Unbeaten Tracks in Japan - Isabella Lucy Bird (best historical biographies .txt) 📗

is nonsense to write of the religious ideas of a people who have none, and of beliefs among people who are merely adult children. The traveller who formulates an Aino creed must "evolve it from his inner consciousness." I have taken infinite trouble to learn from themselves what their religious notions are, and Shinondi tells me that they have told me all they know, and the whole sum is a few vague fears and hopes, and a suspicion that there are things outside themselves more powerful than themselves, whose good influences may be obtained, or whose evil influences may be averted, by libations of sake.

The word worship is in itself misleading. When I use it of these savages it simply means libations of sake, waving bowls and waving hands, without any spiritual act of deprecation or supplication. In such a sense and such alone they worship the sun and moon (but not the stars), the forest, and the sea. The wolf, the black snake, the owl, and several other beasts and birds have the word kamoi, god, attached to them, as the wolf is the "howling god," the owl "the bird of the gods," a black snake the "raven god;" but none of these things are now "worshipped," wolf-worship having quite lately died out. Thunder, "the voice of the gods," inspires some fear. The sun, they say, is their best god, and the fