tree. When he was half way up it, he said:
+"Oh! sir, your house seems to be on fire." The chief was much
+frightened. Owing to his being frightened, he was about to run home.
+Then the rascal spoke thus: "By this time your house is quite burnt
+down. There is no use in your running there." The rich man thought he
+would go anywhere to die; so he went towards the mountains. After he had
+gone a short way, he thought thus: "You should go and see even the
+traces of your burnt house." So he went down there. When he looked, he
+found that his house was not burnt at all. He was very angry, and wanted
+to kill that rascal. Then the rascal came down. The chief commanded his
+servants, saying: "You fellows! this man is not only poor, but a very
+badly behaved deceiver. Put him into a mat, and roll him up in it
+without killing him. Then throw him into the river. Do this!" Thus spoke
+the chief.
+
+The servants put the rascal into the mat, and tied it round tight. Then
+two of them carried him between them on a pole to the river-bank. They
+went to the river. The rascal spoke thus: "Though I am a very bad man, I
+have some very precious treasures. Do you go and fetch them. If you do
+so, it can be arranged about their being given to you. Afterwards you
+can throw me into the river." Hearing this, the two servants went off to
+the rascal's house.
+
+Meanwhile a blind old man came along from somewhere or other. His foot
+struck against something wrapped up in a mat. Astonished at this, he
+tapped it with his stick. Then the rascal said: "Blind man! If you will
+do as I tell you, the gods will give you eyes, and you will be able to
+see. So do so. If you will untie me and do as I tell you, I will pray to
+the gods, and your eyes will be opened." The blind old man was very
+glad. He untied the mat, and let the rascal out. Then the rascal saw
+that, though the man was old and blind, he was dressed very much like a
+god. The rascal said: "Take off your clothes and become naked, whereupon
+your eyes will quickly be opened." This being so, the blind old man took
+off his clothes. Then the rascal put him naked into the mat, and tied it
+round tight. Then he went off with the clothes, and hid.
+
+Shortly afterwards, the two men came, and said: "You rascal! you are
+truly a deceiver. So, though you possess no treasures, you possess
+plenty of deceit. So now we shall fling you into the water." The blind
+old man said: "I am a blind old man. I am not that rascal. Please do
+not kill me!" But he was forthwith flung into the river. Afterwards the
+two men went home to their master's house.
+
+Afterwards the rascal put on the blind old man's beautiful clothes. Then
+he went to the chief's house and said: "My appearance of misbehaviour
+was not real. The goddess who lives in the river was very much in love
+with me. So she wanted to take and marry my spirit after I should have
+been killed by being thrown into the river. So my misdeeds are all her
+doing. Though I went to that goddess, I felt unworthy to become her
+husband, because I am a poor man. I have arranged so that you, who are
+the chief of the village, should go and have her, and I have come to
+tell you so. That being so, I am in these beautiful clothes because I
+come from the goddess." Thus he spoke. As the chief of the village saw
+that the rascal was dressed in nothing but the best clothes, and thought
+that he was speaking the truth, he said: "It will be well for me to be
+tied up in a mat, and flung into the river." Therefore this was done,
+just as had been done with the rascal, and he was drowned in the water.
+
+After that, the rascal became the chief, and dwelt in the drowned
+chief's house. Thus very bad men lived in ancient times also. So it is
+said.--(Translated literally. Told by Ishanashte, 18th July, 1886.)
+
+
+xliii.--_Yoshitsune._
+
+    [It has been generally believed, both by Japanese and Europeans who
+    have written about the Ainos, that the latter worship Yoshitsune, a
+    Japanese hero of the twelfth century, who is said,--not, indeed, by
+    Japanese historians, but by Japanese tradition,--to have fled to
+    Yezo when the star of his fortune had set. The following details
+    concerning Yoshitsune bear so completely the stamp of the myth, that
+    they may, perhaps, be allowed a place in this collection. It should
+    be mentioned that Yoshitsune is known to the Ainos under the name of
+    _Hongai Sama_. _Sama_ is the Japanese for "Mr." or "Lord." _Hongai_
+    is the form in which, according to a regular law of permutation
+    affecting words adopted into Aino from Japanese, the word _Hõgwan_,
+    which was Yoshitsune's official title, appears! The name of _Hongai
+    Sama_ is, however, used only in worship, not in the recounting of
+    the myth. Mr. Batchelor, whose position as missionary to the Ainos
+    must give his opinion great weight in such matters, thinks that the
+    Ainos do _not_ worship Yoshitsune. But I can only exactly record
+    that which I was told myself.]
+
+
+Okikurumi, accompanied by his younger sister Tureshi[hi], had taught the
+Ainos all arts, such as hunting with the bow and arrow, netting and
+spearing fish, and many more; and himself knew everything by means of
+two charms or treasures. One of these was a piece of writing, the other
+was an abacus; and they told him whence the wind would blow, how many
+birds there were in the forest, and all sorts of other things.
+
+One day there came,--none knew whence,--a man of divine appearance,
+whose name was unknown to all. He took up his abode with Okikurumi, and
+assisted the latter in all his labour with wonderful ability. He taught
+Okikurumi how to row with two oars instead of simply poling with one
+pole, as had been usual before in Aino-land. Okikurumi was delighted to
+obtain such a clever follower, and gave him his sister Tureshi[hi] in
+marriage, and treated him like his own son. For this reason the stranger
+got to know all about Okikurumi's affair, even the place where he kept
+his two treasures. The result of this was that one day when Okikurumi
+was out hunting in the mountains the stranger stole these treasures and
+all that Okikurumi possessed, and then fled with his wife Tureshi in a
+boat, of which they each pulled an oar. Okikurumi returned from the
+mountains to his home by the seaside, and pursued them alone in a boat;
+but could not come up to them, because he was only one against two. Then
+Tureshi excreted some large fœces in the middle of the sea, which
+became a large mountain in the sea, at whose base Okikurumi arrived. But
+so high was it that Okikurumi could not climb over it. Moreover, even
+had not the height prevented him, the fact of its being nothing but
+filthy fœces would have done so. As for going round either side of
+it, that would have taken him too much out of the way. So he went home
+again, feeling quite spiritless and vanquished, because robbed of his
+treasures.
+
+This is the reason why, ever since, we Ainos have not been able to
+read.--(Written down from memory. Told by Ishanashte, 25th November,
+1886.)
+
+
+
+
+V.--SCRAPS OF FOLK-LORE.
+
+
+xliv.--_The Good Old Times._
+
+In ancient days, rivers were very conveniently arranged. The water
+flowed down one bank, and up the other, so that you could go either way
+without the least trouble. Those were the days of magic. People were
+then able to fly six or seven miles, and to light on the trees like
+birds, when they went out hunting. But now the world is decrepit, and
+all good things are gone. In those days people used the fire-drill.
+Also, if they planted anything in the morning, it grew up by mid-day. On
+the other hand, those who ate of this quickly-produced grain were
+transformed into horses.--(Written down from memory. Told by Ishanashte,
+November, 1886.)
+
+
+xlv.--_The Old Man of the Sea._
+
+The Old Man of the Sea (_Atui koro ekashi_) is a monster able to swallow
+ships and whales. In shape it resembles a bag, and the suction of its
+mouth causes a frightfully rapid current. Once a boat was saved from
+this monster by one of the two sailors in it flinging his loin-cloth
+into the creature's open mouth. That was too nasty a morsel for even
+this monster to swallow; so it let go its hold of the boat.--(Written
+down from memory. Told by Ishanashte, July, 1886.)
+
+
+xlvi.--_The Cuckoo._
+
+The male cuckoo is called _kakkok_, the female _tutut_. Both are
+beautiful birds, and live in the sky. But in spring they come down to
+earth, to build their beautiful bottle-shaped white nests. Happy the man
+who gets one of these nests, and lets no one else see it. He will become
+rich and prosperous. Nevertheless, it is unlucky for a cuckoo to light
+on the window-sill and look into the house; for disease will come there.
+If it lights on the roof, the house will be burnt down.--(Written down
+from memory. Told by Penri, 16th July, 1886.)
+
+
+xlvii.--_The [Horned] Owl._
+
+There are six owls,--brethren. The eldest of them is only a little
+bigger than a sparrow. When perching on a tree, it balances itself
+backwards, for which reason it is called "The Faller Backwards." The
+youngest of the six has a very large body. It is a bird which brings
+great luck. If anyone walks beneath this bird, and there comes the sound
+of rain falling on him, it is a very lucky thing. Such a man will become
+very rich. For this reason the youngest of the six owls is called "Mr.
+Owl."
+
+[The rain here mentioned is supposed to be a rain of gold from the owl's
+eyes.]--(Translated literally. Told by Penri, 16th July, 1886.)
+
+
+xlviii.--_The Peacock in the Sky._
+
+A cloudless sky has a peacock in it, whose servants are the eagles. The
+peacock lives in the sky, and only descends to earth to give birth to
+its young. When it has borne one, it flies back with it to the
+sky.--(Written down from memory. Told by Penri, July, 1886, and by
+Ishanashte, November, 1886.)
+
+
+xlix.--_Trees turned into Bears._
+
+The rotten branches or roots of trees sometimes turn into bears. Such
+bears as these are termed _payep kamui_, _i.e._ "divine walking
+creatures," and are not to be killed by human hand. Formerly they were
+more numerous than they are now, but they are still sometimes to be
+seen.--(Written down from memory. Told by Penri, July, 1886.)
+
+
+l.--_Coition._
+
+The Ainos think it very unlucky for the woman to move ever so slightly
+during the act of coition. If she does so, she brings disasters upon her
+husband, who is sure to become a poor man. For this reason, the woman
+remains absolutely quiet, and the man alone moves.--(Written down from
+memory. Told by Penri, July, 1886.)
+
+
+li.--_Birth and Naming._
+
+Before birth, clothes are got ready for the expected baby, who is washed
+as soon as born.[F] The divine symbols are set up, and thanks are
+offered to the gods. Only women are present on the occasion. Generally
+in each village there are one or two old women who act as midwives.
+
+The child may be named at any time. Ishanashte said that it was usually
+two or three months, Penri said that it was two or three years, after
+birth. The name chosen is usually founded on some circumstance connected
+with the child, but sometimes it is meaningless. The parent's name is
+never given, for that would be unlucky. How, indeed, could a child
+continue to be called by such a name when its father had become a dead
+man, and consequently one not to be mentioned without tears?--(Written
+down from memory. Told by Penri and Ishanashte, July, 1886.)
+
+[F] For the only time in its whole life!
+
+
+lii.--_The Pre-eminence of the Oak, Pine-tree, and Mugwort._
+
+At the beginning of the world the ground was very hot. The ground was so
+hot that the creatures called men even got their feet burnt. For this
+reason, no tree or herb could grow. The only herb that grew at that time
+was the mugwort. Of trees, the only ones were the oak and the pine. For
+this reason, these two trees are the oldest among trees. Among herbs, it
+is the mugwort. This being so, these two trees are divine trees; they
+are trees which human beings worship. Among herbs, the mugwort is
+considered to be truly the oldest.
+
+Listen well to this, too, you younger folks!--(Translated literally.
+Told by Penri, 19th July, 1886.)
+
+
+liii.--_The Deer with the Golden Horn._--(A specimen of Aino history.)
+
+My very earliest ancestor kept a deer. He used to tie the divine symbols
+to its horns. Then the deer would go to the mountains, and bring down
+with it plenty of other deer. When they came outside the house my
+ancestor would kill the deer which his deer had brought from the
+mountains, and thus was greatly enriched. The name of the village in
+which that deer was kept was Setarukot.
+
+There was a festival at a neighbouring village. So the man who kept the
+deer went off thither to the festival with all his followers. Only his
+wife was left behind with the deer. Then a man called Tun-uwo-ush
+[_i.e._ "as tall as two men"], from the village of Shipichara, being
+very bad-hearted, came in order to steal that deer. He found only the
+deer and the woman at home. He stole both the woman and the deer, and
+ran away with them. So the man who kept the deer, becoming angry,
+pursued after him to fight him. Being three brothers in all, they went
+off all three together. So Tun-uwo-ush invoked the aid of the whole
+neighbourhood. He called together a great number of men. Then those
+three brethren came together to fight him. As they were three of them,
+the eldest, having killed three score men, was at last killed himself.
+The second brother killed four score men, and was then killed himself.
+Then the youngest brother, seeing how things were, thought it would be
+useless to go on fighting alone. For this reason he ran away. Having run
+away, he got home. Having got home, he came to his house. Then he
+invoked the aid of all the neighbourhood. He invoked the aid even of
+those Ainos who dwelt in the land of the Japanese. Then he went off with
+plenty of men. Having gone off, he fought against Tun-uwo-ush. In the
+war, he killed Tun-uwo-ush and all his followers. Then he got back both
+the deer and the woman. That was the last of the Aino wars.--(Translated
+literally. Told by Ishanashte, 8th November, 1886.)
+
+
+liv.--_Dreams._
+
+To dream of rice-beer, a river, swimming, or anything connected with
+liquids, causes rainy weather. For instance, I dreamt last night that I
+was drinking rice-beer, and accordingly it is raining to-day.
+
+To dream of eating meat brings disease. So does dreaming of eating sugar
+or anything red.
+
+To dream of killing or knocking a man down is lucky. To dream of being
+killed or knocked down is unlucky.
+
+To dream that a heavy load which one is carrying feels light is lucky.
+The contrary dream prognosticates disease.
+
+To dream of a long rope which does not break, and in which there are no
+knots even when it is wound up, is lucky, and prognosticates victory.
+
+To dream of flying like a bird, and perching on a tree, prognosticates
+rain and bad weather.
+
+When a man is about to start off hunting, it is very lucky for him to
+dream of meeting a god in the mountains, to whom he gives presents, and
+to whom he makes obeisance. After such a dream, he is certain to kill a
+bear.
+
+To dream of being pursued with a sharp weapon is unlucky.
+
+To dream that one is wounded, and bleeding freely, is a good omen for
+the chase.
+
+To dream of the sun and moon is probably unlucky, especially if one
+dreams of the waning moon. But it is not unlucky to dream of the new
+moon.
+
+To dream of a bridge breaking is unlucky. But to dream of crossing a
+bridge in safety is lucky.
+
+For a husband to dream of his absent wife as smiling, well-dressed, or
+sleeping with himself, is unlucky.--(Written down from memory. Told by
+Ishanashte, November, 1886.)
+
+
+
+
+
+
+End of Project Gutenberg's Aino Folk-Tales, by Basil Hall Chamberlain
+
+*** END OF THIS PROJECT GUTENBERG EBOOK AINO FOLK-TALES ***
+
+***** This file should be named 29287-0.txt or 29287-0.zip *****
+This and all associated files of various formats will be found in:
+        https://www.gutenberg.org/2/9/2/8/29287/
+
+Produced by Julie Barkley, Meredith Bach, and the Online
+Distributed Proofreading Team at https://www.pgdp.net
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+https://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at https://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+https://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at https://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit https://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including including checks, online payments and credit card
+donations.  To donate, please visit: https://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     https://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/29287-0.zip b/29287-0.zip
new file mode 100644
index 0000000..7bd48af
--- /dev/null
+++ b/29287-0.zip
diff --git a/29287-8.txt b/29287-8.txt
new file mode 100644
index 0000000..a9ea268
--- /dev/null
+++ b/29287-8.txt
@@ -0,0 +1,2754 @@
+The Project Gutenberg EBook of Aino Folk-Tales, by Basil Hall Chamberlain
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Aino Folk-Tales
+
+Author: Basil Hall Chamberlain
+
+Release Date: July 1, 2009 [EBook #29287]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK AINO FOLK-TALES ***
+
+
+
+
+Produced by Julie Barkley, Meredith Bach, and the Online
+Distributed Proofreading Team at https://www.pgdp.net
+
+
+
+
+
+
+ [Transcriber's Note:
+
+  The substitution [= ] have been used in this version of the text.  When
+  used, it indicates that the vowel it surrounds is a long vowel with a
+  macron (dash) above it.]
+
+
+
+ AINO FOLK-TALES.
+
+ BY
+ BASIL HALL CHAMBERLAIN.
+
+ WITH INTRODUCTION
+ BY
+ EDWARD B. TYLOR, D.C.L., F.R.S.
+
+ Privately Printed
+ FOR
+ THE FOLK-LORE SOCIETY.
+ 1888.
+ XXII.
+
+
+
+
+ List of Officers of the Society.
+ 1887-1888.
+
+ PRESIDENT.
+
+ THE RIGHT HON. THE EARL OF STRAFFORD.
+
+ VICE-PRESIDENTS.
+
+ ANDREW LANG, M.A.
+ W. R. S. RALSTON, M.A.
+ EDWARD B. TYLOR, LL.D., F.R.S.
+
+ DIRECTOR.
+
+ G. L. GOMME, F.S.A., 1, Beverley Villas, Barnes Common, S.W.
+
+ COUNCIL.
+
+ A. MACHADO Y ALVAREZ.
+ THE EARL BEAUCHAMP, F.S.A.
+ EDWARD BRABROOK, F.S.A.
+ DR. D. G. BRINTON
+ JAMES BRITTEN, F.L.S.
+ LOYS BRUEYRE.
+ MISS C. S. BURNE.
+ EDWARD CLODD.
+ PROFESSOR D. COMPARETTI.
+ G. L. GOMME, F.S.A.
+ A. GRANGER HUTT, F.S.A.
+ SIR JOHN LUBBOCK, Bt., F.R.S.
+ SIR HENRY MAINE, K.C.S.I.
+ REV. DR. RICHARD MORRIS.
+ ALFRED NUTT.
+ EDWARD PEACOCK, F.S.A.
+ Z. D. PEDROSO.
+ PROFESSOR A. H. SAYCE, M.A.
+ CAPTAIN R. C. TEMPLE.
+ HENRY B. WHEATLEY, F.S.A.
+
+ AUDITORS.
+
+ G. L. APPERSON.
+ JOHN TOLHURST, F.S.A.
+
+ LOCAL SECRETARIES.
+
+ IRELAND: G. H. KINAHAN, R.I.A.
+ SOUTH SCOTLAND: WILLIAM GEORGE BLACK.
+ NORTH SCOTLAND: REV. WALTER GREGOR.
+ INDIA: CAPTAIN R. C. TEMPLE.
+ CHINA: J. STEWART LOCKHART.
+
+ HONORARY SECRETARIES.
+
+ A. GRANGER HUTT, F.S.A., 8, Oxford Road, Kilburn, N.W.
+ J. J. FOSTER, 36, Alma Square, St. John's Wood, N.W.
+
+
+
+
+INTRODUCTION.
+
+
+Twelve hundred years ago a Chinese historian stated that "on the eastern
+frontier of the land of Japan there is a barrier of great mountains,
+beyond which is the land of the Hairy Men." These were the Aino, so
+named from the word in their own language signifying "man." Over most of
+the country of these rude and helpless indigenes the Japanese have long
+since spread, only a dwindling remnant of them still inhabiting the
+island of Yezo. Since the early days when a couple of them were sent as
+curiosities to the Emperor of China their uncouth looks and habits have
+made them objects of interest to more civilised nations. Many European
+writers have described them, but hardly any with such opportunities as
+Mr. Basil Hall Chamberlain, Professor of Philology at the T[=o]ky[=o]
+University, who has taken down from the Ainos the present collection of
+their tales, and prefaced it with an account of their ways and state of
+mind. It would hardly be for me to offer information on a subject so
+excellently handled, but the request of the Editor of the _Folk-Lore
+Journal_ that I would write an Introduction enables me to draw attention
+to the views put forward by Professor Chamberlain in another
+publication,[A] which, being printed in Japan, may be overlooked by many
+English folk-lore students, even of those interested in the curious Aino
+problem.
+
+As is well known, the hairiness of the Ainos marks them sharply off from
+the smooth-faced Japanese. No one can look at photographs of Ainos
+without admitting that the often-repeated comparison of them to bearded
+Russian peasants is much to the purpose. The likeness is much
+strengthened by the bold quasi-European features of the Ainos
+contrasting extremely with the Japanese type of face. Of course all
+this has suggested a theory of the Ainos belonging to the Aryan race;
+and, although the idea comes to nothing when examined strictly, its
+existence is an acknowledgment of the special Aino race-type. Mention
+must also be made of an anatomical peculiarity of the Aino skeleton,
+consisting of a remarkable flattening of the arm-and leg-bones. On the
+whole it is evident that the Ainos are an ancient race in this part of
+Asia, and so far isolated that anthropology has not yet the means of
+settling their physical connection with other Asiatic tribes. Professor
+Chamberlain's careful examination of the Aino language leads him to a
+similar result. It is made not only from his own knowledge, but with the
+advantage of working with the Rev. John Batchelor, who has lived as a
+missionary among the Ainos for years, and written the Grammar printed as
+a part of these Aino Studies. In structure the resemblances which the
+Aino presents to Japanese are outweighed by the differences; and, though
+it may ultimately prove to fall into a north-east Asiatic group of
+languages, this is so far from being made out that it is safest for the
+present to treat both race and language as isolated. Inasmuch as the
+little civilisation now possessed by the Ainos has in great measure been
+learnt from the Japanese, it is natural that their modern language
+should have picked up numbers of Japanese words, from the name of kamui
+which they give to their gods, down to the rice-beer or sake in which
+they seek continual drunkenness, now their main source of enjoyment. One
+purpose which their language serves is to prove how widely they once
+spread over the country now Japan, where place-names alone remain to
+indicate a former Aino population. Some of these are unmistakeably Aino,
+as Yamashiro, which must have meant "land of chestnut trees," and
+Shikyu, "place of rushes." Others, if interpreted as Japanese, have a
+far-fetched sense, as, for instance, the villages of Mennai and Tonami,
+which, if treated as Japanese, would signify "inside permission" and
+"hares in a row"; whereas, if taken to be originally Aino they may bear
+the reasonable sense of "bad stream" and "stream from the lake." The
+inference from records and local names, worked out with great care by
+Professor Chamberlain, is "that the Ainos were truly the predecessors of
+the Japanese all over the Archipelago. The dawn of history shows them
+to us living far to the south and west of their present haunts; and ever
+since then, century by century, we see them retreating eastwards and
+northwards, as steadily as the American Indian has retreated westwards
+under the pressure of the colonists from Europe."
+
+As with their language, so with their folk-lore, which largely shows
+itself adopted from the Japanese. In the present collection the stories
+of the Salmon-king (xxxiv.), the Island of Women (xxxiii.), and others,
+are based on episodes of Japanese tales, sometimes belonging to
+world-wide cycles of myth, as in the theme of the mortal who eats the
+deadly food of Hades (xxxv.), which has its typical example in the story
+of Persephone. On reading the short but curious tale (xvi.), How it was
+settled who should rule the World, one sees at once that the cunning
+Fox-god has come in from the well-known fox mythology of Japan; and as
+to the very clever mythic episode of looking for the sunrise in the
+west, I find, on inquiry of a Japanese gentleman living in Oxford, Mr.
+Tsneta Mori, that this belongs to the tale of the Wager of the
+Phoenix, known to all Japanese children, and in which the Phoenix is
+plainly derived from China. On the other hand, there is much genuine
+Aino matter in the present collection. For instance, we learn from
+Professor Chamberlain's above-mentioned treatise why it is that Panaumbe
+("on the lower course of the river") does the clever things, while
+Penaumbe ("on the upper course of the river") is the stupid imitator who
+comes to grief. It is simply the expression of the dislike and contempt
+of the coast Ainos, who tell the stories, for the hill Ainos further up
+the rivers. It is needless to mention here the many touches of Aino
+ideas, morals, and customs, which their stories disclose, for it is in
+noticing these that much of the interest consists which the reader will
+feel in perusing them. Their most important characteristic indeed is
+insisted on by Professor Chamberlain, in remarks of which the value must
+not be overlooked. Of all the difficulties felt by the student of
+folk-lore the greatest is that of judging how far those who tell and
+listen really believe their childish wonder-tales of talking beasts and
+the like, or how far they make and take them as conscious fun. We
+ourselves are at the latter sceptical end, and many peoples we can
+examine are in a halfway state, not altogether disbelieving that big
+stones may once have been giants, or that it is a proper incident in a
+hero's career to be swallowed by a monster and get out again, but at the
+same time admitting that after all these may be only old wives' tales.
+Even savage tribes under contact with civilised men are mostly in this
+intermediate state, and thus Professor Chamberlain's statement as to the
+place of folk-lore in the Aino mind, made, as it has been, under his
+personal scrutiny, is a document of real consequence. He satisfied
+himself that his Ainos were not making believe, like Europeans with
+nursery tales, but that the explanatory myths of natural phenomena are
+to them theorems of physical science, and the wonder-tales are told
+under the impression that they really happened. Those who maintain the
+serious value of folk-lore, as embodying early but quite real stages of
+philosophy among mankind, will be grateful for this collection, in spite
+of its repulsive features, as furnishing the clearest evidence that the
+basis of their argument is not only theoretical but actual.
+
+                                                       Edward B. Tylor.
+
+
+[A] _The Language, Mythology, and Geographical Nomenclature of Japan,
+viewed in the light of Aino Studies._ By Basil Hall Chamberlain.
+Including an _Ainu Grammar_ by John Batchelor. (Memoirs of the
+Literature College, Imperial University of Japan, No. 1.) T[=o]ky[=o]:
+1887.
+
+
+
+
+AINO FOLK-LORE.
+
+By Basil Hall Chamberlain.
+
+
+_Prefatory Remarks._
+
+I visited the island of Yezo for the third time in the summer of 1886,
+in order to study the Aino language, with a view to elucidate by its
+means the obscure problem of the geographical nomenclature of Japan.
+But, as is apt to happen on such occasions, the chief object of my visit
+soon ceased to be the only object. He who would learn a language must
+try to lisp in it, and more especially must he try to induce the natives
+to chatter in it in his presence. Now in Yezo, subjects of discourse are
+few. The Ainos stand too low in the scale of humanity to have any notion
+of the civilised art of "making conversation." When, therefore, the
+fishing and the weather are exhausted, the European sojourner in one of
+their dreary, filthy seaside hamlets will find himself,--at least I
+found myself,--sadly at a loss for any further means of setting his
+native companions' tongues in motion. It is then that fairy-tales come
+to the rescue. The Ainos would not suggest the idea themselves. To
+suggest ideas is not their habit. But they are delighted to follow it
+when suggested. Simply to repeat something which they have known by
+heart ever since the days of their childhood is not such an effort to
+their easily-tired brains as is the keeping up of a conversation with
+one who speaks their language imperfectly. Their tongues are at once
+loosened.
+
+In my own case, I found myself, after a short time, listening to the
+stories for their own sake,--not merely as linguistic exercises; and I
+ventured to include a few of them in the "Memoir on the Ainos" which was
+published a few months ago by the Imperial University of Japan. Some
+remarks in a review of this "Memoir," contained in _Nature_ of the 12th
+May, 1887, have encouraged me to believe that anthropologists and
+comparative mythologists may be interested in having laid before them
+something more than mere samples of the mental products of a people
+which is interesting for three reasons,--interesting because its domain
+once extended over the entire Japanese archipelago, interesting because
+absolutely nothing certain is known as to its origin and affinities,
+interesting because it is, so to speak, almost at its last gasp. I have,
+therefore, now collected and classified all the tales that were
+communicated to me by Ainos, in Aino, during my last stay in the island,
+and more latterly in T[=o]ky[=o], when, by the kind assistance of the
+President of the University, Mr. H. Watanabe, an exceptionally
+intelligent Aino was procured from the North, and spent a month in my
+house. These tales form the paper which I now have the honour to offer
+for the acceptance of your learned Society.
+
+It would, no doubt, be possible to treat the subject of Aino folk-lore
+in great detail. The gloss might easily be made longer than the text.
+Each story might be analysed according to the method proposed by the
+Folk-Lore Society; a "survey of incidents" might be appended to each, as
+in Messrs. Steel and Temple's charming "Wide-Awake Stories," from the
+Punjab and Cashmere. More interesting to the anthropologist than such
+mechanical dissection of each tale considered as an independent entity
+would be the attempt to unravel the affinities of these Aino tales. How
+many of them, what parts of them, are original? How many of them are
+borrowed, and whence?
+
+To carry out such an investigation with that completeness which would
+alone give it serious value, would necessitate a greater expenditure of
+time than my duties will allow of, perhaps also a fund of multifarious
+knowledge which I do not possess. I would, therefore, merely suggest in
+passing that the probabilities of the case are in favour of the Ainos
+having borrowed from their only clever neighbours, the Japanese. (The
+advent of the Russians is so recent that they need hardly be counted in
+this connection.) The reasons for attributing to the Japanese, rather
+than to the Ainos, the prior possession (which, by the way, by no means
+implies the invention) of the tales common to both races, are partly
+general, partly special. Thus it is _a priori_ likely that the stupid
+and barbarous will be taught by the clever and educated, not the clever
+and educated by the stupid and barbarous. On the other hand, as I have
+elsewhere demonstrated, a comparative study of the languages of the two
+peoples shows clearly that this _a priori_ view is fully borne out so
+far as far as the linguistic domain is concerned. The same remark
+applies to social customs. Even in religion, the most conservative of
+all institutions, especially among barbarians, the Ainos have suffered
+Japanese influence to intrude itself. It is Japanese rice-beer, under
+its Japanese name of _sake_, which they offer in libations to their
+gods. Their very word for "prayer" seems to be archaic Japanese. A
+medi�val Japanese hero, Yoshitsune, is generally allowed to be held in
+religious reverence by them. The idea of earthquakes being caused by the
+wriggling of a gigantic fish under the earth is shared by the Ainos with
+the Japanese and with several other races.
+
+At the same time, the general tenour and tendency of the tales and
+traditions of the Ainos wear a widely different aspect from that which
+characterises the folk-lore of Japan. The Ainos, in their humble way,
+are addicted to moralising and to speculating on the origin of things. A
+perusal of the following tales will show that a surprisingly large
+number of them are attempts to explain some natural phenomenon, or to
+exemplify some simple precept. In fact they are science,--physical
+science and moral science,--at a very early stage. The explanations
+given in these tales completely satisfy the adult Aino mind of the
+present day. The Aino fairy-tales are not, as ours are, survivals from
+an earlier stage of thought. They spring out of the present state of
+thought. Even if not invented of recent years they fit in with the
+present Aino view of things,--so much so, that an Aino who recounts one
+of his stories does so under the impression that he is narrating an
+actual event. He does not "make believe" like the European nurse, even
+like the European child, who has always, in some nook or corner of his
+mind, a presentiment of the scepticism of his later years.
+
+So far as I can judge, that "disease of language" which we call
+metaphor, and which is held by some great authorities to have been the
+chief factor in the fabrication of Aryan myth, has no place in Aino
+fairy-land; neither have the phenomena of the weather attracted more
+attention than other things. But I speak subject to correction. Perhaps
+it is not wise to invite controversy on such a point unless one is well
+armed for the fight.
+
+Failing an elaborate analysis of the Aino fairy-tales, and a discussion
+of their origin and affinities, what I venture to offer for your
+Society's acceptance is the simple text of the tales themselves,
+rendered into English. Nine of them have already been printed in the
+Aino "Memoir" already referred to. One has been printed (but not quite
+in its genuine form, which decency was supposed to forbid) at the end of
+Mr. Batchelor's grammar included in the same "Memoir." All the others
+are now given to the world for the first time, never having yet appeared
+in any language, not even in Japanese.
+
+I would draw special attention to the character of the translation, as
+being an absolutely literal one in the case of all those stories which I
+originally wrote down in Aino from the dictation of native informants.
+As time pressed, however, I sometimes had the story told me more
+rapidly, and wrote it down afterwards in English only, but never more
+than a few hours afterwards. In such cases, though every detail is
+preserved, the rendering is of course not actually literal. This, and
+the fact that there were several informants, will account for the
+difference of style between the various stories. I have appended to each
+story either the words "translated literally," or the words "written
+down from memory," together with the date and the name of the informant,
+in order that those who use the collection may know exactly what it is
+that they are handling. In all such matters, absolute accuracy, absolute
+literalness, wherever attainable, is surely the one thing necessary. Not
+all the charm of diction, not all the ingenious theories in the world,
+can for a moment be set in the balance against rigid exactness, even if
+some of the concomitants of rigid exactness are such as to spoil the
+subject for popular treatment. The truth, the stark naked truth, the
+truth without so much as a loin-cloth on, should surely be the
+investigator's sole aim when, having discovered a new set of facts, he
+undertakes to present them to the consideration of the scientific world.
+
+Of course Aino tales, like other tales, may also be treated from a
+literary point of view. Some of the tales of the present collection,
+prettily illustrated with pictures by Japanese artists, and altered,
+expurgated, and arranged _virginibus puerisque_, are at the present
+moment being prepared by Messrs. Ticknor & Co., of Boston, who thought
+with me that such a venture might please our little ones both in England
+and in the United States. But such things 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 fashions have to the anatomy of the human frame.
+
+The present paper, on the contrary, is intended for the sole perusal of
+the anthropologist and ethnologist, who would be deprived of one of the
+best means of judging of the state of the Aino mind if the hideous
+indecencies of the original were omitted, or its occasional ineptitude
+furbished up. Aino mothers, lulling their babies to sleep, as they rock
+them in the cradle hung over the kitchen fire, use words, touch on
+subjects which we never mention; and that precisely is a noteworthy
+characteristic. The innocent savage is not found in Aino-land, if indeed
+he is to be found anywhere. The Aino's 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 classification of the stories, no importance is
+claimed. It was necessary to arrange them somehow; and the division into
+"Tales Accounting for the Origin of Phenomena," "Moral Tales," "Tales of
+the Panaumbe and Penaumbe Cycle," and "Miscellaneous Tales," suggested
+itself as a convenient working arrangement. The "Scraps of Folk-Lore,"
+which have been added at 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 repetitions.
+No doubt such repetitions have a confirmatory value, especially when the
+repetition is of the nature of a variant. Still, one would willingly
+spare them for the sake of new tales.
+
+The Aino names appended to the stories are those of the men by whom they
+were told to me, viz. Penri, the aged chief of Piratori; Ishanashte of
+Shumunkot; Kannariki of Poropet (Jap. Horobetsu); and Kuteashguru of
+Sapporo. Tomtare of Y[=u]rap 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 Tureshi[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.
+ Miyanoshita, Japan,
+          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 anus 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-Gods._
+
+Two young thunder-gods, sons of the chief thunder-god, fell violently in
+love with the same Aino woman. Said one of them to the 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-god. "You
+shall be taken at your word"; and forthwith the one of them who had said
+he would become a flea was turned into a flea, while he who said he
+would become a louse was turned into a louse. Hence all the fleas and
+lice that exist at the present day.
+
+This accounts for the fact that, whenever there is a thunder-storm,
+fleas jump out of all sorts of places where there were none to be seen
+before.--(Written down from memory. Told by Ishanashte, 27th November,
+1886.)
+
+
+iii.--_Why Dogs cannot speak._
+
+Formerly dogs could speak. Now they cannot. The reason is that a dog,
+belonging to a certain man a long time ago, inveigled his master into
+the forest under the pretext of showing him game, and there caused him
+to be devoured by a bear. Then the dog went home to his master's widow,
+and lied to her, saying: "My master has been killed by a bear. But when
+he was dying he commanded me to tell you to marry me in his stead." The
+widow knew that the dog was lying. But he kept on urging her to marry
+him. So at last, in her grief and rage, she threw a handful of dust into
+his open mouth. This made him unable to speak any more, and therefore no
+dogs can speak even to this very day.--(Written down from memory. Told
+by Ishanashte, 29th November, 1886.)
+
+
+iv.--_Why the Cock cannot fly._
+
+When the Creator had finished creating the world, and had returned to
+the sky, he sent down the cock to see whether the world was good or not,
+with orders to come back at once. But the world was so beautiful, that
+the cock, unable to tear himself away, kept lingering on from day to
+day. At last, after a long time, he was on his way flying back up to the
+sky. But God, angry with him for his disobedience, stretched forth his
+hand, and beat him down to earth, saying: "You are not wanted in the sky
+any more."
+
+That is why, to this very day, the cock cannot fly high.--(Written down
+from memory. Told by Penri, 18th July, 1886.)
+
+
+v.--_The Origin of the Hare._
+
+Suddenly there was a large house on the top of a mountain, wherein were
+six people beautifully arrayed, but constantly quarrelling. Whence they
+came was unknown. Thereupon Okikurumi came and said: "Oh! you bad hares!
+you wicked hares! who does not know your origin? The children in the sky
+were pelting each other with snowballs, and the snowballs fell into the
+world of men. As it would be a pity to waste anything that falls from
+the sky, the snowballs were turned into hares, and those hares are you.
+You, who dwell in this world, which belongs to me, should not quarrel.
+What is it that you are making such a noise about?"
+
+With these words, Okikurumi seized a fire-brand, and beat each of the
+six with it in turn. Thereupon all the hares ran away. This is the
+origin of the hare[-god]; and for this reason the body of the hare is
+white because made of snow, while its ears--which are the place where it
+was charred by the fire-brand,--are black.--(Translated literally. Told
+by Penri, 10th July, 1886.)
+
+
+vi.--_The Position of the Private Parts._
+
+At the beginning of the world it had been the Creator's intention to
+place both men's and women's genitals on their foreheads so that they
+might be able to procreate children easily. But the otter made a mistake
+in conveying the message to that effect; and that is how the genitals
+come to be in the inconvenient place they are now in.--(Written down
+from memory. Told by Ishanashte, 11th July, 1886.)
+
+
+vii.--_The Reason for there being no Fixed Time for Human Beings to
+copulate._
+
+Anciently the Creator summoned all the birds and beasts, the gods and
+devils together, in order to instruct them on the subject of copulation.
+So the birds and all the others of every sort assembled, and learnt from
+the Creator when to copulate, and when to give birth to their young.
+
+Then the Creator said to the horse: "Oh! thou divine ancestor of horses!
+It will be well for thee to copulate one spring, and to give birth to
+thy young in the spring of the following year; and thou mayest eat any
+of the grass that may grow in any land." At these words, the horse was
+delighted, and forthwith trotted out. But, as he rose, he kicked God in
+the forehead. So God was very angry, and pressed his hand to his head,
+so much did it hurt him.
+
+Meanwhile, the ancestor of men came in, and asked saying: "How about me?
+When shall I copulate?" To which God, being still angry, replied:
+"Whenever you like!" For this reason, that race of creatures which is
+called man copulate at all times.--(Translated literally. Told by
+Ishanashte, 12th July, 1886).
+
+
+viii.--_The Owl and the Tortoise._
+
+The tortoise[-god] in the sea and the owl[-god] on land were very
+intimate. The tortoise spoke thus: "Your child is a boy. My child is a
+girl. So it will be good for us to unite them in marriage. If I send
+into the river the fish that there are in the sea your son and my
+daughter, being both of them enabled to eat fish, will possess the
+world." Thus spoke the tortoise. The owl was greatly obliged. For this
+reason, the child of the tortoise and the child of the owl became
+husband and wife. For this reason, the owl, without the least
+hesitation, eats every fish that comes into the river.--(Translated
+literally. Told by Penri, 15th July, 1886.)
+
+
+ix.--_How a Man got the better of two Foxes._
+
+A man went into the mountains to get bark to make rope with, and found a
+hole. To this hole there came a fox, who spoke as follows, though he was
+a fox, in human language: "I know of something from which great profit
+may be derived. Let us go to the place to-morrow!" To which the fox
+inside the hole replied as follows: "What profitable thing do you
+allude to? After hearing about it, I will go with you if it sounds
+likely to be profitable; and if not, not." The fox outside spoke thus:
+"The profitable thing to be done is this. I will come here to-morrow
+about the time of the mid-day meal. You must be waiting for me then, and
+we will go off together. If you take the shape of a horse, and we go off
+together, I taking the shape of a man and riding on your back, we can go
+down to the shore, where dwell human beings possessed of plenty of food
+and all sorts of other things. As there is sure to be among the people
+some one who wants a horse, I will sell you to him who thus wants a
+horse. I can then buy a quantity of precious things and of food. Then I
+shall run away; and you, having the appearance of a horse, will be led
+out to eat grass, and be tied up somewhere on the hillside. Then, if I
+come and help you to escape, and we divide the food and the precious
+things equally between us, it will be profitable for both of us." Thus
+spoke the fox outside the hole; and the fox inside the hole was very
+glad, and said: "Come and fetch me early to-morrow, and we will go off
+together."
+
+The man was hidden in the shade of the tree, and had been listening.
+Then the fox who had been standing outside went away, and the man, too,
+went home for the night. But he came back next day to the mouth of the
+hole, and spoke thus, imitating the voice of the fox whom he had heard
+speaking outside the hole the day before: "Here I am. Come out at once!
+If you will turn into a horse, we will go down to the shore." The fox
+came out. It was a big fox. The man said: "I have come already turned
+into a man. If you turn into a horse, it will not matter even if we are
+seen by other people." The fox shook itself, and became a large chestnut
+[_lit._ red] horse. Then the two went off together, and came to a very
+rich village, plentifully provided with everything. The man said: "I
+will sell this horse to anybody who wants one." As the horse was a very
+fine one, every one wanted to buy it. So the man bartered it for a
+quantity of food and precious things, and then went away.
+
+Now the horse was such a peculiarly fine one that its new owner did not
+like to leave it out-of-doors, but always kept it in the house. He shut
+the door, and he shut the window, and cut grass to feed it with. But
+though he fed it, it could not (being really a fox) eat grass at all.
+All it wanted to eat was fish. After about four days it was like to die.
+At last it made its escape through the window and ran home; and,
+arriving at the place where the other fox lived, wanted to kill it. But
+it discovered that the trick had been played, not by its companion fox,
+but by the man. So both the foxes were very angry, and consulted about
+going to find the man and kill him.
+
+But though the two foxes had decided thus, the man came and made humble
+excuses, saying: "I came the other day, because I had overheard you two
+foxes plotting; and then I cheated you. For this I humbly beg your
+pardon. Even if you do kill me, it will do no good. So henceforward I
+will brew rice-beer for you, and set up the divine symbols for you, and
+worship you,--worship you for ever. In this way you will derive greater
+profit than you would derive from killing me. Fish, too, whenever I make
+a good catch, I will offer to you as an act of worship. This being so,
+the creatures called men shall worship you for ever."
+
+The foxes, hearing this, said: "That is capital, we think. That will do
+very well." Thus spake the foxes. Thus does it come about that all men,
+both Japanese and Aino, worship the fox. So it is said.--(Translated
+literally. Told by Ishanashte, 15th July, 1886.)
+
+
+x.--_The Man who Married the Bear-Goddess._
+
+There was a very populous village. It was a village having both plenty
+of fish and plenty of venison. It was a place lacking no kind of food.
+Nevertheless, once upon a time, a famine set in. There was no food, no
+venison, no fish, nothing to eat at all; there was a famine. So in that
+populous village all the people died.
+
+Now the village chief was a man who had two children, a boy and a girl.
+After a time, only those two children remained alive. Now the girl was
+the older of the two, and the boy was the younger. The girl spoke thus:
+"As for me, it does not matter even if I do die, since I am a girl. But
+you, being a boy, can, if you like, take up our father's inheritance. So
+you should take these things with you, use them to buy food with, eat
+it, and live." So spoke the girl, and took out a bag made of cloth, and
+gave it to him.
+
+Then the boy went out on to the sand, and walked along the sea-shore.
+When he had walked on the sand for a long time, he saw a pretty little
+house a short way inland. Near it was lying the carcase of a large
+whale. The boy went to the house, and after a time entered it. On
+looking around, he saw a man of divine appearance. The man's wife, too,
+looked like a goddess, and was dressed altogether in black raiment. The
+man was dressed altogether in speckled raiment. The boy went in, and
+stood by the door. The man said to him: "Welcome to you, whencesoever
+you may have come." Afterwards a lot of the whale's flesh was boiled,
+and the boy was feasted on it. But the woman never looked towards him.
+Then the boy went out and fetched his parcel, which he had left outside.
+He brought in the bag made of cloth which had been given to him by his
+sister, and opened its mouth. On taking out and looking at the things
+inside it, they were found to be very precious treasures. "I will give
+you these treasures in payment for the food," said the boy, and gave
+them to that divine-looking man-of-the-house. The god, having looked at
+them, said: "They are very beautiful treasures." He said again: "You
+need not have paid me for the food. But I will take these treasures of
+yours, carry them to my [other] house, and bring you my own treasures in
+exchange for them. As for this whale's flesh, you can eat as much of it
+as you like, without payment." Having said this, he went off with the
+lad's treasures.
+
+Then the lad and the woman remained together. After a time the woman
+turned to the lad, and said: "You lad! listen to me when I speak. I am
+the bear-goddess. This husband of mine is the dragon-god. There is no
+one so jealous as he is. Therefore did I not look towards you, because I
+knew that he would be jealous if I looked towards you. Those treasures
+of yours are treasures which even the gods do not possess. It is because
+he is delighted to get them that he has taken them with him to
+counterfeit them and bring you mock treasures. So when he shall have
+brought those treasures and shall display them, you must speak thus: 'We
+need not exchange treasures. I wish to buy the woman!' If you speak
+thus, he will go angrily away, because he is such a jealous man. Then
+afterwards we can marry each other, which will be very pleasant. That is
+how you must speak." That was what the woman said.
+
+Then, after a certain time, the man of divine appearance came back
+grinning. He came bringing two sets of treasures, the treasures which
+were treasures and his own other treasures. The god spoke thus: "You,
+lad! As I have brought the treasures which are your treasures, it will
+be well to exchange them for my treasures." The boy spoke thus: "Though
+I should like to have treasures also, I want your wife even more than I
+want the treasures; so please give me your wife instead of the
+treasures." Thus spoke the lad.
+
+He had no sooner uttered the words than he was stunned by a clap of
+thunder above the house. On looking around him, the house was gone, and
+only he and the goddess were left together. He came to his senses. The
+treasures were there also. Then the woman spoke thus: "What has happened
+is that my dragon-husband has gone away in a rage, and has therefore
+made this noise, because you and I wish to be together. Now we can live
+together." Thus spoke the goddess. Afterwards they lived together. This
+is why the bear is a creature half like a human being.--(Translated
+literally. Told by Ishanashte, 9th November, 1886.)
+
+
+xi.--_The two Foxes, the Mole, and the Crows._
+
+Two brother foxes consulted together thus: "It would be fun for us to go
+down among men, and assume human shape." So they made treasures and they
+made garments out of the leaves of various trees, and they made various
+things to eat and cakes out of the gum which comes out of trees. But the
+mole[-god] saw them making all these preparations. So the mole made a
+place like a human village, and placed himself in it under the disguise
+of a very old man. The foxes came to that village; they came to the very
+old man's house. And the mole himself made beautiful treasures and made
+garments out of various herbs and leaves of trees; and, taking
+mulberries and grapes from the tops of the trees, he made good food. On
+the arrival of the foxes, the mole invited all the crows in the place
+and all sorts of birds. He gave them human shape, and placed them as
+owners in the houses of the village. Then the mole, as chief of the
+village, was a very old man.
+
+Then the foxes came, having assumed the shape of men. They thought the
+place was a human village. The old chief bought all the things which the
+foxes had brought on their backs, all their treasures and all their
+food. Then the old man displayed to them his own beautiful treasures.
+The old man displayed all his beautiful things, his garments. The foxes
+were much pleased. Then the old man spoke thus: "Oh you strangers! as
+there is a dance in my village, it will be well for you to see it." Then
+all the people in the village danced all sorts of dances. But at last,
+owing to their being birds, they began to fly upwards, notwithstanding
+their human shape. The foxes saw this, and were much amused. The foxes
+ate both of the mulberries and of the grapes. They tasted very good. It
+was great fun, too, to see the dancing. Afterwards they went home.
+
+The foxes, thought thus: "What is nicer even than treasures is the
+delicious food which human beings have. As we do not know what it is,
+let us go again and buy some more of it." So they again made treasures
+out of herbs. Then they again went down to that village. The mole was in
+a golden house--a large house. He was alone in it, having sent all the
+crows and the rest away. As the foxes entered the house and looked about
+them, they saw a very venerable god. The god spoke thus: "Oh! you foxes;
+because you had assumed human shape, you made all sorts of counterfeit
+treasures. I saw all that you did. It is by me, and because of this,
+that you are brought here. You think this is a human village; but it is
+the village of me, your master the mole. It seems you constantly do all
+sorts of bad things. If you do so, it is very wrong; so do not assume
+human shape any more. If you will cease to assume human shape, you may
+henceforth eat your fill of these mulberries and grapes. You and your
+companions the crows may eat together of the mulberries and of all
+fruits at the top of the trees, which the crows cause to drop down. This
+will be much more profitable for you than to assume human shape." Thus
+spoke the mole.
+
+Owing to this, the foxes left off assuming human shape, and, from that
+time forward, ate as they pleased of the mulberries and the grapes. When
+the crows let any drop, they went underneath the trees and ate them.
+They became very friendly together.--(Translated literally. Told by
+Ishanashte, 11th November, 1886.)
+
+
+xii.--_The Stolen Charm._
+
+A very rich man kept a puppy and a fox-cub. Besides these he possessed a
+tiny silver model of a ship,--a charm given to him by some god, what god
+I know not. One day this charm was stolen, and could nowhere be found.
+The rich man was so violently grieved at this, that he lay down and
+refused all food, and was like to die. Meanwhile the puppy and the
+fox-cub played about in his room. But when they saw, after some time,
+that the man was really going to die, the fox-cub said to the puppy: "If
+our master dies, we shall die of hunger too; so we had better search for
+the charm." So they consulted as to the best way to search for it; and
+at last the fox-cub was struck by the idea that the ogre who lived at
+the top of the large mountain that stands at the end of the world might
+have stolen the charm and put it into his box. The fox-cub seemed to see
+that this had really happened. So the two little animals determined to
+go and rescue the charm from the ogre. But they knew that they could not
+accomplish this alone, and resolved to add the rat[-god] to their
+number. So they invited the rat, and the three went off, dancing
+merrily.
+
+Now the ogre was always looking steadily in the direction of the sick
+rich man, hoping that he would die. So he did not notice the approach of
+the fox-cub, the dog, and the rat. So when they reached the ogre's
+house, the rat, with the help of the fox-cub, scooped out a passage
+under and into the house, by which all three made their way in. They
+then decided that it must be left to the rat to get hold of the charm by
+nibbling a hole in the box in which it was kept. Meanwhile the fox-cub
+assumed the shape of a little boy, and the puppy that of a little
+girl,--two beautiful little creatures who danced and went through all
+sorts of antics, much to the amusement of the ogre. The ogre was,
+however, suspicious as to how they had come into the house, and whence
+they had come, for the doors were not open. So he determined just to
+divert himself awhile by watching their frolics, and then to kill them.
+Meanwhile the rat had nibbled a hole in the box. Then getting into it,
+he rescued the charm, and went out again through the passage in the
+ground. The little boy and girl disappeared too; how, the ogre could not
+tell. He made to pursue them through the door, when he saw them fleeing.
+But on second thoughts he came to the conclusion that, having once been
+taken in by a fox, there was no use in further endeavours. So he did not
+follow the three animals as they fled away.
+
+They returned to the village; the puppy and the fox-cub to their
+master's house, the rat to its own place. The puppy and the fox-cub took
+home with them the charm, and placed it by their master's pillow,
+playing about near him, and pulling his clothes a little with their
+teeth. At length he lifted his head and saw the charm. Then he
+worshipped it with great joy and gratitude. Afterwards the fox-cub and
+the puppy caused him to see in a dream how the charm had been recovered
+through the rat's assistance. So he worshipped the rat also.
+
+For this reason the Ainos do not think so very badly of the rat after
+all. The fox, too, though often pursued by dogs, will sometimes make
+friends with them; and even when a dog is pursuing a fox, it will not
+bite the latter if it turns its face towards the pursuer.--(Written down
+from memory. Told by Ishanashte, 21st November, 1886.)
+
+
+xiii.--_The Fox, the Otter, and the Monkey._
+
+In very ancient days, at the beginning of the world, there were a fox,
+an otter, and a monkey, all three of whom lived on the most intimate
+terms of friendship.
+
+One day the fox spoke to the other two as follows: "What do you say to
+our going off somewhere, and stealing food and treasures from the
+Japanese?" His two companions having consented, they all went together
+to a distant place, and stole a bag of beans, a bag of salt, and a mat
+from the house of a very rich man. When they had come home with their
+plunder, the fox said: "Otter! you had better take the salt, for it will
+be useful to you in salting the fish which you catch in the water when
+you go fishing. Monkey! do you take the mat; it will be very useful for
+you to make your children dance upon. As for myself, I will take the bag
+of beans."
+
+After this, all three retired to their respective houses; and a little
+later the otter went to the river to fish. But, as he took his bag of
+salt with him when he made the plunge, all the salt was melted in a
+moment, to his great disappointment. The monkey was equally unlucky;
+for, having taken his mat and spread it on the top of a tree, and made
+his children dance there, the children fell, and were dashed to pieces
+on the ground below.
+
+The monkey and the otter, enraged by the misfortunes which the fox's
+wiles had brought upon them, now joined together in order to fight the
+fox. So the latter took a lot of beans out of his bag, chewed them to a
+pulp, smeared all his body with the paste, and lay down pretending to be
+very ill. And when the otter and the monkey came and made to kill him,
+he said: "See to what a pitiful plight I am reduced! As a punishment for
+having deceived you, my whole body is now covered with boils, and I am
+on the point of death. There is no need for you to kill me. Go away! I
+am dying fast enough." The monkey looked, and saw that the fox seemed to
+be speaking the truth. So he went testily away, across the sea to Japan.
+That is the reason why there are no monkeys in the land of the
+Ainos.--(Written down from memory. Told by Ishanashte, 11th July, 1886.)
+
+
+xiv.--_The Fox and the Tiger._--(No. I.)
+
+Said the tiger to the fox: "Let us run a race from the top of the world
+to the bottom of the world, and he who wins it shall be lord of the
+world!" The fox agreed, and off the tiger bounded, but without noticing
+that the fox had caught hold of his tail so as to get pulled along by
+him. Just as the tiger was about to reach the other end, he suddenly
+whisked round, in order to jeer at the fox, whom he believed to be far
+behind. But this motion exactly threw the fox safely on to the far end,
+so that he was able to call out to the astonished tiger: "Here I am.
+What are you so long about?"
+
+For this reason there are no tigers in Aino-land.
+
+
+(No. II.)
+
+Said the tiger to the fox: "You are said to be the craftiest of all
+creatures. Let us now enter into rivalry, and see which of us can roar
+the loudest; for to him shall belong the chieftainship of the world."
+The fox consented, and the two stood up alongside of each other. But as
+it was for the tiger to roar first, he remained standing up, and did not
+notice how the fox scraped a hole with his paws to hide his head in, so
+that his ears might not be stunned by the tiger's roaring.
+
+Well, the tiger roared a roar which he thought must be heard from the
+top of the world to the bottom of the world, and must certainly stun the
+fox. But the fox, as soon as he knew the tiger's roar to be at an end,
+jumped up out of the hole where he had been hiding his ears, and said:
+"Why! I hardly heard you. You can surely roar louder than that. You had
+better try again."
+
+The tiger was very angry at this; for he had expected that the fox would
+be stunned to death. However he resolved to make another still more
+tremendous effort. He did so, while the fox again hid his head in the
+hole; and the tiger burst his inside in the attempt.
+
+For this reason there are no tigers in Aino-land. For this reason, also,
+foxes are crafty and eloquent even at the present day.--(Written down
+from memory. Told by Ishanashte, 27th November, 1886.)
+
+
+xv.--_The Punishment of Curiosity._
+
+In very ancient days, when the world had just been made, everything was
+still unsettled and dangerous. The crust of the earth was thin, and all
+was burning beneath. For this reason the people did not dare to venture
+outside of their huts even to obtain food: for they would have scorched
+their feet. So they were fed by the god Okikurumi, who used to fish for
+them, and then send round his wife Turesh with what he had caught. But
+he commanded the people to ask no questions, and never to attempt to
+look at Turesh's face. But one day an Aino in one of the huts was not
+content with being fed for nothing, and disobeyed Okikurumi's commands.
+He wished to see who the woman was that came round every day with food.
+So he waited till her hand was stretched in at the window, seized hold
+of it, and pulled her in by main force. She screamed and struggled; and,
+when she was inside the hut, she turned into a wriggling, writhing
+dragon. The sky darkened, the thunder crashed, the dragon vanished, and
+the hut was consumed by lightning. Okikurumi was very angry at what the
+man had done. So he left off feeding the people, and went away, none,
+knew whither. That is why the Ainos have been poor and miserable ever
+since that time.--(Written down from memory. Told by Kuteashguru, July,
+1886.)
+
+
+xvi.--_How it was settled who should rule the World._
+
+When the Creator had finished creating this world of men, the good and
+the bad gods were all mixed together promiscuously, and began disputing
+for the possession of the world. They disputed,--the bad gods wanting to
+be at the head of the government of this world, and the good gods
+likewise wanting to be at the head. So the following arrangement was
+agreed to: Whoever, at the time of sunrise, should be the first to see
+the luminary, should rule the world. If the bad gods should be the first
+to see it rise, then they should rule; and if the good gods should be
+the first, then they should rule. Thereupon both the bad Gods and the
+brilliant gods looked towards the place where the luminary was to rise.
+But the fox[-god] alone stood looking towards the west. After a little
+time, the fox cried out: "I see the sunrise." On the gods, both bad and
+good, turning round and gazing, they saw in truth the refulgence of the
+luminary in the west. This is the cause for which the brilliant gods
+rule the world.--(Translated literally. Told by Ishanashte, 10th July,
+1886.)
+
+
+xvii.--_The Man who lost his Wife._
+
+A man had lost his wife, and was searching for her everywhere, over hill
+and dale, forest and sea-shore. At last he came to a wide plain, on
+which stood an oak-tree. Going up to it he found it to be not so much an
+oak-tree as a house, in which dwelt a kind-looking old man. Said the old
+man: "I am the god of the oak-tree. I know of your loss, and have seen
+your faithful search. Rest here awhile, and refresh yourself by eating
+and smoking. After that, if you hope to find your wife again, you must
+obey my orders, which are as follows: Take this golden horse, get on his
+back, fly up on him to the sky, and, when you get there, ride about the
+streets, constantly singing."
+
+So the man mounted the horse, which was of pure gold. The saddle and all
+the trappings were of gold also. As soon as he was in the saddle, the
+horse flew up to the sky. There the man found a world like ours, but
+more beautiful. There was an immense city in it; and up and down the
+streets of that city, day after day, he rode, singing all the while.
+Every one in the sky stared at him, and all the people put their hands
+to their noses, saying: "How that creature from the lower world stinks!"
+At last the stench became so intolerable to them that the chief god of
+the sky came and told him that he should be made to find his wife if
+only he would go away. Thereupon the man flew back to earth on his
+golden horse. Alighting at the foot of the oak-tree, he said to the
+oak-god: "Here am I. I did as you bade me. But I did not find my wife."
+"Wait a moment," said the oak-god; "you do not know what a tumult has
+been caused by your visit to the sky, neither have I yet told you that
+it was a demon who stole your wife. This demon, looking up from hell
+below, was so much astonished to see and hear you riding up and down the
+streets of heaven singing, that his gaze is still fixed in that
+direction. I will profit hereby to go round quietly, while his attention
+is absorbed, and let your wife out of the box in which he keeps her shut
+up."
+
+The oak-god did as he had promised. He brought back the woman, and
+handed over both her and the gold horse to the man, saying: "Do not use
+this horse to make any more journeys to the sky. Stay on earth, and
+breed from it." The couple obeyed his commands, and became very rich.
+The gold horse gave birth to two horses, and these two bred likewise,
+till at last horses filled all the land of the Ainos.--(Written down
+from memory. Told by Ishanashte, 21st July, 1886.)
+
+
+xviii.--_The First Appearance of the Horse in Aino-land._
+
+A very beautiful woman had a husband. He was a very skilful fellow. Once
+he went to the mountains, and disappeared. But at night he returned,
+bearing a deer on his back. After feasting on the deer, they went to
+bed. But in the middle of the night, the woman wept and screamed,
+saying: "This man is not my husband. Though with shame, I will declare
+the fact as it is. His penis is so big, so big, so big, that it will not
+get into my vagina; and if it did get in, I should die."
+
+Alarmed by her cries, the neighbours ran out, and came into her house;
+and one strong fellow took a stick, and beat the husband, saying: "You
+must be some sort of devil," whereupon the husband turned into a horse,
+and ran away neighing. Afterwards he was beaten to death.
+
+The truth was that the husband had been killed and supplanted by the
+horse. That was the first the Ainos saw of horses. In ancient days every
+sort of creature could thus assume human shape. So it is
+said.--(Translated literally. Told by Penri, 12th July, 1886.)
+
+
+xix.--_Sunrise._
+
+When the sun rises at the head of the world [_i.e._ in the east], a
+devil tries to swallow it. But some one thrusts two or three crows or
+foxes into the devil's mouth. Meanwhile the sun mounts on high. The
+creatures, than which there are none more numerous in this world, are
+the crows and the foxes. That is why things are thus. In return for this
+service of theirs, the crows and foxes share in all man's eatables. It
+is because of the above fact.--(Translated literally. Told by Penri,
+13th July, 1886.)
+
+
+xx.--_The Sex of the Two Luminaries._
+
+Formerly it was the female luminary that came out at night. But she was
+so greatly shocked at the immoralities which she saw going on out of
+doors among the grass, that she exchanged with the male luminary, who,
+being a man, did not care so much. So now the sun is a female deity, and
+the moon is a male deity. But surely the sun must be often shocked at
+what she sees going on even in the day-time, when the young people are
+in the open among the grass.--(Written down from memory. Told by
+Ishanashte, November, 1886.)
+
+
+
+
+II.--MORAL TALES.
+
+
+xxi.--_The Kind Giver and the Grudging Giver._
+
+A certain man had laid his net across the river; having laid his net, he
+killed a quantity of fish. Meanwhile there came a raven, and perched
+beside him. It seemed to be greatly hungering after the fish. It was
+much to be pitied. So the fisherman washed one of the fish, and threw it
+to the raven. The raven ate the fish with great joy. Afterwards the
+raven came again. Though it was a raven, it spoke thus, just like a
+human being: "I am very grateful for having been fed on fish by you. If
+you will come with me to my old father, he too will thank you. So you
+had better come."
+
+The man went with the raven. Being a raven, it flew through the air. The
+man followed it on foot. After they had gone a long way, they came to a
+large house. When they got there, the raven went into the house. The man
+went in also. When he looked, it appeared like a human being in form,
+though it was a raven. There were also a divine old man and a divine old
+woman besides the divine girl. This girl was she who had led the man
+hither. The divine old man spoke thus: "I am very grateful to you. As I
+am very grateful to you for feeding my daughter with good fish, I have
+had you brought here in order to reward you." Thus spoke the divine old
+man.
+
+Then there were a gold puppy and a silver puppy. Both these puppies were
+given to the man. The divine old man spoke thus: "Though I should give
+you treasures, it would be useless. But if I give you these puppies, you
+will be greatly benefited. As for the excrements of these two puppies,
+the gold puppy excretes gold and the silver puppy excretes silver. This
+being so, you will be greatly enriched if you sell these excrements to
+the officials. Understand this!" Then the man, with respectful
+salutations, went away, carrying with him the two puppies, and came to
+his own house. Then he gave the puppies a little food at a time. When
+the gold puppy excreted, it excreted gold for him. When the silver puppy
+excreted, it excreted silver for him. The man greatly enriched himself
+by selling the metal.
+
+Thereupon another man, for the sake of imitation, set his net in the
+river. He killed a quantity of fish. Then the raven came. The man
+smeared a fish with mud, and then threw it to the raven. The raven flew
+away with it. The man went after it, and at last, after going a long
+way, reached a large house. He went in there. The divine old man was
+very angry. He spoke thus: "You man are a man with a very bad heart.
+When you gave my daughter a fish, you gave it smeared all over with mud.
+I am very angry. Still, though I am angry, I will give you some puppies,
+as you have come to my house. If you treat them properly, you will be
+benefited." Thus spoke the divine old man, and gave a gold puppy and a
+silver puppy to the man. With a bow, the man went home with them.
+
+The man thought thus: "If I feed the puppies plentifully, they will
+excrete plenty of metal. It would be foolish to have them excreting only
+a little at a time. So I will do that, and become very rich." Thinking
+thus, he fed the puppies plentifully on anything, even on dirty things.
+Then they excreted no metal for him. They only excreted dirty dung. The
+man's house was full of nothing but dirty dung. As for the former man,
+who had received puppies from the divine old man, he fed his on nothing
+but good food, a little at a time. Gradually they excreted metal for
+him. He was greatly enriched.
+
+Thus in ancient times, with regard to men who wished to grow rich, they
+could grow rich if their hearts were as good as possible. As for
+bad-hearted men, the gods became angry at all their various misdeeds.
+It was for this reason that, on account of their anger, even a gold
+puppy excreted nothing but dung. As for the house of that bad-hearted
+man, it grew so full of dung as to be too dirty for other people to
+enter. This being so, oh! men, do not be bad-hearted. That is the story
+which I have heard.--(Translated literally. Told by Ishanashte, 20th
+July, 1886.)
+
+
+xxii.--_The Man who was changed into a Fox_.
+
+A certain man's conduct was as follows: he went to every place, making
+it his business to do nothing but tell lies and extort things from
+people. Then, after a time, when wanting to extort again, he went on to
+another place. While walking along he used to think of what lies he
+could tell. Afterwards he heard a voice. It was not human language. He
+walked saying--"Pau! pau!"[C] When he looked at his own body, it was a
+fox's. Then he thought that, whether he might return to his own village,
+or go to another place, the dogs would kill him. So, with tears, he went
+away from the road into the mountains. There he found a large, leafy
+oak-tree. He lay down crying beneath it.
+
+Then he fell asleep. He dreamt that there was a large house. He was
+outside of that house. A divine woman came out of it, and spoke thus:
+"Oh! what a bad man! what a villain! You have become a bad god, a devil,
+as a divine punishment for your misdeeds. Being thus made into a devil,
+why do you come and stand near my house? I should like to leave you
+alone. But as I am this tree, which is made the chief of trees by
+heaven, and as it would defile me to have you die beside my house, I
+will turn you into a man again and send you home. Do not misbehave
+yourself henceforth!" Thus spoke the divine woman.
+
+Such was his dream. Meanwhile the branches at the top of the tree broke,
+and came crashing down, and he was greatly frightened. But when he
+started up, he was a man again. Then he worshipped the tree. Then he
+returned home. Then afterwards he did not misbehave. So also must you
+not misbehave, you men who live now!--(Translated literally. Told by
+Penri, 19th July, 1886.)
+
+[C] An onomatopoeia for the bark of the fox.
+
+
+xxiii.--_The Rat Boy._
+
+In a certain village there lived a very rich couple; but they were
+childless. They were very anxious for a child. But one day, as the wife
+went to the mountains to fetch wood, she found a little boy crying
+beside a tree. Rejoiced at this, she took him down with her to the
+village. Thenceforth they kept the boy with them. It was a place where
+there was plenty of deer and also of fish; it was a place provided with
+all the things which people like to eat. But though they hunted the
+deer, they could not catch them; though they angled for the fish, they
+could not catch them. They were very hungry. Hearing that great
+quantities both of fish and of deer were killed in the village next to
+theirs, towards the mountains, the wife went off to buy food there,
+taking the child with her. She went to the village next to theirs,
+towards the mountains. She went to the house of the chief.
+
+The woman looked and saw fish hanging on poles, and flesh hanging on
+poles. With tears she longed for some. She went in, she went in to the
+chief's house. Then she stayed there. She was feasted on the best bits
+of the fish and on the best bits of the flesh. After that, as she lay
+down with her little boy, he rose quietly in the middle of the night.
+Then there was the sound of a rat nibbling at the fish and flesh on the
+poles. The woman thought it very strange. So at dawn the boy came
+quietly back, lay down by the woman's side, and slept there till the day
+was bright. The people of the house rose, and the chief went out and
+mumbled thus to himself: "Never were there such rats as this. There have
+been rats nibbling my good fish and my good flesh."
+
+So the woman bought a quantity of fish and flesh and went off with it.
+She wanted the little boy to walk in front of her; but he disliked to do
+so. He would only walk after her. Then there was the sound of a rat
+nibbling at her load. When she looked back, the little boy was grinning.
+So they went on; they went home. Then she put both the fish and the
+flesh into the store-house. Then she whispered to her husband. Then her
+husband went into the next room, and made a trap. Then the trap was set
+in the store-house. Then they went to bed. The little boy lay between
+the woman and her husband; but after awhile he quietly rose and went
+out. He stayed away, without coming back. Daylight came. On the man of
+the house going into the store-house, there was a large rat in the trap.
+So he brought it down, beat it to death, and swept it on to the
+dust-heap. That night he had a dream. A person of divine aspect spoke to
+him thus; "You were childless, and wanting to have a child. The most
+wicked of the rats, seeing this, took the shape of a little boy, and
+dwelt in your house. For this reason, your village has been polluted.
+But as you have now killed the rat, all will now be right. I am sorry
+for you, so you shall have a child." Thus did he dream that the god
+spoke to him. As it was true, they got a child, though they had been
+childless.
+
+For this reason, whether it be on the shore or in the mountains or
+anywhere else that one finds either a child or a puppy, one should not
+let it dwell in one's house without knowing its origin.--(Translated
+literally. Told by Penri, 20th July 1886.)
+
+
+xxiv.--_Don't throw Useful Things away._
+
+A certain man had a little boy. A divine little boy and a divine little
+girl used to come and play with him every day. But the little boy alone
+could see them. His parents could not see them, but believed their child
+to be alone.
+
+Now one day he fell ill, and during his illness his two playmates did
+not come to see him. Only at the very last did they come, when he seemed
+to be on the point of death. Then they came, and the little girl said:
+"We know the cause of your illness. Your grandfather possessed a
+beautiful axe. I myself am a small tray which he fashioned with that
+axe, and the little boy who comes with me is a pestle which was also
+fashioned with it. So the axe was our chieftain, and we are its
+children. But your father has been bad. He has thrown away the axe,
+which is now rusting under the floor. For this are you ill, in order to
+punish your father, because our chieftain the axe is angry. Therefore,
+as we were your playmates, we have come to warn you that, if you wish to
+live, you must tell your father to search for the axe, to polish it, to
+make a new handle for it, and to set up the divine symbols in its
+honour. Then may you be cured, and the axe too will pay you a visit in
+human shape."
+
+So the boy told his father of this. The father thought that his son had
+been instructed in a dream. He searched under the floor of the house,
+and found the axe, and polished it, and made a new handle for it, and
+set up the divine symbols in its honour. Then his son was immediately
+healed.
+
+After that, the axe (who appeared as a very handsome man), the tray, and
+the pestle all came, and became the little boy's brothers and sisters.
+The axe, being a god, knew all that went on and the causes of
+everything; and it and the tray and the pestle used always to tell the
+boy everything. Thus, if any one was sick, he knew why the sickness had
+come, and how it should be treated. He was looked upon as a great
+soothsayer and wizard, who could turn death into life. This was because
+other people only saw him. They did not see his divine informants, the
+axe, the tray, and the pestle.
+
+For this reason never throw away anything that has belonged to your
+ancestors. You will be punished by the gods if you do so.
+
+[In a variant of this tale, the death of child after child borne by a
+certain woman was owing to the fact that the doll with which she herself
+had played as a child (a piece of wood shaped like a bird) had been
+thrown away in the grass, and had thus had its anger aroused. A
+conversation on the subject between the spoon, the cup, and the iron
+chain whereby the kettle is hung over the fire from a hook in the
+ceiling, is overheard by a half-burnt piece of firewood, who warns the
+woman's husband in a dream. The doll is then looked for; and, when
+found, the divine symbols are set up in its honour. Thereupon the woman
+bears again. This time the child survives, to the delight of both its
+parents.]--(Written down from memory. Told by Ishanashte, 2nd December,
+1886.)
+
+
+xxv.--_The Wicked Wizard punished._
+
+One day a wizard told a man whom he knew that, if any one were to climb
+a certain mountain-peak and jump off on to the belt of clouds below, he
+would be able to ride about on them as on a horse, and see the whole
+world. Trusting in this, the man did as the wizard had told him, and in
+very truth was enabled to ride about on the clouds. He visited the whole
+world in this fashion, and brought back a map which he had drawn of the
+whole world both of men and of gods. On arriving back at the
+mountain-peak in Aino-land, he stepped off the cloud on to the mountain,
+and, descending to the valley, told the wizard how successful and
+delightful the journey had been, and thanked him for the opportunity
+kindly granted him of seeing sights so numerous and so strange.
+
+The wizard was overcome with astonishment. For what he had told the
+other man was a lie, a wicked lie invented with the sole intention of
+causing his death; for he hated him. Nevertheless, seeing that what he
+had simply meant for an idle tale was apparently an actual fact, he
+decided to see the world himself in this easy fashion. So, ascending the
+mountain-peak, and seeing a belt of clouds a short way below, he jumped
+off on to it, but was instantly dashed to pieces in the valley below.
+
+That night the god of the mountain appeared to the good man in a dream,
+and said: "The wizard has met with the death which his fraud and folly
+deserve. You I kept from hurt, because you are a good man. So when,
+obedient to the wizard's advice, you leapt off on to the cloud, I bore
+you up, and showed you the world in order to make you a wiser man. Let
+all men learn from this how wickedness leads to condign
+punishment!"--(Written down from memory. Told by Ishanashte, 21st July,
+1886.)
+
+
+xxvi.--_The Angry Crow._
+
+A man came to a certain village--whence was not known,--dressed only in
+fine black robes. While he was there, some rice-beer was brewed. On
+being given some of it to drink, he was very joyful, and then danced.
+Then, as he went out-of-doors, he re-entered the house with a piece of
+hard dung in his mouth, and put it in the alcove. As the master of the
+house became angry and beat him, he, being a large crow, flew out of the
+window, making the sound "K[=a]! k[=a]!" For this reason, even crows are
+creatures to be dreaded. Be very careful!--(Translated literally. Told
+by Penri, 11th July, 1886.)
+
+[In another version of this story, communicated to me by Mr John
+Batchelor, the crow, enraged at not having received an invitation to a
+feast given by some of the more handsome birds, flies high into the air
+with a piece of hard dung in its mouth, and lets it drop into the middle
+of the party, to the great confusion of the guests. Some of the smaller
+birds take counsel together as to the advisability of interfering to
+restore the harmony of the occasion, but finally decide that it is not
+for them, who were also omitted from the list of invitations, to mix
+themselves up with such a matter. _Moral_: If you give a feast, ask all
+your friends to it. If any are left out, they are sure to feel hurt.]
+
+
+xxvii.--_Okikurumi, Samayunguru, and the Shark._
+
+Okikurumi and his henchman Samayunguru went out one day to sea, and
+speared a large shark, which ran away, up and down the sea, with the
+line and the boat. The two men grew very tired of pulling at him, and
+could not prevent the boat from being pulled about in all directions.
+Their hands were bloody and blistered both on the backs and on the
+palms, till at last Samayunguru sank dead in the bottom of the boat. At
+last Okikurumi could hold on no longer, and he cursed the shark, saying:
+"You bad shark! I will cut the rope. But the tip of the harpoons, made
+half of iron and half of bone, shall remain sticking in your flesh; and
+you shall feel in your body the reverberation of the iron and the
+scraping of the bone; and on your skin shall grow the _rasupa_-tree and
+the _shiuri_-tree of which the spear-handle is made, and the _hai_-grass
+by which the tip of the harpoon is tied to the body of it, and the
+_nipesh_-tree of which the rope tying the harpoon itself is made, so
+that, though you are such a mighty fish, you shall not be able to swim
+in the water; and you shall die, and a last be washed ashore at the
+river-mouth of Saru; and even the carrier-crows and the dogs and foxes
+will not eat you, but will only void their foeces upon you, and you
+shall at last rot away to earth."
+
+The shark laughed, thinking this was merely a human being telling a
+falsehood. Okikurumi cut the rope, and, after a long time, managed to
+reach the land. Then he revived Samayunguru, who had been dead. And
+afterwards the shark died and was washed ashore at the river-mouth of
+Saru; and the tip of the harpoon made half of iron and half of bone had
+stuck in its flesh; and it had felt in its body the reverberation of the
+hammering of the iron and the scraping of the bone; and in its skin were
+growing the _rasupa_-tree and the _shiuri_-tree of which the
+spear-handle used by Okikurumi was made, and the _hai_-grass by which
+the tip of the harpoon was tied to the body of it, and the _nipesh_-tree
+of which the rope tying the harpoon itself was made; and even the
+carrion-crows and the dogs and foxes would not eat the bad shark, but
+only voided their foeces upon him; and at last he rotted away to
+earth.
+
+Therefore take warning, oh! sharks of the present day, lest you die as
+this shark died!--(Written down from memory. Told by Ishanashte, 24th
+November, 1886.)
+
+
+
+
+III.--TALES OF THE PANAUMBE AND PENAUMBE CYCLE.[D]
+
+
+xxviii.--_Panaumbe, Penaumbe, and the Weeping Foxes._
+
+There were Panaumbe and Penaumbe. Panaumbe went down to the bank of a
+river, and called out: "Oh! you fellows on the cliff behind yonder
+cliff! Ferry me across!" They replied: "We must first scoop out a boat.
+Wait for us!" After a little while Panaumbe called out again. "We have
+no poles," said they; "we are going to make some poles. Wait for us!"
+After a little longer, he called out a third time. They replied thus:
+"We are coming for you, Wait for us!" Then the boat started,--a big boat
+all full of foxes.
+
+So Panaumbe, having first seized hold of a good bludgeon, feigned dead.
+Then the foxes arrived, and spoke thus: "Panaumbe! You are to be pitied.
+Were you frozen to death, or were you starved to death?" With these
+words, all the foxes came up close to him, and wept. Thereupon Panaumbe
+brandished his bludgeon, struck all the foxes, and killed them. Only one
+fox did he let go, after breaking one of its legs. As for the rest,
+having killed them all, he carried them home to his house, and grew very
+rich [by selling their flesh and their skins].
+
+Then Penaumbe came down to him, and spoke thus: "Whereas you and I were
+both equally poor, how did you kill such a number of foxes, and thereby
+become rich?" Panaumbe replied: "If you will come and dine with me, I
+will instruct you." But Penaumbe at once said: "I have heard all about
+it before." With these words he pissed against the door-sill, and went
+out.
+
+Descending to the bank of the river, he called, crying out as Panaumbe
+had done. The reply was: "We are going to make a boat. Wait for us!"
+After a little while, he called out again. They replied: "We are going
+to make the poles. Wait for us!" After a little longer, they started,--a
+whole boatful of foxes. So Penaumbe first feigned dead. Then the foxes
+arrived, and said: "Penaumbe here is to be pitied. Did he die of cold?
+or did he die from want of food?" With these words, they all came close
+to Penaumbe and wept. But one fox among them, a fox who limped, spoke
+thus: "I remember something which once happened. Weep at a greater
+distance!" So all the foxes sat and wept ever further and further away.
+Penaumbe was unable to kill any of those foxes; and, as he brandished
+his bludgeon, they all ran away. He did not catch a single one, and he
+himself died a miserable death.--(Literal translation. Told by
+Ishanashte, 23rd July, 1886.)
+
+[D] Panaumbe means "the person on the lower course of the stream."
+Penaumbe means "the person on the upper course of the stream." Conf.
+Aino "Memoir," p. 28.
+
+
+xxix.--_Panaumbe, Penaumbe, the Fishes, and the Insects._
+
+There were Panaumbe and Penaumbe. Panaumbe went down to the sea-shore,
+squatted on the sand, pulled up his clothes, and, turning his back to
+the sea, opened his anus as widely as possible. Then all the whales and
+the salmon and the other good fishes, both great and small, thought it
+was a beautiful cavern in the rocks. They all swam towards it, and
+crowded into it. Panaumbe was much pleased. When his inside was quite
+full, he closed his anus and ran home. When he got to the house, he
+closed the door and the window. Then he opened his anus again, and let
+out all the whales and the salmon and the other good fishes, both great
+and small, so that the whole house was full of them. They could not swim
+away, because the door and window were shut. So Panaumbe caught them
+all. Some he ate, and some he sold. So he became a very rich man.
+
+Then Penaumbe came down, and spoke thus: "You were poor before. Now you
+are very rich. How have you managed to get so rich?" Panaumbe said:
+"Come and dine with me. I can instruct you while we are eating." So,
+when Panaumbe had told Penaumbe how he had become rich, Penaumbe said:
+"I knew that before." With these words, he pissed against the threshold,
+and went out,--down to the sea-shore. Then he did as Panaumbe had told
+him, and opened his anus as wide as possible towards the sea. Then he
+felt all the whales and salmon and the other fishes, both great and
+small, crowding in. When his inside was quite full, he closed his anus,
+and ran home very quickly. When he got to the house he closed the door
+and the window, and stopped up even the smallest chinks. Then he opened
+his anus again, and let out all the whales and salmon, and the other
+good fishes, both great and small, so that the whole house was full of
+them. But when they came out, what had felt like whales and salmon, and
+all sorts of fishes, were really wasps and horse-flies and spiders and
+centipedes, and other poisonous insects, which stung him terribly. They
+could not get out, because Penaumbe had closed the window and the door,
+and had stopped up even the smallest chinks. So Penaumbe was stung to
+death by the wasps and centipedes and other poisonous insects which had
+come home in his inside.--(Written down from memory. Told by Kannariki,
+June, 1886.)
+
+
+xxx.--_Panaumbe, Penaumbe, and the Sea-Lion._
+
+There were Panaumbe and Penaumbe. Panaumbe went down to the sea-shore,
+and walked up and down upon the sand. Then he saw a sea-lion in the
+water. He wanted to catch that sea-lion, and eat its flesh. So he called
+out to it: "Oh! Mr. Sea-Lion, if you will come here, I will pick the
+lice out of your head." The sea-lion was very glad to have the lice
+picked out of its head. So it swam to him. Then he pretended to pick the
+lice out of its head. But in reality he picked the flesh off its head,
+and the fat, and ate it. Then he said: "All the lice are picked off. You
+may go." After the sea-lion had swum a short way, it put its paw up to
+its head, in order to see whether the lice had really all been taken
+off. Then it felt that its flesh and fat were all gone, and that only
+the bones remained. So it was very angry, and swam back quickly towards
+the shore, to catch Panaumbe and kill him.
+
+Panaumbe, when he saw the sea-lion pursuing him, ran inland towards the
+mountains. After running some time, he reached a place where the path
+divided. An old crow was perching on a tree there, and said: "Right or
+left! right or left! I see a clever man." The road to the right was
+broad, and the road to the left was narrow, because it was in a valley
+which ended in a point. Panaumbe thought thus: "If I take the broad path
+to the right, the sea-lion will overtake me, and kill me. But if I take
+the narrow path to the left, he will run so fast that he will get stuck
+at the end of the narrow valley, and I, being small, can slip out
+between his legs, and beat in his head from behind, and kill him." So
+Panaumbe ran along the narrow path to the left, and the sea-lion pursued
+him. But the sea-lion ran so heedlessly and quickly that it got stuck at
+the end of the narrow valley. Then Panaumbe slipped out between the
+sea-lion's legs, and beat in his head from behind, and killed him, and
+took home his flesh and his skin. Then Panaumbe became very rich.
+
+Afterwards Penaumbe came down to him, and said: "You and I were both
+poor. How is it that you are now so rich?" Panaumbe said: "If you will
+come and dine with me, I will instruct you." So they went together to
+Panaumbe's house, where Panaumbe's mother, and his wife and children,
+were eating the flesh of the sea-lion. But Penaumbe, when he had heard
+what Panaumbe had done, said: "I knew that before." Then he stepped in
+the dishes set before Panaumbe's mother and wife and children, and spilt
+their food. Then he pissed on the threshold, and went away.
+
+Penaumbe went down to the sea-shore, and saw a sea-lion, as Panaumbe had
+done. He called out to the sea-lion: "Oh! Mr. Sea-Lion, if you will come
+here, I will pick the lice out of your head." So the sea-lion swam to
+him. Then Penaumbe pretended to pick the lice out of its head. But in
+reality he picked the flesh and the fat off its head, and left nothing
+but the bones. The sea-lion felt a little pain, but thought that it was
+owing to the lice being picked out. So, when Penaumbe had finished
+picking and eating the flesh off its head, it swam away. But afterwards,
+feeling the pain more sharply, the sea-lion put its paw up to its head,
+and found that nothing but bone was left. So it was very angry, and swam
+back quickly towards the shore, to catch Penaumbe and kill him.
+
+Penaumbe, when he saw the sea-lion pursuing him, ran inland towards the
+mountains. After running some time, he reached the place where the path
+divided. The old crow, which was perching on the tree, said: "Left or
+right! left or right! I see a fool." Penaumbe took the broad road to the
+right, in order to be able to run more easily. But the sea-lion ran more
+quickly than he could, and caught him and ate him up. Then Penaumbe
+died. But if he had listened to advice he might have become a rich man
+like Panaumbe.--(Written down from memory. Told by Kannariki, June,
+1886.)
+
+
+xxxi.--_Panaumbe, Penaumbe, and the Lord of Matomai_.[E]
+
+Panaumbe wanted very much to become rich. For this reason, he stretched
+his penis across to the town of Matomai. Then the lord of Matomai spoke
+thus: "This is a pole sent by the gods; so it will be well to dry all
+the clothes upon it." So all the clothes and beautiful garments were
+dried. After a time Panaumbe drew back his penis, and all those clothes
+and beautiful garments came sticking to it. His house was greatly
+benefited. He became a very rich man.
+
+Afterwards Penaumbe came down and said: "My dear Panaumbe, what have you
+done to become so rich?" Panaumbe said: "Come and eat, and I will tell
+you." Afterwards Penaumbe said: "This is the thing I intended to do.
+Abominable Panaumbe! bad Panaumbe! you have forestalled me." With these
+words, he pissed on the threshold, and went out. Then he went down to
+the sea-shore, and stretched his penis across the sea to Matomai. The
+lord of Matomai said: "This is a pole sent by the gods. It will be well
+to dry all the clothes and beautiful garments upon it." For this reason,
+all the clothes and beautiful garments were brought down, and put upon
+the divine pole. Penaumbe wanted to become rich quickly by drawing back
+his penis. So he drew it back quickly. The divine pole moved, and the
+lord of Matomai spoke thus: "It happened thus before. There was a pole
+sent by the gods. For this reason the clothes and beautiful garments
+were dried upon it. Then a thief stole the divine pole away. We all
+became poor. Now again our clothes and beautiful garments have been
+placed upon a pole. Now there seems to be a thief again. Quickly cut the
+divine pole." For that reason the servants of the lord all drew their
+swords. They cut the divine pole, and all the clothes and beautiful
+garments were taken. Penaumbe was left with only half a penis. He drew
+it in. Then he had nothing. Then he became very poor. If Penaumbe had
+listened to Panaumbe's advice, he might have had food to eat, he might
+have become rich. But he did not like to listen to advice. For this
+reason he became poor.--(Translated literally. Original communicated by
+Mr. John Batchelor, June, 1886; also printed in "Aino Memoir," p. 133,
+but with the indecent expressions softened down.)
+
+[E] The Aino pronunciation of _Matsumae_. Matsumae is a town in the
+south of Yezo. The lord or _Daimyo_ resident there was formerly the
+chief Japanese authority in the country.
+
+
+xxxii.--_Drinking the Sea dry._
+
+There was the Chief of the Mouth of the River and the Chief of the Upper
+Current of the River. The former was very vainglorious, and therefore
+wished to put the latter to shame, or to kill him by engaging him in the
+attempt to perform something impossible. So he sent for him, and said:
+"The sea may be a useful thing, in so far as it is the original home of
+the fish which come up the river. But it is very destructive in stormy
+weather, when it beats wildly upon the beach. Do you now drink it dry,
+so that there may be rivers and dry land only. If you cannot do so, then
+forfeit all your possessions." The other (greatly to the vainglorious
+man's surprise) said: "I accept the challenge."
+
+So, on their going down together to the beach, the Chief of the Upper
+Current of the River took a cup, and scooped up a little of the
+sea-water with it, drank a few drops, and said: "In the sea-water itself
+there is no harm. It is some of the rivers flowing into it that are
+poisonous. Do you therefore first close the mouths of all the rivers
+both in Aino-land and in Japan, and prevent them from flowing into the
+sea, and then I will undertake to drink the sea dry." Hereupon the Chief
+of the Mouth of the River felt ashamed, acknowledged his error, and gave
+all his treasures to his rival.--(Written down from memory. Told by
+Ishanashte, 18th November, 1886.)
+
+
+
+
+IV.--MISCELLANEOUS TALES.
+
+
+xxxiii.--_The Island of Women._
+
+In ancient days, an Aino chieftain of Iwanai went to sea in order to
+catch sea-lions, taking with him his two sons. They speared a sea-lion,
+which, however, swam off with the spear sticking in its body. Meanwhile
+a gale began to blow down from the mountains. The men cut the rope which
+was fast to the spear. Then their boat floated on. After some time, they
+reached a beautiful land. When they had reached it, a number of women in
+fine garments came down from the mountains to the shore. They came
+bearing a beautiful woman in a litter. Then all the women who had come
+to the shore returned to the mountains. Only the one in the litter came
+close to the boat, and spoke thus: "This land is woman-land. It is a
+land where no men live. It being now spring, and there being something
+peculiar to this country of mine you shall be taken care of in my house
+until the autumn; and in the winter you shall become our husbands. The
+following spring I will send you home. So now do you bear me to my
+house."
+
+Thereupon the Aino chief and his sons bore the woman in the litter to
+the mountains. They saw that the country was all like moorland. Then the
+chieftainess entered the house. There was a room there with a golden
+netting, like a mosquito-net. The three men were placed inside it. The
+chieftainess fed them herself. In the day-time numbers of women came in.
+They sat beside the golden mosquito-net, looking at the men. At
+nightfall they went home. So gradually it got to be autumn. Then the
+chieftainess spoke as follows, "As the fall of the leaf has now come,
+and as there are two vice-chieftainesses besides me, I will send your
+two sons to them. You yourself shall be husband to me." Then two
+beautiful women came in, and led off the two sons by the hand, while the
+chieftainess kept the chief for herself.
+
+So the men dwelt there. When spring came, the chieftain's wife spoke
+thus to him: "We women of this country differ from yours. At the same
+time as the grass begins to sprout, teeth sprout in our vaginas. So our
+husbands cannot stay with us. The east wind is our husband. When the
+east wind blows, we all turn our buttocks towards it, and thus conceive
+children. Sometimes we bear male children. But these male children are
+killed and done away with when they become fit to lie with women. For
+that reason, this is a land which has women only. It is called
+woman-land. So when, brought by some bad god, you came to this land of
+mine, there were teeth in my vagina because it was summer, for which
+reason I did not marry you. But I married you when the teeth fell out.
+Now, as the teeth are again sprouting in my vagina because spring has
+come, it is now impossible for us to sleep together. I will send you
+home to-morrow. So do you tell your sons to come here to-day in order to
+be ready."
+
+The sons came. The chieftainess stayed in the house. Then, with tears
+streaming down her face, she spoke thus; "Though it is dangerous,
+to-night is our last night. Let us sleep together!" Then the man, being
+much frightened, took a beautiful scabbard in a bag in his bosom, and
+lay with the woman with this scabbard. The mark of the teeth remained on
+the scabbard. The next day dawned. Then the man went to his boat, taking
+his sons with him. The chieftainess wept and spoke thus: "As a fair wind
+is blowing away from my country, you, if you set sail and sail straight
+ahead, will be able to reach your home at Iwanai." So then the men
+entered their boat, and went out to sea. A fair wind was blowing down
+from the mountains, and they went along under sail. After a time they
+saw land; they saw the mountains about Iwanai. Going on for a time, they
+came to the shore of Iwanai. Their wives were wearing widows' caps. So
+their husbands embraced them. So the story of woman-land was listened to
+carefully. All the Ainos saw the beautiful scabbard which the chief had
+used with that woman.--(Translated literally. Told by Penri, 17th July,
+1886.)
+
+
+xxxiv.--_The Worship of the Salmon, the Divine Fish._
+
+A certain Aino went out in a boat to catch fish in the sea. While he was
+there, a great wind arose, so that he drifted about for six nights. Just
+as he was like to die, land came in sight. Being borne on to the beach
+by the waves, he quietly stepped ashore, where he found a pleasant
+rivulet. Having walked up the bank of this rivulet for some distance, he
+saw a populous place. Near the place were crowds of people, both men and
+women. Going on to it, and entering the house of the chief, he found an
+old man of very divine aspect. That old man said to him: "Stay with us a
+night, and we will send you home to your country to-morrow. Do you
+consent?"
+
+So the Aino spent the night with the old chief. When next day came, the
+old chief spoke thus: "Some of my people, both men and women, are going
+to your country for purposes of trade. So, if you will be led by them,
+you will be able to go home. When they take you with them in the boat,
+you must lie down, and not look about you, but completely hide your
+head. If you do that, you may return. If you look, my people will be
+angry. Mind you do not look." Thus spoke the old chief.
+
+Well, there was a whole fleet of boats, inside of which crowds of
+people, both men and women, took passage. There were as many as five
+score boats, which all started off together. The Aino lay down inside
+one of them and hid his head, while the others made the boats go to the
+music of a pretty song. He liked this much. After awhile, they reached
+the land. When they had done so, the Aino, peeping a little, saw that
+there was a river, and that they were drawing water with dippers from
+the mouth of the river, and sipping it. They said to each other: "How
+good this water is!" Half the fleet went up the river. But the boat in
+which the Aino was went on its voyage, and at last reached his native
+place, whereupon the sailors threw the Aino into the water. He thought
+he had been dreaming. Afterwards he came to himself. The boat and its
+sailors had disappeared--whither he could not tell. But he went to his
+house, and, falling asleep, dreamt a dream. He dreamt that the same old
+chief appeared to him and said: "I am no human being. I am the chief of
+the salmon, the divine fish. As you seemed in danger of dying in the
+waves, I drew you to me and saved your life. You thought you only stayed
+with me one night. But in truth that night was a whole year. When it was
+ended, I sent you back to your native place. So I shall be truly
+grateful if henceforth you will offer rice-beer to me, set up the divine
+symbols in my honour, and worship me with the words 'I make a libation
+to the chief of the salmon, the divine fish.' If you do not worship me,
+you will become a poor man. Remember this well!" Such were the words
+which the divine old man spoke to him in his dream.--(Translated
+literally. Told by Ishanashte, 17th July, 1886.)
+
+
+xxxv.--_The Hunter in Hades._
+
+A handsome and brave young man, who was skilful in the chase, one day
+pursued a large bear into the recesses of the mountains. On and on ran
+the bear, and still the young fellow pursued it up heights and crags
+more and more dangerous, but without ever being able to get near enough
+to shoot it with his poisoned arrows. At last, on a bleak
+mountain-summit, the bear disappeared down a hole in the ground. The
+young man followed it in, and found himself in an immense cavern, at the
+far end of which was a gleam of light. Towards this he groped his way,
+and, on emerging, found himself in another world. Everything there was
+as in the world of men, but more beautiful. There were trees, houses,
+villages, human beings. With these, however, the young hunter had no
+concern. What he wanted was his bear, which had totally disappeared. The
+best plan seemed to be to seek it in the remoter mountain district of
+this new world underground. So he followed up a valley; and, being tired
+and hungry, picked the grapes and mulberries that were hanging to the
+trees, and ate them as he trudged along.
+
+Happening suddenly, for some reason or other, to look down upon his own
+body, what was not his horror to find himself transformed into a
+serpent! His very cries and groans, on making the discovery, were turned
+into serpent's hisses. What was he to do? To go back like this to his
+native world, where snakes are hated, would be certain death. No plan
+presented itself to his mind. But, unconsciously, he wandered, or rather
+crept and glided, back to the entrance of the cavern that led home to
+the world of men; and there, at the foot of a pine-tree of extraordinary
+size and height, he fell asleep.
+
+To him then, in a dream, appeared the goddess of the pine-tree, and
+said: "I am sorry to see you in this state. Why did you eat of the
+poisonous fruits of Hades? The only thing you can do to recover your
+proper shape is to climb to the top of this pine-tree, and fling
+yourself down. Then you may, perhaps, become a human being again."
+
+On waking from this dream, the young man,--or rather snake, as he still
+found himself to be,--was filled half with hope and half with fear. But
+he resolved to follow the goddess' advice. So, gliding up the tall
+pine-tree, he reached its topmost branch, and, after hesitating a few
+moments, flung himself down. Crash he went. On coming to his senses, he
+found himself standing at the foot of the tree; and close by was the
+body of an immense serpent, ripped open so as to allow of his having
+crawled out of it. After offering up thanks to the pine-tree, and
+setting up the divine symbols in its honour, he hastened to retrace his
+steps through the long, tunnel-like cavern, through which he had
+originally entered Hades. After walking for a certain time, he emerged
+into the world of men, to find himself on the mountain-top, whither he
+had pursued the bear which he had never seen again.
+
+On reaching his home, he went to bed, and dreamt a second time. It was
+the same goddess of the pine-tree, that appeared before him and said: "I
+have come to tell you that you cannot stay long in the world of men
+after once eating the grapes and mulberries of Hades. There is a goddess
+in Hades who wishes to marry you. She it was who, assuming the form of a
+bear, lured you into the cavern, and thence to the under-world. You must
+make up your mind to come away."
+
+And so it fell out. The young man awoke; but a grave sickness
+overpowered him. A few days later he went a second time to Hades, and
+returned no more to the land of the living.--(Written down from memory.
+Told by Ishanashte, 22nd July, 1886.)
+
+
+xxxvi.--_An Inquisitive Man's Experience of Hades._
+
+Three generations before my time there lived an Aino who wished to find
+out whether the stories told about the existence of an under-world were
+true. So one day he penetrated into an immense cavern (since washed away
+by the waves) at the river-mouth of Sarubutsu. All was dark in front,
+all was dark behind. But at last there was a glimmer of light a-head.
+The man went on, and soon emerged into Hades. There were trees, and
+villages, and rivers, and the sea, and large junks loading fish and
+seaweed. Some of the people were Ainos, some were Japanese, just as in
+the every-day world. Among the number were some whom he had known when
+they were alive. But, though _he_ saw _them_, _they_,--strange to
+say,--did not seem to see _him_. Indeed he was invisible to all,
+excepting to the dogs; for dogs see everything, even spirits, and the
+dogs of Hades barked at him fiercely. Hereupon the people of the place,
+judging that some evil spirit had come among them, threw him dirty food,
+such as evil spirits eat, in order, as they thought, to appease him. Of
+course he was disgusted, and flung the filthy fish-bones and soiled rice
+away But every time that he did so the stuff immediately returned to the
+pocket in his bosom, so that he was greatly distressed.
+
+At last, entering a fine-looking house near the beach, he found his
+father and mother,--not old, as they were when they died, but in the
+heyday of youth and strength. He called to his mother, but she ran away
+trembling. He clasped his father by the hand, and said: "Father! don't
+you know me? can't you see me? I am your son." But his father fell
+yelling to the ground. So he stood aloof again, and watched how his
+parents and the other people in the house set up the divine symbols, and
+prayed in order to make the evil spirit depart.
+
+In his despair at being unrecognized he did depart, with the unclean
+offerings that had been made to him still sticking to his person,
+notwithstanding his endeavours to get rid of them. It was only when,
+after passing back through the cavern, he had emerged once more into the
+world of men, that they left him free from their pollution. He returned
+home, and never wished to visit Hades again. It is a foul
+place.--(Written down from memory. Told by Ishanashte, 22nd July, 1886.)
+
+
+xxxvii.--_The Child of a God._
+
+There was a very beautiful woman, who was still without a husband. A man
+had already been fixed upon to become her husband, but he had not yet
+lain with her. Nevertheless the woman suddenly was with child. For this
+reason she was greatly surprised. As for other people, they thought
+thus: "She has probably become with child through lying with some other
+man." That was what other people said. The man who was to be her husband
+was very angry. But he could not know whence it was that she was with
+child.
+
+Then she was delivered. She bore a little snake. She was greatly
+ashamed. Her mother took the little snake, went out, and spoke thus,
+with tears: "What god has deigned to beget a child in my daughter?
+Though he should deign to beget one, it would at least be well if he
+had begotten a human child. But this little snake we human beings cannot
+keep. As it is the child of the god who begot it, he may as well keep
+it." So saying, she threw it away. Then the old woman went in.
+
+This being so, afterwards there was the noise of a baby crying. The old
+woman went out, and looked. It was a nice baby. Then the old woman
+carried it in. The woman who had given birth to the child rejoiced with
+tears. Then the baby was found to be a boy, and was kept. Gradually he
+grew big. After a time he became a man. Then, being a very fine man, he
+killed large numbers both of deer and of bears.
+
+The woman who had given birth to him was alone astonished. What had
+happened was that, while she slept, the light of the sun had shone upon
+her through the opening in the roof. Thus had she become with child.
+Then she dreamt a dream, which said: "I, being a god, have given you a
+child, because I love you. When you die, you shall truly become my wife.
+Your and my son, when he gets a wife, shall have plenty of children."
+The woman dreamt thus, and worshipped. Then that son of hers, when
+pursued by the bears, could not be caught. He was a great hunter, a very
+rich man.
+
+Then the woman died, without having had a human husband. Afterwards her
+son, getting a wife, had children, and became rich. His descendants are
+living to this day.--(Translated literally. Told by Penri, 21st July,
+1886.)
+
+
+xxxviii.--_Buying a Dream._
+
+A certain thickly populated village was governed by six chiefs, the
+oldest of whom lorded it over the other five. One day he made a feast,
+brewed some rice-beer, and invited the other five chiefs, and feasted
+them. When they were departing, he said: "To-morrow each of you must
+tell me the dream which he shall have dreamt over-night; and if it is a
+good dream I will buy it."
+
+So next day four of the chiefs came and told their dreams. But they were
+all bad dreams, not worth buying. The fifth, however, did not come,
+though he was waited for at first, and then sent for several times. At
+last, when brought by force, he would not open his lips. So the senior
+chief flew into a rage, and caused a hole to be dug in front of the door
+of his own house, and had the man buried in it up to his chin, and left
+there all that day and night.
+
+Now the truth was that the senior chief was a bad man, that the junior
+chief was a good man, and that this junior chief had forgotten his
+dream, but did not dare to say so. After dark, a kind god,--the God of
+the Privy,--came and said: "You are a good man. I am sorry for you, and
+will take you out of the hole." This he did; and, at that very moment,
+the chief remembered how he had dreamt of having been led up the bank of
+a stream through the woods to the house of a goddess who smiled
+beautifully, and whose room was carpeted with skins; how she had
+comforted him, fed him plenteously, and sent him home in gorgeous array,
+and with instructions for deceiving and killing his enemy, the senior
+chief. "I suppose you remember it all now," said the God of the Privy;
+"it was I who caused you to forget it, and thus saved you from having it
+bought by the wicked senior chief, because I am pleased with the way in
+which you keep the privy clean, not even letting grass grow near it. And
+now I will show you the reality of that of which before you saw only the
+dream-image."
+
+So the man was led up the bank of a stream through the woods to the
+house of the goddess, who smiled beautifully, and whose room was
+carpeted with skins. She was the badger-goddess. She comforted him, fed
+him plenteously, and said: "You must deceive the senior chief, saying
+that the god of door-posts, pleased at your being buried near him, took
+you out, and gave you these beautiful clothes. He will then wish to have
+the same thing happen to him." So the man went back to the village, and
+appeared in all his splendid raiment before the senior chief, who had
+fancied him to be still in the hole,--a punishment which would be
+successful if it made him confess his dream, and also if it killed him.
+
+Then the good junior chief told him the lies in which the badger-goddess
+had instructed him. Thereupon the senior chief caused himself to be
+buried in like fashion up to the neck, but soon died of the effects.
+Afterwards the badger-goddess came down to the village, and married the
+good man, who became the senior of all the chiefs.--(Written down from
+memory. Told by Ishanashte, 16th November, 1886.)
+
+
+xxxix.--_The Baby in the Box._
+
+There was once a woman who was tenderly loved by her husband. At last,
+after some years, she bore him a son. Then the father loved this son
+even more than he loved his wife. She therefore thought thus: "How
+pleasant it used to be formerly, when my husband loved me alone! But
+now, since I have borne him this nasty child, he loves it more than he
+does me. It will be well for me to make away with it."
+
+Thus thinking, she waited till her husband had gone off bear-hunting in
+the mountains, and then put the baby into a box, which she took to the
+river and allowed to float away. Then she returned home. Later on, her
+husband came back; and she, with feigned tears, told him that the baby
+had disappeared--stolen or strayed,--and that she had vainly searched
+all round about the house and in the woods. The man lay down, like to
+die of grief, and refused all food. Only at length, when he saw that his
+wife, too, went without her food, did he begin to eat a little, fearing,
+in his affection for her, that she too might die of hunger. However, it
+was only when he was present that she fasted. She ate her fill behind
+his back.
+
+At last, one day, not knowing what to do to rouse him, she said to him:
+"Look here! I will divert you with a story." Then she told him the whole
+story exactly as it had happened, being herself, all the while, under
+the delusion that she was telling him an ancient fairy-tale. Then he
+flew into a rage, took his bludgeon, beat her to death, and then threw
+her corpse out-of-doors. This was the way in which the gods chose to
+punish her.
+
+Then the husband, knowing now that his search must be made down the
+stream, started off. At last, after seeking for a long time, he came to
+a lonely house, where he found a very venerable-looking old man, an old
+woman, and their middle-aged daughter, and also a boy. He said to the
+old man: "I come to ask whether you know anything of my little boy, who
+was placed in a box and set to float down the stream." The old man
+replied: "One day, when my daughter here went to draw water from the
+river, she found a box with a little boy in it. We knew not whether the
+child was a human creature, a god, or a devil. So doubtless he is yours.
+We have kept the box too. Here it is. You can judge by looking at it."
+
+It turned out to be the same box, and the same boy. So the father
+rejoiced. Then the old man said: "Remain here. I will give to you for
+wife this daughter of mine, my only child. Live with us as long as my
+old wife and I remain alive. Feed us, and then you shall inherit from
+me." The man did so. When the old people died, he inherited all their
+possessions; and then, with his new wife and his beloved son, returned
+to his own village. So you see that, even among us Ainos, there are
+wicked women.--(Written down from memory. Told by Ishanashte, 17th
+November, 1886.)
+
+
+xl.--_The Bride Bewitched._
+
+There was once a very beautiful girl who had many suitors. But, as soon
+as she was married to one, and he lay down beside her and then stretched
+out his hand towards her vagina, a voice came from it, warning him to
+desist. This so much alarmed the bridegroom that he fled. This happened
+nine or ten times, till at last the girl was in despair; for none would
+now wed her, and her old father was put to shame. They plunged her into
+the water of the river, but it had no effect. So at last, in her grief,
+she ran to the mountains, and threw herself down at the foot of a
+magnolia-tree.
+
+When, after some difficulty, she fell asleep, she dreamt that the tree
+was a house, outside of which she was lying, and from the window of
+which a lovely goddess popped out her head and said: "What has happened
+is in no way your fault. Your beauty has caused a wicked fox to fall in
+love with you. It is he who has got into your vagina, and who speaks out
+of it, in order to prevent the approach of any ordinary mortal husband.
+He, too, it is who has lured you out here, to carry you away altogether.
+But do not allow yourself to become subject to his influence. I will
+give you some beautiful clothes, and cause you to reach your house in
+safety. You must tell your father all about me." Then the girl awoke and
+went home. Her father exorcised the fox at last by carving an exact
+likeness of his daughter, and offering it to the fox with respectful
+worship. Then she married, and gave birth to children, and was happy all
+her life.--(Written down from memory. Told by Ishanashte, 17th November,
+1886.)
+
+
+xli.--_The Wicked Stepmother._
+
+In ancient days, when men were allowed to have several wives, a certain
+man had two--one about his own age, the other quite young,--and he loved
+them both with equal tenderness. But when the younger of the two bore
+him a daughter, his love for his daughter made him also perhaps a little
+fonder of the mother of the child than of his other wife, to the
+latter's great rage. She revolved in her mind what to do, and at last
+feigned a grave illness, pretending not to be able even to eat, though
+she did eat when everybody's back was turned. At last, being to all
+appearance on the point of death, she declared that one thing alone
+could cure her. She must have the heart of her little step-child to eat.
+
+On hearing this, the man felt very sad, and knew not what to do; for he
+loved this wicked wife of his and his little daughter equally dearly.
+But at last he decided that he might more easily get another daughter
+than another wife whom he would love as much as he did this one. So he
+commanded two of his servants to carry off the child to the forest while
+her mother was not looking, to slay her there, and bring back her heart.
+So they took her. But, being merciful men, they slew, instead of her, a
+dog that came by that way, and brought the child back secretly to her
+mother, who was much frightened to hear what had happened, and who fled
+with the child. Meanwhile the dog's heart was brought to the
+step-mother, who was so overjoyed at the sight of it, that she declared
+she required no more. So, without even eating it, she left off
+pretending to be sick.
+
+For some time after this, she lived alone with her husband. But at last
+he was told of what had happened, and he grew very sullen. She, seeing
+this, wished for a livelier husband. So one day, when her husband was
+out hunting, a young man, beautifully dressed all in black, came and
+courted her, and she flirted with him, and showed him her breasts. Then
+they fled together, and came to a beautiful house with gold mats, where
+they slept together. But when she woke in the morning it was not a house
+at all, but a rubble of leaves and branches in the midst of the forest;
+and her new husband was nothing but a carrion-crow perching overhead,
+and her own body, too, was turned into a crow's, and she had to eat
+dung.
+
+But the former husband was warned in a dream to take back his younger
+wife and his child, and the three lived happily together ever after.
+From that time forward most men have left off the bad habit of having
+more than one wife.--(Written down from memory. Told by Ishanashte,
+November, 1886.)
+
+
+xlii.--_The Clever Deceiver._
+
+A long, long time ago there was a rascal, who went to the mountains to
+fetch wood. As he did not know how to amuse himself, he climbed to the
+top of a very thick pine-tree. Having munched some rice he stuck it
+about the branches of the tree, so as to make it look like birds' dung.
+Then he went back to the village, to the house of the chief, and spoke
+thus to him: "I have found a place where a beautiful peacock has its
+nest. Let us go there together! Being such a poor man, I feel myself
+unworthy of going too near the divine bird. You, being a rich man,
+should take the peacock. It will be a great treasure for you. Let us
+go!"
+
+So the chief went there with him. When the chief looked, there truly
+were many traces of birds' dung near the top of the tall pine-tree. He
+thought the peacock was there. So he said: "I do not know how to climb
+trees. Though you are a poor man you do know how to do so. So go and get
+the peacock, and I will reward you well. Go and get the divine peacock!"
+So the poor man climbed the tree. When he was half way up it, he said:
+"Oh! sir, your house seems to be on fire." The chief was much
+frightened. Owing to his being frightened, he was about to run home.
+Then the rascal spoke thus: "By this time your house is quite burnt
+down. There is no use in your running there." The rich man thought he
+would go anywhere to die; so he went towards the mountains. After he had
+gone a short way, he thought thus: "You should go and see even the
+traces of your burnt house." So he went down there. When he looked, he
+found that his house was not burnt at all. He was very angry, and wanted
+to kill that rascal. Then the rascal came down. The chief commanded his
+servants, saying: "You fellows! this man is not only poor, but a very
+badly behaved deceiver. Put him into a mat, and roll him up in it
+without killing him. Then throw him into the river. Do this!" Thus spoke
+the chief.
+
+The servants put the rascal into the mat, and tied it round tight. Then
+two of them carried him between them on a pole to the river-bank. They
+went to the river. The rascal spoke thus: "Though I am a very bad man, I
+have some very precious treasures. Do you go and fetch them. If you do
+so, it can be arranged about their being given to you. Afterwards you
+can throw me into the river." Hearing this, the two servants went off to
+the rascal's house.
+
+Meanwhile a blind old man came along from somewhere or other. His foot
+struck against something wrapped up in a mat. Astonished at this, he
+tapped it with his stick. Then the rascal said: "Blind man! If you will
+do as I tell you, the gods will give you eyes, and you will be able to
+see. So do so. If you will untie me and do as I tell you, I will pray to
+the gods, and your eyes will be opened." The blind old man was very
+glad. He untied the mat, and let the rascal out. Then the rascal saw
+that, though the man was old and blind, he was dressed very much like a
+god. The rascal said: "Take off your clothes and become naked, whereupon
+your eyes will quickly be opened." This being so, the blind old man took
+off his clothes. Then the rascal put him naked into the mat, and tied it
+round tight. Then he went off with the clothes, and hid.
+
+Shortly afterwards, the two men came, and said: "You rascal! you are
+truly a deceiver. So, though you possess no treasures, you possess
+plenty of deceit. So now we shall fling you into the water." The blind
+old man said: "I am a blind old man. I am not that rascal. Please do
+not kill me!" But he was forthwith flung into the river. Afterwards the
+two men went home to their master's house.
+
+Afterwards the rascal put on the blind old man's beautiful clothes. Then
+he went to the chief's house and said: "My appearance of misbehaviour
+was not real. The goddess who lives in the river was very much in love
+with me. So she wanted to take and marry my spirit after I should have
+been killed by being thrown into the river. So my misdeeds are all her
+doing. Though I went to that goddess, I felt unworthy to become her
+husband, because I am a poor man. I have arranged so that you, who are
+the chief of the village, should go and have her, and I have come to
+tell you so. That being so, I am in these beautiful clothes because I
+come from the goddess." Thus he spoke. As the chief of the village saw
+that the rascal was dressed in nothing but the best clothes, and thought
+that he was speaking the truth, he said: "It will be well for me to be
+tied up in a mat, and flung into the river." Therefore this was done,
+just as had been done with the rascal, and he was drowned in the water.
+
+After that, the rascal became the chief, and dwelt in the drowned
+chief's house. Thus very bad men lived in ancient times also. So it is
+said.--(Translated literally. Told by Ishanashte, 18th July, 1886.)
+
+
+xliii.--_Yoshitsune._
+
+    [It has been generally believed, both by Japanese and Europeans who
+    have written about the Ainos, that the latter worship Yoshitsune, a
+    Japanese hero of the twelfth century, who is said,--not, indeed, by
+    Japanese historians, but by Japanese tradition,--to have fled to
+    Yezo when the star of his fortune had set. The following details
+    concerning Yoshitsune bear so completely the stamp of the myth, that
+    they may, perhaps, be allowed a place in this collection. It should
+    be mentioned that Yoshitsune is known to the Ainos under the name of
+    _Hongai Sama_. _Sama_ is the Japanese for "Mr." or "Lord." _Hongai_
+    is the form in which, according to a regular law of permutation
+    affecting words adopted into Aino from Japanese, the word _H�gwan_,
+    which was Yoshitsune's official title, appears! The name of _Hongai
+    Sama_ is, however, used only in worship, not in the recounting of
+    the myth. Mr. Batchelor, whose position as missionary to the Ainos
+    must give his opinion great weight in such matters, thinks that the
+    Ainos do _not_ worship Yoshitsune. But I can only exactly record
+    that which I was told myself.]
+
+
+Okikurumi, accompanied by his younger sister Tureshi[hi], had taught the
+Ainos all arts, such as hunting with the bow and arrow, netting and
+spearing fish, and many more; and himself knew everything by means of
+two charms or treasures. One of these was a piece of writing, the other
+was an abacus; and they told him whence the wind would blow, how many
+birds there were in the forest, and all sorts of other things.
+
+One day there came,--none knew whence,--a man of divine appearance,
+whose name was unknown to all. He took up his abode with Okikurumi, and
+assisted the latter in all his labour with wonderful ability. He taught
+Okikurumi how to row with two oars instead of simply poling with one
+pole, as had been usual before in Aino-land. Okikurumi was delighted to
+obtain such a clever follower, and gave him his sister Tureshi[hi] in
+marriage, and treated him like his own son. For this reason the stranger
+got to know all about Okikurumi's affair, even the place where he kept
+his two treasures. The result of this was that one day when Okikurumi
+was out hunting in the mountains the stranger stole these treasures and
+all that Okikurumi possessed, and then fled with his wife Tureshi in a
+boat, of which they each pulled an oar. Okikurumi returned from the
+mountains to his home by the seaside, and pursued them alone in a boat;
+but could not come up to them, because he was only one against two. Then
+Tureshi excreted some large foeces in the middle of the sea, which
+became a large mountain in the sea, at whose base Okikurumi arrived. But
+so high was it that Okikurumi could not climb over it. Moreover, even
+had not the height prevented him, the fact of its being nothing but
+filthy foeces would have done so. As for going round either side of
+it, that would have taken him too much out of the way. So he went home
+again, feeling quite spiritless and vanquished, because robbed of his
+treasures.
+
+This is the reason why, ever since, we Ainos have not been able to
+read.--(Written down from memory. Told by Ishanashte, 25th November,
+1886.)
+
+
+
+
+V.--SCRAPS OF FOLK-LORE.
+
+
+xliv.--_The Good Old Times._
+
+In ancient days, rivers were very conveniently arranged. The water
+flowed down one bank, and up the other, so that you could go either way
+without the least trouble. Those were the days of magic. People were
+then able to fly six or seven miles, and to light on the trees like
+birds, when they went out hunting. But now the world is decrepit, and
+all good things are gone. In those days people used the fire-drill.
+Also, if they planted anything in the morning, it grew up by mid-day. On
+the other hand, those who ate of this quickly-produced grain were
+transformed into horses.--(Written down from memory. Told by Ishanashte,
+November, 1886.)
+
+
+xlv.--_The Old Man of the Sea._
+
+The Old Man of the Sea (_Atui koro ekashi_) is a monster able to swallow
+ships and whales. In shape it resembles a bag, and the suction of its
+mouth causes a frightfully rapid current. Once a boat was saved from
+this monster by one of the two sailors in it flinging his loin-cloth
+into the creature's open mouth. That was too nasty a morsel for even
+this monster to swallow; so it let go its hold of the boat.--(Written
+down from memory. Told by Ishanashte, July, 1886.)
+
+
+xlvi.--_The Cuckoo._
+
+The male cuckoo is called _kakkok_, the female _tutut_. Both are
+beautiful birds, and live in the sky. But in spring they come down to
+earth, to build their beautiful bottle-shaped white nests. Happy the man
+who gets one of these nests, and lets no one else see it. He will become
+rich and prosperous. Nevertheless, it is unlucky for a cuckoo to light
+on the window-sill and look into the house; for disease will come there.
+If it lights on the roof, the house will be burnt down.--(Written down
+from memory. Told by Penri, 16th July, 1886.)
+
+
+xlvii.--_The [Horned] Owl._
+
+There are six owls,--brethren. The eldest of them is only a little
+bigger than a sparrow. When perching on a tree, it balances itself
+backwards, for which reason it is called "The Faller Backwards." The
+youngest of the six has a very large body. It is a bird which brings
+great luck. If anyone walks beneath this bird, and there comes the sound
+of rain falling on him, it is a very lucky thing. Such a man will become
+very rich. For this reason the youngest of the six owls is called "Mr.
+Owl."
+
+[The rain here mentioned is supposed to be a rain of gold from the owl's
+eyes.]--(Translated literally. Told by Penri, 16th July, 1886.)
+
+
+xlviii.--_The Peacock in the Sky._
+
+A cloudless sky has a peacock in it, whose servants are the eagles. The
+peacock lives in the sky, and only descends to earth to give birth to
+its young. When it has borne one, it flies back with it to the
+sky.--(Written down from memory. Told by Penri, July, 1886, and by
+Ishanashte, November, 1886.)
+
+
+xlix.--_Trees turned into Bears._
+
+The rotten branches or roots of trees sometimes turn into bears. Such
+bears as these are termed _payep kamui_, _i.e._ "divine walking
+creatures," and are not to be killed by human hand. Formerly they were
+more numerous than they are now, but they are still sometimes to be
+seen.--(Written down from memory. Told by Penri, July, 1886.)
+
+
+l.--_Coition._
+
+The Ainos think it very unlucky for the woman to move ever so slightly
+during the act of coition. If she does so, she brings disasters upon her
+husband, who is sure to become a poor man. For this reason, the woman
+remains absolutely quiet, and the man alone moves.--(Written down from
+memory. Told by Penri, July, 1886.)
+
+
+li.--_Birth and Naming._
+
+Before birth, clothes are got ready for the expected baby, who is washed
+as soon as born.[F] The divine symbols are set up, and thanks are
+offered to the gods. Only women are present on the occasion. Generally
+in each village there are one or two old women who act as midwives.
+
+The child may be named at any time. Ishanashte said that it was usually
+two or three months, Penri said that it was two or three years, after
+birth. The name chosen is usually founded on some circumstance connected
+with the child, but sometimes it is meaningless. The parent's name is
+never given, for that would be unlucky. How, indeed, could a child
+continue to be called by such a name when its father had become a dead
+man, and consequently one not to be mentioned without tears?--(Written
+down from memory. Told by Penri and Ishanashte, July, 1886.)
+
+[F] For the only time in its whole life!
+
+
+lii.--_The Pre-eminence of the Oak, Pine-tree, and Mugwort._
+
+At the beginning of the world the ground was very hot. The ground was so
+hot that the creatures called men even got their feet burnt. For this
+reason, no tree or herb could grow. The only herb that grew at that time
+was the mugwort. Of trees, the only ones were the oak and the pine. For
+this reason, these two trees are the oldest among trees. Among herbs, it
+is the mugwort. This being so, these two trees are divine trees; they
+are trees which human beings worship. Among herbs, the mugwort is
+considered to be truly the oldest.
+
+Listen well to this, too, you younger folks!--(Translated literally.
+Told by Penri, 19th July, 1886.)
+
+
+liii.--_The Deer with the Golden Horn._--(A specimen of Aino history.)
+
+My very earliest ancestor kept a deer. He used to tie the divine symbols
+to its horns. Then the deer would go to the mountains, and bring down
+with it plenty of other deer. When they came outside the house my
+ancestor would kill the deer which his deer had brought from the
+mountains, and thus was greatly enriched. The name of the village in
+which that deer was kept was Setarukot.
+
+There was a festival at a neighbouring village. So the man who kept the
+deer went off thither to the festival with all his followers. Only his
+wife was left behind with the deer. Then a man called Tun-uwo-ush
+[_i.e._ "as tall as two men"], from the village of Shipichara, being
+very bad-hearted, came in order to steal that deer. He found only the
+deer and the woman at home. He stole both the woman and the deer, and
+ran away with them. So the man who kept the deer, becoming angry,
+pursued after him to fight him. Being three brothers in all, they went
+off all three together. So Tun-uwo-ush invoked the aid of the whole
+neighbourhood. He called together a great number of men. Then those
+three brethren came together to fight him. As they were three of them,
+the eldest, having killed three score men, was at last killed himself.
+The second brother killed four score men, and was then killed himself.
+Then the youngest brother, seeing how things were, thought it would be
+useless to go on fighting alone. For this reason he ran away. Having run
+away, he got home. Having got home, he came to his house. Then he
+invoked the aid of all the neighbourhood. He invoked the aid even of
+those Ainos who dwelt in the land of the Japanese. Then he went off with
+plenty of men. Having gone off, he fought against Tun-uwo-ush. In the
+war, he killed Tun-uwo-ush and all his followers. Then he got back both
+the deer and the woman. That was the last of the Aino wars.--(Translated
+literally. Told by Ishanashte, 8th November, 1886.)
+
+
+liv.--_Dreams._
+
+To dream of rice-beer, a river, swimming, or anything connected with
+liquids, causes rainy weather. For instance, I dreamt last night that I
+was drinking rice-beer, and accordingly it is raining to-day.
+
+To dream of eating meat brings disease. So does dreaming of eating sugar
+or anything red.
+
+To dream of killing or knocking a man down is lucky. To dream of being
+killed or knocked down is unlucky.
+
+To dream that a heavy load which one is carrying feels light is lucky.
+The contrary dream prognosticates disease.
+
+To dream of a long rope which does not break, and in which there are no
+knots even when it is wound up, is lucky, and prognosticates victory.
+
+To dream of flying like a bird, and perching on a tree, prognosticates
+rain and bad weather.
+
+When a man is about to start off hunting, it is very lucky for him to
+dream of meeting a god in the mountains, to whom he gives presents, and
+to whom he makes obeisance. After such a dream, he is certain to kill a
+bear.
+
+To dream of being pursued with a sharp weapon is unlucky.
+
+To dream that one is wounded, and bleeding freely, is a good omen for
+the chase.
+
+To dream of the sun and moon is probably unlucky, especially if one
+dreams of the waning moon. But it is not unlucky to dream of the new
+moon.
+
+To dream of a bridge breaking is unlucky. But to dream of crossing a
+bridge in safety is lucky.
+
+For a husband to dream of his absent wife as smiling, well-dressed, or
+sleeping with himself, is unlucky.--(Written down from memory. Told by
+Ishanashte, November, 1886.)
+
+
+
+
+
+End of Project Gutenberg's Aino Folk-Tales, by Basil Hall Chamberlain
+
+*** END OF THIS PROJECT GUTENBERG EBOOK AINO FOLK-TALES ***
+
+***** This file should be named 29287-8.txt or 29287-8.zip *****
+This and all associated files of various formats will be found in:
+        https://www.gutenberg.org/2/9/2/8/29287/
+
+Produced by Julie Barkley, Meredith Bach, and the Online
+Distributed Proofreading Team at https://www.pgdp.net
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+https://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at https://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+https://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at https://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit https://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including including checks, online payments and credit card
+donations.  To donate, please visit: https://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     https://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/29287-8.zip b/29287-8.zip
new file mode 100644
index 0000000..b861eee
--- /dev/null
+++ b/29287-8.zip
diff --git a/29287-h.zip b/29287-h.zip
new file mode 100644
index 0000000..c010e81
--- /dev/null
+++ b/29287-h.zip
diff --git a/29287-h/29287-h.htm b/29287-h/29287-h.htm
new file mode 100644
index 0000000..4f077f7
--- /dev/null
+++ b/29287-h/29287-h.htm
@@ -0,0 +1,3053 @@
+<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+    "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
+<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en">
+  <head>
+    <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" />
+    <meta http-equiv="Content-Style-Type" content="text/css" />
+    <title>
+      The Project Gutenberg eBook of Aino Folk-tales, by Basil Hall Chamberlain.
+    </title>
+    <style type="text/css">
+body {
+    margin-left: 10%;
+    margin-right: 10%;
+}
+
+h1,h2,h3,h4,h5,h6 {
+    text-align: center;
+    clear: both;
+}
+
+p {
+    margin-top: .75em;
+    text-align: justify;
+    margin-bottom: .75em;
+}
+
+hr {
+    width: 15%;
+    margin-top: 2em;
+    margin-bottom: 2em;
+    margin-left: auto;
+    margin-right: auto;
+    clear: both;
+    color: #BDBDBD;
+}
+
+hr.hr2 {
+    width: 10%;
+    margin-top: -.75em;
+    margin-bottom: 2.5em;
+    clear: both;
+    color: #BDBDBD;
+}
+
+.pagenum { /* uncomment the next line for invisible page numbers */
+ /* visibility: hidden; */
+    position: absolute;
+    left: 95%;
+    font-size: smaller;
+    text-align: right;
+    color: #C0C0C0;
+}
+
+.center   {text-align: center;}
+
+.center2 {text-align: center; font-size: 100%; margin-bottom: 1.75em; margin-top: 2em;}
+
+.smcap    {font-variant: small-caps; text-align: center;}
+
+.caption  {font-variant: small-caps; text-align: center; margin-top: 1px;}
+
+.captionl {float: left; width: auto;}
+
+.captionr {float: right; width: auto;}
+
+.image   {text-align: center;}
+
+.image2 {text-align: center; float: left; width: auto;}
+
+.image3 {text-align: center; float: right; width: auto;}
+
+.block {margin: auto; text-align: center; width: 35%;}
+
+.poem {
+    margin: 0em;
+    text-align: left;
+    font-size: 100%
+}
+
+.poem span.i0 {margin-left: 0em;}
+
+.poem span.i2 {margin-left: 1em;}
+
+.poem span.i4 {margin-left: 2em;}
+
+h2.chapter {font-size: 145%; padding-bottom: 0.75em;}
+
+h2.chapter3 {font-size: 165%; padding-bottom: 1em; padding-top: 1em;}
+
+h3.chapter2 {font-size: 125%; font-variant: small-caps; padding-bottom: 1em;}
+
+.dropcap {
+    float: left;
+    font-size: 310%;
+    line-height: 77%;
+    padding-right: 2px;
+    padding-bottom: 1px;
+    width: auto;
+}
+
+.quotem {
+    font-size: 200%;
+    float: left;
+    line-height: 77%;
+    width: auto;
+}
+
+.tnote {
+    border-style: double;
+    border-width: 6px;
+    padding: 1em;
+    background: #FFFFFF;
+    text-align: left;
+    margin-left: 15%;
+    margin-right: 15%;
+    font-size: 95%;
+    border-color: #000000;
+}
+
+.sc {font-variant: small-caps;}
+
+.upper {text-transform: uppercase;}
+
+table {margin-left: auto; margin-right: auto;}
+
+.footnote {margin-left: 10%; margin-right: 10%; font-size: 1em;}
+
+.footnote .label  {position: absolute; right: 83%; text-align: right;}
+
+.fnanchor {
+    vertical-align: super;
+    font-size: .8em;
+    text-decoration: none;
+}
+
+.minispace {margin-bottom: 1em;}
+
+.microspace {margin-bottom: .5em;}
+
+.nanospace {padding-bottom: .25em;}
+
+.stext {font-size: 92%;}
+
+.border {
+    border-style: dashed;
+    border-width: 2px;
+    padding: 2em;
+    background: #FFFFFF;
+    border-color: #000000;
+}
+
+.border2 {
+    border-style: solid;
+    border-width: 2px;
+    background: #FFFFFF;
+    border-color: #000000;
+    margin: auto;
+}
+
+.blockquote {margin-left: 3em; font-size: 95%; margin-bottom: 2em;}
+
+.right {text-align: right;}
+
+ins {text-decoration: none;}
+
+.gesperrt {letter-spacing: .4em; font-weight: normal; padding-left: .4em;}
+
+.ltext {font-size: 120%; font-weight: bold; margin-top: 3em; margin-bottom: 1.5em; text-align: center;}
+
+.illodrop {float: left; width: auto; padding-right: 9px;}
+    </style>
+  </head>
+<body>
+
+
+<pre>
+
+The Project Gutenberg EBook of Aino Folk-Tales, by Basil Hall Chamberlain
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Aino Folk-Tales
+
+Author: Basil Hall Chamberlain
+
+Release Date: July 1, 2009 [EBook #29287]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK AINO FOLK-TALES ***
+
+
+
+
+Produced by Julie Barkley, Meredith Bach, and the Online
+Distributed Proofreading Team at https://www.pgdp.net
+
+
+
+
+
+
+</pre>
+
+
+<div class="microspace">&nbsp;</div>
+<h1>AINO FOLK-TALES.</h1>
+
+<div class="minispace">&nbsp;</div>
+<h2><small>BY</small><br />
+BASIL HALL CHAMBERLAIN.</h2>
+
+<div class="microspace">&nbsp;</div>
+<div class="minispace">&nbsp;</div>
+<h3>WITH INTRODUCTION</h3>
+<h4>BY</h4>
+<h3>EDWARD B. TYLOR, D.C.L., F.R.S.</h3>
+
+<div class="minispace">&nbsp;</div>
+<div class="image"><img src="images/ititle.png" width="190" height="26" alt="Privately Printed" title="" /></div>
+<h3 style="margin-top: 0em;"><small>FOR</small><br />
+THE FOLK-LORE SOCIETY.<br /></h3>
+<hr style="width: 4%; margin-bottom: -.5em; margin-top: -.5em;" />
+<h3><small>1888.</small><br />
+XXII.</h3>
+
+
+<div class="minispace">&nbsp;</div>
+<hr />
+<div class="image"><img src="images/ilist.png" width="400" height="45" alt="List of Officers of the Society." title="" /></div>
+
+<h2>1887-1888.</h2>
+<hr style="margin-top: .5em; width: 13%" />
+
+<h4>PRESIDENT.</h4>
+
+<div class="center">THE RIGHT HON. THE EARL OF STRAFFORD.</div>
+
+<h4>VICE-PRESIDENTS.</h4>
+
+<div class="block"><div class="poem">ANDREW LANG, M.A.<br />
+W. R. S. RALSTON, M.A.<br />
+EDWARD B. TYLOR, LL.D., F.R.S.</div></div>
+
+<h4>DIRECTOR.</h4>
+
+<div class="center">G. L. GOMME, F.S.A., 1, Beverley Villas, Barnes Common, S.W.</div>
+
+<h4>COUNCIL.</h4>
+
+<div class="block">
+<div class="poem">A. MACHADO Y ALVAREZ.<br />
+THE EARL BEAUCHAMP, F.S.A.<br />
+EDWARD BRABROOK, F.S.A.<br />
+DR. D. G. BRINTON<br />
+JAMES BRITTEN, F.L.S.<br />
+LOYS BRUEYRE.<br />
+MISS C. S. BURNE.<br />
+EDWARD CLODD.<br />
+PROFESSOR D. COMPARETTI.<br />
+G. L. GOMME, F.S.A.<br />
+A. GRANGER HUTT, F.S.A.<br />
+SIR JOHN LUBBOCK, Bt., F.R.S.<br />
+SIR HENRY MAINE, K.C.S.I.<br />
+REV. DR. RICHARD MORRIS.<br />
+ALFRED NUTT.<br />
+EDWARD PEACOCK, F.S.A.<br />
+Z. D. PEDROSO.<br />
+PROFESSOR A. H. SAYCE, M.A.<br />
+CAPTAIN R. C. TEMPLE.<br />
+HENRY B. WHEATLEY, F.S.A.</div></div>
+
+<h4>AUDITORS.</h4>
+
+<div class="block"><div class="poem">G. L. APPERSON.<br />
+JOHN TOLHURST, F.S.A.</div></div>
+
+<h4>LOCAL SECRETARIES.</h4>
+
+<div class="block"><div class="poem">IRELAND: G. H. KINAHAN, R.I.A.<br />
+SOUTH SCOTLAND: WILLIAM GEORGE BLACK.<br />
+NORTH SCOTLAND: REV. WALTER GREGOR.<br />
+INDIA: CAPTAIN R. C. TEMPLE.<br />
+CHINA: J. STEWART LOCKHART.</div></div>
+
+<h4>HONORARY SECRETARIES.</h4>
+
+<div class="block"><div class="poem">A. GRANGER HUTT, F.S.A., 8, Oxford Road, Kilburn, N.W.<br />
+J. J. FOSTER, 36, Alma Square, St. John's Wood, N.W.</div></div>
+
+
+
+<hr />
+<div class="minispace">&nbsp;</div>
+<h2 class="chapter">INTRODUCTION.</h2>
+
+
+<p>Twelve hundred years ago a Chinese historian stated that "on the<span class="pagenum"><a name="Page_v" id="Page_v">[v]</a></span>
+eastern frontier of the land of Japan there is a barrier of great
+mountains, beyond which is the land of the Hairy Men." These
+were the Aino, so named from the word in their own language
+signifying "man." Over most of the country of these rude and
+helpless indigenes the Japanese have long since spread, only a
+dwindling remnant of them still inhabiting the island of Yezo.
+Since the early days when a couple of them were sent as curiosities to
+the Emperor of China their uncouth looks and habits have made
+them objects of interest to more civilised nations. Many European
+writers have described them, but hardly any with such opportunities
+as Mr. Basil Hall Chamberlain, Professor of Philology at the T&#333;ky&#333;
+University, who has taken down from the Ainos the present collection
+of their tales, and prefaced it with an account of their ways
+and state of mind. It would hardly be for me to offer information
+on a subject so excellently handled, but the request of the Editor of
+the <i>Folk-Lore Journal</i> that I would write an Introduction enables me
+to draw attention to the views put forward by Professor Chamberlain
+in another publication,<a name="FNanchor_A_1" id="FNanchor_A_1"></a><a href="#Footnote_A_1" class="fnanchor">[A]</a> which, being printed in Japan, may be overlooked
+by many English folk-lore students, even of those interested in
+the curious Aino problem.</p>
+
+<p>As is well known, the hairiness of the Ainos marks them sharply
+off from the smooth-faced Japanese. No one can look at photographs
+of Ainos without admitting that the often-repeated comparison of
+them to bearded Russian peasants is much to the purpose. The
+likeness is much strengthened by the bold quasi-European features of
+the Ainos contrasting extremely with the Japanese type of face. Of
+<span class="pagenum"><a name="Page_vi" id="Page_vi">[vi]</a></span>course all this has suggested a theory of the Ainos belonging to the
+Aryan race; and, although the idea comes to nothing when examined
+strictly, its existence is an acknowledgment of the special Aino race-type.
+Mention must also be made of an anatomical peculiarity of the
+Aino skeleton, consisting of a remarkable flattening of the arm-and leg-bones.
+On the whole it is evident that the Ainos are an ancient race in
+this part of Asia, and so far isolated that anthropology has not yet the
+means of settling their physical connection with other Asiatic tribes.
+Professor Chamberlain's careful examination of the Aino language
+leads him to a similar result. It is made not only from his own
+knowledge, but with the advantage of working with the Rev. John
+Batchelor, who has lived as a missionary among the Ainos for years,
+and written the Grammar printed as a part of these Aino Studies. In
+structure the resemblances which the Aino presents to Japanese
+are outweighed by the differences; and, though it may ultimately
+prove to fall into a north-east Asiatic group of languages, this
+is so far from being made out that it is safest for the present
+to treat both race and language as isolated. Inasmuch as the
+little civilisation now possessed by the Ainos has in great measure
+been learnt from the Japanese, it is natural that their modern language
+should have picked up numbers of Japanese words, from the
+name of kamui which they give to their gods, down to the rice-beer
+or sake in which they seek continual drunkenness, now their main
+source of enjoyment. One purpose which their language serves is to
+prove how widely they once spread over the country now Japan,
+where place-names alone remain to indicate a former Aino population.
+Some of these are unmistakeably Aino, as Yamashiro, which must
+have meant "land of chestnut trees," and Shikyu, "place of rushes."
+Others, if interpreted as Japanese, have a far-fetched sense, as, for
+instance, the villages of Mennai and Tonami, which, if treated as
+Japanese, would signify "inside permission" and "hares in a row";
+whereas, if taken to be originally Aino they may bear the reasonable
+sense of "bad stream" and "stream from the lake." The inference
+from records and local names, worked out with great care by Professor
+Chamberlain, is "that the Ainos were truly the predecessors of the
+Japanese all over the Archipelago. The dawn of history shows them<span class="pagenum"><a name="Page_vii" id="Page_vii">[vii]</a></span>
+to us living far to the south and west of their present haunts; and
+ever since then, century by century, we see them retreating eastwards
+and northwards, as steadily as the American Indian has retreated
+westwards under the pressure of the colonists from Europe."</p>
+
+<p>As with their language, so with their folk-lore, which largely shows
+itself adopted from the Japanese. In the present collection the stories
+of the Salmon-king (xxxiv.), the Island of Women (xxxiii.), and
+others, are based on episodes of Japanese tales, sometimes belonging
+to world-wide cycles of myth, as in the theme of the mortal who eats
+the deadly food of Hades (xxxv.), which has its typical example in
+the story of Persephone. On reading the short but curious tale (xvi.),
+How it was settled who should rule the World, one sees at once that
+the cunning Fox-god has come in from the well-known fox mythology
+of Japan; and as to the very clever mythic episode of looking for
+the sunrise in the west, I find, on inquiry of a Japanese gentleman
+living in Oxford, Mr. Tsneta Mori, that this belongs to the tale of
+the Wager of the Ph&oelig;nix, known to all Japanese children, and in
+which the Ph&oelig;nix is plainly derived from China. On the other hand,
+there is much genuine Aino matter in the present collection. For
+instance, we learn from Professor Chamberlain's above-mentioned
+treatise why it is that Panaumbe ("on the lower course of the
+river") does the clever things, while Penaumbe ("on the upper
+course of the river") is the stupid imitator who comes to grief. It
+is simply the expression of the dislike and contempt of the coast
+Ainos, who tell the stories, for the hill Ainos further up the rivers.
+It is needless to mention here the many touches of Aino ideas, morals,
+and customs, which their stories disclose, for it is in noticing these
+that much of the interest consists which the reader will feel in
+perusing them. Their most important characteristic indeed is insisted
+on by Professor Chamberlain, in remarks of which the value must not
+be overlooked. Of all the difficulties felt by the student of folk-lore
+the greatest is that of judging how far those who tell and listen really
+believe their childish wonder-tales of talking beasts and the like, or
+how far they make and take them as conscious fun. We ourselves
+are at the latter sceptical end, and many peoples we can examine are
+in a halfway state, not altogether disbelieving that big stones may<span class="pagenum"><a name="Page_viii" id="Page_viii">[viii]</a></span>
+once have been giants, or that it is a proper incident in a hero's
+career to be swallowed by a monster and get out again, but at the
+same time admitting that after all these may be only old wives' tales.
+Even savage tribes under contact with civilised men are mostly in
+this intermediate state, and thus Professor Chamberlain's statement as
+to the place of folk-lore in the Aino mind, made, as it has been, under
+his personal scrutiny, is a document of real consequence. He satisfied
+himself that his Ainos were not making believe, like Europeans with
+nursery tales, but that the explanatory myths of natural phenomena
+are to them theorems of physical science, and the wonder-tales are
+told under the impression that they really happened. Those who
+maintain the serious value of folk-lore, as embodying early but quite
+real stages of philosophy among mankind, will be grateful for this collection,
+in spite of its repulsive features, as furnishing the clearest
+evidence that the basis of their argument is not only theoretical but
+actual.</p>
+
+
+<div class="right"><span class="smcap">Edward B. Tylor.</span></div>
+
+<div class="minispace">&nbsp;</div>
+<div class="footnote"><p><a name="Footnote_A_1" id="Footnote_A_1"></a><a href="#FNanchor_A_1"><span class="label">[A]</span></a> <i>The Language, Mythology, and Geographical Nomenclature of Japan,
+viewed in the light of Aino Studies.</i> By Basil Hall Chamberlain. Including
+an <i>Ainu Grammar</i> by John Batchelor. (Memoirs of the Literature College,
+Imperial University of Japan, No. 1.) T&#333;ky&#333;: 1887.</p></div>
+
+
+
+<hr />
+<div class="minispace">&nbsp;</div>
+<h2 class="chapter">AINO FOLK-LORE.</h2>
+
+<h3 class="chapter2">By Basil Hall Chamberlain.</h3>
+<hr class="hr2" />
+
+<h3><i>Prefatory Remarks.</i></h3>
+
+<p style="margin-top: 2em;"><span class="illodrop"><img src="images/i001.jpg" width="70" height="68" alt="I" title="" /></span> <span class="upper">visited</span> the island of Yezo for the third time in the<span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span>
+summer of 1886, in order to study the Aino language,
+with a view to elucidate by its means the obscure
+problem of the geographical nomenclature of Japan.
+But, as is apt to happen on such occasions, the chief object of my
+visit soon ceased to be the only object. He who would learn a
+language must try to lisp in it, and more especially must he try to
+induce the natives to chatter in it in his presence. Now in Yezo,
+subjects of discourse are few. The Ainos stand too low in the scale
+of humanity to have any notion of the civilised art of "making
+conversation." When, therefore, the fishing and the weather are
+exhausted, the European sojourner in one of their dreary, filthy
+seaside hamlets will find himself,&mdash;at least I found myself,&mdash;sadly at
+a loss for any further means of setting his native companions'
+tongues in motion. It is then that fairy-tales come to the rescue.
+The Ainos would not suggest the idea themselves. To suggest ideas
+is not their habit. But they are delighted to follow it when suggested.
+Simply to repeat something which they have known by
+heart ever since the days of their childhood is not such an effort to
+their easily-tired brains as is the keeping up of a conversation with
+one who speaks their language imperfectly. Their tongues are at
+once loosened.</p>
+
+<p>In my own case, I found myself, after a short time, listening to the<span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span>
+stories for their own sake,&mdash;not merely as linguistic exercises; and I
+ventured to include a few of them in the "Memoir on the Ainos"
+which was published a few months ago by the Imperial University
+of Japan. Some remarks in a review of this "Memoir," contained in
+<i>Nature</i> of the 12th May, 1887, have encouraged me to believe that
+anthropologists and comparative mythologists may be interested in
+having laid before them something more than mere samples of the
+mental products of a people which is interesting for three reasons,&mdash;interesting
+because its domain once extended over the entire Japanese
+archipelago, interesting because absolutely nothing certain is known
+as to its origin and affinities, interesting because it is, so to speak,
+almost at its last gasp. I have, therefore, now collected and classified
+all the tales that were communicated to me by Ainos, in Aino, during
+my last stay in the island, and more latterly in T&#333;ky&#333;, when, by
+the kind assistance of the President of the University, Mr. H.
+Watanabe, an exceptionally intelligent Aino was procured from the
+North, and spent a month in my house. These tales form the paper
+which I now have the honour to offer for the acceptance of your
+learned Society.</p>
+
+<p>It would, no doubt, be possible to treat the subject of Aino folk-lore
+in great detail. The gloss might easily be made longer than
+the text. Each story might be analysed according to the method
+proposed by the Folk-Lore Society; a "survey of incidents" might
+be appended to each, as in Messrs. Steel and Temple's charming
+"Wide-Awake Stories," from the Punjab and Cashmere. More interesting
+to the anthropologist than such mechanical dissection of each
+tale considered as an independent entity would be the attempt to
+unravel the affinities of these Aino tales. How many of them, what
+parts of them, are original? How many of them are borrowed, and
+whence?</p>
+
+<p>To carry out such an investigation with that completeness which
+would alone give it serious value, would necessitate a greater expenditure
+of time than my duties will allow of, perhaps also a fund of
+multifarious knowledge which I do not possess. I would, therefore,
+merely suggest in passing that the probabilities of the case are in
+favour of the Ainos having borrowed from their only clever neigh<span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span>bours,
+the Japanese. (The advent of the Russians is so recent that
+they need hardly be counted in this connection.) The reasons for
+attributing to the Japanese, rather than to the Ainos, the prior
+possession (which, by the way, by no means implies the invention) of
+the tales common to both races, are partly general, partly special.
+Thus it is <i>a priori</i> likely that the stupid and barbarous will be
+taught by the clever and educated, not the clever and educated by
+the stupid and barbarous. On the other hand, as I have elsewhere
+demonstrated, a comparative study of the languages of the two
+peoples shows clearly that this <i>a priori</i> view is fully borne out so far
+as far as the linguistic domain is concerned. The same remark
+applies to social customs. Even in religion, the most conservative of
+all institutions, especially among barbarians, the Ainos have suffered
+Japanese influence to intrude itself. It is Japanese rice-beer, under
+its Japanese name of <i>sake</i>, which they offer in libations to their gods.
+Their very word for "prayer" seems to be archaic Japanese. A
+medi�val Japanese hero, Yoshitsune, is generally allowed to be held
+in religious reverence by them. The idea of earthquakes being caused
+by the wriggling of a gigantic fish under the earth is shared by the
+Ainos with the Japanese and with several other races.</p>
+
+<p>At the same time, the general tenour and tendency of the tales
+and traditions of the Ainos wear a widely different aspect from that
+which characterises the folk-lore of Japan. The Ainos, in their
+humble way, are addicted to moralising and to speculating on the
+origin of things. A perusal of the following tales will show that a
+surprisingly large number of them are attempts to explain some
+natural phenomenon, or to exemplify some simple precept. In fact
+they are science,&mdash;physical science and moral science,&mdash;at a very
+early stage. The explanations given in these tales completely satisfy
+the adult Aino mind of the present day. The Aino fairy-tales are
+not, as ours are, survivals from an earlier stage of thought. They
+spring out of the present state of thought. Even if not invented of
+recent years they fit in with the present Aino view of things,&mdash;so much
+so, that an Aino who recounts one of his stories does so under the
+impression that he is narrating an actual event. He does not "make
+believe" like the European nurse, even like the European child, who<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span>
+has always, in some nook or corner of his mind, a presentiment of the
+scepticism of his later years.</p>
+
+<p>So far as I can judge, that "disease of language" which we call
+metaphor, and which is held by some great authorities to have been
+the chief factor in the fabrication of Aryan myth, has no place in
+Aino fairy-land; neither have the phenomena of the weather attracted
+more attention than other things. But I speak subject to correction.
+Perhaps it is not wise to invite controversy on such a point unless
+one is well armed for the fight.</p>
+
+<p>Failing an elaborate analysis of the Aino fairy-tales, and a discussion
+of their origin and affinities, what I venture to offer for your Society's
+acceptance is the simple text of the tales themselves, rendered into
+English. Nine of them have already been printed in the Aino
+"Memoir" already referred to. One has been printed (but not quite
+in its genuine form, which decency was supposed to forbid) at the end
+of Mr. Batchelor's grammar included in the same "Memoir." All the
+others are now given to the world for the first time, never having yet
+appeared in any language, not even in Japanese.</p>
+
+<p>I would draw special attention to the character of the translation,
+as being an absolutely literal one in the case of all those stories which
+I originally wrote down in Aino from the dictation of native informants.
+As time pressed, however, I sometimes had the story told
+me more rapidly, and wrote it down afterwards in English only, but
+never more than a few hours afterwards. In such cases, though every
+detail is preserved, the rendering is of course not actually literal.
+This, and the fact that there were several informants, will account for
+the difference of style between the various stories. I have appended
+to each story either the words "translated literally," or the words
+"written down from memory," together with the date and the name
+of the informant, in order that those who use the collection may know
+exactly what it is that they are handling. In all such matters,
+absolute accuracy, absolute literalness, wherever attainable, is surely
+the one thing necessary. Not all the charm of diction, not all the
+ingenious theories in the world, can for a moment be set in the balance
+against rigid exactness, even if some of the concomitants of rigid
+exactness are such as to spoil the subject for popular treatment. The<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span>
+truth, the stark naked truth, the truth without so much as a loin-cloth
+on, should surely be the investigator's sole aim when, having
+discovered a new set of facts, he undertakes to present them to the
+consideration of the scientific world.</p>
+
+<p>Of course Aino tales, like other tales, may also be treated from a
+literary point of view. Some of the tales of the present collection,
+prettily illustrated with pictures by Japanese artists, and altered,
+expurgated, and arranged <i>virginibus puerisque</i>, are at the present
+moment being prepared by Messrs. Ticknor &amp; 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 fashions have to the anatomy of
+the human frame.</p>
+
+<p>The present paper, on the contrary, is intended for the sole perusal
+of the anthropologist and ethnologist, who would be deprived of one
+of the best means of judging of the state of the Aino mind if the
+hideous indecencies of the original were omitted, or its occasional
+ineptitude furbished up. Aino mothers, lulling their babies to sleep,
+as they rock them in the cradle hung over the kitchen fire, use words,
+touch on subjects which we never mention; and that precisely is a
+noteworthy characteristic. The innocent savage is not found in
+Aino-land, if indeed he is to be found anywhere. The Aino's 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.</p>
+
+<p>For the four-fold classification of the stories, no importance is
+claimed. It was necessary to arrange them somehow; and the
+division into "Tales Accounting for the Origin of Phenomena,"
+"Moral Tales," "Tales of the Panaumbe and Penaumbe Cycle," and
+"Miscellaneous Tales," suggested itself as a convenient working
+arrangement. The "Scraps of Folk-Lore," which have been added at<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span>
+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.</p>
+
+<p>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,&mdash;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 repetitions. No doubt
+such repetitions have a confirmatory value, especially when the
+repetition is of the nature of a variant. Still, one would willingly
+spare them for the sake of new tales.</p>
+
+<p>The Aino names appended to the stories are those of the men by
+whom they were told to me, viz. Penri, the aged chief of Piratori;
+Ishanashte of Shumunkot; Kannariki of Poropet (Jap. Horobetsu);
+and Kuteashguru of Sapporo. Tomtare of Y[=u]&#363;rap 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<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span>
+sister-wife Turesh, or Tureshi[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.</p>
+
+<div class="right"><span class="smcap">Basil Hall Chamberlain.</span></div>
+<p>Miyanoshita, Japan,<br />
+<span style="margin-left: 4em;">20th July, 1887.</span></p>
+
+
+
+
+<hr />
+<div class="ltext">I.&mdash;TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.</div>
+
+
+<div class="center2">i.&mdash;<i>The Rat and the Owl.</i><a name="FNanchor_B_2" id="FNanchor_B_2"></a><a href="#Footnote_B_2" class="fnanchor">[B]</a></div>
+
+<p>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."</p>
+
+<p>Then the rat went away, and the owl did as the rat had instructed
+him. But, sliding down on to the sharp gimlet, his anus was 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.</p>
+
+<p>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.&mdash;(Written down from memory. Told by Ishanashte, 25th
+November, 1886.)</p>
+
+<div class="footnote"><p><a name="Footnote_B_2" id="Footnote_B_2"></a><a href="#FNanchor_B_2"><span class="label">[B]</span></a> The Aino name here used (<i>ahunrashambe</i>) denotes a horned species.</p></div>
+
+
+<div class="center2">ii.&mdash;<i>The Loves of the Thunder-Gods.</i></div>
+
+<p>Two young thunder-gods, sons of the chief thunder-god, fell
+violently in love with the same Aino woman. Said one of them to
+<span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span>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."</p>
+
+<p>"Are those your wishes?" cried their father, the chief thunder-god.
+"You shall be taken at your word"; and forthwith the one of them
+who had said he would become a flea was turned into a flea, while he
+who said he would become a louse was turned into a louse. Hence all
+the fleas and lice that exist at the present day.</p>
+
+<p>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.&mdash;(Written down from memory. Told by Ishanashte, 27th
+November, 1886.)</p>
+
+
+<div class="center2">iii.&mdash;<i>Why Dogs cannot speak.</i></div>
+
+<p>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.&mdash;(Written down from memory. Told by
+Ishanashte, 29th November, 1886.)</p>
+
+
+<div class="center2">iv.&mdash;<i>Why the Cock cannot fly.</i></div>
+
+<p>When the Creator had finished creating the world, and had returned
+to the sky, he sent down the cock to see whether the world was good
+or not, with orders to come back at once. But the world was so
+beautiful, that the cock, unable to tear himself away, kept lingering
+on from day to day. At last, after a long time, he was on his way
+flying back up to the sky. But God, angry with him for his<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span>
+disobedience, stretched forth his hand, and beat him down to earth,
+saying: "You are not wanted in the sky any more."</p>
+
+<p>That is why, to this very day, the cock cannot fly high.&mdash;(Written
+down from memory. Told by Penri, 18th July, 1886.)</p>
+
+
+<div class="center2">v.&mdash;<i>The Origin of the Hare.</i></div>
+
+<p>Suddenly there was a large house on the top of a mountain, wherein
+were six people beautifully arrayed, but constantly quarrelling.
+Whence they came was unknown. Thereupon Okikurumi came and
+said: "Oh! you bad hares! you wicked hares! who does not know
+your origin? The children in the sky were pelting each other with
+snowballs, and the snowballs fell into the world of men. As it would
+be a pity to waste anything that falls from the sky, the snowballs
+were turned into hares, and those hares are you. You, who dwell in
+this world, which belongs to me, should not quarrel. What is it that
+you are making such a noise about?"</p>
+
+<p>With these words, Okikurumi seized a fire-brand, and beat each of
+the six with it in turn. Thereupon all the hares ran away. This is
+the origin of the hare[-god]; and for this reason the body of the hare
+is white because made of snow, while its ears&mdash;which are the place
+where it was charred by the fire-brand,&mdash;are black.&mdash;(Translated
+literally. Told by Penri, 10th July, 1886.)</p>
+
+
+<div class="center2">vi.&mdash;<i>The Position of the Private Parts.</i></div>
+
+<p>At the beginning of the world it had been the Creator's intention
+to place both men's and women's genitals on their foreheads so that
+they might be able to procreate children easily. But the otter made
+a mistake in conveying the message to that effect; and that is how
+the genitals come to be in the inconvenient place they are now in.&mdash;(Written
+down from memory. Told by Ishanashte, 11th July, 1886.)</p>
+
+
+<div class="center2">vii.&mdash;<i>The Reason for there being no Fixed Time for Human Beings to
+copulate.</i></div>
+
+<p>Anciently the Creator summoned all the birds and beasts, the gods<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span>
+and devils together, in order to instruct them on the subject of copulation.
+So the birds and all the others of every sort assembled, and
+learnt from the Creator when to copulate, and when to give birth to
+their young.</p>
+
+<p>Then the Creator said to the horse: "Oh! thou divine ancestor
+of horses! It will be well for thee to copulate one spring, and to
+give birth to thy young in the spring of the following year; and thou
+mayest eat any of the grass that may grow in any land." At these
+words, the horse was delighted, and forthwith trotted out. But, as
+he rose, he kicked God in the forehead. So God was very angry,
+and pressed his hand to his head, so much did it hurt him.</p>
+
+<p>Meanwhile, the ancestor of men came in, and asked saying: "How
+about me? When shall I copulate?" To which God, being still
+angry, replied: "Whenever you like!" For this reason, that race
+of creatures which is called man copulate at all times.&mdash;(Translated
+literally. Told by Ishanashte, 12th July, 1886).</p>
+
+
+<div class="center2">viii.&mdash;<i>The Owl and the Tortoise.</i></div>
+
+<p>The tortoise[-god] in the sea and the owl[-god] on land were
+very intimate. The tortoise spoke thus: "Your child is a boy. My
+child is a girl. So it will be good for us to unite them in marriage.
+If I send into the river the fish that there are in the sea your son
+and my daughter, being both of them enabled to eat fish, will possess
+the world." Thus spoke the tortoise. The owl was greatly obliged.
+For this reason, the child of the tortoise and the child of the owl
+became husband and wife. For this reason, the owl, without the least
+hesitation, eats every fish that comes into the river.&mdash;(Translated
+literally. Told by Penri, 15th July, 1886.)</p>
+
+
+<div class="center2">ix.&mdash;<i>How a Man got the better of two Foxes.</i></div>
+
+<p>A man went into the mountains to get bark to make rope with,
+and found a hole. To this hole there came a fox, who spoke as
+follows, though he was a fox, in human language: "I know of
+something from which great profit may be derived. Let us go to the
+place to-morrow!" To which the fox inside the hole replied as<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span>
+follows: "What profitable thing do you allude to? After hearing
+about it, I will go with you if it sounds likely to be profitable; and if
+not, not." The fox outside spoke thus: "The profitable thing to be
+done is this. I will come here to-morrow about the time of the mid-day
+meal. You must be waiting for me then, and we will go off
+together. If you take the shape of a horse, and we go off together, I
+taking the shape of a man and riding on your back, we can go down
+to the shore, where dwell human beings possessed of plenty of food
+and all sorts of other things. As there is sure to be among the
+people some one who wants a horse, I will sell you to him who thus
+wants a horse. I can then buy a quantity of precious things and of
+food. Then I shall run away; and you, having the appearance of a
+horse, will be led out to eat grass, and be tied up somewhere on the
+hillside. Then, if I come and help you to escape, and we divide the
+food and the precious things equally between us, it will be profitable
+for both of us." Thus spoke the fox outside the hole; and the fox
+inside the hole was very glad, and said: "Come and fetch me early
+to-morrow, and we will go off together."</p>
+
+<p>The man was hidden in the shade of the tree, and had been
+listening. Then the fox who had been standing outside went away,
+and the man, too, went home for the night. But he came back next
+day to the mouth of the hole, and spoke thus, imitating the voice of
+the fox whom he had heard speaking outside the hole the day before:
+"Here I am. Come out at once! If you will turn into a horse, we
+will go down to the shore." The fox came out. It was a big fox.
+The man said: "I have come already turned into a man. If you
+turn into a horse, it will not matter even if we are seen by other
+people." The fox shook itself, and became a large chestnut [<i>lit.</i> red]
+horse. Then the two went off together, and came to a very rich
+village, plentifully provided with everything. The man said: "I
+will sell this horse to anybody who wants one." As the horse was a
+very fine one, every one wanted to buy it. So the man bartered it
+for a quantity of food and precious things, and then went away.</p>
+
+<p>Now the horse was such a peculiarly fine one that its new owner
+did not like to leave it out-of-doors, but always kept it in the house.
+He shut the door, and he shut the window, and cut grass to feed it<span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span>
+with. But though he fed it, it could not (being really a fox) eat
+grass at all. All it wanted to eat was fish. After about four days
+it was like to die. At last it made its escape through the window
+and ran home; and, arriving at the place where the other fox lived,
+wanted to kill it. But it discovered that the trick had been played,
+not by its companion fox, but by the man. So both the foxes were
+very angry, and consulted about going to find the man and kill him.</p>
+
+<p>But though the two foxes had decided thus, the man came and
+made humble excuses, saying: "I came the other day, because I had
+overheard you two foxes plotting; and then I cheated you. For this
+I humbly beg your pardon. Even if you do kill me, it will do no
+good. So henceforward I will brew rice-beer for you, and set up the
+divine symbols for you, and worship you,&mdash;worship you for ever. In
+this way you will derive greater profit than you would derive from
+killing me. Fish, too, whenever I make a good catch, I will offer to
+you as an act of worship. This being so, the creatures called men
+shall worship you for ever."</p>
+
+<p>The foxes, hearing this, said: "That is capital, we think. That
+will do very well." Thus spake the foxes. Thus does it come about
+that all men, both Japanese and Aino, worship the fox. So it is
+said.&mdash;(Translated literally. Told by Ishanashte, 15th July, 1886.)</p>
+
+
+<div class="center2">x.&mdash;<i>The Man who Married the Bear-Goddess.</i></div>
+
+<p>There was a very populous village. It was a village having both
+plenty of fish and plenty of venison. It was a place lacking no kind
+of food. Nevertheless, once upon a time, a famine set in. There was
+no food, no venison, no fish, nothing to eat at all; there was a
+famine. So in that populous village all the people died.</p>
+
+<p>Now the village chief was a man who had two children, a boy and
+a girl. After a time, only those two children remained alive. Now
+the girl was the older of the two, and the boy was the younger. The
+girl spoke thus: "As for me, it does not matter even if I do die,
+since I am a girl. But you, being a boy, can, if you like, take up
+our father's inheritance. So you should take these things with you,<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span>
+use them to buy food with, eat it, and live." So spoke the girl, and
+took out a bag made of cloth, and gave it to him.</p>
+
+<p>Then the boy went out on to the sand, and walked along the sea-shore.
+When he had walked on the sand for a long time, he saw a
+pretty little house a short way inland. Near it was lying the carcase
+of a large whale. The boy went to the house, and after a time
+entered it. On looking around, he saw a man of divine appearance.
+The man's wife, too, looked like a goddess, and was dressed altogether
+in black raiment. The man was dressed altogether in speckled
+raiment. The boy went in, and stood by the door. The man said to
+him: "Welcome to you, whencesoever you may have come." Afterwards
+a lot of the whale's flesh was boiled, and the boy was feasted on
+it. But the woman never looked towards him. Then the boy went
+out and fetched his parcel, which he had left outside. He brought in
+the bag made of cloth which had been given to him by his sister, and
+opened its mouth. On taking out and looking at the things inside
+it, they were found to be very precious treasures. "I will give you
+these treasures in payment for the food," said the boy, and gave them
+to that divine-looking man-of-the-house. The god, having looked at
+them, said: "They are very beautiful treasures." He said again:
+"You need not have paid me for the food. But I will take these
+treasures of yours, carry them to my [other] house, and bring you my
+own treasures in exchange for them. As for this whale's flesh, you
+can eat as much of it as you like, without payment." Having said
+this, he went off with the lad's treasures.</p>
+
+<p>Then the lad and the woman remained together. After a time
+the woman turned to the lad, and said: "You lad! listen to me
+when I speak. I am the bear-goddess. This husband of mine is the
+dragon-god. There is no one so jealous as he is. Therefore did I
+not look towards you, because I knew that he would be jealous if I
+looked towards you. Those treasures of yours are treasures which
+even the gods do not possess. It is because he is delighted to get
+them that he has taken them with him to counterfeit them and bring
+you mock treasures. So when he shall have brought those treasures
+and shall display them, you must speak thus: 'We need not
+exchange treasures. I wish to buy the woman!' If you speak thus,<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span>
+he will go angrily away, because he is such a jealous man. Then
+afterwards we can marry each other, which will be very pleasant.
+That is how you must speak." That was what the woman said.</p>
+
+<p>Then, after a certain time, the man of divine appearance came back
+grinning. He came bringing two sets of treasures, the treasures
+which were treasures and his own other treasures. The god spoke
+thus: "You, lad! As I have brought the treasures which are your
+treasures, it will be well to exchange them for my treasures." The
+boy spoke thus: "Though I should like to have treasures also, I
+want your wife even more than I want the treasures; so please give
+me your wife instead of the treasures." Thus spoke the lad.</p>
+
+<p>He had no sooner uttered the words than he was stunned by a clap
+of thunder above the house. On looking around him, the house was
+gone, and only he and the goddess were left together. He came
+to his senses. The treasures were there also. Then the woman
+spoke thus: "What has happened is that my dragon-husband has
+gone away in a rage, and has therefore made this noise, because you
+and I wish to be together. Now we can live together." Thus spoke
+the goddess. Afterwards they lived together. This is why the bear
+is a creature half like a human being.&mdash;(Translated literally. Told by
+Ishanashte, 9th November, 1886.)</p>
+
+
+<div class="center2">xi.&mdash;<i>The two Foxes, the Mole, and the Crows.</i></div>
+
+<p>Two brother foxes consulted together thus: "It would be fun for
+us to go down among men, and assume human shape." So they
+made treasures and they made garments out of the leaves of various
+trees, and they made various things to eat and cakes out of the gum
+which comes out of trees. But the mole[-god] saw them making all
+these preparations. So the mole made a place like a human village,
+and placed himself in it under the disguise of a very old man. The
+foxes came to that village; they came to the very old man's house.
+And the mole himself made beautiful treasures and made garments
+out of various herbs and leaves of trees; and, taking mulberries and
+grapes from the tops of the trees, he made good food. On the arrival
+of the foxes, the mole invited all the crows in the place and all sorts<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span>
+of birds. He gave them human shape, and placed them as owners in
+the houses of the village. Then the mole, as chief of the village, was
+a very old man.</p>
+
+<p>Then the foxes came, having assumed the shape of men. They
+thought the place was a human village. The old chief bought all the
+things which the foxes had brought on their backs, all their treasures
+and all their food. Then the old man displayed to them his own
+beautiful treasures. The old man displayed all his beautiful things,
+his garments. The foxes were much pleased. Then the old man
+spoke thus: "Oh you strangers! as there is a dance in my village, it
+will be well for you to see it." Then all the people in the village
+danced all sorts of dances. But at last, owing to their being birds,
+they began to fly upwards, notwithstanding their human shape. The
+foxes saw this, and were much amused. The foxes ate both of the
+mulberries and of the grapes. They tasted very good. It was great
+fun, too, to see the dancing. Afterwards they went home.</p>
+
+<p>The foxes, thought thus: "What is nicer even than treasures is
+the delicious food which human beings have. As we do not know
+what it is, let us go again and buy some more of it." So they again
+made treasures out of herbs. Then they again went down to that
+village. The mole was in a golden house&mdash;a large house. He was
+alone in it, having sent all the crows and the rest away. As the
+foxes entered the house and looked about them, they saw a very
+venerable god. The god spoke thus: "Oh! you foxes; because you
+had assumed human shape, you made all sorts of counterfeit treasures.
+I saw all that you did. It is by me, and because of this, that you are
+brought here. You think this is a human village; but it is the
+village of me, your master the mole. It seems you constantly do all
+sorts of bad things. If you do so, it is very wrong; so do not assume
+human shape any more. If you will cease to assume human shape,
+you may henceforth eat your fill of these mulberries and grapes. You
+and your companions the crows may eat together of the mulberries
+and of all fruits at the top of the trees, which the crows cause to drop
+down. This will be much more profitable for you than to assume
+human shape." Thus spoke the mole.</p>
+
+<p>Owing to this, the foxes left off assuming human shape, and, from<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span>
+that time forward, ate as they pleased of the mulberries and the
+grapes. When the crows let any drop, they went underneath the
+trees and ate them. They became very friendly together.&mdash;(Translated
+literally. Told by Ishanashte, 11th November, 1886.)</p>
+
+
+<div class="center2">xii.&mdash;<i>The Stolen Charm.</i></div>
+
+<p>A very rich man kept a puppy and a fox-cub. Besides these he
+possessed a tiny silver model of a ship,&mdash;a charm given to him by
+some god, what god I know not. One day this charm was stolen, and
+could nowhere be found. The rich man was so violently grieved at
+this, that he lay down and refused all food, and was like to die.
+Meanwhile the puppy and the fox-cub played about in his room.
+But when they saw, after some time, that the man was really going to
+die, the fox-cub said to the puppy: "If our master dies, we shall die
+of hunger too; so we had better search for the charm." So they
+consulted as to the best way to search for it; and at last the fox-cub
+was struck by the idea that the ogre who lived at the top of the large
+mountain that stands at the end of the world might have stolen the
+charm and put it into his box. The fox-cub seemed to see that this
+had really happened. So the two little animals determined to go and
+rescue the charm from the ogre. But they knew that they could not
+accomplish this alone, and resolved to add the rat[-god] to their
+number. So they invited the rat, and the three went off, dancing
+merrily.</p>
+
+<p>Now the ogre was always looking steadily in the direction of the
+sick rich man, hoping that he would die. So he did not notice the
+approach of the fox-cub, the dog, and the rat. So when they reached
+the ogre's house, the rat, with the help of the fox-cub, scooped out a
+passage under and into the house, by which all three made their way
+in. They then decided that it must be left to the rat to get hold of
+the charm by nibbling a hole in the box in which it was kept. Meanwhile
+the fox-cub assumed the shape of a little boy, and the puppy
+that of a little girl,&mdash;two beautiful little creatures who danced and
+went through all sorts of antics, much to the amusement of the ogre.
+The ogre was, however, suspicious as to how they had come into the<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span>
+house, and whence they had come, for the doors were not open. So
+he determined just to divert himself awhile by watching their frolics,
+and then to kill them. Meanwhile the rat had nibbled a hole in the
+box. Then getting into it, he rescued the charm, and went out again
+through the passage in the ground. The little boy and girl disappeared
+too; how, the ogre could not tell. He made to pursue them
+through the door, when he saw them fleeing. But on second thoughts
+he came to the conclusion that, having once been taken in by a fox,
+there was no use in further endeavours. So he did not follow the
+three animals as they fled away.</p>
+
+<p>They returned to the village; the puppy and the fox-cub to their
+master's house, the rat to its own place. The puppy and the fox-cub
+took home with them the charm, and placed it by their master's
+pillow, playing about near him, and pulling his clothes a little with
+their teeth. At length he lifted his head and saw the charm. Then
+he worshipped it with great joy and gratitude. Afterwards the fox-cub
+and the puppy caused him to see in a dream how the charm had
+been recovered through the rat's assistance. So he worshipped the
+rat also.</p>
+
+<p>For this reason the Ainos do not think so very badly of the rat
+after all. The fox, too, though often pursued by dogs, will sometimes
+make friends with them; and even when a dog is pursuing a fox, it
+will not bite the latter if it turns its face towards the pursuer.&mdash;(Written
+down from memory. Told by Ishanashte, 21st November,
+1886.)</p>
+
+
+<div class="center2">xiii.&mdash;<i>The Fox, the Otter, and the Monkey.</i></div>
+
+<p>In very ancient days, at the beginning of the world, there were a
+fox, an otter, and a monkey, all three of whom lived on the most
+intimate terms of friendship.</p>
+
+<p>One day the fox spoke to the other two as follows: "What do you
+say to our going off somewhere, and stealing food and treasures from
+the Japanese?" His two companions having consented, they all
+went together to a distant place, and stole a bag of beans, a bag of
+salt, and a mat from the house of a very rich man. When they had<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span>
+come home with their plunder, the fox said: "Otter! you had better
+take the salt, for it will be useful to you in salting the fish which you
+catch in the water when you go fishing. Monkey! do you take the
+mat; it will be very useful for you to make your children dance
+upon. As for myself, I will take the bag of beans."</p>
+
+<p>After this, all three retired to their respective houses; and a little
+later the otter went to the river to fish. But, as he took his bag of
+salt with him when he made the plunge, all the salt was melted in a
+moment, to his great disappointment. The monkey was equally
+unlucky; for, having taken his mat and spread it on the top of a
+tree, and made his children dance there, the children fell, and were
+dashed to pieces on the ground below.</p>
+
+<p>The monkey and the otter, enraged by the misfortunes which the
+fox's wiles had brought upon them, now joined together in order to
+fight the fox. So the latter took a lot of beans out of his bag,
+chewed them to a pulp, smeared all his body with the paste, and lay
+down pretending to be very ill. And when the otter and the monkey
+came and made to kill him, he said: "See to what a pitiful plight I
+am reduced! As a punishment for having deceived you, my whole
+body is now covered with boils, and I am on the point of death.
+There is no need for you to kill me. Go away! I am dying fast
+enough." The monkey looked, and saw that the fox seemed to be
+speaking the truth. So he went testily away, across the sea to Japan.
+That is the reason why there are no monkeys in the land of the
+Ainos.&mdash;(Written down from memory. Told by Ishanashte, 11th
+July, 1886.)</p>
+
+
+<div class="center2">xiv.&mdash;<i>The Fox and the Tiger.</i>&mdash;(No. I.)</div>
+
+<p>Said the tiger to the fox: "Let us run a race from the top of the
+world to the bottom of the world, and he who wins it shall be lord of
+the world!" The fox agreed, and off the tiger bounded, but without
+noticing that the fox had caught hold of his tail so as to get pulled
+along by him. Just as the tiger was about to reach the other end,
+he suddenly whisked round, in order to jeer at the fox, whom he
+believed to be far behind. But this motion exactly threw the fox<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span>
+safely on to the far end, so that he was able to call out to the astonished
+tiger: "Here I am. What are you so long about?"</p>
+
+<p>For this reason there are no tigers in Aino-land.</p>
+
+
+<div class="center2">(No. II.)</div>
+
+<p>Said the tiger to the fox: "You are said to be the craftiest of all
+creatures. Let us now enter into rivalry, and see which of us can
+roar the loudest; for to him shall belong the chieftainship of the
+world." The fox consented, and the two stood up alongside of each
+other. But as it was for the tiger to roar first, he remained standing
+up, and did not notice how the fox scraped a hole with his paws to
+hide his head in, so that his ears might not be stunned by the tiger's
+roaring.</p>
+
+<p>Well, the tiger roared a roar which he thought must be heard from
+the top of the world to the bottom of the world, and must certainly
+stun the fox. But the fox, as soon as he knew the tiger's roar to be
+at an end, jumped up out of the hole where he had been hiding his
+ears, and said: "Why! I hardly heard you. You can surely roar
+louder than that. You had better try again."</p>
+
+<p>The tiger was very angry at this; for he had expected that the fox
+would be stunned to death. However he resolved to make another
+still more tremendous effort. He did so, while the fox again hid his
+head in the hole; and the tiger burst his inside in the attempt.</p>
+
+<p>For this reason there are no tigers in Aino-land. For this reason,
+also, foxes are crafty and eloquent even at the present day.&mdash;(Written
+down from memory. Told by Ishanashte, 27th November, 1886.)</p>
+
+
+<div class="center2">xv.&mdash;<i>The Punishment of Curiosity.</i></div>
+
+<p>In very ancient days, when the world had just been made, everything
+was still unsettled and dangerous. The crust of the earth was
+thin, and all was burning beneath. For this reason the people did
+not dare to venture outside of their huts even to obtain food: for
+they would have scorched their feet. So they were fed by the god
+Okikurumi, who used to fish for them, and then send round his wife<span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span>
+Turesh with what he had caught. But he commanded the people
+to ask no questions, and never to attempt to look at Turesh's face.
+But one day an Aino in one of the huts was not content with
+being fed for nothing, and disobeyed Okikurumi's commands. He
+wished to see who the woman was that came round every day with
+food. So he waited till her hand was stretched in at the window,
+seized hold of it, and pulled her in by main force. She screamed and
+struggled; and, when she was inside the hut, she turned into a
+wriggling, writhing dragon. The sky darkened, the thunder crashed,
+the dragon vanished, and the hut was consumed by lightning. Okikurumi
+was very angry at what the man had done. So he left off
+feeding the people, and went away, none, knew whither. That is why
+the Ainos have been poor and miserable ever since that time.&mdash;(Written
+down from memory. Told by Kuteashguru, July, 1886.)</p>
+
+
+<div class="center2">xvi.&mdash;<i>How it was settled who should rule the World.</i></div>
+
+<p>When the Creator had finished creating this world of men, the
+good and the bad gods were all mixed together promiscuously, and
+began disputing for the possession of the world. They disputed,&mdash;the
+bad gods wanting to be at the head of the government of this
+world, and the good gods likewise wanting to be at the head. So the
+following arrangement was agreed to: Whoever, at the time of sunrise,
+should be the first to see the luminary, should rule the world.
+If the bad gods should be the first to see it rise, then they should
+rule; and if the good gods should be the first, then they should rule.
+Thereupon both the bad Gods and the brilliant gods looked towards
+the place where the luminary was to rise. But the fox[-god] alone
+stood looking towards the west. After a little time, the fox cried
+out: "I see the sunrise." On the gods, both bad and good, turning
+round and gazing, they saw in truth the refulgence of the luminary in
+the west. This is the cause for which the brilliant gods rule the
+world.&mdash;(Translated literally. Told by Ishanashte, 10th July, 1886.)<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span></p>
+
+
+<div class="center2">xvii.&mdash;<i>The Man who lost his Wife.</i></div>
+
+<p>A man had lost his wife, and was searching for her everywhere,
+over hill and dale, forest and sea-shore. At last he came to a wide
+plain, on which stood an oak-tree. Going up to it he found it to be
+not so much an oak-tree as a house, in which dwelt a kind-looking
+old man. Said the old man: "I am the god of the oak-tree. I
+know of your loss, and have seen your faithful search. Rest here
+awhile, and refresh yourself by eating and smoking. After that, if
+you hope to find your wife again, you must obey my orders, which are
+as follows: Take this golden horse, get on his back, fly up on him to
+the sky, and, when you get there, ride about the streets, constantly
+singing."</p>
+
+<p>So the man mounted the horse, which was of pure gold. The
+saddle and all the trappings were of gold also. As soon as he was in
+the saddle, the horse flew up to the sky. There the man found a
+world like ours, but more beautiful. There was an immense city in
+it; and up and down the streets of that city, day after day, he rode,
+singing all the while. Every one in the sky stared at him, and all
+the people put their hands to their noses, saying: "How that creature
+from the lower world stinks!" At last the stench became so intolerable
+to them that the chief god of the sky came and told him that
+he should be made to find his wife if only he would go away. Thereupon
+the man flew back to earth on his golden horse. Alighting at
+the foot of the oak-tree, he said to the oak-god: "Here am I. I
+did as you bade me. But I did not find my wife." "Wait a
+moment," said the oak-god; "you do not know what a tumult has
+been caused by your visit to the sky, neither have I yet told you that
+it was a demon who stole your wife. This demon, looking up from
+hell below, was so much astonished to see and hear you riding up
+and down the streets of heaven singing, that his gaze is still fixed
+in that direction. I will profit hereby to go round quietly, while
+his attention is absorbed, and let your wife out of the box in which he
+keeps her shut up."</p>
+
+<p>The oak-god did as he had promised. He brought back the
+woman, and handed over both her and the gold horse to the man,<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span>
+saying: "Do not use this horse to make any more journeys to the
+sky. Stay on earth, and breed from it." The couple obeyed his
+commands, and became very rich. The gold horse gave birth to two
+horses, and these two bred likewise, till at last horses filled all the
+land of the Ainos.&mdash;(Written down from memory. Told by Ishanashte,
+21st July, 1886.)</p>
+
+
+<div class="center2">xviii.&mdash;<i>The First Appearance of the Horse in Aino-land.</i></div>
+
+<p>A very beautiful woman had a husband. He was a very skilful
+fellow. Once he went to the mountains, and disappeared. But at
+night he returned, bearing a deer on his back. After feasting on the
+deer, they went to bed. But in the middle of the night, the woman
+wept and screamed, saying: "This man is not my husband. Though
+with shame, I will declare the fact as it is. His penis is so big, so
+big, so big, that it will not get into my vagina; and if it did get in,
+I should die."</p>
+
+<p>Alarmed by her cries, the neighbours ran out, and came into her
+house; and one strong fellow took a stick, and beat the husband,
+saying: "You must be some sort of devil," whereupon the husband
+turned into a horse, and ran away neighing. Afterwards he was
+beaten to death.</p>
+
+<p>The truth was that the husband had been killed and supplanted by
+the horse. That was the first the Ainos saw of horses. In ancient
+days every sort of creature could thus assume human shape. So it is
+said.&mdash;(Translated literally. Told by Penri, 12th July, 1886.)</p>
+
+
+<div class="center2">xix.&mdash;<i>Sunrise.</i></div>
+
+<p>When the sun rises at the head of the world [<i>i.e.</i> in the east], a
+devil tries to swallow it. But some one thrusts two or three crows or
+foxes into the devil's mouth. Meanwhile the sun mounts on high.
+The creatures, than which there are none more numerous in this
+world, are the crows and the foxes. That is why things are thus. In
+return for this service of theirs, the crows and foxes share in all man's
+eatables. It is because of the above fact.&mdash;(Translated literally. Told
+by Penri, 13th July, 1886.)<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span></p>
+
+
+<div class="center2">xx.&mdash;<i>The Sex of the Two Luminaries.</i></div>
+
+<p>Formerly it was the female luminary that came out at night. But
+she was so greatly shocked at the immoralities which she saw going
+on out of doors among the grass, that she exchanged with the male
+luminary, who, being a man, did not care so much. So now the sun
+is a female deity, and the moon is a male deity. But surely the sun
+must be often shocked at what she sees going on even in the day-time,
+when the young people are in the open among the grass.&mdash;(Written
+down from memory. Told by Ishanashte, November,
+1886.)</p>
+
+
+<div class="ltext">II.&mdash;MORAL TALES.</div>
+
+
+<div class="center2">xxi.&mdash;<i>The Kind Giver and the Grudging Giver.</i></div>
+
+<p>A certain man had laid his net across the river; having laid his
+net, he killed a quantity of fish. Meanwhile there came a raven, and
+perched beside him. It seemed to be greatly hungering after the fish.
+It was much to be pitied. So the fisherman washed one of the fish,
+and threw it to the raven. The raven ate the fish with great joy.
+Afterwards the raven came again. Though it was a raven, it spoke
+thus, just like a human being: "I am very grateful for having been
+fed on fish by you. If you will come with me to my old father, he
+too will thank you. So you had better come."</p>
+
+<p>The man went with the raven. Being a raven, it flew through the
+air. The man followed it on foot. After they had gone a long way,
+they came to a large house. When they got there, the raven went
+into the house. The man went in also. When he looked, it appeared
+like a human being in form, though it was a raven. There were also
+a divine old man and a divine old woman besides the divine girl.
+This girl was she who had led the man hither. The divine old man
+spoke thus: "I am very grateful to you. As I am very grateful to
+you for feeding my daughter with good fish, I have had you brought
+here in order to reward you." Thus spoke the divine old man.</p>
+
+<p>Then there were a gold puppy and a silver puppy. Both these
+puppies were given to the man. The divine old man spoke thus:<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span>
+"Though I should give you treasures, it would be useless. But if I
+give you these puppies, you will be greatly benefited. As for the
+excrements of these two puppies, the gold puppy excretes gold and
+the silver puppy excretes silver. This being so, you will be greatly
+enriched if you sell these excrements to the officials. Understand
+this!" Then the man, with respectful salutations, went away,
+carrying with him the two puppies, and came to his own house.
+Then he gave the puppies a little food at a time. When the gold
+puppy excreted, it excreted gold for him. When the silver puppy
+excreted, it excreted silver for him. The man greatly enriched
+himself by selling the metal.</p>
+
+<p>Thereupon another man, for the sake of imitation, set his net in the
+river. He killed a quantity of fish. Then the raven came. The
+man smeared a fish with mud, and then threw it to the raven. The
+raven flew away with it. The man went after it, and at last, after
+going a long way, reached a large house. He went in there. The
+divine old man was very angry. He spoke thus: "You man are a
+man with a very bad heart. When you gave my daughter a fish, you
+gave it smeared all over with mud. I am very angry. Still, though
+I am angry, I will give you some puppies, as you have come to my
+house. If you treat them properly, you will be benefited." Thus
+spoke the divine old man, and gave a gold puppy and a silver puppy
+to the man. With a bow, the man went home with them.</p>
+
+<p>The man thought thus: "If I feed the puppies plentifully, they will
+excrete plenty of metal. It would be foolish to have them excreting
+only a little at a time. So I will do that, and become very rich."
+Thinking thus, he fed the puppies plentifully on anything, even on
+dirty things. Then they excreted no metal for him. They only
+excreted dirty dung. The man's house was full of nothing but dirty
+dung. As for the former man, who had received puppies from the
+divine old man, he fed his on nothing but good food, a little at a
+time. Gradually they excreted metal for him. He was greatly
+enriched.</p>
+
+<p>Thus in ancient times, with regard to men who wished to grow
+rich, they could grow rich if their hearts were as good as possible.
+As for bad-hearted men, the gods became angry at all their various<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span>
+misdeeds. It was for this reason that, on account of their anger, even
+a gold puppy excreted nothing but dung. As for the house of that
+bad-hearted man, it grew so full of dung as to be too dirty for other
+people to enter. This being so, oh! men, do not be bad-hearted.
+That is the story which I have heard.&mdash;(Translated literally. Told
+by Ishanashte, 20th July, 1886.)</p>
+
+
+<div class="center2">xxii.&mdash;<i>The Man who was changed into a Fox</i>.</div>
+
+<p>A certain man's conduct was as follows: he went to every place,
+making it his business to do nothing but tell lies and extort things
+from people. Then, after a time, when wanting to extort again, he
+went on to another place. While walking along he used to think of
+what lies he could tell. Afterwards he heard a voice. It was not
+human language. He walked saying&mdash;"Pau! pau!"<a name="FNanchor_C_3" id="FNanchor_C_3"></a><a href="#Footnote_C_3" class="fnanchor">[C]</a> When he
+looked at his own body, it was a fox's. Then he thought that, whether
+he might return to his own village, or go to another place, the dogs
+would kill him. So, with tears, he went away from the road into the
+mountains. There he found a large, leafy oak-tree. He lay down
+crying beneath it.</p>
+
+<p>Then he fell asleep. He dreamt that there was a large house. He
+was outside of that house. A divine woman came out of it, and spoke
+thus: "Oh! what a bad man! what a villain! You have become a
+bad god, a devil, as a divine punishment for your misdeeds. Being
+thus made into a devil, why do you come and stand near my house?
+I should like to leave you alone. But as I am this tree, which is
+made the chief of trees by heaven, and as it would defile me to have
+you die beside my house, I will turn you into a man again and send
+you home. Do not misbehave yourself henceforth!" Thus spoke the
+divine woman.</p>
+
+<p>Such was his dream. Meanwhile the branches at the top of the
+tree broke, and came crashing down, and he was greatly frightened.
+But when he started up, he was a man again. Then he worshipped
+the tree. Then he returned home. Then afterwards he did not
+<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span>misbehave. So also must you not misbehave, you men who live now!&mdash;(Translated
+literally. Told by Penri, 19th July, 1886.)</p>
+
+<div class="footnote"><p><a name="Footnote_C_3" id="Footnote_C_3"></a><a href="#FNanchor_C_3"><span class="label">[C]</span></a> An onomatop&oelig;ia for the bark of the fox.</p></div>
+
+
+<div class="center2">xxiii.&mdash;<i>The Rat Boy.</i></div>
+
+<p>In a certain village there lived a very rich couple; but they were
+childless. They were very anxious for a child. But one day, as the
+wife went to the mountains to fetch wood, she found a little boy crying
+beside a tree. Rejoiced at this, she took him down with her to the
+village. Thenceforth they kept the boy with them. It was a place
+where there was plenty of deer and also of fish; it was a place provided
+with all the things which people like to eat. But though they
+hunted the deer, they could not catch them; though they angled for
+the fish, they could not catch them. They were very hungry. Hearing
+that great quantities both of fish and of deer were killed in the village
+next to theirs, towards the mountains, the wife went off to buy food
+there, taking the child with her. She went to the village next to
+theirs, towards the mountains. She went to the house of the chief.</p>
+
+<p>The woman looked and saw fish hanging on poles, and flesh hanging
+on poles. With tears she longed for some. She went in, she went
+in to the chief's house. Then she stayed there. She was feasted on
+the best bits of the fish and on the best bits of the flesh. After that,
+as she lay down with her little boy, he rose quietly in the middle of
+the night. Then there was the sound of a rat nibbling at the fish and
+flesh on the poles. The woman thought it very strange. So at dawn
+the boy came quietly back, lay down by the woman's side, and slept
+there till the day was bright. The people of the house rose, and the
+chief went out and mumbled thus to himself: "Never were there such
+rats as this. There have been rats nibbling my good fish and my
+good flesh."</p>
+
+<p>So the woman bought a quantity of fish and flesh and went off with
+it. She wanted the little boy to walk in front of her; but he disliked
+to do so. He would only walk after her. Then there was the sound
+of a rat nibbling at her load. When she looked back, the little boy
+was grinning. So they went on; they went home. Then she put
+both the fish and the flesh into the store-house. Then she whispered<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span>
+to her husband. Then her husband went into the next room, and
+made a trap. Then the trap was set in the store-house. Then they
+went to bed. The little boy lay between the woman and her husband;
+but after awhile he quietly rose and went out. He stayed away, without
+coming back. Daylight came. On the man of the house going
+into the store-house, there was a large rat in the trap. So he brought
+it down, beat it to death, and swept it on to the dust-heap. That
+night he had a dream. A person of divine aspect spoke to him thus;
+"You were childless, and wanting to have a child. The most wicked
+of the rats, seeing this, took the shape of a little boy, and dwelt in
+your house. For this reason, your village has been polluted. But
+as you have now killed the rat, all will now be right. I am sorry for
+you, so you shall have a child." Thus did he dream that the god
+spoke to him. As it was true, they got a child, though they had
+been childless.</p>
+
+<p>For this reason, whether it be on the shore or in the mountains or
+anywhere else that one finds either a child or a puppy, one should not
+let it dwell in one's house without knowing its origin.&mdash;(Translated
+literally. Told by Penri, 20th July 1886.)</p>
+
+
+<div class="center2">xxiv.&mdash;<i>Don't throw Useful Things away.</i></div>
+
+<p>A certain man had a little boy. A divine little boy and a divine
+little girl used to come and play with him every day. But the little
+boy alone could see them. His parents could not see them, but
+believed their child to be alone.</p>
+
+<p>Now one day he fell ill, and during his illness his two playmates
+did not come to see him. Only at the very last did they come, when
+he seemed to be on the point of death. Then they came, and the
+little girl said: "We know the cause of your illness. Your grandfather
+possessed a beautiful axe. I myself am a small tray which he
+fashioned with that axe, and the little boy who comes with me is a
+pestle which was also fashioned with it. So the axe was our chieftain,
+and we are its children. But your father has been bad. He has
+thrown away the axe, which is now rusting under the floor. For this
+are you ill, in order to punish your father, because our chieftain<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span>
+the axe is angry. Therefore, as we were your playmates, we have come
+to warn you that, if you wish to live, you must tell your father to
+search for the axe, to polish it, to make a new handle for it, and to
+set up the divine symbols in its honour. Then may you be cured,
+and the axe too will pay you a visit in human shape."</p>
+
+<p>So the boy told his father of this. The father thought that his son
+had been instructed in a dream. He searched under the floor of the
+house, and found the axe, and polished it, and made a new handle for
+it, and set up the divine symbols in its honour. Then his son was
+immediately healed.</p>
+
+<p>After that, the axe (who appeared as a very handsome man), the
+tray, and the pestle all came, and became the little boy's brothers and
+sisters. The axe, being a god, knew all that went on and the causes
+of everything; and it and the tray and the pestle used always to tell
+the boy everything. Thus, if any one was sick, he knew why the
+sickness had come, and how it should be treated. He was looked
+upon as a great soothsayer and wizard, who could turn death into
+life. This was because other people only saw him. They did not see
+his divine informants, the axe, the tray, and the pestle.</p>
+
+<p>For this reason never throw away anything that has belonged to
+your ancestors. You will be punished by the gods if you do so.</p>
+
+<p>[In a variant of this tale, the death of child after child borne by a
+certain woman was owing to the fact that the doll with which she
+herself had played as a child (a piece of wood shaped like a bird) had
+been thrown away in the grass, and had thus had its anger aroused.
+A conversation on the subject between the spoon, the cup, and the iron
+chain whereby the kettle is hung over the fire from a hook in the
+ceiling, is overheard by a half-burnt piece of firewood, who warns the
+woman's husband in a dream. The doll is then looked for; and,
+when found, the divine symbols are set up in its honour. Thereupon
+the woman bears again. This time the child survives, to the delight
+of both its parents.]&mdash;(Written down from memory. Told by
+Ishanashte, 2nd December, 1886.)<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span></p>
+
+
+<div class="center2">xxv.&mdash;<i>The Wicked Wizard punished.</i></div>
+
+
+<p>One day a wizard told a man whom he knew that, if any one were
+to climb a certain mountain-peak and jump off on to the belt of clouds
+below, he would be able to ride about on them as on a horse, and see
+the whole world. Trusting in this, the man did as the wizard had
+told him, and in very truth was enabled to ride about on the clouds.
+He visited the whole world in this fashion, and brought back a map
+which he had drawn of the whole world both of men and of gods.
+On arriving back at the mountain-peak in Aino-land, he stepped off
+the cloud on to the mountain, and, descending to the valley, told the
+wizard how successful and delightful the journey had been, and
+thanked him for the opportunity kindly granted him of seeing sights
+so numerous and so strange.</p>
+
+<p>The wizard was overcome with astonishment. For what he had
+told the other man was a lie, a wicked lie invented with the sole
+intention of causing his death; for he hated him. Nevertheless,
+seeing that what he had simply meant for an idle tale was apparently
+an actual fact, he decided to see the world himself in this easy fashion.
+So, ascending the mountain-peak, and seeing a belt of clouds a short
+way below, he jumped off on to it, but was instantly dashed to pieces
+in the valley below.</p>
+
+<p>That night the god of the mountain appeared to the good man in a
+dream, and said: "The wizard has met with the death which his
+fraud and folly deserve. You I kept from hurt, because you are a
+good man. So when, obedient to the wizard's advice, you leapt off
+on to the cloud, I bore you up, and showed you the world in order to
+make you a wiser man. Let all men learn from this how wickedness
+leads to condign punishment!"&mdash;(Written down from memory. Told
+by Ishanashte, 21st July, 1886.)</p>
+
+
+<div class="center2">xxvi.&mdash;<i>The Angry Crow.</i></div>
+
+<p>A man came to a certain village&mdash;whence was not known,&mdash;dressed
+only in fine black robes. While he was there, some rice-beer was
+brewed. On being given some of it to drink, he was very joyful, and<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span>
+then danced. Then, as he went out-of-doors, he re-entered the house
+with a piece of hard dung in his mouth, and put it in the alcove. As
+the master of the house became angry and beat him, he, being a large
+crow, flew out of the window, making the sound "K&#257;! k&#257;!" For
+this reason, even crows are creatures to be dreaded. Be very careful!&mdash;(Translated
+literally. Told by Penri, 11th July, 1886.)</p>
+
+<p>[In another version of this story, communicated to me by Mr John
+Batchelor, the crow, enraged at not having received an invitation to a
+feast given by some of the more handsome birds, flies high into the
+air with a piece of hard dung in its mouth, and lets it drop into the
+middle of the party, to the great confusion of the guests. Some of
+the smaller birds take counsel together as to the advisability of
+interfering to restore the harmony of the occasion, but finally decide
+that it is not for them, who were also omitted from the list of invitations,
+to mix themselves up with such a matter. <i>Moral</i>: If you give
+a feast, ask all your friends to it. If any are left out, they are sure
+to feel hurt.]</p>
+
+
+<div class="center2">xxvii.&mdash;<i>Okikurumi, Samayunguru, and the Shark.</i></div>
+
+<p>Okikurumi and his henchman Samayunguru went out one day to
+sea, and speared a large shark, which ran away, up and down the sea,
+with the line and the boat. The two men grew very tired of pulling
+at him, and could not prevent the boat from being pulled about in all
+directions. Their hands were bloody and blistered both on the backs
+and on the palms, till at last Samayunguru sank dead in the bottom
+of the boat. At last Okikurumi could hold on no longer, and he
+cursed the shark, saying: "You bad shark! I will cut the rope.
+But the tip of the harpoons, made half of iron and half of bone, shall
+remain sticking in your flesh; and you shall feel in your body the
+reverberation of the iron and the scraping of the bone; and on your
+skin shall grow the <i>rasupa</i>-tree and the <i>shiuri</i>-tree of which the spear-handle
+is made, and the <i>hai</i>-grass by which the tip of the harpoon is
+tied to the body of it, and the <i>nipesh</i>-tree of which the rope tying the
+harpoon itself is made, so that, though you are such a mighty fish,
+you shall not be able to swim in the water; and you shall die, and a<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span>
+last be washed ashore at the river-mouth of Saru; and even the
+carrier-crows and the dogs and foxes will not eat you, but will only
+void their f&oelig;ces upon you, and you shall at last rot away to earth."</p>
+
+<p>The shark laughed, thinking this was merely a human being telling
+a falsehood. Okikurumi cut the rope, and, after a long time, managed
+to reach the land. Then he revived Samayunguru, who had been
+dead. And afterwards the shark died and was washed ashore at the
+river-mouth of Saru; and the tip of the harpoon made half of iron
+and half of bone had stuck in its flesh; and it had felt in its body the
+reverberation of the hammering of the iron and the scraping of the
+bone; and in its skin were growing the <i>rasupa</i>-tree and the <i>shiuri</i>-tree
+of which the spear-handle used by Okikurumi was made, and the
+<i>hai</i>-grass by which the tip of the harpoon was tied to the body of it,
+and the <i>nipesh</i>-tree of which the rope tying the harpoon itself was
+made; and even the carrion-crows and the dogs and foxes would not
+eat the bad shark, but only voided their f&oelig;ces upon him; and at last
+he rotted away to earth.</p>
+
+<p>Therefore take warning, oh! sharks of the present day, lest you die
+as this shark died!&mdash;(Written down from memory. Told by Ishanashte,
+24th November, 1886.)</p>
+
+
+<div class="ltext">III.&mdash;TALES OF THE PANAUMBE AND PENAUMBE
+CYCLE.<a name="FNanchor_D_4" id="FNanchor_D_4"></a><a href="#Footnote_D_4" class="fnanchor">[D]</a></div>
+
+
+<div class="center2">xxviii.&mdash;<i>Panaumbe, Penaumbe, and the Weeping Foxes.</i></div>
+
+<p>There were Panaumbe and Penaumbe. Panaumbe went down to
+the bank of a river, and called out: "Oh! you fellows on the cliff
+behind yonder cliff! Ferry me across!" They replied: "We must
+first scoop out a boat. Wait for us!" After a little while Panaumbe
+called out again. "We have no poles," said they; "we are going
+to make some poles. Wait for us!" After a little longer, he called
+<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span>out a third time. They replied thus: "We are coming for you,
+Wait for us!" Then the boat started,&mdash;a big boat all full of foxes.</p>
+
+<p>So Panaumbe, having first seized hold of a good bludgeon, feigned
+dead. Then the foxes arrived, and spoke thus: "Panaumbe! You
+are to be pitied. Were you frozen to death, or were you starved to
+death?" With these words, all the foxes came up close to him, and
+wept. Thereupon Panaumbe brandished his bludgeon, struck all the
+foxes, and killed them. Only one fox did he let go, after breaking
+one of its legs. As for the rest, having killed them all, he carried
+them home to his house, and grew very rich [by selling their flesh
+and their skins].</p>
+
+<p>Then Penaumbe came down to him, and spoke thus: "Whereas
+you and I were both equally poor, how did you kill such a number of
+foxes, and thereby become rich?" Panaumbe replied: "If you will
+come and dine with me, I will instruct you." But Penaumbe at once
+said: "I have heard all about it before." With these words he
+pissed against the door-sill, and went out.</p>
+
+<p>Descending to the bank of the river, he called, crying out as
+Panaumbe had done. The reply was: "We are going to make a
+boat. Wait for us!" After a little while, he called out again.
+They replied: "We are going to make the poles. Wait for us!"
+After a little longer, they started,&mdash;a whole boatful of foxes. So
+Penaumbe first feigned dead. Then the foxes arrived, and said:
+"Penaumbe here is to be pitied. Did he die of cold? or did he die
+from want of food?" With these words, they all came close to
+Penaumbe and wept. But one fox among them, a fox who limped,
+spoke thus: "I remember something which once happened. Weep
+at a greater distance!" So all the foxes sat and wept ever further
+and further away. Penaumbe was unable to kill any of those foxes;
+and, as he brandished his bludgeon, they all ran away. He did not
+catch a single one, and he himself died a miserable death.&mdash;(Literal
+translation. Told by Ishanashte, 23rd July, 1886.)</p>
+
+<div class="footnote"><p><a name="Footnote_D_4" id="Footnote_D_4"></a><a href="#FNanchor_D_4"><span class="label">[D]</span></a> Panaumbe means "the person on the lower course of the stream." Penaumbe
+means "the person on the upper course of the stream." Conf. Aino "Memoir,"
+p. 28.</p></div>
+
+
+<div class="center2">xxix.&mdash;<i>Panaumbe, Penaumbe, the Fishes, and the Insects.</i></div>
+
+<p>There were Panaumbe and Penaumbe. Panaumbe went down to<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span>
+the sea-shore, squatted on the sand, pulled up his clothes, and,
+turning his back to the sea, opened his anus as widely as possible.
+Then all the whales and the salmon and the other good fishes, both
+great and small, thought it was a beautiful cavern in the rocks. They
+all swam towards it, and crowded into it. Panaumbe was much
+pleased. When his inside was quite full, he closed his anus and ran
+home. When he got to the house, he closed the door and the
+window. Then he opened his anus again, and let out all the whales
+and the salmon and the other good fishes, both great and small, so
+that the whole house was full of them. They could not swim away,
+because the door and window were shut. So Panaumbe caught them
+all. Some he ate, and some he sold. So he became a very rich
+man.</p>
+
+<p>Then Penaumbe came down, and spoke thus: "You were poor
+before. Now you are very rich. How have you managed to get so
+rich?" Panaumbe said: "Come and dine with me. I can instruct
+you while we are eating." So, when Panaumbe had told Penaumbe
+how he had become rich, Penaumbe said: "I knew that before."
+With these words, he pissed against the threshold, and went out,&mdash;down
+to the sea-shore. Then he did as Panaumbe had told him, and
+opened his anus as wide as possible towards the sea. Then he felt
+all the whales and salmon and the other fishes, both great and small,
+crowding in. When his inside was quite full, he closed his anus, and
+ran home very quickly. When he got to the house he closed the
+door and the window, and stopped up even the smallest chinks.
+Then he opened his anus again, and let out all the whales and
+salmon, and the other good fishes, both great and small, so that the
+whole house was full of them. But when they came out, what had
+felt like whales and salmon, and all sorts of fishes, were really wasps
+and horse-flies and spiders and centipedes, and other poisonous
+insects, which stung him terribly. They could not get out, because
+Penaumbe had closed the window and the door, and had stopped up
+even the smallest chinks. So Penaumbe was stung to death by the
+wasps and centipedes and other poisonous insects which had come
+home in his inside.&mdash;(Written down from memory. Told by Kannariki,
+June, 1886.)<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span></p>
+
+
+<div class="center2">xxx.&mdash;<i>Panaumbe, Penaumbe, and the Sea-Lion.</i></div>
+
+<p>There were Panaumbe and Penaumbe. Panaumbe went down to
+the sea-shore, and walked up and down upon the sand. Then he saw
+a sea-lion in the water. He wanted to catch that sea-lion, and eat
+its flesh. So he called out to it: "Oh! Mr. Sea-Lion, if you will
+come here, I will pick the lice out of your head." The sea-lion was
+very glad to have the lice picked out of its head. So it swam to
+him. Then he pretended to pick the lice out of its head. But in
+reality he picked the flesh off its head, and the fat, and ate it. Then
+he said: "All the lice are picked off. You may go." After the
+sea-lion had swum a short way, it put its paw up to its head, in order
+to see whether the lice had really all been taken off. Then it felt
+that its flesh and fat were all gone, and that only the bones remained.
+So it was very angry, and swam back quickly towards the shore, to
+catch Panaumbe and kill him.</p>
+
+<p>Panaumbe, when he saw the sea-lion pursuing him, ran inland
+towards the mountains. After running some time, he reached a place
+where the path divided. An old crow was perching on a tree there,
+and said: "Right or left! right or left! I see a clever man." The
+road to the right was broad, and the road to the left was narrow,
+because it was in a valley which ended in a point. Panaumbe thought
+thus: "If I take the broad path to the right, the sea-lion will overtake
+me, and kill me. But if I take the narrow path to the left, he
+will run so fast that he will get stuck at the end of the narrow
+valley, and I, being small, can slip out between his legs, and beat in
+his head from behind, and kill him." So Panaumbe ran along the
+narrow path to the left, and the sea-lion pursued him. But the sea-lion
+ran so heedlessly and quickly that it got stuck at the end of the
+narrow valley. Then Panaumbe slipped out between the sea-lion's
+legs, and beat in his head from behind, and killed him, and took
+home his flesh and his skin. Then Panaumbe became very rich.</p>
+
+<p>Afterwards Penaumbe came down to him, and said: "You and I
+were both poor. How is it that you are now so rich?" Panaumbe
+said: "If you will come and dine with me, I will instruct you." So
+they went together to Panaumbe's house, where Panaumbe's mother,<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span>
+and his wife and children, were eating the flesh of the sea-lion. But
+Penaumbe, when he had heard what Panaumbe had done, said:
+"I knew that before." Then he stepped in the dishes set before
+Panaumbe's mother and wife and children, and spilt their food. Then
+he pissed on the threshold, and went away.</p>
+
+<p>Penaumbe went down to the sea-shore, and saw a sea-lion, as
+Panaumbe had done. He called out to the sea-lion: "Oh! Mr.
+Sea-Lion, if you will come here, I will pick the lice out of your head."
+So the sea-lion swam to him. Then Penaumbe pretended to pick
+the lice out of its head. But in reality he picked the flesh and the
+fat off its head, and left nothing but the bones. The sea-lion felt a
+little pain, but thought that it was owing to the lice being picked
+out. So, when Penaumbe had finished picking and eating the flesh
+off its head, it swam away. But afterwards, feeling the pain more
+sharply, the sea-lion put its paw up to its head, and found that
+nothing but bone was left. So it was very angry, and swam back
+quickly towards the shore, to catch Penaumbe and kill him.</p>
+
+<p>Penaumbe, when he saw the sea-lion pursuing him, ran inland
+towards the mountains. After running some time, he reached the
+place where the path divided. The old crow, which was perching on
+the tree, said: "Left or right! left or right! I see a fool."
+Penaumbe took the broad road to the right, in order to be able to
+run more easily. But the sea-lion ran more quickly than he could,
+and caught him and ate him up. Then Penaumbe died. But if he
+had listened to advice he might have become a rich man like
+Panaumbe.&mdash;(Written down from memory. Told by Kannariki,
+June, 1886.)</p>
+
+
+<div class="center2">xxxi.&mdash;<i>Panaumbe, Penaumbe, and the Lord of Matomai</i>.<a name="FNanchor_E_5" id="FNanchor_E_5"></a><a href="#Footnote_E_5" class="fnanchor">[E]</a></div>
+
+<p>Panaumbe wanted very much to become rich. For this reason, he
+stretched his penis across to the town of Matomai. Then the lord of
+Matomai spoke thus: "This is a pole sent by the gods; so it will be
+<span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span>well to dry all the clothes upon it." So all the clothes and beautiful
+garments were dried. After a time Panaumbe drew back his penis,
+and all those clothes and beautiful garments came sticking to it.
+His house was greatly benefited. He became a very rich man.</p>
+
+<p>Afterwards Penaumbe came down and said: "My dear Panaumbe,
+what have you done to become so rich?" Panaumbe said: "Come
+and eat, and I will tell you." Afterwards Penaumbe said: "This
+is the thing I intended to do. Abominable Panaumbe! bad Panaumbe!
+you have forestalled me." With these words, he pissed on the
+threshold, and went out. Then he went down to the sea-shore, and
+stretched his penis across the sea to Matomai. The lord of Matomai
+said: "This is a pole sent by the gods. It will be well to dry all the
+clothes and beautiful garments upon it." For this reason, all the
+clothes and beautiful garments were brought down, and put upon the
+divine pole. Penaumbe wanted to become rich quickly by drawing
+back his penis. So he drew it back quickly. The divine pole moved,
+and the lord of Matomai spoke thus: "It happened thus before.
+There was a pole sent by the gods. For this reason the clothes and
+beautiful garments were dried upon it. Then a thief stole the divine
+pole away. We all became poor. Now again our clothes and
+beautiful garments have been placed upon a pole. Now there seems
+to be a thief again. Quickly cut the divine pole." For that reason
+the servants of the lord all drew their swords. They cut the divine
+pole, and all the clothes and beautiful garments were taken.
+Penaumbe was left with only half a penis. He drew it in. Then he
+had nothing. Then he became very poor. If Penaumbe had listened
+to Panaumbe's advice, he might have had food to eat, he might have
+become rich. But he did not like to listen to advice. For this
+reason he became poor.&mdash;(Translated literally. Original communicated
+by Mr. John Batchelor, June, 1886; also printed in "Aino
+Memoir," p. 133, but with the indecent expressions softened down.)</p>
+
+<div class="footnote"><p><a name="Footnote_E_5" id="Footnote_E_5"></a><a href="#FNanchor_E_5"><span class="label">[E]</span></a> The Aino pronunciation of <i>Matsumae</i>. Matsumae is a town in the south
+of Yezo. The lord or <i>Daimyo</i> resident there was formerly the chief Japanese
+authority in the country.</p></div>
+
+
+<div class="center2">xxxii.&mdash;<i>Drinking the Sea dry.</i></div>
+
+<p>There was the Chief of the Mouth of the River and the Chief of
+the Upper Current of the River. The former was very vainglorious,<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span>
+and therefore wished to put the latter to shame, or to kill him by
+engaging him in the attempt to perform something impossible. So
+he sent for him, and said: "The sea may be a useful thing, in so far
+as it is the original home of the fish which come up the river. But it
+is very destructive in stormy weather, when it beats wildly upon the
+beach. Do you now drink it dry, so that there may be rivers and
+dry land only. If you cannot do so, then forfeit all your possessions."
+The other (greatly to the vainglorious man's surprise) said: "I
+accept the challenge."</p>
+
+<p>So, on their going down together to the beach, the Chief of the
+Upper Current of the River took a cup, and scooped up a little of the
+sea-water with it, drank a few drops, and said: "In the sea-water
+itself there is no harm. It is some of the rivers flowing into it that
+are poisonous. Do you therefore first close the mouths of all the
+rivers both in Aino-land and in Japan, and prevent them from flowing
+into the sea, and then I will undertake to drink the sea dry." Hereupon
+the Chief of the Mouth of the River felt ashamed, acknowledged
+his error, and gave all his treasures to his rival.&mdash;(Written down from
+memory. Told by Ishanashte, 18th November, 1886.)</p>
+
+
+
+
+<div class="ltext">IV.&mdash;MISCELLANEOUS TALES.</div>
+
+
+<div class="center2">xxxiii.&mdash;<i>The Island of Women.</i></div>
+
+<p>In ancient days, an Aino chieftain of Iwanai went to sea in order to
+catch sea-lions, taking with him his two sons. They speared a sea-lion,
+which, however, swam off with the spear sticking in its body.
+Meanwhile a gale began to blow down from the mountains. The men
+cut the rope which was fast to the spear. Then their boat floated on.
+After some time, they reached a beautiful land. When they had
+reached it, a number of women in fine garments came down from the
+mountains to the shore. They came bearing a beautiful woman in a
+litter. Then all the women who had come to the shore returned to
+the mountains. Only the one in the litter came close to the boat, and
+spoke thus: "This land is woman-land. It is a land where no men<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span>
+live. It being now spring, and there being something peculiar to this
+country of mine you shall be taken care of in my house until the
+autumn; and in the winter you shall become our husbands. The
+following spring I will send you home. So now do you bear me to
+my house."</p>
+
+<p>Thereupon the Aino chief and his sons bore the woman in the litter
+to the mountains. They saw that the country was all like moorland.
+Then the chieftainess entered the house. There was a room there
+with a golden netting, like a mosquito-net. The three men were
+placed inside it. The chieftainess fed them herself. In the day-time
+numbers of women came in. They sat beside the golden mosquito-net,
+looking at the men. At nightfall they went home. So gradually
+it got to be autumn. Then the chieftainess spoke as follows, "As
+the fall of the leaf has now come, and as there are two vice-chieftainesses
+besides me, I will send your two sons to them. You yourself
+shall be husband to me." Then two beautiful women came in,
+and led off the two sons by the hand, while the chieftainess kept the
+chief for herself.</p>
+
+<p>So the men dwelt there. When spring came, the chieftain's wife
+spoke thus to him: "We women of this country differ from yours.
+At the same time as the grass begins to sprout, teeth sprout in our
+vaginas. So our husbands cannot stay with us. The east wind is
+our husband. When the east wind blows, we all turn our buttocks
+towards it, and thus conceive children. Sometimes we bear male
+children. But these male children are killed and done away with
+when they become fit to lie with women. For that reason, this is a
+land which has women only. It is called woman-land. So when,
+brought by some bad god, you came to this land of mine, there were
+teeth in my vagina because it was summer, for which reason I did not
+marry you. But I married you when the teeth fell out. Now, as the
+teeth are again sprouting in my vagina because spring has come, it is
+now impossible for us to sleep together. I will send you home to-morrow.
+So do you tell your sons to come here to-day in order to
+be ready."</p>
+
+<p>The sons came. The chieftainess stayed in the house. Then, with
+tears streaming down her face, she spoke thus; "Though it is<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span>
+dangerous, to-night is our last night. Let us sleep together!" Then
+the man, being much frightened, took a beautiful scabbard in a bag in
+his bosom, and lay with the woman with this scabbard. The mark of
+the teeth remained on the scabbard. The next day dawned. Then the
+man went to his boat, taking his sons with him. The chieftainess wept
+and spoke thus: "As a fair wind is blowing away from my country,
+you, if you set sail and sail straight ahead, will be able to reach your
+home at Iwanai." So then the men entered their boat, and went out
+to sea. A fair wind was blowing down from the mountains, and they
+went along under sail. After a time they saw land; they saw the
+mountains about Iwanai. Going on for a time, they came to the
+shore of Iwanai. Their wives were wearing widows' caps. So their
+husbands embraced them. So the story of woman-land was listened
+to carefully. All the Ainos saw the beautiful scabbard which the
+chief had used with that woman.&mdash;(Translated literally. Told by
+Penri, 17th July, 1886.)</p>
+
+
+<div class="center2">xxxiv.&mdash;<i>The Worship of the Salmon, the Divine Fish.</i></div>
+
+<p>A certain Aino went out in a boat to catch fish in the sea. While
+he was there, a great wind arose, so that he drifted about for six
+nights. Just as he was like to die, land came in sight. Being borne
+on to the beach by the waves, he quietly stepped ashore, where he
+found a pleasant rivulet. Having walked up the bank of this rivulet
+for some distance, he saw a populous place. Near the place were
+crowds of people, both men and women. Going on to it, and entering
+the house of the chief, he found an old man of very divine aspect.
+That old man said to him: "Stay with us a night, and we will send
+you home to your country to-morrow. Do you consent?"</p>
+
+<p>So the Aino spent the night with the old chief. When next day
+came, the old chief spoke thus: "Some of my people, both men and
+women, are going to your country for purposes of trade. So, if you
+will be led by them, you will be able to go home. When they take
+you with them in the boat, you must lie down, and not look about
+you, but completely hide your head. If you do that, you may return.<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span>
+If you look, my people will be angry. Mind you do not look."
+Thus spoke the old chief.</p>
+
+<p>Well, there was a whole fleet of boats, inside of which crowds of
+people, both men and women, took passage. There were as many as
+five score boats, which all started off together. The Aino lay down
+inside one of them and hid his head, while the others made the boats
+go to the music of a pretty song. He liked this much. After
+awhile, they reached the land. When they had done so, the Aino,
+peeping a little, saw that there was a river, and that they were
+drawing water with dippers from the mouth of the river, and sipping
+it. They said to each other: "How good this water is!" Half the
+fleet went up the river. But the boat in which the Aino was went on
+its voyage, and at last reached his native place, whereupon the sailors
+threw the Aino into the water. He thought he had been dreaming.
+Afterwards he came to himself. The boat and its sailors had disappeared&mdash;whither
+he could not tell. But he went to his house, and,
+falling asleep, dreamt a dream. He dreamt that the same old chief
+appeared to him and said: "I am no human being. I am the chief
+of the salmon, the divine fish. As you seemed in danger of dying in
+the waves, I drew you to me and saved your life. You thought you
+only stayed with me one night. But in truth that night was a whole
+year. When it was ended, I sent you back to your native place. So
+I shall be truly grateful if henceforth you will offer rice-beer to me,
+set up the divine symbols in my honour, and worship me with the
+words 'I make a libation to the chief of the salmon, the divine fish.'
+If you do not worship me, you will become a poor man. Remember
+this well!" Such were the words which the divine old man spoke to
+him in his dream.&mdash;(Translated literally. Told by Ishanashte, 17th
+July, 1886.)</p>
+
+
+<div class="center2">xxxv.&mdash;<i>The Hunter in Hades.</i></div>
+
+<p>A handsome and brave young man, who was skilful in the chase,
+one day pursued a large bear into the recesses of the mountains. On
+and on ran the bear, and still the young fellow pursued it up heights
+and crags more and more dangerous, but without ever being able to<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span>
+get near enough to shoot it with his poisoned arrows. At last, on a
+bleak mountain-summit, the bear disappeared down a hole in the
+ground. The young man followed it in, and found himself in an
+immense cavern, at the far end of which was a gleam of light.
+Towards this he groped his way, and, on emerging, found himself
+in another world. Everything there was as in the world of men, but
+more beautiful. There were trees, houses, villages, human beings.
+With these, however, the young hunter had no concern. What he
+wanted was his bear, which had totally disappeared. The best plan
+seemed to be to seek it in the remoter mountain district of this new
+world underground. So he followed up a valley; and, being tired
+and hungry, picked the grapes and mulberries that were hanging to
+the trees, and ate them as he trudged along.</p>
+
+<p>Happening suddenly, for some reason or other, to look down upon
+his own body, what was not his horror to find himself transformed
+into a serpent! His very cries and groans, on making the discovery,
+were turned into serpent's hisses. What was he to do? To go back
+like this to his native world, where snakes are hated, would be certain
+death. No plan presented itself to his mind. But, unconsciously,
+he wandered, or rather crept and glided, back to the entrance of the
+cavern that led home to the world of men; and there, at the foot of a
+pine-tree of extraordinary size and height, he fell asleep.</p>
+
+<p>To him then, in a dream, appeared the goddess of the pine-tree,
+and said: "I am sorry to see you in this state. Why did you eat
+of the poisonous fruits of Hades? The only thing you can do to
+recover your proper shape is to climb to the top of this pine-tree, and
+fling yourself down. Then you may, perhaps, become a human being
+again."</p>
+
+<p>On waking from this dream, the young man,&mdash;or rather snake, as
+he still found himself to be,&mdash;was filled half with hope and half with
+fear. But he resolved to follow the goddess' advice. So, gliding up
+the tall pine-tree, he reached its topmost branch, and, after hesitating
+a few moments, flung himself down. Crash he went. On coming to
+his senses, he found himself standing at the foot of the tree; and
+close by was the body of an immense serpent, ripped open so as to
+allow of his having crawled out of it. After offering up thanks to<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span>
+the pine-tree, and setting up the divine symbols in its honour, he
+hastened to retrace his steps through the long, tunnel-like cavern,
+through which he had originally entered Hades. After walking for
+a certain time, he emerged into the world of men, to find himself on
+the mountain-top, whither he had pursued the bear which he had
+never seen again.</p>
+
+<p>On reaching his home, he went to bed, and dreamt a second time.
+It was the same goddess of the pine-tree, that appeared before him
+and said: "I have come to tell you that you cannot stay long in the
+world of men after once eating the grapes and mulberries of Hades.
+There is a goddess in Hades who wishes to marry you. She it was
+who, assuming the form of a bear, lured you into the cavern, and
+thence to the under-world. You must make up your mind to come
+away."</p>
+
+<p>And so it fell out. The young man awoke; but a grave sickness
+overpowered him. A few days later he went a second time to Hades,
+and returned no more to the land of the living.&mdash;(Written down from
+memory. Told by Ishanashte, 22nd July, 1886.)</p>
+
+
+<div class="center2">xxxvi.&mdash;<i>An Inquisitive Man's Experience of Hades.</i></div>
+
+<p>Three generations before my time there lived an Aino who wished
+to find out whether the stories told about the existence of an under-world
+were true. So one day he penetrated into an immense cavern
+(since washed away by the waves) at the river-mouth of Sarubutsu.
+All was dark in front, all was dark behind. But at last there was a
+glimmer of light a-head. The man went on, and soon emerged into
+Hades. There were trees, and villages, and rivers, and the sea, and
+large junks loading fish and seaweed. Some of the people were
+Ainos, some were Japanese, just as in the every-day world. Among
+the number were some whom he had known when they were alive.
+But, though <i>he</i> saw <i>them</i>, <i>they</i>,&mdash;strange to say,&mdash;did not seem to see
+<i>him</i>. Indeed he was invisible to all, excepting to the dogs; for dogs
+see everything, even spirits, and the dogs of Hades barked at him
+fiercely. Hereupon the people of the place, judging that some evil
+spirit had come among them, threw him dirty food, such as evil<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span>
+spirits eat, in order, as they thought, to appease him. Of course he
+was disgusted, and flung the filthy fish-bones and soiled rice away
+But every time that he did so the stuff immediately returned to the
+pocket in his bosom, so that he was greatly distressed.</p>
+
+<p>At last, entering a fine-looking house near the beach, he found his
+father and mother,&mdash;not old, as they were when they died, but in the
+heyday of youth and strength. He called to his mother, but she ran
+away trembling. He clasped his father by the hand, and said:
+"Father! don't you know me? can't you see me? I am your son."
+But his father fell yelling to the ground. So he stood aloof again,
+and watched how his parents and the other people in the house set
+up the divine symbols, and prayed in order to make the evil spirit
+depart.</p>
+
+<p>In his despair at being unrecognized he did depart, with the
+unclean offerings that had been made to him still sticking to his
+person, notwithstanding his endeavours to get rid of them. It was
+only when, after passing back through the cavern, he had emerged
+once more into the world of men, that they left him free from their
+pollution. He returned home, and never wished to visit Hades again.
+It is a foul place.&mdash;(Written down from memory. Told by Ishanashte,
+22nd July, 1886.)</p>
+
+
+<div class="center2">xxxvii.&mdash;<i>The Child of a God.</i></div>
+
+<p>There was a very beautiful woman, who was still without a husband.
+A man had already been fixed upon to become her husband,
+but he had not yet lain with her. Nevertheless the woman suddenly
+was with child. For this reason she was greatly surprised. As for
+other people, they thought thus: "She has probably become with
+child through lying with some other man." That was what other
+people said. The man who was to be her husband was very angry.
+But he could not know whence it was that she was with child.</p>
+
+<p>Then she was delivered. She bore a little snake. She was greatly
+ashamed. Her mother took the little snake, went out, and spoke
+thus, with tears: "What god has deigned to beget a child in my
+daughter? Though he should deign to beget one, it would at least<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span>
+be well if he had begotten a human child. But this little snake we
+human beings cannot keep. As it is the child of the god who begot
+it, he may as well keep it." So saying, she threw it away. Then
+the old woman went in.</p>
+
+<p>This being so, afterwards there was the noise of a baby crying.
+The old woman went out, and looked. It was a nice baby. Then the
+old woman carried it in. The woman who had given birth to the
+child rejoiced with tears. Then the baby was found to be a boy, and
+was kept. Gradually he grew big. After a time he became a man.
+Then, being a very fine man, he killed large numbers both of deer
+and of bears.</p>
+
+<p>The woman who had given birth to him was alone astonished.
+What had happened was that, while she slept, the light of the sun
+had shone upon her through the opening in the roof. Thus had she
+become with child. Then she dreamt a dream, which said: "I,
+being a god, have given you a child, because I love you. When you
+die, you shall truly become my wife. Your and my son, when he
+gets a wife, shall have plenty of children." The woman dreamt thus,
+and worshipped. Then that son of hers, when pursued by the bears,
+could not be caught. He was a great hunter, a very rich man.</p>
+
+<p>Then the woman died, without having had a human husband.
+Afterwards her son, getting a wife, had children, and became rich.
+His descendants are living to this day.&mdash;(Translated literally. Told
+by Penri, 21st July, 1886.)</p>
+
+
+<div class="center2">xxxviii.&mdash;<i>Buying a Dream.</i></div>
+
+<p>A certain thickly populated village was governed by six chiefs,
+the oldest of whom lorded it over the other five. One day he made a
+feast, brewed some rice-beer, and invited the other five chiefs, and
+feasted them. When they were departing, he said: "To-morrow
+each of you must tell me the dream which he shall have dreamt over-night;
+and if it is a good dream I will buy it."</p>
+
+<p>So next day four of the chiefs came and told their dreams. But
+they were all bad dreams, not worth buying. The fifth, however, did
+not come, though he was waited for at first, and then sent for several<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span>
+times. At last, when brought by force, he would not open his lips.
+So the senior chief flew into a rage, and caused a hole to be dug in
+front of the door of his own house, and had the man buried in it up
+to his chin, and left there all that day and night.</p>
+
+<p>Now the truth was that the senior chief was a bad man, that the
+junior chief was a good man, and that this junior chief had forgotten
+his dream, but did not dare to say so. After dark, a kind god,&mdash;the
+God of the Privy,&mdash;came and said: "You are a good man. I am
+sorry for you, and will take you out of the hole." This he did; and,
+at that very moment, the chief remembered how he had dreamt of
+having been led up the bank of a stream through the woods to the
+house of a goddess who smiled beautifully, and whose room was
+carpeted with skins; how she had comforted him, fed him plenteously,
+and sent him home in gorgeous array, and with instructions for
+deceiving and killing his enemy, the senior chief. "I suppose you
+remember it all now," said the God of the Privy; "it was I who
+caused you to forget it, and thus saved you from having it bought by
+the wicked senior chief, because I am pleased with the way in which
+you keep the privy clean, not even letting grass grow near it. And
+now I will show you the reality of that of which before you saw only
+the dream-image."</p>
+
+<p>So the man was led up the bank of a stream through the woods to
+the house of the goddess, who smiled beautifully, and whose room was
+carpeted with skins. She was the badger-goddess. She comforted
+him, fed him plenteously, and said: "You must deceive the senior
+chief, saying that the god of door-posts, pleased at your being buried
+near him, took you out, and gave you these beautiful clothes. He
+will then wish to have the same thing happen to him." So the man
+went back to the village, and appeared in all his splendid raiment
+before the senior chief, who had fancied him to be still in the hole,&mdash;a
+punishment which would be successful if it made him confess his
+dream, and also if it killed him.</p>
+
+<p>Then the good junior chief told him the lies in which the badger-goddess
+had instructed him. Thereupon the senior chief caused himself
+to be buried in like fashion up to the neck, but soon died of the
+effects. Afterwards the badger-goddess came down to the village,<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span>
+and married the good man, who became the senior of all the chiefs.&mdash;(Written
+down from memory. Told by Ishanashte, 16th November,
+1886.)</p>
+
+
+<div class="center2">xxxix.&mdash;<i>The Baby in the Box.</i></div>
+
+<p>There was once a woman who was tenderly loved by her husband.
+At last, after some years, she bore him a son. Then the father loved
+this son even more than he loved his wife. She therefore thought
+thus: "How pleasant it used to be formerly, when my husband loved
+me alone! But now, since I have borne him this nasty child, he
+loves it more than he does me. It will be well for me to make away
+with it."</p>
+
+<p>Thus thinking, she waited till her husband had gone off bear-hunting
+in the mountains, and then put the baby into a box, which
+she took to the river and allowed to float away. Then she returned
+home. Later on, her husband came back; and she, with feigned
+tears, told him that the baby had disappeared&mdash;stolen or strayed,&mdash;and
+that she had vainly searched all round about the house and in
+the woods. The man lay down, like to die of grief, and refused all
+food. Only at length, when he saw that his wife, too, went without
+her food, did he begin to eat a little, fearing, in his affection for her,
+that she too might die of hunger. However, it was only when he
+was present that she fasted. She ate her fill behind his back.</p>
+
+<p>At last, one day, not knowing what to do to rouse him, she said to
+him: "Look here! I will divert you with a story." Then she told
+him the whole story exactly as it had happened, being herself, all the
+while, under the delusion that she was telling him an ancient fairy-tale.
+Then he flew into a rage, took his bludgeon, beat her to death,
+and then threw her corpse out-of-doors. This was the way in which
+the gods chose to punish her.</p>
+
+<p>Then the husband, knowing now that his search must be made
+down the stream, started off. At last, after seeking for a long time,
+he came to a lonely house, where he found a very venerable-looking
+old man, an old woman, and their middle-aged daughter, and also a
+boy. He said to the old man: "I come to ask whether you know<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span>
+anything of my little boy, who was placed in a box and set to float
+down the stream." The old man replied: "One day, when my
+daughter here went to draw water from the river, she found a box
+with a little boy in it. We knew not whether the child was a human
+creature, a god, or a devil. So doubtless he is yours. We have kept
+the box too. Here it is. You can judge by looking at it."</p>
+
+<p>It turned out to be the same box, and the same boy. So the father
+rejoiced. Then the old man said: "Remain here. I will give to you
+for wife this daughter of mine, my only child. Live with us as long
+as my old wife and I remain alive. Feed us, and then you shall
+inherit from me." The man did so. When the old people died, he
+inherited all their possessions; and then, with his new wife and his
+beloved son, returned to his own village. So you see that, even
+among us Ainos, there are wicked women.&mdash;(Written down from
+memory. Told by Ishanashte, 17th November, 1886.)</p>
+
+
+<div class="center2">xl.&mdash;<i>The Bride Bewitched.</i></div>
+
+<p>There was once a very beautiful girl who had many suitors. But,
+as soon as she was married to one, and he lay down beside her and
+then stretched out his hand towards her vagina, a voice came from it,
+warning him to desist. This so much alarmed the bridegroom that
+he fled. This happened nine or ten times, till at last the girl was in
+despair; for none would now wed her, and her old father was put to
+shame. They plunged her into the water of the river, but it had no
+effect. So at last, in her grief, she ran to the mountains, and threw
+herself down at the foot of a magnolia-tree.</p>
+
+<p>When, after some difficulty, she fell asleep, she dreamt that the
+tree was a house, outside of which she was lying, and from the window
+of which a lovely goddess popped out her head and said: "What has
+happened is in no way your fault. Your beauty has caused a wicked
+fox to fall in love with you. It is he who has got into your vagina,
+and who speaks out of it, in order to prevent the approach of any
+ordinary mortal husband. He, too, it is who has lured you out here,
+to carry you away altogether. But do not allow yourself to become
+subject to his influence. I will give you some beautiful clothes, and<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span>
+cause you to reach your house in safety. You must tell your father
+all about me." Then the girl awoke and went home. Her father
+exorcised the fox at last by carving an exact likeness of his daughter,
+and offering it to the fox with respectful worship. Then she married,
+and gave birth to children, and was happy all her life.&mdash;(Written
+down from memory. Told by Ishanashte, 17th November, 1886.)</p>
+
+
+<div class="center2">xli.&mdash;<i>The Wicked Stepmother.</i></div>
+
+<p>In ancient days, when men were allowed to have several wives, a
+certain man had two&mdash;one about his own age, the other quite young,&mdash;and
+he loved them both with equal tenderness. But when the younger
+of the two bore him a daughter, his love for his daughter made him
+also perhaps a little fonder of the mother of the child than of his
+other wife, to the latter's great rage. She revolved in her mind what
+to do, and at last feigned a grave illness, pretending not to be able
+even to eat, though she did eat when everybody's back was turned.
+At last, being to all appearance on the point of death, she declared
+that one thing alone could cure her. She must have the heart of her
+little step-child to eat.</p>
+
+<p>On hearing this, the man felt very sad, and knew not what to do;
+for he loved this wicked wife of his and his little daughter equally
+dearly. But at last he decided that he might more easily get another
+daughter than another wife whom he would love as much as he did
+this one. So he commanded two of his servants to carry off the child
+to the forest while her mother was not looking, to slay her there, and
+bring back her heart. So they took her. But, being merciful men,
+they slew, instead of her, a dog that came by that way, and brought
+the child back secretly to her mother, who was much frightened to
+hear what had happened, and who fled with the child. Meanwhile the
+dog's heart was brought to the step-mother, who was so overjoyed at
+the sight of it, that she declared she required no more. So, without
+even eating it, she left off pretending to be sick.</p>
+
+<p>For some time after this, she lived alone with her husband. But at
+last he was told of what had happened, and he grew very sullen. She,
+seeing this, wished for a livelier husband. So one day, when her<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span>
+husband was out hunting, a young man, beautifully dressed all in
+black, came and courted her, and she flirted with him, and showed
+him her breasts. Then they fled together, and came to a beautiful
+house with gold mats, where they slept together. But when she woke
+in the morning it was not a house at all, but a rubble of leaves and
+branches in the midst of the forest; and her new husband was nothing
+but a carrion-crow perching overhead, and her own body, too, was
+turned into a crow's, and she had to eat dung.</p>
+
+<p>But the former husband was warned in a dream to take back his
+younger wife and his child, and the three lived happily together ever
+after. From that time forward most men have left off the bad habit
+of having more than one wife.&mdash;(Written down from memory. Told
+by Ishanashte, November, 1886.)</p>
+
+
+<div class="center2">xlii.&mdash;<i>The Clever Deceiver.</i></div>
+
+<p>A long, long time ago there was a rascal, who went to the mountains
+to fetch wood. As he did not know how to amuse himself, he
+climbed to the top of a very thick pine-tree. Having munched some
+rice he stuck it about the branches of the tree, so as to make it look
+like birds' dung. Then he went back to the village, to the house of
+the chief, and spoke thus to him: "I have found a place where a
+beautiful peacock has its nest. Let us go there together! Being
+such a poor man, I feel myself unworthy of going too near the divine
+bird. You, being a rich man, should take the peacock. It will be a
+great treasure for you. Let us go!"</p>
+
+<p>So the chief went there with him. When the chief looked, there
+truly were many traces of birds' dung near the top of the tall pine-tree.
+He thought the peacock was there. So he said: "I do not
+know how to climb trees. Though you are a poor man you do know
+how to do so. So go and get the peacock, and I will reward you well.
+Go and get the divine peacock!" So the poor man climbed the tree.
+When he was half way up it, he said: "Oh! sir, your house seems
+to be on fire." The chief was much frightened. Owing to his being
+frightened, he was about to run home. Then the rascal spoke thus:<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span>
+"By this time your house is quite burnt down. There is no use in
+your running there." The rich man thought he would go anywhere
+to die; so he went towards the mountains. After he had gone a
+short way, he thought thus: "You should go and see even the traces
+of your burnt house." So he went down there. When he looked, he
+found that his house was not burnt at all. He was very angry, and
+wanted to kill that rascal. Then the rascal came down. The chief
+commanded his servants, saying: "You fellows! this man is not only
+poor, but a very badly behaved deceiver. Put him into a mat, and
+roll him up in it without killing him. Then throw him into the
+river. Do this!" Thus spoke the chief.</p>
+
+<p>The servants put the rascal into the mat, and tied it round tight.
+Then two of them carried him between them on a pole to the river-bank.
+They went to the river. The rascal spoke thus: "Though I
+am a very bad man, I have some very precious treasures. Do you go
+and fetch them. If you do so, it can be arranged about their being
+given to you. Afterwards you can throw me into the river." Hearing
+this, the two servants went off to the rascal's house.</p>
+
+<p>Meanwhile a blind old man came along from somewhere or other.
+His foot struck against something wrapped up in a mat. Astonished
+at this, he tapped it with his stick. Then the rascal said: "Blind
+man! If you will do as I tell you, the gods will give you eyes, and
+you will be able to see. So do so. If you will untie me and do as I
+tell you, I will pray to the gods, and your eyes will be opened." The
+blind old man was very glad. He untied the mat, and let the rascal
+out. Then the rascal saw that, though the man was old and blind,
+he was dressed very much like a god. The rascal said: "Take off
+your clothes and become naked, whereupon your eyes will quickly be
+opened." This being so, the blind old man took off his clothes.
+Then the rascal put him naked into the mat, and tied it round tight.
+Then he went off with the clothes, and hid.</p>
+
+<p>Shortly afterwards, the two men came, and said: "You rascal!
+you are truly a deceiver. So, though you possess no treasures, you
+possess plenty of deceit. So now we shall fling you into the water."
+The blind old man said: "I am a blind old man. I am not that<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span>
+rascal. Please do not kill me!" But he was forthwith flung into
+the river. Afterwards the two men went home to their master's
+house.</p>
+
+<p>Afterwards the rascal put on the blind old man's beautiful clothes.
+Then he went to the chief's house and said: "My appearance of misbehaviour
+was not real. The goddess who lives in the river was very
+much in love with me. So she wanted to take and marry my spirit
+after I should have been killed by being thrown into the river. So
+my misdeeds are all her doing. Though I went to that goddess, I
+felt unworthy to become her husband, because I am a poor man. I
+have arranged so that you, who are the chief of the village, should go
+and have her, and I have come to tell you so. That being so, I am
+in these beautiful clothes because I come from the goddess." Thus he
+spoke. As the chief of the village saw that the rascal was dressed in
+nothing but the best clothes, and thought that he was speaking the
+truth, he said: "It will be well for me to be tied up in a mat, and
+flung into the river." Therefore this was done, just as had been done
+with the rascal, and he was drowned in the water.</p>
+
+<p>After that, the rascal became the chief, and dwelt in the drowned
+chief's house. Thus very bad men lived in ancient times also. So it
+is said.&mdash;(Translated literally. Told by Ishanashte, 18th July, 1886.)</p>
+
+
+<div class="center2">xliii.&mdash;<i>Yoshitsune.</i></div>
+
+<div class="blockquote"><p>[It has been generally believed, both by Japanese and Europeans
+who have written about the Ainos, that the latter worship Yoshitsune,
+a Japanese hero of the twelfth century, who is said,&mdash;not,
+indeed, by Japanese historians, but by Japanese tradition,&mdash;to have
+fled to Yezo when the star of his fortune had set. The following
+details concerning Yoshitsune bear so completely the stamp of the
+myth, that they may, perhaps, be allowed a place in this collection.
+It should be mentioned that Yoshitsune is known to the Ainos under
+the name of <i>Hongai Sama</i>. <i>Sama</i> is the Japanese for "Mr." or
+"Lord." <i>Hongai</i> is the form in which, according to a regular law of
+permutation affecting words adopted into Aino from Japanese, the
+word <i>H�gwan</i>, which was Yoshitsune's official title, appears! The<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span>
+name of <i>Hongai Sama</i> is, however, used only in worship, not in the
+recounting of the myth. Mr. Batchelor, whose position as missionary
+to the Ainos must give his opinion great weight in such matters,
+thinks that the Ainos do <i>not</i> worship Yoshitsune. But I can only
+exactly record that which I was told myself.]</p></div>
+
+<p>Okikurumi, accompanied by his younger sister Tureshi[hi], had
+taught the Ainos all arts, such as hunting with the bow and arrow,
+netting and spearing fish, and many more; and himself knew everything
+by means of two charms or treasures. One of these was a piece
+of writing, the other was an abacus; and they told him whence the
+wind would blow, how many birds there were in the forest, and all
+sorts of other things.</p>
+
+<p>One day there came,&mdash;none knew whence,&mdash;a man of divine appearance,
+whose name was unknown to all. He took up his abode with
+Okikurumi, and assisted the latter in all his labour with wonderful
+ability. He taught Okikurumi how to row with two oars instead of
+simply poling with one pole, as had been usual before in Aino-land.
+Okikurumi was delighted to obtain such a clever follower, and gave
+him his sister Tureshi[hi] in marriage, and treated him like his own
+son. For this reason the stranger got to know all about Okikurumi's
+affair, even the place where he kept his two treasures. The result
+of this was that one day when Okikurumi was out hunting in the
+mountains the stranger stole these treasures and all that Okikurumi
+possessed, and then fled with his wife Tureshi in a boat, of which they
+each pulled an oar. Okikurumi returned from the mountains to his
+home by the seaside, and pursued them alone in a boat; but could
+not come up to them, because he was only one against two. Then
+Tureshi excreted some large f&oelig;ces in the middle of the sea, which
+became a large mountain in the sea, at whose base Okikurumi
+arrived. But so high was it that Okikurumi could not climb over
+it. Moreover, even had not the height prevented him, the fact of its
+being nothing but filthy f&oelig;ces would have done so. As for going
+round either side of it, that would have taken him too much out of
+the way. So he went home again, feeling quite spiritless and vanquished,
+because robbed of his treasures.<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span></p>
+
+<p>This is the reason why, ever since, we Ainos have not been able to
+read.&mdash;(Written down from memory. Told by Ishanashte, 25th
+November, 1886.)</p>
+
+
+<div class="ltext">V.&mdash;SCRAPS OF FOLK-LORE.</div>
+
+
+<div class="center2">xliv.&mdash;<i>The Good Old Times.</i></div>
+
+<p>In ancient days, rivers were very conveniently arranged. The
+water flowed down one bank, and up the other, so that you could go
+either way without the least trouble. Those were the days of magic.
+People were then able to fly six or seven miles, and to light on the
+trees like birds, when they went out hunting. But now the world is
+decrepit, and all good things are gone. In those days people used
+the fire-drill. Also, if they planted anything in the morning, it grew
+up by mid-day. On the other hand, those who ate of this quickly-produced
+grain were transformed into horses.&mdash;(Written down from
+memory. Told by Ishanashte, November, 1886.)</p>
+
+
+<div class="center2">xlv.&mdash;<i>The Old Man of the Sea.</i></div>
+
+<p>The Old Man of the Sea (<i>Atui koro ekashi</i>) is a monster able to
+swallow ships and whales. In shape it resembles a bag, and the
+suction of its mouth causes a frightfully rapid current. Once a boat
+was saved from this monster by one of the two sailors in it flinging
+his loin-cloth into the creature's open mouth. That was too nasty a
+morsel for even this monster to swallow; so it let go its hold of the
+boat.&mdash;(Written down from memory. Told by Ishanashte, July,
+1886.)</p>
+
+
+<div class="center2">xlvi.&mdash;<i>The Cuckoo.</i></div>
+
+<p>The male cuckoo is called <i>kakkok</i>, the female <i>tutut</i>. Both are
+beautiful birds, and live in the sky. But in spring they come down
+to earth, to build their beautiful bottle-shaped white nests. Happy
+the man who gets one of these nests, and lets no one else see it. He
+will become rich and prosperous. Nevertheless, it is unlucky for a<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span>
+cuckoo to light on the window-sill and look into the house; for
+disease will come there. If it lights on the roof, the house will be
+burnt down.&mdash;(Written down from memory. Told by Penri, 16th
+July, 1886.)</p>
+
+
+<div class="center2">xlvii.&mdash;<i>The [Horned] Owl.</i></div>
+
+<p>There are six owls,&mdash;brethren. The eldest of them is only a little
+bigger than a sparrow. When perching on a tree, it balances itself
+backwards, for which reason it is called "The Faller Backwards."
+The youngest of the six has a very large body. It is a bird which
+brings great luck. If anyone walks beneath this bird, and there
+comes the sound of rain falling on him, it is a very lucky thing.
+Such a man will become very rich. For this reason the youngest of
+the six owls is called "Mr. Owl."</p>
+
+<p>[The rain here mentioned is supposed to be a rain of gold from
+the owl's eyes.]&mdash;(Translated literally. Told by Penri, 16th July,
+1886.)</p>
+
+
+<div class="center2">xlviii.&mdash;<i>The Peacock in the Sky.</i></div>
+
+<p>A cloudless sky has a peacock in it, whose servants are the eagles.
+The peacock lives in the sky, and only descends to earth to give birth
+to its young. When it has borne one, it flies back with it to the sky.&mdash;(Written
+down from memory. Told by Penri, July, 1886, and by
+Ishanashte, November, 1886.)</p>
+
+
+<div class="center2">xlix.&mdash;<i>Trees turned into Bears.</i></div>
+
+<p>The rotten branches or roots of trees sometimes turn into bears.
+Such bears as these are termed <i>payep kamui</i>, <i>i.e.</i> "divine walking
+creatures," and are not to be killed by human hand. Formerly they
+were more numerous than they are now, but they are still sometimes
+to be seen.&mdash;(Written down from memory. Told by Penri, July,
+1886.)<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span></p>
+
+
+<div class="center2">l.&mdash;<i>Coition.</i></div>
+
+<p>The Ainos think it very unlucky for the woman to move ever so
+slightly during the act of coition. If she does so, she brings disasters
+upon her husband, who is sure to become a poor man. For this
+reason, the woman remains absolutely quiet, and the man alone
+moves.&mdash;(Written down from memory. Told by Penri, July, 1886.)</p>
+
+
+<div class="center2">li.&mdash;<i>Birth and Naming.</i></div>
+
+<p>Before birth, clothes are got ready for the expected baby, who is
+washed as soon as born.<a name="FNanchor_F_6" id="FNanchor_F_6"></a><a href="#Footnote_F_6" class="fnanchor">[F]</a> The divine symbols are set up, and thanks
+are offered to the gods. Only women are present on the occasion.
+Generally in each village there are one or two old women who act as
+midwives.</p>
+
+<p>The child may be named at any time. Ishanashte said that it was
+usually two or three months, Penri said that it was two or three
+years, after birth. The name chosen is usually founded on some
+circumstance connected with the child, but sometimes it is meaningless.
+The parent's name is never given, for that would be unlucky.
+How, indeed, could a child continue to be called by such a name when
+its father had become a dead man, and consequently one not to be
+mentioned without tears?&mdash;(Written down from memory. Told by
+Penri and Ishanashte, July, 1886.)</p>
+
+<div class="footnote"><p><a name="Footnote_F_6" id="Footnote_F_6"></a><a href="#FNanchor_F_6"><span class="label">[F]</span></a> For the only time in its whole life!</p></div>
+
+
+<div class="center2">lii.&mdash;<i>The Pre-eminence of the Oak, Pine-tree, and Mugwort.</i></div>
+
+<p>At the beginning of the world the ground was very hot. The
+ground was so hot that the creatures called men even got their feet
+burnt. For this reason, no tree or herb could grow. The only herb
+that grew at that time was the mugwort. Of trees, the only ones
+were the oak and the pine. For this reason, these two trees are the
+oldest among trees. Among herbs, it is the mugwort. This being
+so, these two trees are divine trees; they are trees which human
+<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span>beings worship. Among herbs, the mugwort is considered to be
+truly the oldest.</p>
+
+<p>Listen well to this, too, you younger folks!&mdash;(Translated literally.
+Told by Penri, 19th July, 1886.)</p>
+
+
+<div class="center2">liii.&mdash;<i>The Deer with the Golden Horn.</i>&mdash;(A specimen of Aino history.)</div>
+
+<p>My very earliest ancestor kept a deer. He used to tie the divine
+symbols to its horns. Then the deer would go to the mountains, and
+bring down with it plenty of other deer. When they came outside
+the house my ancestor would kill the deer which his deer had brought
+from the mountains, and thus was greatly enriched. The name of the
+village in which that deer was kept was Setarukot.</p>
+
+<p>There was a festival at a neighbouring village. So the man who
+kept the deer went off thither to the festival with all his followers.
+Only his wife was left behind with the deer. Then a man called Tun-uwo-ush
+[<i>i.e.</i> "as tall as two men"], from the village of Shipichara,
+being very bad-hearted, came in order to steal that deer. He found
+only the deer and the woman at home. He stole both the woman
+and the deer, and ran away with them. So the man who kept the
+deer, becoming angry, pursued after him to fight him. Being three
+brothers in all, they went off all three together. So Tun-uwo-ush
+invoked the aid of the whole neighbourhood. He called together a
+great number of men. Then those three brethren came together to
+fight him. As they were three of them, the eldest, having killed
+three score men, was at last killed himself. The second brother killed
+four score men, and was then killed himself. Then the youngest
+brother, seeing how things were, thought it would be useless to go on
+fighting alone. For this reason he ran away. Having run away, he
+got home. Having got home, he came to his house. Then he
+invoked the aid of all the neighbourhood. He invoked the aid even
+of those Ainos who dwelt in the land of the Japanese. Then he went
+off with plenty of men. Having gone off, he fought against Tun-uwo-ush.
+In the war, he killed Tun-uwo-ush and all his followers.
+Then he got back both the deer and the woman. That was the last
+of the Aino wars.&mdash;(Translated literally. Told by Ishanashte, 8th
+November, 1886.)<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span></p>
+
+
+<div class="center2">liv.&mdash;<i>Dreams.</i></div>
+
+<p>To dream of rice-beer, a river, swimming, or anything connected
+with liquids, causes rainy weather. For instance, I dreamt last night
+that I was drinking rice-beer, and accordingly it is raining to-day.</p>
+
+<p>To dream of eating meat brings disease. So does dreaming of
+eating sugar or anything red.</p>
+
+<p>To dream of killing or knocking a man down is lucky. To dream
+of being killed or knocked down is unlucky.</p>
+
+<p>To dream that a heavy load which one is carrying feels light is
+lucky. The contrary dream prognosticates disease.</p>
+
+<p>To dream of a long rope which does not break, and in which there
+are no knots even when it is wound up, is lucky, and prognosticates
+victory.</p>
+
+<p>To dream of flying like a bird, and perching on a tree, prognosticates
+rain and bad weather.</p>
+
+<p>When a man is about to start off hunting, it is very lucky for him
+to dream of meeting a god in the mountains, to whom he gives
+presents, and to whom he makes obeisance. After such a dream, he
+is certain to kill a bear.</p>
+
+<p>To dream of being pursued with a sharp weapon is unlucky.</p>
+
+<p>To dream that one is wounded, and bleeding freely, is a good omen
+for the chase.</p>
+
+<p>To dream of the sun and moon is probably unlucky, especially if
+one dreams of the waning moon. But it is not unlucky to dream of
+the new moon.</p>
+
+<p>To dream of a bridge breaking is unlucky. But to dream of
+crossing a bridge in safety is lucky.</p>
+
+<p>For a husband to dream of his absent wife as smiling, well-dressed,
+or sleeping with himself, is unlucky.&mdash;(Written down from memory.
+Told by Ishanashte, November, 1886.)</p>
+<div class="minispace">&nbsp;</div>
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of Project Gutenberg's Aino Folk-Tales, by Basil Hall Chamberlain
+
+*** END OF THIS PROJECT GUTENBERG EBOOK AINO FOLK-TALES ***
+
+***** This file should be named 29287-h.htm or 29287-h.zip *****
+This and all associated files of various formats will be found in:
+        https://www.gutenberg.org/2/9/2/8/29287/
+
+Produced by Julie Barkley, Meredith Bach, and the Online
+Distributed Proofreading Team at https://www.pgdp.net
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+https://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at https://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+https://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at https://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit https://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including including checks, online payments and credit card
+donations.  To donate, please visit: https://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     https://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
+
+</pre>
+
+</body>
+</html>
diff --git a/29287-h/images/i001.jpg b/29287-h/images/i001.jpg
new file mode 100644
index 0000000..a615ab9
--- /dev/null
+++ b/29287-h/images/i001.jpg
diff --git a/29287-h/images/ilist.png b/29287-h/images/ilist.png
new file mode 100644
index 0000000..f5d909b
--- /dev/null
+++ b/29287-h/images/ilist.png
diff --git a/29287-h/images/ititle.png b/29287-h/images/ititle.png
new file mode 100644
index 0000000..f1ee192
--- /dev/null
+++ b/29287-h/images/ititle.png
diff --git a/29287.txt b/29287.txt
new file mode 100644
index 0000000..8714963
--- /dev/null
+++ b/29287.txt
@@ -0,0 +1,2754 @@
+The Project Gutenberg EBook of Aino Folk-Tales, by Basil Hall Chamberlain
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Aino Folk-Tales
+
+Author: Basil Hall Chamberlain
+
+Release Date: July 1, 2009 [EBook #29287]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK AINO FOLK-TALES ***
+
+
+
+
+Produced by Julie Barkley, Meredith Bach, and the Online
+Distributed Proofreading Team at https://www.pgdp.net
+
+
+
+
+
+
+ [Transcriber's Note:
+
+  The substitution [= ] have been used in this version of the text.  When
+  used, it indicates that the vowel it surrounds is a long vowel with a
+  macron (dash) above it.]
+
+
+
+ AINO FOLK-TALES.
+
+ BY
+ BASIL HALL CHAMBERLAIN.
+
+ WITH INTRODUCTION
+ BY
+ EDWARD B. TYLOR, D.C.L., F.R.S.
+
+ Privately Printed
+ FOR
+ THE FOLK-LORE SOCIETY.
+ 1888.
+ XXII.
+
+
+
+
+ List of Officers of the Society.
+ 1887-1888.
+
+ PRESIDENT.
+
+ THE RIGHT HON. THE EARL OF STRAFFORD.
+
+ VICE-PRESIDENTS.
+
+ ANDREW LANG, M.A.
+ W. R. S. RALSTON, M.A.
+ EDWARD B. TYLOR, LL.D., F.R.S.
+
+ DIRECTOR.
+
+ G. L. GOMME, F.S.A., 1, Beverley Villas, Barnes Common, S.W.
+
+ COUNCIL.
+
+ A. MACHADO Y ALVAREZ.
+ THE EARL BEAUCHAMP, F.S.A.
+ EDWARD BRABROOK, F.S.A.
+ DR. D. G. BRINTON
+ JAMES BRITTEN, F.L.S.
+ LOYS BRUEYRE.
+ MISS C. S. BURNE.
+ EDWARD CLODD.
+ PROFESSOR D. COMPARETTI.
+ G. L. GOMME, F.S.A.
+ A. GRANGER HUTT, F.S.A.
+ SIR JOHN LUBBOCK, Bt., F.R.S.
+ SIR HENRY MAINE, K.C.S.I.
+ REV. DR. RICHARD MORRIS.
+ ALFRED NUTT.
+ EDWARD PEACOCK, F.S.A.
+ Z. D. PEDROSO.
+ PROFESSOR A. H. SAYCE, M.A.
+ CAPTAIN R. C. TEMPLE.
+ HENRY B. WHEATLEY, F.S.A.
+
+ AUDITORS.
+
+ G. L. APPERSON.
+ JOHN TOLHURST, F.S.A.
+
+ LOCAL SECRETARIES.
+
+ IRELAND: G. H. KINAHAN, R.I.A.
+ SOUTH SCOTLAND: WILLIAM GEORGE BLACK.
+ NORTH SCOTLAND: REV. WALTER GREGOR.
+ INDIA: CAPTAIN R. C. TEMPLE.
+ CHINA: J. STEWART LOCKHART.
+
+ HONORARY SECRETARIES.
+
+ A. GRANGER HUTT, F.S.A., 8, Oxford Road, Kilburn, N.W.
+ J. J. FOSTER, 36, Alma Square, St. John's Wood, N.W.
+
+
+
+
+INTRODUCTION.
+
+
+Twelve hundred years ago a Chinese historian stated that "on the eastern
+frontier of the land of Japan there is a barrier of great mountains,
+beyond which is the land of the Hairy Men." These were the Aino, so
+named from the word in their own language signifying "man." Over most of
+the country of these rude and helpless indigenes the Japanese have long
+since spread, only a dwindling remnant of them still inhabiting the
+island of Yezo. Since the early days when a couple of them were sent as
+curiosities to the Emperor of China their uncouth looks and habits have
+made them objects of interest to more civilised nations. Many European
+writers have described them, but hardly any with such opportunities as
+Mr. Basil Hall Chamberlain, Professor of Philology at the T[=o]ky[=o]
+University, who has taken down from the Ainos the present collection of
+their tales, and prefaced it with an account of their ways and state of
+mind. It would hardly be for me to offer information on a subject so
+excellently handled, but the request of the Editor of the _Folk-Lore
+Journal_ that I would write an Introduction enables me to draw attention
+to the views put forward by Professor Chamberlain in another
+publication,[A] which, being printed in Japan, may be overlooked by many
+English folk-lore students, even of those interested in the curious Aino
+problem.
+
+As is well known, the hairiness of the Ainos marks them sharply off from
+the smooth-faced Japanese. No one can look at photographs of Ainos
+without admitting that the often-repeated comparison of them to bearded
+Russian peasants is much to the purpose. The likeness is much
+strengthened by the bold quasi-European features of the Ainos
+contrasting extremely with the Japanese type of face. Of course all
+this has suggested a theory of the Ainos belonging to the Aryan race;
+and, although the idea comes to nothing when examined strictly, its
+existence is an acknowledgment of the special Aino race-type. Mention
+must also be made of an anatomical peculiarity of the Aino skeleton,
+consisting of a remarkable flattening of the arm-and leg-bones. On the
+whole it is evident that the Ainos are an ancient race in this part of
+Asia, and so far isolated that anthropology has not yet the means of
+settling their physical connection with other Asiatic tribes. Professor
+Chamberlain's careful examination of the Aino language leads him to a
+similar result. It is made not only from his own knowledge, but with the
+advantage of working with the Rev. John Batchelor, who has lived as a
+missionary among the Ainos for years, and written the Grammar printed as
+a part of these Aino Studies. In structure the resemblances which the
+Aino presents to Japanese are outweighed by the differences; and, though
+it may ultimately prove to fall into a north-east Asiatic group of
+languages, this is so far from being made out that it is safest for the
+present to treat both race and language as isolated. Inasmuch as the
+little civilisation now possessed by the Ainos has in great measure been
+learnt from the Japanese, it is natural that their modern language
+should have picked up numbers of Japanese words, from the name of kamui
+which they give to their gods, down to the rice-beer or sake in which
+they seek continual drunkenness, now their main source of enjoyment. One
+purpose which their language serves is to prove how widely they once
+spread over the country now Japan, where place-names alone remain to
+indicate a former Aino population. Some of these are unmistakeably Aino,
+as Yamashiro, which must have meant "land of chestnut trees," and
+Shikyu, "place of rushes." Others, if interpreted as Japanese, have a
+far-fetched sense, as, for instance, the villages of Mennai and Tonami,
+which, if treated as Japanese, would signify "inside permission" and
+"hares in a row"; whereas, if taken to be originally Aino they may bear
+the reasonable sense of "bad stream" and "stream from the lake." The
+inference from records and local names, worked out with great care by
+Professor Chamberlain, is "that the Ainos were truly the predecessors of
+the Japanese all over the Archipelago. The dawn of history shows them
+to us living far to the south and west of their present haunts; and ever
+since then, century by century, we see them retreating eastwards and
+northwards, as steadily as the American Indian has retreated westwards
+under the pressure of the colonists from Europe."
+
+As with their language, so with their folk-lore, which largely shows
+itself adopted from the Japanese. In the present collection the stories
+of the Salmon-king (xxxiv.), the Island of Women (xxxiii.), and others,
+are based on episodes of Japanese tales, sometimes belonging to
+world-wide cycles of myth, as in the theme of the mortal who eats the
+deadly food of Hades (xxxv.), which has its typical example in the story
+of Persephone. On reading the short but curious tale (xvi.), How it was
+settled who should rule the World, one sees at once that the cunning
+Fox-god has come in from the well-known fox mythology of Japan; and as
+to the very clever mythic episode of looking for the sunrise in the
+west, I find, on inquiry of a Japanese gentleman living in Oxford, Mr.
+Tsneta Mori, that this belongs to the tale of the Wager of the
+Phoenix, known to all Japanese children, and in which the Phoenix is
+plainly derived from China. On the other hand, there is much genuine
+Aino matter in the present collection. For instance, we learn from
+Professor Chamberlain's above-mentioned treatise why it is that Panaumbe
+("on the lower course of the river") does the clever things, while
+Penaumbe ("on the upper course of the river") is the stupid imitator who
+comes to grief. It is simply the expression of the dislike and contempt
+of the coast Ainos, who tell the stories, for the hill Ainos further up
+the rivers. It is needless to mention here the many touches of Aino
+ideas, morals, and customs, which their stories disclose, for it is in
+noticing these that much of the interest consists which the reader will
+feel in perusing them. Their most important characteristic indeed is
+insisted on by Professor Chamberlain, in remarks of which the value must
+not be overlooked. Of all the difficulties felt by the student of
+folk-lore the greatest is that of judging how far those who tell and
+listen really believe their childish wonder-tales of talking beasts and
+the like, or how far they make and take them as conscious fun. We
+ourselves are at the latter sceptical end, and many peoples we can
+examine are in a halfway state, not altogether disbelieving that big
+stones may once have been giants, or that it is a proper incident in a
+hero's career to be swallowed by a monster and get out again, but at the
+same time admitting that after all these may be only old wives' tales.
+Even savage tribes under contact with civilised men are mostly in this
+intermediate state, and thus Professor Chamberlain's statement as to the
+place of folk-lore in the Aino mind, made, as it has been, under his
+personal scrutiny, is a document of real consequence. He satisfied
+himself that his Ainos were not making believe, like Europeans with
+nursery tales, but that the explanatory myths of natural phenomena are
+to them theorems of physical science, and the wonder-tales are told
+under the impression that they really happened. Those who maintain the
+serious value of folk-lore, as embodying early but quite real stages of
+philosophy among mankind, will be grateful for this collection, in spite
+of its repulsive features, as furnishing the clearest evidence that the
+basis of their argument is not only theoretical but actual.
+
+                                                       Edward B. Tylor.
+
+
+[A] _The Language, Mythology, and Geographical Nomenclature of Japan,
+viewed in the light of Aino Studies._ By Basil Hall Chamberlain.
+Including an _Ainu Grammar_ by John Batchelor. (Memoirs of the
+Literature College, Imperial University of Japan, No. 1.) T[=o]ky[=o]:
+1887.
+
+
+
+
+AINO FOLK-LORE.
+
+By Basil Hall Chamberlain.
+
+
+_Prefatory Remarks._
+
+I visited the island of Yezo for the third time in the summer of 1886,
+in order to study the Aino language, with a view to elucidate by its
+means the obscure problem of the geographical nomenclature of Japan.
+But, as is apt to happen on such occasions, the chief object of my visit
+soon ceased to be the only object. He who would learn a language must
+try to lisp in it, and more especially must he try to induce the natives
+to chatter in it in his presence. Now in Yezo, subjects of discourse are
+few. The Ainos stand too low in the scale of humanity to have any notion
+of the civilised art of "making conversation." When, therefore, the
+fishing and the weather are exhausted, the European sojourner in one of
+their dreary, filthy seaside hamlets will find himself,--at least I
+found myself,--sadly at a loss for any further means of setting his
+native companions' tongues in motion. It is then that fairy-tales come
+to the rescue. The Ainos would not suggest the idea themselves. To
+suggest ideas is not their habit. But they are delighted to follow it
+when suggested. Simply to repeat something which they have known by
+heart ever since the days of their childhood is not such an effort to
+their easily-tired brains as is the keeping up of a conversation with
+one who speaks their language imperfectly. Their tongues are at once
+loosened.
+
+In my own case, I found myself, after a short time, listening to the
+stories for their own sake,--not merely as linguistic exercises; and I
+ventured to include a few of them in the "Memoir on the Ainos" which was
+published a few months ago by the Imperial University of Japan. Some
+remarks in a review of this "Memoir," contained in _Nature_ of the 12th
+May, 1887, have encouraged me to believe that anthropologists and
+comparative mythologists may be interested in having laid before them
+something more than mere samples of the mental products of a people
+which is interesting for three reasons,--interesting because its domain
+once extended over the entire Japanese archipelago, interesting because
+absolutely nothing certain is known as to its origin and affinities,
+interesting because it is, so to speak, almost at its last gasp. I have,
+therefore, now collected and classified all the tales that were
+communicated to me by Ainos, in Aino, during my last stay in the island,
+and more latterly in T[=o]ky[=o], when, by the kind assistance of the
+President of the University, Mr. H. Watanabe, an exceptionally
+intelligent Aino was procured from the North, and spent a month in my
+house. These tales form the paper which I now have the honour to offer
+for the acceptance of your learned Society.
+
+It would, no doubt, be possible to treat the subject of Aino folk-lore
+in great detail. The gloss might easily be made longer than the text.
+Each story might be analysed according to the method proposed by the
+Folk-Lore Society; a "survey of incidents" might be appended to each, as
+in Messrs. Steel and Temple's charming "Wide-Awake Stories," from the
+Punjab and Cashmere. More interesting to the anthropologist than such
+mechanical dissection of each tale considered as an independent entity
+would be the attempt to unravel the affinities of these Aino tales. How
+many of them, what parts of them, are original? How many of them are
+borrowed, and whence?
+
+To carry out such an investigation with that completeness which would
+alone give it serious value, would necessitate a greater expenditure of
+time than my duties will allow of, perhaps also a fund of multifarious
+knowledge which I do not possess. I would, therefore, merely suggest in
+passing that the probabilities of the case are in favour of the Ainos
+having borrowed from their only clever neighbours, the Japanese. (The
+advent of the Russians is so recent that they need hardly be counted in
+this connection.) The reasons for attributing to the Japanese, rather
+than to the Ainos, the prior possession (which, by the way, by no means
+implies the invention) of the tales common to both races, are partly
+general, partly special. Thus it is _a priori_ likely that the stupid
+and barbarous will be taught by the clever and educated, not the clever
+and educated by the stupid and barbarous. On the other hand, as I have
+elsewhere demonstrated, a comparative study of the languages of the two
+peoples shows clearly that this _a priori_ view is fully borne out so
+far as far as the linguistic domain is concerned. The same remark
+applies to social customs. Even in religion, the most conservative of
+all institutions, especially among barbarians, the Ainos have suffered
+Japanese influence to intrude itself. It is Japanese rice-beer, under
+its Japanese name of _sake_, which they offer in libations to their
+gods. Their very word for "prayer" seems to be archaic Japanese. A
+mediaeval Japanese hero, Yoshitsune, is generally allowed to be held in
+religious reverence by them. The idea of earthquakes being caused by the
+wriggling of a gigantic fish under the earth is shared by the Ainos with
+the Japanese and with several other races.
+
+At the same time, the general tenour and tendency of the tales and
+traditions of the Ainos wear a widely different aspect from that which
+characterises the folk-lore of Japan. The Ainos, in their humble way,
+are addicted to moralising and to speculating on the origin of things. A
+perusal of the following tales will show that a surprisingly large
+number of them are attempts to explain some natural phenomenon, or to
+exemplify some simple precept. In fact they are science,--physical
+science and moral science,--at a very early stage. The explanations
+given in these tales completely satisfy the adult Aino mind of the
+present day. The Aino fairy-tales are not, as ours are, survivals from
+an earlier stage of thought. They spring out of the present state of
+thought. Even if not invented of recent years they fit in with the
+present Aino view of things,--so much so, that an Aino who recounts one
+of his stories does so under the impression that he is narrating an
+actual event. He does not "make believe" like the European nurse, even
+like the European child, who has always, in some nook or corner of his
+mind, a presentiment of the scepticism of his later years.
+
+So far as I can judge, that "disease of language" which we call
+metaphor, and which is held by some great authorities to have been the
+chief factor in the fabrication of Aryan myth, has no place in Aino
+fairy-land; neither have the phenomena of the weather attracted more
+attention than other things. But I speak subject to correction. Perhaps
+it is not wise to invite controversy on such a point unless one is well
+armed for the fight.
+
+Failing an elaborate analysis of the Aino fairy-tales, and a discussion
+of their origin and affinities, what I venture to offer for your
+Society's acceptance is the simple text of the tales themselves,
+rendered into English. Nine of them have already been printed in the
+Aino "Memoir" already referred to. One has been printed (but not quite
+in its genuine form, which decency was supposed to forbid) at the end of
+Mr. Batchelor's grammar included in the same "Memoir." All the others
+are now given to the world for the first time, never having yet appeared
+in any language, not even in Japanese.
+
+I would draw special attention to the character of the translation, as
+being an absolutely literal one in the case of all those stories which I
+originally wrote down in Aino from the dictation of native informants.
+As time pressed, however, I sometimes had the story told me more
+rapidly, and wrote it down afterwards in English only, but never more
+than a few hours afterwards. In such cases, though every detail is
+preserved, the rendering is of course not actually literal. This, and
+the fact that there were several informants, will account for the
+difference of style between the various stories. I have appended to each
+story either the words "translated literally," or the words "written
+down from memory," together with the date and the name of the informant,
+in order that those who use the collection may know exactly what it is
+that they are handling. In all such matters, absolute accuracy, absolute
+literalness, wherever attainable, is surely the one thing necessary. Not
+all the charm of diction, not all the ingenious theories in the world,
+can for a moment be set in the balance against rigid exactness, even if
+some of the concomitants of rigid exactness are such as to spoil the
+subject for popular treatment. The truth, the stark naked truth, the
+truth without so much as a loin-cloth on, should surely be the
+investigator's sole aim when, having discovered a new set of facts, he
+undertakes to present them to the consideration of the scientific world.
+
+Of course Aino tales, like other tales, may also be treated from a
+literary point of view. Some of the tales of the present collection,
+prettily illustrated with pictures by Japanese artists, and altered,
+expurgated, and arranged _virginibus puerisque_, are at the present
+moment being prepared by Messrs. Ticknor & Co., of Boston, who thought
+with me that such a venture might please our little ones both in England
+and in the United States. But such things 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 fashions have to the anatomy of the human frame.
+
+The present paper, on the contrary, is intended for the sole perusal of
+the anthropologist and ethnologist, who would be deprived of one of the
+best means of judging of the state of the Aino mind if the hideous
+indecencies of the original were omitted, or its occasional ineptitude
+furbished up. Aino mothers, lulling their babies to sleep, as they rock
+them in the cradle hung over the kitchen fire, use words, touch on
+subjects which we never mention; and that precisely is a noteworthy
+characteristic. The innocent savage is not found in Aino-land, if indeed
+he is to be found anywhere. The Aino's 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 classification of the stories, no importance is
+claimed. It was necessary to arrange them somehow; and the division into
+"Tales Accounting for the Origin of Phenomena," "Moral Tales," "Tales of
+the Panaumbe and Penaumbe Cycle," and "Miscellaneous Tales," suggested
+itself as a convenient working arrangement. The "Scraps of Folk-Lore,"
+which have been added at 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 repetitions.
+No doubt such repetitions have a confirmatory value, especially when the
+repetition is of the nature of a variant. Still, one would willingly
+spare them for the sake of new tales.
+
+The Aino names appended to the stories are those of the men by whom they
+were told to me, viz. Penri, the aged chief of Piratori; Ishanashte of
+Shumunkot; Kannariki of Poropet (Jap. Horobetsu); and Kuteashguru of
+Sapporo. Tomtare of Y[=u]rap 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 Tureshi[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.
+ Miyanoshita, Japan,
+          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 anus 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-Gods._
+
+Two young thunder-gods, sons of the chief thunder-god, fell violently in
+love with the same Aino woman. Said one of them to the 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-god. "You
+shall be taken at your word"; and forthwith the one of them who had said
+he would become a flea was turned into a flea, while he who said he
+would become a louse was turned into a louse. Hence all the fleas and
+lice that exist at the present day.
+
+This accounts for the fact that, whenever there is a thunder-storm,
+fleas jump out of all sorts of places where there were none to be seen
+before.--(Written down from memory. Told by Ishanashte, 27th November,
+1886.)
+
+
+iii.--_Why Dogs cannot speak._
+
+Formerly dogs could speak. Now they cannot. The reason is that a dog,
+belonging to a certain man a long time ago, inveigled his master into
+the forest under the pretext of showing him game, and there caused him
+to be devoured by a bear. Then the dog went home to his master's widow,
+and lied to her, saying: "My master has been killed by a bear. But when
+he was dying he commanded me to tell you to marry me in his stead." The
+widow knew that the dog was lying. But he kept on urging her to marry
+him. So at last, in her grief and rage, she threw a handful of dust into
+his open mouth. This made him unable to speak any more, and therefore no
+dogs can speak even to this very day.--(Written down from memory. Told
+by Ishanashte, 29th November, 1886.)
+
+
+iv.--_Why the Cock cannot fly._
+
+When the Creator had finished creating the world, and had returned to
+the sky, he sent down the cock to see whether the world was good or not,
+with orders to come back at once. But the world was so beautiful, that
+the cock, unable to tear himself away, kept lingering on from day to
+day. At last, after a long time, he was on his way flying back up to the
+sky. But God, angry with him for his disobedience, stretched forth his
+hand, and beat him down to earth, saying: "You are not wanted in the sky
+any more."
+
+That is why, to this very day, the cock cannot fly high.--(Written down
+from memory. Told by Penri, 18th July, 1886.)
+
+
+v.--_The Origin of the Hare._
+
+Suddenly there was a large house on the top of a mountain, wherein were
+six people beautifully arrayed, but constantly quarrelling. Whence they
+came was unknown. Thereupon Okikurumi came and said: "Oh! you bad hares!
+you wicked hares! who does not know your origin? The children in the sky
+were pelting each other with snowballs, and the snowballs fell into the
+world of men. As it would be a pity to waste anything that falls from
+the sky, the snowballs were turned into hares, and those hares are you.
+You, who dwell in this world, which belongs to me, should not quarrel.
+What is it that you are making such a noise about?"
+
+With these words, Okikurumi seized a fire-brand, and beat each of the
+six with it in turn. Thereupon all the hares ran away. This is the
+origin of the hare[-god]; and for this reason the body of the hare is
+white because made of snow, while its ears--which are the place where it
+was charred by the fire-brand,--are black.--(Translated literally. Told
+by Penri, 10th July, 1886.)
+
+
+vi.--_The Position of the Private Parts._
+
+At the beginning of the world it had been the Creator's intention to
+place both men's and women's genitals on their foreheads so that they
+might be able to procreate children easily. But the otter made a mistake
+in conveying the message to that effect; and that is how the genitals
+come to be in the inconvenient place they are now in.--(Written down
+from memory. Told by Ishanashte, 11th July, 1886.)
+
+
+vii.--_The Reason for there being no Fixed Time for Human Beings to
+copulate._
+
+Anciently the Creator summoned all the birds and beasts, the gods and
+devils together, in order to instruct them on the subject of copulation.
+So the birds and all the others of every sort assembled, and learnt from
+the Creator when to copulate, and when to give birth to their young.
+
+Then the Creator said to the horse: "Oh! thou divine ancestor of horses!
+It will be well for thee to copulate one spring, and to give birth to
+thy young in the spring of the following year; and thou mayest eat any
+of the grass that may grow in any land." At these words, the horse was
+delighted, and forthwith trotted out. But, as he rose, he kicked God in
+the forehead. So God was very angry, and pressed his hand to his head,
+so much did it hurt him.
+
+Meanwhile, the ancestor of men came in, and asked saying: "How about me?
+When shall I copulate?" To which God, being still angry, replied:
+"Whenever you like!" For this reason, that race of creatures which is
+called man copulate at all times.--(Translated literally. Told by
+Ishanashte, 12th July, 1886).
+
+
+viii.--_The Owl and the Tortoise._
+
+The tortoise[-god] in the sea and the owl[-god] on land were very
+intimate. The tortoise spoke thus: "Your child is a boy. My child is a
+girl. So it will be good for us to unite them in marriage. If I send
+into the river the fish that there are in the sea your son and my
+daughter, being both of them enabled to eat fish, will possess the
+world." Thus spoke the tortoise. The owl was greatly obliged. For this
+reason, the child of the tortoise and the child of the owl became
+husband and wife. For this reason, the owl, without the least
+hesitation, eats every fish that comes into the river.--(Translated
+literally. Told by Penri, 15th July, 1886.)
+
+
+ix.--_How a Man got the better of two Foxes._
+
+A man went into the mountains to get bark to make rope with, and found a
+hole. To this hole there came a fox, who spoke as follows, though he was
+a fox, in human language: "I know of something from which great profit
+may be derived. Let us go to the place to-morrow!" To which the fox
+inside the hole replied as follows: "What profitable thing do you
+allude to? After hearing about it, I will go with you if it sounds
+likely to be profitable; and if not, not." The fox outside spoke thus:
+"The profitable thing to be done is this. I will come here to-morrow
+about the time of the mid-day meal. You must be waiting for me then, and
+we will go off together. If you take the shape of a horse, and we go off
+together, I taking the shape of a man and riding on your back, we can go
+down to the shore, where dwell human beings possessed of plenty of food
+and all sorts of other things. As there is sure to be among the people
+some one who wants a horse, I will sell you to him who thus wants a
+horse. I can then buy a quantity of precious things and of food. Then I
+shall run away; and you, having the appearance of a horse, will be led
+out to eat grass, and be tied up somewhere on the hillside. Then, if I
+come and help you to escape, and we divide the food and the precious
+things equally between us, it will be profitable for both of us." Thus
+spoke the fox outside the hole; and the fox inside the hole was very
+glad, and said: "Come and fetch me early to-morrow, and we will go off
+together."
+
+The man was hidden in the shade of the tree, and had been listening.
+Then the fox who had been standing outside went away, and the man, too,
+went home for the night. But he came back next day to the mouth of the
+hole, and spoke thus, imitating the voice of the fox whom he had heard
+speaking outside the hole the day before: "Here I am. Come out at once!
+If you will turn into a horse, we will go down to the shore." The fox
+came out. It was a big fox. The man said: "I have come already turned
+into a man. If you turn into a horse, it will not matter even if we are
+seen by other people." The fox shook itself, and became a large chestnut
+[_lit._ red] horse. Then the two went off together, and came to a very
+rich village, plentifully provided with everything. The man said: "I
+will sell this horse to anybody who wants one." As the horse was a very
+fine one, every one wanted to buy it. So the man bartered it for a
+quantity of food and precious things, and then went away.
+
+Now the horse was such a peculiarly fine one that its new owner did not
+like to leave it out-of-doors, but always kept it in the house. He shut
+the door, and he shut the window, and cut grass to feed it with. But
+though he fed it, it could not (being really a fox) eat grass at all.
+All it wanted to eat was fish. After about four days it was like to die.
+At last it made its escape through the window and ran home; and,
+arriving at the place where the other fox lived, wanted to kill it. But
+it discovered that the trick had been played, not by its companion fox,
+but by the man. So both the foxes were very angry, and consulted about
+going to find the man and kill him.
+
+But though the two foxes had decided thus, the man came and made humble
+excuses, saying: "I came the other day, because I had overheard you two
+foxes plotting; and then I cheated you. For this I humbly beg your
+pardon. Even if you do kill me, it will do no good. So henceforward I
+will brew rice-beer for you, and set up the divine symbols for you, and
+worship you,--worship you for ever. In this way you will derive greater
+profit than you would derive from killing me. Fish, too, whenever I make
+a good catch, I will offer to you as an act of worship. This being so,
+the creatures called men shall worship you for ever."
+
+The foxes, hearing this, said: "That is capital, we think. That will do
+very well." Thus spake the foxes. Thus does it come about that all men,
+both Japanese and Aino, worship the fox. So it is said.--(Translated
+literally. Told by Ishanashte, 15th July, 1886.)
+
+
+x.--_The Man who Married the Bear-Goddess._
+
+There was a very populous village. It was a village having both plenty
+of fish and plenty of venison. It was a place lacking no kind of food.
+Nevertheless, once upon a time, a famine set in. There was no food, no
+venison, no fish, nothing to eat at all; there was a famine. So in that
+populous village all the people died.
+
+Now the village chief was a man who had two children, a boy and a girl.
+After a time, only those two children remained alive. Now the girl was
+the older of the two, and the boy was the younger. The girl spoke thus:
+"As for me, it does not matter even if I do die, since I am a girl. But
+you, being a boy, can, if you like, take up our father's inheritance. So
+you should take these things with you, use them to buy food with, eat
+it, and live." So spoke the girl, and took out a bag made of cloth, and
+gave it to him.
+
+Then the boy went out on to the sand, and walked along the sea-shore.
+When he had walked on the sand for a long time, he saw a pretty little
+house a short way inland. Near it was lying the carcase of a large
+whale. The boy went to the house, and after a time entered it. On
+looking around, he saw a man of divine appearance. The man's wife, too,
+looked like a goddess, and was dressed altogether in black raiment. The
+man was dressed altogether in speckled raiment. The boy went in, and
+stood by the door. The man said to him: "Welcome to you, whencesoever
+you may have come." Afterwards a lot of the whale's flesh was boiled,
+and the boy was feasted on it. But the woman never looked towards him.
+Then the boy went out and fetched his parcel, which he had left outside.
+He brought in the bag made of cloth which had been given to him by his
+sister, and opened its mouth. On taking out and looking at the things
+inside it, they were found to be very precious treasures. "I will give
+you these treasures in payment for the food," said the boy, and gave
+them to that divine-looking man-of-the-house. The god, having looked at
+them, said: "They are very beautiful treasures." He said again: "You
+need not have paid me for the food. But I will take these treasures of
+yours, carry them to my [other] house, and bring you my own treasures in
+exchange for them. As for this whale's flesh, you can eat as much of it
+as you like, without payment." Having said this, he went off with the
+lad's treasures.
+
+Then the lad and the woman remained together. After a time the woman
+turned to the lad, and said: "You lad! listen to me when I speak. I am
+the bear-goddess. This husband of mine is the dragon-god. There is no
+one so jealous as he is. Therefore did I not look towards you, because I
+knew that he would be jealous if I looked towards you. Those treasures
+of yours are treasures which even the gods do not possess. It is because
+he is delighted to get them that he has taken them with him to
+counterfeit them and bring you mock treasures. So when he shall have
+brought those treasures and shall display them, you must speak thus: 'We
+need not exchange treasures. I wish to buy the woman!' If you speak
+thus, he will go angrily away, because he is such a jealous man. Then
+afterwards we can marry each other, which will be very pleasant. That is
+how you must speak." That was what the woman said.
+
+Then, after a certain time, the man of divine appearance came back
+grinning. He came bringing two sets of treasures, the treasures which
+were treasures and his own other treasures. The god spoke thus: "You,
+lad! As I have brought the treasures which are your treasures, it will
+be well to exchange them for my treasures." The boy spoke thus: "Though
+I should like to have treasures also, I want your wife even more than I
+want the treasures; so please give me your wife instead of the
+treasures." Thus spoke the lad.
+
+He had no sooner uttered the words than he was stunned by a clap of
+thunder above the house. On looking around him, the house was gone, and
+only he and the goddess were left together. He came to his senses. The
+treasures were there also. Then the woman spoke thus: "What has happened
+is that my dragon-husband has gone away in a rage, and has therefore
+made this noise, because you and I wish to be together. Now we can live
+together." Thus spoke the goddess. Afterwards they lived together. This
+is why the bear is a creature half like a human being.--(Translated
+literally. Told by Ishanashte, 9th November, 1886.)
+
+
+xi.--_The two Foxes, the Mole, and the Crows._
+
+Two brother foxes consulted together thus: "It would be fun for us to go
+down among men, and assume human shape." So they made treasures and they
+made garments out of the leaves of various trees, and they made various
+things to eat and cakes out of the gum which comes out of trees. But the
+mole[-god] saw them making all these preparations. So the mole made a
+place like a human village, and placed himself in it under the disguise
+of a very old man. The foxes came to that village; they came to the very
+old man's house. And the mole himself made beautiful treasures and made
+garments out of various herbs and leaves of trees; and, taking
+mulberries and grapes from the tops of the trees, he made good food. On
+the arrival of the foxes, the mole invited all the crows in the place
+and all sorts of birds. He gave them human shape, and placed them as
+owners in the houses of the village. Then the mole, as chief of the
+village, was a very old man.
+
+Then the foxes came, having assumed the shape of men. They thought the
+place was a human village. The old chief bought all the things which the
+foxes had brought on their backs, all their treasures and all their
+food. Then the old man displayed to them his own beautiful treasures.
+The old man displayed all his beautiful things, his garments. The foxes
+were much pleased. Then the old man spoke thus: "Oh you strangers! as
+there is a dance in my village, it will be well for you to see it." Then
+all the people in the village danced all sorts of dances. But at last,
+owing to their being birds, they began to fly upwards, notwithstanding
+their human shape. The foxes saw this, and were much amused. The foxes
+ate both of the mulberries and of the grapes. They tasted very good. It
+was great fun, too, to see the dancing. Afterwards they went home.
+
+The foxes, thought thus: "What is nicer even than treasures is the
+delicious food which human beings have. As we do not know what it is,
+let us go again and buy some more of it." So they again made treasures
+out of herbs. Then they again went down to that village. The mole was in
+a golden house--a large house. He was alone in it, having sent all the
+crows and the rest away. As the foxes entered the house and looked about
+them, they saw a very venerable god. The god spoke thus: "Oh! you foxes;
+because you had assumed human shape, you made all sorts of counterfeit
+treasures. I saw all that you did. It is by me, and because of this,
+that you are brought here. You think this is a human village; but it is
+the village of me, your master the mole. It seems you constantly do all
+sorts of bad things. If you do so, it is very wrong; so do not assume
+human shape any more. If you will cease to assume human shape, you may
+henceforth eat your fill of these mulberries and grapes. You and your
+companions the crows may eat together of the mulberries and of all
+fruits at the top of the trees, which the crows cause to drop down. This
+will be much more profitable for you than to assume human shape." Thus
+spoke the mole.
+
+Owing to this, the foxes left off assuming human shape, and, from that
+time forward, ate as they pleased of the mulberries and the grapes. When
+the crows let any drop, they went underneath the trees and ate them.
+They became very friendly together.--(Translated literally. Told by
+Ishanashte, 11th November, 1886.)
+
+
+xii.--_The Stolen Charm._
+
+A very rich man kept a puppy and a fox-cub. Besides these he possessed a
+tiny silver model of a ship,--a charm given to him by some god, what god
+I know not. One day this charm was stolen, and could nowhere be found.
+The rich man was so violently grieved at this, that he lay down and
+refused all food, and was like to die. Meanwhile the puppy and the
+fox-cub played about in his room. But when they saw, after some time,
+that the man was really going to die, the fox-cub said to the puppy: "If
+our master dies, we shall die of hunger too; so we had better search for
+the charm." So they consulted as to the best way to search for it; and
+at last the fox-cub was struck by the idea that the ogre who lived at
+the top of the large mountain that stands at the end of the world might
+have stolen the charm and put it into his box. The fox-cub seemed to see
+that this had really happened. So the two little animals determined to
+go and rescue the charm from the ogre. But they knew that they could not
+accomplish this alone, and resolved to add the rat[-god] to their
+number. So they invited the rat, and the three went off, dancing
+merrily.
+
+Now the ogre was always looking steadily in the direction of the sick
+rich man, hoping that he would die. So he did not notice the approach of
+the fox-cub, the dog, and the rat. So when they reached the ogre's
+house, the rat, with the help of the fox-cub, scooped out a passage
+under and into the house, by which all three made their way in. They
+then decided that it must be left to the rat to get hold of the charm by
+nibbling a hole in the box in which it was kept. Meanwhile the fox-cub
+assumed the shape of a little boy, and the puppy that of a little
+girl,--two beautiful little creatures who danced and went through all
+sorts of antics, much to the amusement of the ogre. The ogre was,
+however, suspicious as to how they had come into the house, and whence
+they had come, for the doors were not open. So he determined just to
+divert himself awhile by watching their frolics, and then to kill them.
+Meanwhile the rat had nibbled a hole in the box. Then getting into it,
+he rescued the charm, and went out again through the passage in the
+ground. The little boy and girl disappeared too; how, the ogre could not
+tell. He made to pursue them through the door, when he saw them fleeing.
+But on second thoughts he came to the conclusion that, having once been
+taken in by a fox, there was no use in further endeavours. So he did not
+follow the three animals as they fled away.
+
+They returned to the village; the puppy and the fox-cub to their
+master's house, the rat to its own place. The puppy and the fox-cub took
+home with them the charm, and placed it by their master's pillow,
+playing about near him, and pulling his clothes a little with their
+teeth. At length he lifted his head and saw the charm. Then he
+worshipped it with great joy and gratitude. Afterwards the fox-cub and
+the puppy caused him to see in a dream how the charm had been recovered
+through the rat's assistance. So he worshipped the rat also.
+
+For this reason the Ainos do not think so very badly of the rat after
+all. The fox, too, though often pursued by dogs, will sometimes make
+friends with them; and even when a dog is pursuing a fox, it will not
+bite the latter if it turns its face towards the pursuer.--(Written down
+from memory. Told by Ishanashte, 21st November, 1886.)
+
+
+xiii.--_The Fox, the Otter, and the Monkey._
+
+In very ancient days, at the beginning of the world, there were a fox,
+an otter, and a monkey, all three of whom lived on the most intimate
+terms of friendship.
+
+One day the fox spoke to the other two as follows: "What do you say to
+our going off somewhere, and stealing food and treasures from the
+Japanese?" His two companions having consented, they all went together
+to a distant place, and stole a bag of beans, a bag of salt, and a mat
+from the house of a very rich man. When they had come home with their
+plunder, the fox said: "Otter! you had better take the salt, for it will
+be useful to you in salting the fish which you catch in the water when
+you go fishing. Monkey! do you take the mat; it will be very useful for
+you to make your children dance upon. As for myself, I will take the bag
+of beans."
+
+After this, all three retired to their respective houses; and a little
+later the otter went to the river to fish. But, as he took his bag of
+salt with him when he made the plunge, all the salt was melted in a
+moment, to his great disappointment. The monkey was equally unlucky;
+for, having taken his mat and spread it on the top of a tree, and made
+his children dance there, the children fell, and were dashed to pieces
+on the ground below.
+
+The monkey and the otter, enraged by the misfortunes which the fox's
+wiles had brought upon them, now joined together in order to fight the
+fox. So the latter took a lot of beans out of his bag, chewed them to a
+pulp, smeared all his body with the paste, and lay down pretending to be
+very ill. And when the otter and the monkey came and made to kill him,
+he said: "See to what a pitiful plight I am reduced! As a punishment for
+having deceived you, my whole body is now covered with boils, and I am
+on the point of death. There is no need for you to kill me. Go away! I
+am dying fast enough." The monkey looked, and saw that the fox seemed to
+be speaking the truth. So he went testily away, across the sea to Japan.
+That is the reason why there are no monkeys in the land of the
+Ainos.--(Written down from memory. Told by Ishanashte, 11th July, 1886.)
+
+
+xiv.--_The Fox and the Tiger._--(No. I.)
+
+Said the tiger to the fox: "Let us run a race from the top of the world
+to the bottom of the world, and he who wins it shall be lord of the
+world!" The fox agreed, and off the tiger bounded, but without noticing
+that the fox had caught hold of his tail so as to get pulled along by
+him. Just as the tiger was about to reach the other end, he suddenly
+whisked round, in order to jeer at the fox, whom he believed to be far
+behind. But this motion exactly threw the fox safely on to the far end,
+so that he was able to call out to the astonished tiger: "Here I am.
+What are you so long about?"
+
+For this reason there are no tigers in Aino-land.
+
+
+(No. II.)
+
+Said the tiger to the fox: "You are said to be the craftiest of all
+creatures. Let us now enter into rivalry, and see which of us can roar
+the loudest; for to him shall belong the chieftainship of the world."
+The fox consented, and the two stood up alongside of each other. But as
+it was for the tiger to roar first, he remained standing up, and did not
+notice how the fox scraped a hole with his paws to hide his head in, so
+that his ears might not be stunned by the tiger's roaring.
+
+Well, the tiger roared a roar which he thought must be heard from the
+top of the world to the bottom of the world, and must certainly stun the
+fox. But the fox, as soon as he knew the tiger's roar to be at an end,
+jumped up out of the hole where he had been hiding his ears, and said:
+"Why! I hardly heard you. You can surely roar louder than that. You had
+better try again."
+
+The tiger was very angry at this; for he had expected that the fox would
+be stunned to death. However he resolved to make another still more
+tremendous effort. He did so, while the fox again hid his head in the
+hole; and the tiger burst his inside in the attempt.
+
+For this reason there are no tigers in Aino-land. For this reason, also,
+foxes are crafty and eloquent even at the present day.--(Written down
+from memory. Told by Ishanashte, 27th November, 1886.)
+
+
+xv.--_The Punishment of Curiosity._
+
+In very ancient days, when the world had just been made, everything was
+still unsettled and dangerous. The crust of the earth was thin, and all
+was burning beneath. For this reason the people did not dare to venture
+outside of their huts even to obtain food: for they would have scorched
+their feet. So they were fed by the god Okikurumi, who used to fish for
+them, and then send round his wife Turesh with what he had caught. But
+he commanded the people to ask no questions, and never to attempt to
+look at Turesh's face. But one day an Aino in one of the huts was not
+content with being fed for nothing, and disobeyed Okikurumi's commands.
+He wished to see who the woman was that came round every day with food.
+So he waited till her hand was stretched in at the window, seized hold
+of it, and pulled her in by main force. She screamed and struggled; and,
+when she was inside the hut, she turned into a wriggling, writhing
+dragon. The sky darkened, the thunder crashed, the dragon vanished, and
+the hut was consumed by lightning. Okikurumi was very angry at what the
+man had done. So he left off feeding the people, and went away, none,
+knew whither. That is why the Ainos have been poor and miserable ever
+since that time.--(Written down from memory. Told by Kuteashguru, July,
+1886.)
+
+
+xvi.--_How it was settled who should rule the World._
+
+When the Creator had finished creating this world of men, the good and
+the bad gods were all mixed together promiscuously, and began disputing
+for the possession of the world. They disputed,--the bad gods wanting to
+be at the head of the government of this world, and the good gods
+likewise wanting to be at the head. So the following arrangement was
+agreed to: Whoever, at the time of sunrise, should be the first to see
+the luminary, should rule the world. If the bad gods should be the first
+to see it rise, then they should rule; and if the good gods should be
+the first, then they should rule. Thereupon both the bad Gods and the
+brilliant gods looked towards the place where the luminary was to rise.
+But the fox[-god] alone stood looking towards the west. After a little
+time, the fox cried out: "I see the sunrise." On the gods, both bad and
+good, turning round and gazing, they saw in truth the refulgence of the
+luminary in the west. This is the cause for which the brilliant gods
+rule the world.--(Translated literally. Told by Ishanashte, 10th July,
+1886.)
+
+
+xvii.--_The Man who lost his Wife._
+
+A man had lost his wife, and was searching for her everywhere, over hill
+and dale, forest and sea-shore. At last he came to a wide plain, on
+which stood an oak-tree. Going up to it he found it to be not so much an
+oak-tree as a house, in which dwelt a kind-looking old man. Said the old
+man: "I am the god of the oak-tree. I know of your loss, and have seen
+your faithful search. Rest here awhile, and refresh yourself by eating
+and smoking. After that, if you hope to find your wife again, you must
+obey my orders, which are as follows: Take this golden horse, get on his
+back, fly up on him to the sky, and, when you get there, ride about the
+streets, constantly singing."
+
+So the man mounted the horse, which was of pure gold. The saddle and all
+the trappings were of gold also. As soon as he was in the saddle, the
+horse flew up to the sky. There the man found a world like ours, but
+more beautiful. There was an immense city in it; and up and down the
+streets of that city, day after day, he rode, singing all the while.
+Every one in the sky stared at him, and all the people put their hands
+to their noses, saying: "How that creature from the lower world stinks!"
+At last the stench became so intolerable to them that the chief god of
+the sky came and told him that he should be made to find his wife if
+only he would go away. Thereupon the man flew back to earth on his
+golden horse. Alighting at the foot of the oak-tree, he said to the
+oak-god: "Here am I. I did as you bade me. But I did not find my wife."
+"Wait a moment," said the oak-god; "you do not know what a tumult has
+been caused by your visit to the sky, neither have I yet told you that
+it was a demon who stole your wife. This demon, looking up from hell
+below, was so much astonished to see and hear you riding up and down the
+streets of heaven singing, that his gaze is still fixed in that
+direction. I will profit hereby to go round quietly, while his attention
+is absorbed, and let your wife out of the box in which he keeps her shut
+up."
+
+The oak-god did as he had promised. He brought back the woman, and
+handed over both her and the gold horse to the man, saying: "Do not use
+this horse to make any more journeys to the sky. Stay on earth, and
+breed from it." The couple obeyed his commands, and became very rich.
+The gold horse gave birth to two horses, and these two bred likewise,
+till at last horses filled all the land of the Ainos.--(Written down
+from memory. Told by Ishanashte, 21st July, 1886.)
+
+
+xviii.--_The First Appearance of the Horse in Aino-land._
+
+A very beautiful woman had a husband. He was a very skilful fellow. Once
+he went to the mountains, and disappeared. But at night he returned,
+bearing a deer on his back. After feasting on the deer, they went to
+bed. But in the middle of the night, the woman wept and screamed,
+saying: "This man is not my husband. Though with shame, I will declare
+the fact as it is. His penis is so big, so big, so big, that it will not
+get into my vagina; and if it did get in, I should die."
+
+Alarmed by her cries, the neighbours ran out, and came into her house;
+and one strong fellow took a stick, and beat the husband, saying: "You
+must be some sort of devil," whereupon the husband turned into a horse,
+and ran away neighing. Afterwards he was beaten to death.
+
+The truth was that the husband had been killed and supplanted by the
+horse. That was the first the Ainos saw of horses. In ancient days every
+sort of creature could thus assume human shape. So it is
+said.--(Translated literally. Told by Penri, 12th July, 1886.)
+
+
+xix.--_Sunrise._
+
+When the sun rises at the head of the world [_i.e._ in the east], a
+devil tries to swallow it. But some one thrusts two or three crows or
+foxes into the devil's mouth. Meanwhile the sun mounts on high. The
+creatures, than which there are none more numerous in this world, are
+the crows and the foxes. That is why things are thus. In return for this
+service of theirs, the crows and foxes share in all man's eatables. It
+is because of the above fact.--(Translated literally. Told by Penri,
+13th July, 1886.)
+
+
+xx.--_The Sex of the Two Luminaries._
+
+Formerly it was the female luminary that came out at night. But she was
+so greatly shocked at the immoralities which she saw going on out of
+doors among the grass, that she exchanged with the male luminary, who,
+being a man, did not care so much. So now the sun is a female deity, and
+the moon is a male deity. But surely the sun must be often shocked at
+what she sees going on even in the day-time, when the young people are
+in the open among the grass.--(Written down from memory. Told by
+Ishanashte, November, 1886.)
+
+
+
+
+II.--MORAL TALES.
+
+
+xxi.--_The Kind Giver and the Grudging Giver._
+
+A certain man had laid his net across the river; having laid his net, he
+killed a quantity of fish. Meanwhile there came a raven, and perched
+beside him. It seemed to be greatly hungering after the fish. It was
+much to be pitied. So the fisherman washed one of the fish, and threw it
+to the raven. The raven ate the fish with great joy. Afterwards the
+raven came again. Though it was a raven, it spoke thus, just like a
+human being: "I am very grateful for having been fed on fish by you. If
+you will come with me to my old father, he too will thank you. So you
+had better come."
+
+The man went with the raven. Being a raven, it flew through the air. The
+man followed it on foot. After they had gone a long way, they came to a
+large house. When they got there, the raven went into the house. The man
+went in also. When he looked, it appeared like a human being in form,
+though it was a raven. There were also a divine old man and a divine old
+woman besides the divine girl. This girl was she who had led the man
+hither. The divine old man spoke thus: "I am very grateful to you. As I
+am very grateful to you for feeding my daughter with good fish, I have
+had you brought here in order to reward you." Thus spoke the divine old
+man.
+
+Then there were a gold puppy and a silver puppy. Both these puppies were
+given to the man. The divine old man spoke thus: "Though I should give
+you treasures, it would be useless. But if I give you these puppies, you
+will be greatly benefited. As for the excrements of these two puppies,
+the gold puppy excretes gold and the silver puppy excretes silver. This
+being so, you will be greatly enriched if you sell these excrements to
+the officials. Understand this!" Then the man, with respectful
+salutations, went away, carrying with him the two puppies, and came to
+his own house. Then he gave the puppies a little food at a time. When
+the gold puppy excreted, it excreted gold for him. When the silver puppy
+excreted, it excreted silver for him. The man greatly enriched himself
+by selling the metal.
+
+Thereupon another man, for the sake of imitation, set his net in the
+river. He killed a quantity of fish. Then the raven came. The man
+smeared a fish with mud, and then threw it to the raven. The raven flew
+away with it. The man went after it, and at last, after going a long
+way, reached a large house. He went in there. The divine old man was
+very angry. He spoke thus: "You man are a man with a very bad heart.
+When you gave my daughter a fish, you gave it smeared all over with mud.
+I am very angry. Still, though I am angry, I will give you some puppies,
+as you have come to my house. If you treat them properly, you will be
+benefited." Thus spoke the divine old man, and gave a gold puppy and a
+silver puppy to the man. With a bow, the man went home with them.
+
+The man thought thus: "If I feed the puppies plentifully, they will
+excrete plenty of metal. It would be foolish to have them excreting only
+a little at a time. So I will do that, and become very rich." Thinking
+thus, he fed the puppies plentifully on anything, even on dirty things.
+Then they excreted no metal for him. They only excreted dirty dung. The
+man's house was full of nothing but dirty dung. As for the former man,
+who had received puppies from the divine old man, he fed his on nothing
+but good food, a little at a time. Gradually they excreted metal for
+him. He was greatly enriched.
+
+Thus in ancient times, with regard to men who wished to grow rich, they
+could grow rich if their hearts were as good as possible. As for
+bad-hearted men, the gods became angry at all their various misdeeds.
+It was for this reason that, on account of their anger, even a gold
+puppy excreted nothing but dung. As for the house of that bad-hearted
+man, it grew so full of dung as to be too dirty for other people to
+enter. This being so, oh! men, do not be bad-hearted. That is the story
+which I have heard.--(Translated literally. Told by Ishanashte, 20th
+July, 1886.)
+
+
+xxii.--_The Man who was changed into a Fox_.
+
+A certain man's conduct was as follows: he went to every place, making
+it his business to do nothing but tell lies and extort things from
+people. Then, after a time, when wanting to extort again, he went on to
+another place. While walking along he used to think of what lies he
+could tell. Afterwards he heard a voice. It was not human language. He
+walked saying--"Pau! pau!"[C] When he looked at his own body, it was a
+fox's. Then he thought that, whether he might return to his own village,
+or go to another place, the dogs would kill him. So, with tears, he went
+away from the road into the mountains. There he found a large, leafy
+oak-tree. He lay down crying beneath it.
+
+Then he fell asleep. He dreamt that there was a large house. He was
+outside of that house. A divine woman came out of it, and spoke thus:
+"Oh! what a bad man! what a villain! You have become a bad god, a devil,
+as a divine punishment for your misdeeds. Being thus made into a devil,
+why do you come and stand near my house? I should like to leave you
+alone. But as I am this tree, which is made the chief of trees by
+heaven, and as it would defile me to have you die beside my house, I
+will turn you into a man again and send you home. Do not misbehave
+yourself henceforth!" Thus spoke the divine woman.
+
+Such was his dream. Meanwhile the branches at the top of the tree broke,
+and came crashing down, and he was greatly frightened. But when he
+started up, he was a man again. Then he worshipped the tree. Then he
+returned home. Then afterwards he did not misbehave. So also must you
+not misbehave, you men who live now!--(Translated literally. Told by
+Penri, 19th July, 1886.)
+
+[C] An onomatopoeia for the bark of the fox.
+
+
+xxiii.--_The Rat Boy._
+
+In a certain village there lived a very rich couple; but they were
+childless. They were very anxious for a child. But one day, as the wife
+went to the mountains to fetch wood, she found a little boy crying
+beside a tree. Rejoiced at this, she took him down with her to the
+village. Thenceforth they kept the boy with them. It was a place where
+there was plenty of deer and also of fish; it was a place provided with
+all the things which people like to eat. But though they hunted the
+deer, they could not catch them; though they angled for the fish, they
+could not catch them. They were very hungry. Hearing that great
+quantities both of fish and of deer were killed in the village next to
+theirs, towards the mountains, the wife went off to buy food there,
+taking the child with her. She went to the village next to theirs,
+towards the mountains. She went to the house of the chief.
+
+The woman looked and saw fish hanging on poles, and flesh hanging on
+poles. With tears she longed for some. She went in, she went in to the
+chief's house. Then she stayed there. She was feasted on the best bits
+of the fish and on the best bits of the flesh. After that, as she lay
+down with her little boy, he rose quietly in the middle of the night.
+Then there was the sound of a rat nibbling at the fish and flesh on the
+poles. The woman thought it very strange. So at dawn the boy came
+quietly back, lay down by the woman's side, and slept there till the day
+was bright. The people of the house rose, and the chief went out and
+mumbled thus to himself: "Never were there such rats as this. There have
+been rats nibbling my good fish and my good flesh."
+
+So the woman bought a quantity of fish and flesh and went off with it.
+She wanted the little boy to walk in front of her; but he disliked to do
+so. He would only walk after her. Then there was the sound of a rat
+nibbling at her load. When she looked back, the little boy was grinning.
+So they went on; they went home. Then she put both the fish and the
+flesh into the store-house. Then she whispered to her husband. Then her
+husband went into the next room, and made a trap. Then the trap was set
+in the store-house. Then they went to bed. The little boy lay between
+the woman and her husband; but after awhile he quietly rose and went
+out. He stayed away, without coming back. Daylight came. On the man of
+the house going into the store-house, there was a large rat in the trap.
+So he brought it down, beat it to death, and swept it on to the
+dust-heap. That night he had a dream. A person of divine aspect spoke to
+him thus; "You were childless, and wanting to have a child. The most
+wicked of the rats, seeing this, took the shape of a little boy, and
+dwelt in your house. For this reason, your village has been polluted.
+But as you have now killed the rat, all will now be right. I am sorry
+for you, so you shall have a child." Thus did he dream that the god
+spoke to him. As it was true, they got a child, though they had been
+childless.
+
+For this reason, whether it be on the shore or in the mountains or
+anywhere else that one finds either a child or a puppy, one should not
+let it dwell in one's house without knowing its origin.--(Translated
+literally. Told by Penri, 20th July 1886.)
+
+
+xxiv.--_Don't throw Useful Things away._
+
+A certain man had a little boy. A divine little boy and a divine little
+girl used to come and play with him every day. But the little boy alone
+could see them. His parents could not see them, but believed their child
+to be alone.
+
+Now one day he fell ill, and during his illness his two playmates did
+not come to see him. Only at the very last did they come, when he seemed
+to be on the point of death. Then they came, and the little girl said:
+"We know the cause of your illness. Your grandfather possessed a
+beautiful axe. I myself am a small tray which he fashioned with that
+axe, and the little boy who comes with me is a pestle which was also
+fashioned with it. So the axe was our chieftain, and we are its
+children. But your father has been bad. He has thrown away the axe,
+which is now rusting under the floor. For this are you ill, in order to
+punish your father, because our chieftain the axe is angry. Therefore,
+as we were your playmates, we have come to warn you that, if you wish to
+live, you must tell your father to search for the axe, to polish it, to
+make a new handle for it, and to set up the divine symbols in its
+honour. Then may you be cured, and the axe too will pay you a visit in
+human shape."
+
+So the boy told his father of this. The father thought that his son had
+been instructed in a dream. He searched under the floor of the house,
+and found the axe, and polished it, and made a new handle for it, and
+set up the divine symbols in its honour. Then his son was immediately
+healed.
+
+After that, the axe (who appeared as a very handsome man), the tray, and
+the pestle all came, and became the little boy's brothers and sisters.
+The axe, being a god, knew all that went on and the causes of
+everything; and it and the tray and the pestle used always to tell the
+boy everything. Thus, if any one was sick, he knew why the sickness had
+come, and how it should be treated. He was looked upon as a great
+soothsayer and wizard, who could turn death into life. This was because
+other people only saw him. They did not see his divine informants, the
+axe, the tray, and the pestle.
+
+For this reason never throw away anything that has belonged to your
+ancestors. You will be punished by the gods if you do so.
+
+[In a variant of this tale, the death of child after child borne by a
+certain woman was owing to the fact that the doll with which she herself
+had played as a child (a piece of wood shaped like a bird) had been
+thrown away in the grass, and had thus had its anger aroused. A
+conversation on the subject between the spoon, the cup, and the iron
+chain whereby the kettle is hung over the fire from a hook in the
+ceiling, is overheard by a half-burnt piece of firewood, who warns the
+woman's husband in a dream. The doll is then looked for; and, when
+found, the divine symbols are set up in its honour. Thereupon the woman
+bears again. This time the child survives, to the delight of both its
+parents.]--(Written down from memory. Told by Ishanashte, 2nd December,
+1886.)
+
+
+xxv.--_The Wicked Wizard punished._
+
+One day a wizard told a man whom he knew that, if any one were to climb
+a certain mountain-peak and jump off on to the belt of clouds below, he
+would be able to ride about on them as on a horse, and see the whole
+world. Trusting in this, the man did as the wizard had told him, and in
+very truth was enabled to ride about on the clouds. He visited the whole
+world in this fashion, and brought back a map which he had drawn of the
+whole world both of men and of gods. On arriving back at the
+mountain-peak in Aino-land, he stepped off the cloud on to the mountain,
+and, descending to the valley, told the wizard how successful and
+delightful the journey had been, and thanked him for the opportunity
+kindly granted him of seeing sights so numerous and so strange.
+
+The wizard was overcome with astonishment. For what he had told the
+other man was a lie, a wicked lie invented with the sole intention of
+causing his death; for he hated him. Nevertheless, seeing that what he
+had simply meant for an idle tale was apparently an actual fact, he
+decided to see the world himself in this easy fashion. So, ascending the
+mountain-peak, and seeing a belt of clouds a short way below, he jumped
+off on to it, but was instantly dashed to pieces in the valley below.
+
+That night the god of the mountain appeared to the good man in a dream,
+and said: "The wizard has met with the death which his fraud and folly
+deserve. You I kept from hurt, because you are a good man. So when,
+obedient to the wizard's advice, you leapt off on to the cloud, I bore
+you up, and showed you the world in order to make you a wiser man. Let
+all men learn from this how wickedness leads to condign
+punishment!"--(Written down from memory. Told by Ishanashte, 21st July,
+1886.)
+
+
+xxvi.--_The Angry Crow._
+
+A man came to a certain village--whence was not known,--dressed only in
+fine black robes. While he was there, some rice-beer was brewed. On
+being given some of it to drink, he was very joyful, and then danced.
+Then, as he went out-of-doors, he re-entered the house with a piece of
+hard dung in his mouth, and put it in the alcove. As the master of the
+house became angry and beat him, he, being a large crow, flew out of the
+window, making the sound "K[=a]! k[=a]!" For this reason, even crows are
+creatures to be dreaded. Be very careful!--(Translated literally. Told
+by Penri, 11th July, 1886.)
+
+[In another version of this story, communicated to me by Mr John
+Batchelor, the crow, enraged at not having received an invitation to a
+feast given by some of the more handsome birds, flies high into the air
+with a piece of hard dung in its mouth, and lets it drop into the middle
+of the party, to the great confusion of the guests. Some of the smaller
+birds take counsel together as to the advisability of interfering to
+restore the harmony of the occasion, but finally decide that it is not
+for them, who were also omitted from the list of invitations, to mix
+themselves up with such a matter. _Moral_: If you give a feast, ask all
+your friends to it. If any are left out, they are sure to feel hurt.]
+
+
+xxvii.--_Okikurumi, Samayunguru, and the Shark._
+
+Okikurumi and his henchman Samayunguru went out one day to sea, and
+speared a large shark, which ran away, up and down the sea, with the
+line and the boat. The two men grew very tired of pulling at him, and
+could not prevent the boat from being pulled about in all directions.
+Their hands were bloody and blistered both on the backs and on the
+palms, till at last Samayunguru sank dead in the bottom of the boat. At
+last Okikurumi could hold on no longer, and he cursed the shark, saying:
+"You bad shark! I will cut the rope. But the tip of the harpoons, made
+half of iron and half of bone, shall remain sticking in your flesh; and
+you shall feel in your body the reverberation of the iron and the
+scraping of the bone; and on your skin shall grow the _rasupa_-tree and
+the _shiuri_-tree of which the spear-handle is made, and the _hai_-grass
+by which the tip of the harpoon is tied to the body of it, and the
+_nipesh_-tree of which the rope tying the harpoon itself is made, so
+that, though you are such a mighty fish, you shall not be able to swim
+in the water; and you shall die, and a last be washed ashore at the
+river-mouth of Saru; and even the carrier-crows and the dogs and foxes
+will not eat you, but will only void their foeces upon you, and you
+shall at last rot away to earth."
+
+The shark laughed, thinking this was merely a human being telling a
+falsehood. Okikurumi cut the rope, and, after a long time, managed to
+reach the land. Then he revived Samayunguru, who had been dead. And
+afterwards the shark died and was washed ashore at the river-mouth of
+Saru; and the tip of the harpoon made half of iron and half of bone had
+stuck in its flesh; and it had felt in its body the reverberation of the
+hammering of the iron and the scraping of the bone; and in its skin were
+growing the _rasupa_-tree and the _shiuri_-tree of which the
+spear-handle used by Okikurumi was made, and the _hai_-grass by which
+the tip of the harpoon was tied to the body of it, and the _nipesh_-tree
+of which the rope tying the harpoon itself was made; and even the
+carrion-crows and the dogs and foxes would not eat the bad shark, but
+only voided their foeces upon him; and at last he rotted away to
+earth.
+
+Therefore take warning, oh! sharks of the present day, lest you die as
+this shark died!--(Written down from memory. Told by Ishanashte, 24th
+November, 1886.)
+
+
+
+
+III.--TALES OF THE PANAUMBE AND PENAUMBE CYCLE.[D]
+
+
+xxviii.--_Panaumbe, Penaumbe, and the Weeping Foxes._
+
+There were Panaumbe and Penaumbe. Panaumbe went down to the bank of a
+river, and called out: "Oh! you fellows on the cliff behind yonder
+cliff! Ferry me across!" They replied: "We must first scoop out a boat.
+Wait for us!" After a little while Panaumbe called out again. "We have
+no poles," said they; "we are going to make some poles. Wait for us!"
+After a little longer, he called out a third time. They replied thus:
+"We are coming for you, Wait for us!" Then the boat started,--a big boat
+all full of foxes.
+
+So Panaumbe, having first seized hold of a good bludgeon, feigned dead.
+Then the foxes arrived, and spoke thus: "Panaumbe! You are to be pitied.
+Were you frozen to death, or were you starved to death?" With these
+words, all the foxes came up close to him, and wept. Thereupon Panaumbe
+brandished his bludgeon, struck all the foxes, and killed them. Only one
+fox did he let go, after breaking one of its legs. As for the rest,
+having killed them all, he carried them home to his house, and grew very
+rich [by selling their flesh and their skins].
+
+Then Penaumbe came down to him, and spoke thus: "Whereas you and I were
+both equally poor, how did you kill such a number of foxes, and thereby
+become rich?" Panaumbe replied: "If you will come and dine with me, I
+will instruct you." But Penaumbe at once said: "I have heard all about
+it before." With these words he pissed against the door-sill, and went
+out.
+
+Descending to the bank of the river, he called, crying out as Panaumbe
+had done. The reply was: "We are going to make a boat. Wait for us!"
+After a little while, he called out again. They replied: "We are going
+to make the poles. Wait for us!" After a little longer, they started,--a
+whole boatful of foxes. So Penaumbe first feigned dead. Then the foxes
+arrived, and said: "Penaumbe here is to be pitied. Did he die of cold?
+or did he die from want of food?" With these words, they all came close
+to Penaumbe and wept. But one fox among them, a fox who limped, spoke
+thus: "I remember something which once happened. Weep at a greater
+distance!" So all the foxes sat and wept ever further and further away.
+Penaumbe was unable to kill any of those foxes; and, as he brandished
+his bludgeon, they all ran away. He did not catch a single one, and he
+himself died a miserable death.--(Literal translation. Told by
+Ishanashte, 23rd July, 1886.)
+
+[D] Panaumbe means "the person on the lower course of the stream."
+Penaumbe means "the person on the upper course of the stream." Conf.
+Aino "Memoir," p. 28.
+
+
+xxix.--_Panaumbe, Penaumbe, the Fishes, and the Insects._
+
+There were Panaumbe and Penaumbe. Panaumbe went down to the sea-shore,
+squatted on the sand, pulled up his clothes, and, turning his back to
+the sea, opened his anus as widely as possible. Then all the whales and
+the salmon and the other good fishes, both great and small, thought it
+was a beautiful cavern in the rocks. They all swam towards it, and
+crowded into it. Panaumbe was much pleased. When his inside was quite
+full, he closed his anus and ran home. When he got to the house, he
+closed the door and the window. Then he opened his anus again, and let
+out all the whales and the salmon and the other good fishes, both great
+and small, so that the whole house was full of them. They could not swim
+away, because the door and window were shut. So Panaumbe caught them
+all. Some he ate, and some he sold. So he became a very rich man.
+
+Then Penaumbe came down, and spoke thus: "You were poor before. Now you
+are very rich. How have you managed to get so rich?" Panaumbe said:
+"Come and dine with me. I can instruct you while we are eating." So,
+when Panaumbe had told Penaumbe how he had become rich, Penaumbe said:
+"I knew that before." With these words, he pissed against the threshold,
+and went out,--down to the sea-shore. Then he did as Panaumbe had told
+him, and opened his anus as wide as possible towards the sea. Then he
+felt all the whales and salmon and the other fishes, both great and
+small, crowding in. When his inside was quite full, he closed his anus,
+and ran home very quickly. When he got to the house he closed the door
+and the window, and stopped up even the smallest chinks. Then he opened
+his anus again, and let out all the whales and salmon, and the other
+good fishes, both great and small, so that the whole house was full of
+them. But when they came out, what had felt like whales and salmon, and
+all sorts of fishes, were really wasps and horse-flies and spiders and
+centipedes, and other poisonous insects, which stung him terribly. They
+could not get out, because Penaumbe had closed the window and the door,
+and had stopped up even the smallest chinks. So Penaumbe was stung to
+death by the wasps and centipedes and other poisonous insects which had
+come home in his inside.--(Written down from memory. Told by Kannariki,
+June, 1886.)
+
+
+xxx.--_Panaumbe, Penaumbe, and the Sea-Lion._
+
+There were Panaumbe and Penaumbe. Panaumbe went down to the sea-shore,
+and walked up and down upon the sand. Then he saw a sea-lion in the
+water. He wanted to catch that sea-lion, and eat its flesh. So he called
+out to it: "Oh! Mr. Sea-Lion, if you will come here, I will pick the
+lice out of your head." The sea-lion was very glad to have the lice
+picked out of its head. So it swam to him. Then he pretended to pick the
+lice out of its head. But in reality he picked the flesh off its head,
+and the fat, and ate it. Then he said: "All the lice are picked off. You
+may go." After the sea-lion had swum a short way, it put its paw up to
+its head, in order to see whether the lice had really all been taken
+off. Then it felt that its flesh and fat were all gone, and that only
+the bones remained. So it was very angry, and swam back quickly towards
+the shore, to catch Panaumbe and kill him.
+
+Panaumbe, when he saw the sea-lion pursuing him, ran inland towards the
+mountains. After running some time, he reached a place where the path
+divided. An old crow was perching on a tree there, and said: "Right or
+left! right or left! I see a clever man." The road to the right was
+broad, and the road to the left was narrow, because it was in a valley
+which ended in a point. Panaumbe thought thus: "If I take the broad path
+to the right, the sea-lion will overtake me, and kill me. But if I take
+the narrow path to the left, he will run so fast that he will get stuck
+at the end of the narrow valley, and I, being small, can slip out
+between his legs, and beat in his head from behind, and kill him." So
+Panaumbe ran along the narrow path to the left, and the sea-lion pursued
+him. But the sea-lion ran so heedlessly and quickly that it got stuck at
+the end of the narrow valley. Then Panaumbe slipped out between the
+sea-lion's legs, and beat in his head from behind, and killed him, and
+took home his flesh and his skin. Then Panaumbe became very rich.
+
+Afterwards Penaumbe came down to him, and said: "You and I were both
+poor. How is it that you are now so rich?" Panaumbe said: "If you will
+come and dine with me, I will instruct you." So they went together to
+Panaumbe's house, where Panaumbe's mother, and his wife and children,
+were eating the flesh of the sea-lion. But Penaumbe, when he had heard
+what Panaumbe had done, said: "I knew that before." Then he stepped in
+the dishes set before Panaumbe's mother and wife and children, and spilt
+their food. Then he pissed on the threshold, and went away.
+
+Penaumbe went down to the sea-shore, and saw a sea-lion, as Panaumbe had
+done. He called out to the sea-lion: "Oh! Mr. Sea-Lion, if you will come
+here, I will pick the lice out of your head." So the sea-lion swam to
+him. Then Penaumbe pretended to pick the lice out of its head. But in
+reality he picked the flesh and the fat off its head, and left nothing
+but the bones. The sea-lion felt a little pain, but thought that it was
+owing to the lice being picked out. So, when Penaumbe had finished
+picking and eating the flesh off its head, it swam away. But afterwards,
+feeling the pain more sharply, the sea-lion put its paw up to its head,
+and found that nothing but bone was left. So it was very angry, and swam
+back quickly towards the shore, to catch Penaumbe and kill him.
+
+Penaumbe, when he saw the sea-lion pursuing him, ran inland towards the
+mountains. After running some time, he reached the place where the path
+divided. The old crow, which was perching on the tree, said: "Left or
+right! left or right! I see a fool." Penaumbe took the broad road to the
+right, in order to be able to run more easily. But the sea-lion ran more
+quickly than he could, and caught him and ate him up. Then Penaumbe
+died. But if he had listened to advice he might have become a rich man
+like Panaumbe.--(Written down from memory. Told by Kannariki, June,
+1886.)
+
+
+xxxi.--_Panaumbe, Penaumbe, and the Lord of Matomai_.[E]
+
+Panaumbe wanted very much to become rich. For this reason, he stretched
+his penis across to the town of Matomai. Then the lord of Matomai spoke
+thus: "This is a pole sent by the gods; so it will be well to dry all
+the clothes upon it." So all the clothes and beautiful garments were
+dried. After a time Panaumbe drew back his penis, and all those clothes
+and beautiful garments came sticking to it. His house was greatly
+benefited. He became a very rich man.
+
+Afterwards Penaumbe came down and said: "My dear Panaumbe, what have you
+done to become so rich?" Panaumbe said: "Come and eat, and I will tell
+you." Afterwards Penaumbe said: "This is the thing I intended to do.
+Abominable Panaumbe! bad Panaumbe! you have forestalled me." With these
+words, he pissed on the threshold, and went out. Then he went down to
+the sea-shore, and stretched his penis across the sea to Matomai. The
+lord of Matomai said: "This is a pole sent by the gods. It will be well
+to dry all the clothes and beautiful garments upon it." For this reason,
+all the clothes and beautiful garments were brought down, and put upon
+the divine pole. Penaumbe wanted to become rich quickly by drawing back
+his penis. So he drew it back quickly. The divine pole moved, and the
+lord of Matomai spoke thus: "It happened thus before. There was a pole
+sent by the gods. For this reason the clothes and beautiful garments
+were dried upon it. Then a thief stole the divine pole away. We all
+became poor. Now again our clothes and beautiful garments have been
+placed upon a pole. Now there seems to be a thief again. Quickly cut the
+divine pole." For that reason the servants of the lord all drew their
+swords. They cut the divine pole, and all the clothes and beautiful
+garments were taken. Penaumbe was left with only half a penis. He drew
+it in. Then he had nothing. Then he became very poor. If Penaumbe had
+listened to Panaumbe's advice, he might have had food to eat, he might
+have become rich. But he did not like to listen to advice. For this
+reason he became poor.--(Translated literally. Original communicated by
+Mr. John Batchelor, June, 1886; also printed in "Aino Memoir," p. 133,
+but with the indecent expressions softened down.)
+
+[E] The Aino pronunciation of _Matsumae_. Matsumae is a town in the
+south of Yezo. The lord or _Daimyo_ resident there was formerly the
+chief Japanese authority in the country.
+
+
+xxxii.--_Drinking the Sea dry._
+
+There was the Chief of the Mouth of the River and the Chief of the Upper
+Current of the River. The former was very vainglorious, and therefore
+wished to put the latter to shame, or to kill him by engaging him in the
+attempt to perform something impossible. So he sent for him, and said:
+"The sea may be a useful thing, in so far as it is the original home of
+the fish which come up the river. But it is very destructive in stormy
+weather, when it beats wildly upon the beach. Do you now drink it dry,
+so that there may be rivers and dry land only. If you cannot do so, then
+forfeit all your possessions." The other (greatly to the vainglorious
+man's surprise) said: "I accept the challenge."
+
+So, on their going down together to the beach, the Chief of the Upper
+Current of the River took a cup, and scooped up a little of the
+sea-water with it, drank a few drops, and said: "In the sea-water itself
+there is no harm. It is some of the rivers flowing into it that are
+poisonous. Do you therefore first close the mouths of all the rivers
+both in Aino-land and in Japan, and prevent them from flowing into the
+sea, and then I will undertake to drink the sea dry." Hereupon the Chief
+of the Mouth of the River felt ashamed, acknowledged his error, and gave
+all his treasures to his rival.--(Written down from memory. Told by
+Ishanashte, 18th November, 1886.)
+
+
+
+
+IV.--MISCELLANEOUS TALES.
+
+
+xxxiii.--_The Island of Women._
+
+In ancient days, an Aino chieftain of Iwanai went to sea in order to
+catch sea-lions, taking with him his two sons. They speared a sea-lion,
+which, however, swam off with the spear sticking in its body. Meanwhile
+a gale began to blow down from the mountains. The men cut the rope which
+was fast to the spear. Then their boat floated on. After some time, they
+reached a beautiful land. When they had reached it, a number of women in
+fine garments came down from the mountains to the shore. They came
+bearing a beautiful woman in a litter. Then all the women who had come
+to the shore returned to the mountains. Only the one in the litter came
+close to the boat, and spoke thus: "This land is woman-land. It is a
+land where no men live. It being now spring, and there being something
+peculiar to this country of mine you shall be taken care of in my house
+until the autumn; and in the winter you shall become our husbands. The
+following spring I will send you home. So now do you bear me to my
+house."
+
+Thereupon the Aino chief and his sons bore the woman in the litter to
+the mountains. They saw that the country was all like moorland. Then the
+chieftainess entered the house. There was a room there with a golden
+netting, like a mosquito-net. The three men were placed inside it. The
+chieftainess fed them herself. In the day-time numbers of women came in.
+They sat beside the golden mosquito-net, looking at the men. At
+nightfall they went home. So gradually it got to be autumn. Then the
+chieftainess spoke as follows, "As the fall of the leaf has now come,
+and as there are two vice-chieftainesses besides me, I will send your
+two sons to them. You yourself shall be husband to me." Then two
+beautiful women came in, and led off the two sons by the hand, while the
+chieftainess kept the chief for herself.
+
+So the men dwelt there. When spring came, the chieftain's wife spoke
+thus to him: "We women of this country differ from yours. At the same
+time as the grass begins to sprout, teeth sprout in our vaginas. So our
+husbands cannot stay with us. The east wind is our husband. When the
+east wind blows, we all turn our buttocks towards it, and thus conceive
+children. Sometimes we bear male children. But these male children are
+killed and done away with when they become fit to lie with women. For
+that reason, this is a land which has women only. It is called
+woman-land. So when, brought by some bad god, you came to this land of
+mine, there were teeth in my vagina because it was summer, for which
+reason I did not marry you. But I married you when the teeth fell out.
+Now, as the teeth are again sprouting in my vagina because spring has
+come, it is now impossible for us to sleep together. I will send you
+home to-morrow. So do you tell your sons to come here to-day in order to
+be ready."
+
+The sons came. The chieftainess stayed in the house. Then, with tears
+streaming down her face, she spoke thus; "Though it is dangerous,
+to-night is our last night. Let us sleep together!" Then the man, being
+much frightened, took a beautiful scabbard in a bag in his bosom, and
+lay with the woman with this scabbard. The mark of the teeth remained on
+the scabbard. The next day dawned. Then the man went to his boat, taking
+his sons with him. The chieftainess wept and spoke thus: "As a fair wind
+is blowing away from my country, you, if you set sail and sail straight
+ahead, will be able to reach your home at Iwanai." So then the men
+entered their boat, and went out to sea. A fair wind was blowing down
+from the mountains, and they went along under sail. After a time they
+saw land; they saw the mountains about Iwanai. Going on for a time, they
+came to the shore of Iwanai. Their wives were wearing widows' caps. So
+their husbands embraced them. So the story of woman-land was listened to
+carefully. All the Ainos saw the beautiful scabbard which the chief had
+used with that woman.--(Translated literally. Told by Penri, 17th July,
+1886.)
+
+
+xxxiv.--_The Worship of the Salmon, the Divine Fish._
+
+A certain Aino went out in a boat to catch fish in the sea. While he was
+there, a great wind arose, so that he drifted about for six nights. Just
+as he was like to die, land came in sight. Being borne on to the beach
+by the waves, he quietly stepped ashore, where he found a pleasant
+rivulet. Having walked up the bank of this rivulet for some distance, he
+saw a populous place. Near the place were crowds of people, both men and
+women. Going on to it, and entering the house of the chief, he found an
+old man of very divine aspect. That old man said to him: "Stay with us a
+night, and we will send you home to your country to-morrow. Do you
+consent?"
+
+So the Aino spent the night with the old chief. When next day came, the
+old chief spoke thus: "Some of my people, both men and women, are going
+to your country for purposes of trade. So, if you will be led by them,
+you will be able to go home. When they take you with them in the boat,
+you must lie down, and not look about you, but completely hide your
+head. If you do that, you may return. If you look, my people will be
+angry. Mind you do not look." Thus spoke the old chief.
+
+Well, there was a whole fleet of boats, inside of which crowds of
+people, both men and women, took passage. There were as many as five
+score boats, which all started off together. The Aino lay down inside
+one of them and hid his head, while the others made the boats go to the
+music of a pretty song. He liked this much. After awhile, they reached
+the land. When they had done so, the Aino, peeping a little, saw that
+there was a river, and that they were drawing water with dippers from
+the mouth of the river, and sipping it. They said to each other: "How
+good this water is!" Half the fleet went up the river. But the boat in
+which the Aino was went on its voyage, and at last reached his native
+place, whereupon the sailors threw the Aino into the water. He thought
+he had been dreaming. Afterwards he came to himself. The boat and its
+sailors had disappeared--whither he could not tell. But he went to his
+house, and, falling asleep, dreamt a dream. He dreamt that the same old
+chief appeared to him and said: "I am no human being. I am the chief of
+the salmon, the divine fish. As you seemed in danger of dying in the
+waves, I drew you to me and saved your life. You thought you only stayed
+with me one night. But in truth that night was a whole year. When it was
+ended, I sent you back to your native place. So I shall be truly
+grateful if henceforth you will offer rice-beer to me, set up the divine
+symbols in my honour, and worship me with the words 'I make a libation
+to the chief of the salmon, the divine fish.' If you do not worship me,
+you will become a poor man. Remember this well!" Such were the words
+which the divine old man spoke to him in his dream.--(Translated
+literally. Told by Ishanashte, 17th July, 1886.)
+
+
+xxxv.--_The Hunter in Hades._
+
+A handsome and brave young man, who was skilful in the chase, one day
+pursued a large bear into the recesses of the mountains. On and on ran
+the bear, and still the young fellow pursued it up heights and crags
+more and more dangerous, but without ever being able to get near enough
+to shoot it with his poisoned arrows. At last, on a bleak
+mountain-summit, the bear disappeared down a hole in the ground. The
+young man followed it in, and found himself in an immense cavern, at the
+far end of which was a gleam of light. Towards this he groped his way,
+and, on emerging, found himself in another world. Everything there was
+as in the world of men, but more beautiful. There were trees, houses,
+villages, human beings. With these, however, the young hunter had no
+concern. What he wanted was his bear, which had totally disappeared. The
+best plan seemed to be to seek it in the remoter mountain district of
+this new world underground. So he followed up a valley; and, being tired
+and hungry, picked the grapes and mulberries that were hanging to the
+trees, and ate them as he trudged along.
+
+Happening suddenly, for some reason or other, to look down upon his own
+body, what was not his horror to find himself transformed into a
+serpent! His very cries and groans, on making the discovery, were turned
+into serpent's hisses. What was he to do? To go back like this to his
+native world, where snakes are hated, would be certain death. No plan
+presented itself to his mind. But, unconsciously, he wandered, or rather
+crept and glided, back to the entrance of the cavern that led home to
+the world of men; and there, at the foot of a pine-tree of extraordinary
+size and height, he fell asleep.
+
+To him then, in a dream, appeared the goddess of the pine-tree, and
+said: "I am sorry to see you in this state. Why did you eat of the
+poisonous fruits of Hades? The only thing you can do to recover your
+proper shape is to climb to the top of this pine-tree, and fling
+yourself down. Then you may, perhaps, become a human being again."
+
+On waking from this dream, the young man,--or rather snake, as he still
+found himself to be,--was filled half with hope and half with fear. But
+he resolved to follow the goddess' advice. So, gliding up the tall
+pine-tree, he reached its topmost branch, and, after hesitating a few
+moments, flung himself down. Crash he went. On coming to his senses, he
+found himself standing at the foot of the tree; and close by was the
+body of an immense serpent, ripped open so as to allow of his having
+crawled out of it. After offering up thanks to the pine-tree, and
+setting up the divine symbols in its honour, he hastened to retrace his
+steps through the long, tunnel-like cavern, through which he had
+originally entered Hades. After walking for a certain time, he emerged
+into the world of men, to find himself on the mountain-top, whither he
+had pursued the bear which he had never seen again.
+
+On reaching his home, he went to bed, and dreamt a second time. It was
+the same goddess of the pine-tree, that appeared before him and said: "I
+have come to tell you that you cannot stay long in the world of men
+after once eating the grapes and mulberries of Hades. There is a goddess
+in Hades who wishes to marry you. She it was who, assuming the form of a
+bear, lured you into the cavern, and thence to the under-world. You must
+make up your mind to come away."
+
+And so it fell out. The young man awoke; but a grave sickness
+overpowered him. A few days later he went a second time to Hades, and
+returned no more to the land of the living.--(Written down from memory.
+Told by Ishanashte, 22nd July, 1886.)
+
+
+xxxvi.--_An Inquisitive Man's Experience of Hades._
+
+Three generations before my time there lived an Aino who wished to find
+out whether the stories told about the existence of an under-world were
+true. So one day he penetrated into an immense cavern (since washed away
+by the waves) at the river-mouth of Sarubutsu. All was dark in front,
+all was dark behind. But at last there was a glimmer of light a-head.
+The man went on, and soon emerged into Hades. There were trees, and
+villages, and rivers, and the sea, and large junks loading fish and
+seaweed. Some of the people were Ainos, some were Japanese, just as in
+the every-day world. Among the number were some whom he had known when
+they were alive. But, though _he_ saw _them_, _they_,--strange to
+say,--did not seem to see _him_. Indeed he was invisible to all,
+excepting to the dogs; for dogs see everything, even spirits, and the
+dogs of Hades barked at him fiercely. Hereupon the people of the place,
+judging that some evil spirit had come among them, threw him dirty food,
+such as evil spirits eat, in order, as they thought, to appease him. Of
+course he was disgusted, and flung the filthy fish-bones and soiled rice
+away But every time that he did so the stuff immediately returned to the
+pocket in his bosom, so that he was greatly distressed.
+
+At last, entering a fine-looking house near the beach, he found his
+father and mother,--not old, as they were when they died, but in the
+heyday of youth and strength. He called to his mother, but she ran away
+trembling. He clasped his father by the hand, and said: "Father! don't
+you know me? can't you see me? I am your son." But his father fell
+yelling to the ground. So he stood aloof again, and watched how his
+parents and the other people in the house set up the divine symbols, and
+prayed in order to make the evil spirit depart.
+
+In his despair at being unrecognized he did depart, with the unclean
+offerings that had been made to him still sticking to his person,
+notwithstanding his endeavours to get rid of them. It was only when,
+after passing back through the cavern, he had emerged once more into the
+world of men, that they left him free from their pollution. He returned
+home, and never wished to visit Hades again. It is a foul
+place.--(Written down from memory. Told by Ishanashte, 22nd July, 1886.)
+
+
+xxxvii.--_The Child of a God._
+
+There was a very beautiful woman, who was still without a husband. A man
+had already been fixed upon to become her husband, but he had not yet
+lain with her. Nevertheless the woman suddenly was with child. For this
+reason she was greatly surprised. As for other people, they thought
+thus: "She has probably become with child through lying with some other
+man." That was what other people said. The man who was to be her husband
+was very angry. But he could not know whence it was that she was with
+child.
+
+Then she was delivered. She bore a little snake. She was greatly
+ashamed. Her mother took the little snake, went out, and spoke thus,
+with tears: "What god has deigned to beget a child in my daughter?
+Though he should deign to beget one, it would at least be well if he
+had begotten a human child. But this little snake we human beings cannot
+keep. As it is the child of the god who begot it, he may as well keep
+it." So saying, she threw it away. Then the old woman went in.
+
+This being so, afterwards there was the noise of a baby crying. The old
+woman went out, and looked. It was a nice baby. Then the old woman
+carried it in. The woman who had given birth to the child rejoiced with
+tears. Then the baby was found to be a boy, and was kept. Gradually he
+grew big. After a time he became a man. Then, being a very fine man, he
+killed large numbers both of deer and of bears.
+
+The woman who had given birth to him was alone astonished. What had
+happened was that, while she slept, the light of the sun had shone upon
+her through the opening in the roof. Thus had she become with child.
+Then she dreamt a dream, which said: "I, being a god, have given you a
+child, because I love you. When you die, you shall truly become my wife.
+Your and my son, when he gets a wife, shall have plenty of children."
+The woman dreamt thus, and worshipped. Then that son of hers, when
+pursued by the bears, could not be caught. He was a great hunter, a very
+rich man.
+
+Then the woman died, without having had a human husband. Afterwards her
+son, getting a wife, had children, and became rich. His descendants are
+living to this day.--(Translated literally. Told by Penri, 21st July,
+1886.)
+
+
+xxxviii.--_Buying a Dream._
+
+A certain thickly populated village was governed by six chiefs, the
+oldest of whom lorded it over the other five. One day he made a feast,
+brewed some rice-beer, and invited the other five chiefs, and feasted
+them. When they were departing, he said: "To-morrow each of you must
+tell me the dream which he shall have dreamt over-night; and if it is a
+good dream I will buy it."
+
+So next day four of the chiefs came and told their dreams. But they were
+all bad dreams, not worth buying. The fifth, however, did not come,
+though he was waited for at first, and then sent for several times. At
+last, when brought by force, he would not open his lips. So the senior
+chief flew into a rage, and caused a hole to be dug in front of the door
+of his own house, and had the man buried in it up to his chin, and left
+there all that day and night.
+
+Now the truth was that the senior chief was a bad man, that the junior
+chief was a good man, and that this junior chief had forgotten his
+dream, but did not dare to say so. After dark, a kind god,--the God of
+the Privy,--came and said: "You are a good man. I am sorry for you, and
+will take you out of the hole." This he did; and, at that very moment,
+the chief remembered how he had dreamt of having been led up the bank of
+a stream through the woods to the house of a goddess who smiled
+beautifully, and whose room was carpeted with skins; how she had
+comforted him, fed him plenteously, and sent him home in gorgeous array,
+and with instructions for deceiving and killing his enemy, the senior
+chief. "I suppose you remember it all now," said the God of the Privy;
+"it was I who caused you to forget it, and thus saved you from having it
+bought by the wicked senior chief, because I am pleased with the way in
+which you keep the privy clean, not even letting grass grow near it. And
+now I will show you the reality of that of which before you saw only the
+dream-image."
+
+So the man was led up the bank of a stream through the woods to the
+house of the goddess, who smiled beautifully, and whose room was
+carpeted with skins. She was the badger-goddess. She comforted him, fed
+him plenteously, and said: "You must deceive the senior chief, saying
+that the god of door-posts, pleased at your being buried near him, took
+you out, and gave you these beautiful clothes. He will then wish to have
+the same thing happen to him." So the man went back to the village, and
+appeared in all his splendid raiment before the senior chief, who had
+fancied him to be still in the hole,--a punishment which would be
+successful if it made him confess his dream, and also if it killed him.
+
+Then the good junior chief told him the lies in which the badger-goddess
+had instructed him. Thereupon the senior chief caused himself to be
+buried in like fashion up to the neck, but soon died of the effects.
+Afterwards the badger-goddess came down to the village, and married the
+good man, who became the senior of all the chiefs.--(Written down from
+memory. Told by Ishanashte, 16th November, 1886.)
+
+
+xxxix.--_The Baby in the Box._
+
+There was once a woman who was tenderly loved by her husband. At last,
+after some years, she bore him a son. Then the father loved this son
+even more than he loved his wife. She therefore thought thus: "How
+pleasant it used to be formerly, when my husband loved me alone! But
+now, since I have borne him this nasty child, he loves it more than he
+does me. It will be well for me to make away with it."
+
+Thus thinking, she waited till her husband had gone off bear-hunting in
+the mountains, and then put the baby into a box, which she took to the
+river and allowed to float away. Then she returned home. Later on, her
+husband came back; and she, with feigned tears, told him that the baby
+had disappeared--stolen or strayed,--and that she had vainly searched
+all round about the house and in the woods. The man lay down, like to
+die of grief, and refused all food. Only at length, when he saw that his
+wife, too, went without her food, did he begin to eat a little, fearing,
+in his affection for her, that she too might die of hunger. However, it
+was only when he was present that she fasted. She ate her fill behind
+his back.
+
+At last, one day, not knowing what to do to rouse him, she said to him:
+"Look here! I will divert you with a story." Then she told him the whole
+story exactly as it had happened, being herself, all the while, under
+the delusion that she was telling him an ancient fairy-tale. Then he
+flew into a rage, took his bludgeon, beat her to death, and then threw
+her corpse out-of-doors. This was the way in which the gods chose to
+punish her.
+
+Then the husband, knowing now that his search must be made down the
+stream, started off. At last, after seeking for a long time, he came to
+a lonely house, where he found a very venerable-looking old man, an old
+woman, and their middle-aged daughter, and also a boy. He said to the
+old man: "I come to ask whether you know anything of my little boy, who
+was placed in a box and set to float down the stream." The old man
+replied: "One day, when my daughter here went to draw water from the
+river, she found a box with a little boy in it. We knew not whether the
+child was a human creature, a god, or a devil. So doubtless he is yours.
+We have kept the box too. Here it is. You can judge by looking at it."
+
+It turned out to be the same box, and the same boy. So the father
+rejoiced. Then the old man said: "Remain here. I will give to you for
+wife this daughter of mine, my only child. Live with us as long as my
+old wife and I remain alive. Feed us, and then you shall inherit from
+me." The man did so. When the old people died, he inherited all their
+possessions; and then, with his new wife and his beloved son, returned
+to his own village. So you see that, even among us Ainos, there are
+wicked women.--(Written down from memory. Told by Ishanashte, 17th
+November, 1886.)
+
+
+xl.--_The Bride Bewitched._
+
+There was once a very beautiful girl who had many suitors. But, as soon
+as she was married to one, and he lay down beside her and then stretched
+out his hand towards her vagina, a voice came from it, warning him to
+desist. This so much alarmed the bridegroom that he fled. This happened
+nine or ten times, till at last the girl was in despair; for none would
+now wed her, and her old father was put to shame. They plunged her into
+the water of the river, but it had no effect. So at last, in her grief,
+she ran to the mountains, and threw herself down at the foot of a
+magnolia-tree.
+
+When, after some difficulty, she fell asleep, she dreamt that the tree
+was a house, outside of which she was lying, and from the window of
+which a lovely goddess popped out her head and said: "What has happened
+is in no way your fault. Your beauty has caused a wicked fox to fall in
+love with you. It is he who has got into your vagina, and who speaks out
+of it, in order to prevent the approach of any ordinary mortal husband.
+He, too, it is who has lured you out here, to carry you away altogether.
+But do not allow yourself to become subject to his influence. I will
+give you some beautiful clothes, and cause you to reach your house in
+safety. You must tell your father all about me." Then the girl awoke and
+went home. Her father exorcised the fox at last by carving an exact
+likeness of his daughter, and offering it to the fox with respectful
+worship. Then she married, and gave birth to children, and was happy all
+her life.--(Written down from memory. Told by Ishanashte, 17th November,
+1886.)
+
+
+xli.--_The Wicked Stepmother._
+
+In ancient days, when men were allowed to have several wives, a certain
+man had two--one about his own age, the other quite young,--and he loved
+them both with equal tenderness. But when the younger of the two bore
+him a daughter, his love for his daughter made him also perhaps a little
+fonder of the mother of the child than of his other wife, to the
+latter's great rage. She revolved in her mind what to do, and at last
+feigned a grave illness, pretending not to be able even to eat, though
+she did eat when everybody's back was turned. At last, being to all
+appearance on the point of death, she declared that one thing alone
+could cure her. She must have the heart of her little step-child to eat.
+
+On hearing this, the man felt very sad, and knew not what to do; for he
+loved this wicked wife of his and his little daughter equally dearly.
+But at last he decided that he might more easily get another daughter
+than another wife whom he would love as much as he did this one. So he
+commanded two of his servants to carry off the child to the forest while
+her mother was not looking, to slay her there, and bring back her heart.
+So they took her. But, being merciful men, they slew, instead of her, a
+dog that came by that way, and brought the child back secretly to her
+mother, who was much frightened to hear what had happened, and who fled
+with the child. Meanwhile the dog's heart was brought to the
+step-mother, who was so overjoyed at the sight of it, that she declared
+she required no more. So, without even eating it, she left off
+pretending to be sick.
+
+For some time after this, she lived alone with her husband. But at last
+he was told of what had happened, and he grew very sullen. She, seeing
+this, wished for a livelier husband. So one day, when her husband was
+out hunting, a young man, beautifully dressed all in black, came and
+courted her, and she flirted with him, and showed him her breasts. Then
+they fled together, and came to a beautiful house with gold mats, where
+they slept together. But when she woke in the morning it was not a house
+at all, but a rubble of leaves and branches in the midst of the forest;
+and her new husband was nothing but a carrion-crow perching overhead,
+and her own body, too, was turned into a crow's, and she had to eat
+dung.
+
+But the former husband was warned in a dream to take back his younger
+wife and his child, and the three lived happily together ever after.
+From that time forward most men have left off the bad habit of having
+more than one wife.--(Written down from memory. Told by Ishanashte,
+November, 1886.)
+
+
+xlii.--_The Clever Deceiver._
+
+A long, long time ago there was a rascal, who went to the mountains to
+fetch wood. As he did not know how to amuse himself, he climbed to the
+top of a very thick pine-tree. Having munched some rice he stuck it
+about the branches of the tree, so as to make it look like birds' dung.
+Then he went back to the village, to the house of the chief, and spoke
+thus to him: "I have found a place where a beautiful peacock has its
+nest. Let us go there together! Being such a poor man, I feel myself
+unworthy of going too near the divine bird. You, being a rich man,
+should take the peacock. It will be a great treasure for you. Let us
+go!"
+
+So the chief went there with him. When the chief looked, there truly
+were many traces of birds' dung near the top of the tall pine-tree. He
+thought the peacock was there. So he said: "I do not know how to climb
+trees. Though you are a poor man you do know how to do so. So go and get
+the peacock, and I will reward you well. Go and get the divine peacock!"
+So the poor man climbed the tree. When he was half way up it, he said:
+"Oh! sir, your house seems to be on fire." The chief was much
+frightened. Owing to his being frightened, he was about to run home.
+Then the rascal spoke thus: "By this time your house is quite burnt
+down. There is no use in your running there." The rich man thought he
+would go anywhere to die; so he went towards the mountains. After he had
+gone a short way, he thought thus: "You should go and see even the
+traces of your burnt house." So he went down there. When he looked, he
+found that his house was not burnt at all. He was very angry, and wanted
+to kill that rascal. Then the rascal came down. The chief commanded his
+servants, saying: "You fellows! this man is not only poor, but a very
+badly behaved deceiver. Put him into a mat, and roll him up in it
+without killing him. Then throw him into the river. Do this!" Thus spoke
+the chief.
+
+The servants put the rascal into the mat, and tied it round tight. Then
+two of them carried him between them on a pole to the river-bank. They
+went to the river. The rascal spoke thus: "Though I am a very bad man, I
+have some very precious treasures. Do you go and fetch them. If you do
+so, it can be arranged about their being given to you. Afterwards you
+can throw me into the river." Hearing this, the two servants went off to
+the rascal's house.
+
+Meanwhile a blind old man came along from somewhere or other. His foot
+struck against something wrapped up in a mat. Astonished at this, he
+tapped it with his stick. Then the rascal said: "Blind man! If you will
+do as I tell you, the gods will give you eyes, and you will be able to
+see. So do so. If you will untie me and do as I tell you, I will pray to
+the gods, and your eyes will be opened." The blind old man was very
+glad. He untied the mat, and let the rascal out. Then the rascal saw
+that, though the man was old and blind, he was dressed very much like a
+god. The rascal said: "Take off your clothes and become naked, whereupon
+your eyes will quickly be opened." This being so, the blind old man took
+off his clothes. Then the rascal put him naked into the mat, and tied it
+round tight. Then he went off with the clothes, and hid.
+
+Shortly afterwards, the two men came, and said: "You rascal! you are
+truly a deceiver. So, though you possess no treasures, you possess
+plenty of deceit. So now we shall fling you into the water." The blind
+old man said: "I am a blind old man. I am not that rascal. Please do
+not kill me!" But he was forthwith flung into the river. Afterwards the
+two men went home to their master's house.
+
+Afterwards the rascal put on the blind old man's beautiful clothes. Then
+he went to the chief's house and said: "My appearance of misbehaviour
+was not real. The goddess who lives in the river was very much in love
+with me. So she wanted to take and marry my spirit after I should have
+been killed by being thrown into the river. So my misdeeds are all her
+doing. Though I went to that goddess, I felt unworthy to become her
+husband, because I am a poor man. I have arranged so that you, who are
+the chief of the village, should go and have her, and I have come to
+tell you so. That being so, I am in these beautiful clothes because I
+come from the goddess." Thus he spoke. As the chief of the village saw
+that the rascal was dressed in nothing but the best clothes, and thought
+that he was speaking the truth, he said: "It will be well for me to be
+tied up in a mat, and flung into the river." Therefore this was done,
+just as had been done with the rascal, and he was drowned in the water.
+
+After that, the rascal became the chief, and dwelt in the drowned
+chief's house. Thus very bad men lived in ancient times also. So it is
+said.--(Translated literally. Told by Ishanashte, 18th July, 1886.)
+
+
+xliii.--_Yoshitsune._
+
+    [It has been generally believed, both by Japanese and Europeans who
+    have written about the Ainos, that the latter worship Yoshitsune, a
+    Japanese hero of the twelfth century, who is said,--not, indeed, by
+    Japanese historians, but by Japanese tradition,--to have fled to
+    Yezo when the star of his fortune had set. The following details
+    concerning Yoshitsune bear so completely the stamp of the myth, that
+    they may, perhaps, be allowed a place in this collection. It should
+    be mentioned that Yoshitsune is known to the Ainos under the name of
+    _Hongai Sama_. _Sama_ is the Japanese for "Mr." or "Lord." _Hongai_
+    is the form in which, according to a regular law of permutation
+    affecting words adopted into Aino from Japanese, the word _Hogwan_,
+    which was Yoshitsune's official title, appears! The name of _Hongai
+    Sama_ is, however, used only in worship, not in the recounting of
+    the myth. Mr. Batchelor, whose position as missionary to the Ainos
+    must give his opinion great weight in such matters, thinks that the
+    Ainos do _not_ worship Yoshitsune. But I can only exactly record
+    that which I was told myself.]
+
+
+Okikurumi, accompanied by his younger sister Tureshi[hi], had taught the
+Ainos all arts, such as hunting with the bow and arrow, netting and
+spearing fish, and many more; and himself knew everything by means of
+two charms or treasures. One of these was a piece of writing, the other
+was an abacus; and they told him whence the wind would blow, how many
+birds there were in the forest, and all sorts of other things.
+
+One day there came,--none knew whence,--a man of divine appearance,
+whose name was unknown to all. He took up his abode with Okikurumi, and
+assisted the latter in all his labour with wonderful ability. He taught
+Okikurumi how to row with two oars instead of simply poling with one
+pole, as had been usual before in Aino-land. Okikurumi was delighted to
+obtain such a clever follower, and gave him his sister Tureshi[hi] in
+marriage, and treated him like his own son. For this reason the stranger
+got to know all about Okikurumi's affair, even the place where he kept
+his two treasures. The result of this was that one day when Okikurumi
+was out hunting in the mountains the stranger stole these treasures and
+all that Okikurumi possessed, and then fled with his wife Tureshi in a
+boat, of which they each pulled an oar. Okikurumi returned from the
+mountains to his home by the seaside, and pursued them alone in a boat;
+but could not come up to them, because he was only one against two. Then
+Tureshi excreted some large foeces in the middle of the sea, which
+became a large mountain in the sea, at whose base Okikurumi arrived. But
+so high was it that Okikurumi could not climb over it. Moreover, even
+had not the height prevented him, the fact of its being nothing but
+filthy foeces would have done so. As for going round either side of
+it, that would have taken him too much out of the way. So he went home
+again, feeling quite spiritless and vanquished, because robbed of his
+treasures.
+
+This is the reason why, ever since, we Ainos have not been able to
+read.--(Written down from memory. Told by Ishanashte, 25th November,
+1886.)
+
+
+
+
+V.--SCRAPS OF FOLK-LORE.
+
+
+xliv.--_The Good Old Times._
+
+In ancient days, rivers were very conveniently arranged. The water
+flowed down one bank, and up the other, so that you could go either way
+without the least trouble. Those were the days of magic. People were
+then able to fly six or seven miles, and to light on the trees like
+birds, when they went out hunting. But now the world is decrepit, and
+all good things are gone. In those days people used the fire-drill.
+Also, if they planted anything in the morning, it grew up by mid-day. On
+the other hand, those who ate of this quickly-produced grain were
+transformed into horses.--(Written down from memory. Told by Ishanashte,
+November, 1886.)
+
+
+xlv.--_The Old Man of the Sea._
+
+The Old Man of the Sea (_Atui koro ekashi_) is a monster able to swallow
+ships and whales. In shape it resembles a bag, and the suction of its
+mouth causes a frightfully rapid current. Once a boat was saved from
+this monster by one of the two sailors in it flinging his loin-cloth
+into the creature's open mouth. That was too nasty a morsel for even
+this monster to swallow; so it let go its hold of the boat.--(Written
+down from memory. Told by Ishanashte, July, 1886.)
+
+
+xlvi.--_The Cuckoo._
+
+The male cuckoo is called _kakkok_, the female _tutut_. Both are
+beautiful birds, and live in the sky. But in spring they come down to
+earth, to build their beautiful bottle-shaped white nests. Happy the man
+who gets one of these nests, and lets no one else see it. He will become
+rich and prosperous. Nevertheless, it is unlucky for a cuckoo to light
+on the window-sill and look into the house; for disease will come there.
+If it lights on the roof, the house will be burnt down.--(Written down
+from memory. Told by Penri, 16th July, 1886.)
+
+
+xlvii.--_The [Horned] Owl._
+
+There are six owls,--brethren. The eldest of them is only a little
+bigger than a sparrow. When perching on a tree, it balances itself
+backwards, for which reason it is called "The Faller Backwards." The
+youngest of the six has a very large body. It is a bird which brings
+great luck. If anyone walks beneath this bird, and there comes the sound
+of rain falling on him, it is a very lucky thing. Such a man will become
+very rich. For this reason the youngest of the six owls is called "Mr.
+Owl."
+
+[The rain here mentioned is supposed to be a rain of gold from the owl's
+eyes.]--(Translated literally. Told by Penri, 16th July, 1886.)
+
+
+xlviii.--_The Peacock in the Sky._
+
+A cloudless sky has a peacock in it, whose servants are the eagles. The
+peacock lives in the sky, and only descends to earth to give birth to
+its young. When it has borne one, it flies back with it to the
+sky.--(Written down from memory. Told by Penri, July, 1886, and by
+Ishanashte, November, 1886.)
+
+
+xlix.--_Trees turned into Bears._
+
+The rotten branches or roots of trees sometimes turn into bears. Such
+bears as these are termed _payep kamui_, _i.e._ "divine walking
+creatures," and are not to be killed by human hand. Formerly they were
+more numerous than they are now, but they are still sometimes to be
+seen.--(Written down from memory. Told by Penri, July, 1886.)
+
+
+l.--_Coition._
+
+The Ainos think it very unlucky for the woman to move ever so slightly
+during the act of coition. If she does so, she brings disasters upon her
+husband, who is sure to become a poor man. For this reason, the woman
+remains absolutely quiet, and the man alone moves.--(Written down from
+memory. Told by Penri, July, 1886.)
+
+
+li.--_Birth and Naming._
+
+Before birth, clothes are got ready for the expected baby, who is washed
+as soon as born.[F] The divine symbols are set up, and thanks are
+offered to the gods. Only women are present on the occasion. Generally
+in each village there are one or two old women who act as midwives.
+
+The child may be named at any time. Ishanashte said that it was usually
+two or three months, Penri said that it was two or three years, after
+birth. The name chosen is usually founded on some circumstance connected
+with the child, but sometimes it is meaningless. The parent's name is
+never given, for that would be unlucky. How, indeed, could a child
+continue to be called by such a name when its father had become a dead
+man, and consequently one not to be mentioned without tears?--(Written
+down from memory. Told by Penri and Ishanashte, July, 1886.)
+
+[F] For the only time in its whole life!
+
+
+lii.--_The Pre-eminence of the Oak, Pine-tree, and Mugwort._
+
+At the beginning of the world the ground was very hot. The ground was so
+hot that the creatures called men even got their feet burnt. For this
+reason, no tree or herb could grow. The only herb that grew at that time
+was the mugwort. Of trees, the only ones were the oak and the pine. For
+this reason, these two trees are the oldest among trees. Among herbs, it
+is the mugwort. This being so, these two trees are divine trees; they
+are trees which human beings worship. Among herbs, the mugwort is
+considered to be truly the oldest.
+
+Listen well to this, too, you younger folks!--(Translated literally.
+Told by Penri, 19th July, 1886.)
+
+
+liii.--_The Deer with the Golden Horn._--(A specimen of Aino history.)
+
+My very earliest ancestor kept a deer. He used to tie the divine symbols
+to its horns. Then the deer would go to the mountains, and bring down
+with it plenty of other deer. When they came outside the house my
+ancestor would kill the deer which his deer had brought from the
+mountains, and thus was greatly enriched. The name of the village in
+which that deer was kept was Setarukot.
+
+There was a festival at a neighbouring village. So the man who kept the
+deer went off thither to the festival with all his followers. Only his
+wife was left behind with the deer. Then a man called Tun-uwo-ush
+[_i.e._ "as tall as two men"], from the village of Shipichara, being
+very bad-hearted, came in order to steal that deer. He found only the
+deer and the woman at home. He stole both the woman and the deer, and
+ran away with them. So the man who kept the deer, becoming angry,
+pursued after him to fight him. Being three brothers in all, they went
+off all three together. So Tun-uwo-ush invoked the aid of the whole
+neighbourhood. He called together a great number of men. Then those
+three brethren came together to fight him. As they were three of them,
+the eldest, having killed three score men, was at last killed himself.
+The second brother killed four score men, and was then killed himself.
+Then the youngest brother, seeing how things were, thought it would be
+useless to go on fighting alone. For this reason he ran away. Having run
+away, he got home. Having got home, he came to his house. Then he
+invoked the aid of all the neighbourhood. He invoked the aid even of
+those Ainos who dwelt in the land of the Japanese. Then he went off with
+plenty of men. Having gone off, he fought against Tun-uwo-ush. In the
+war, he killed Tun-uwo-ush and all his followers. Then he got back both
+the deer and the woman. That was the last of the Aino wars.--(Translated
+literally. Told by Ishanashte, 8th November, 1886.)
+
+
+liv.--_Dreams._
+
+To dream of rice-beer, a river, swimming, or anything connected with
+liquids, causes rainy weather. For instance, I dreamt last night that I
+was drinking rice-beer, and accordingly it is raining to-day.
+
+To dream of eating meat brings disease. So does dreaming of eating sugar
+or anything red.
+
+To dream of killing or knocking a man down is lucky. To dream of being
+killed or knocked down is unlucky.
+
+To dream that a heavy load which one is carrying feels light is lucky.
+The contrary dream prognosticates disease.
+
+To dream of a long rope which does not break, and in which there are no
+knots even when it is wound up, is lucky, and prognosticates victory.
+
+To dream of flying like a bird, and perching on a tree, prognosticates
+rain and bad weather.
+
+When a man is about to start off hunting, it is very lucky for him to
+dream of meeting a god in the mountains, to whom he gives presents, and
+to whom he makes obeisance. After such a dream, he is certain to kill a
+bear.
+
+To dream of being pursued with a sharp weapon is unlucky.
+
+To dream that one is wounded, and bleeding freely, is a good omen for
+the chase.
+
+To dream of the sun and moon is probably unlucky, especially if one
+dreams of the waning moon. But it is not unlucky to dream of the new
+moon.
+
+To dream of a bridge breaking is unlucky. But to dream of crossing a
+bridge in safety is lucky.
+
+For a husband to dream of his absent wife as smiling, well-dressed, or
+sleeping with himself, is unlucky.--(Written down from memory. Told by
+Ishanashte, November, 1886.)
+
+
+
+
+
+End of Project Gutenberg's Aino Folk-Tales, by Basil Hall Chamberlain
+
+*** END OF THIS PROJECT GUTENBERG EBOOK AINO FOLK-TALES ***
+
+***** This file should be named 29287.txt or 29287.zip *****
+This and all associated files of various formats will be found in:
+        https://www.gutenberg.org/2/9/2/8/29287/
+
+Produced by Julie Barkley, Meredith Bach, and the Online
+Distributed Proofreading Team at https://www.pgdp.net
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+https://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at https://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+https://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at https://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit https://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including including checks, online payments and credit card
+donations.  To donate, please visit: https://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     https://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/29287.zip b/29287.zip
new file mode 100644
index 0000000..3217fc1
--- /dev/null
+++ b/29287.zip
diff --git a/LICENSE.txt b/LICENSE.txt
new file mode 100644
index 0000000..6312041
--- /dev/null
+++ b/LICENSE.txt
@@ -0,0 +1,11 @@
+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
new file mode 100644
index 0000000..54d6801
--- /dev/null
+++ b/README.md
@@ -0,0 +1,2 @@
+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #29287 (https://www.gutenberg.org/ebooks/29287)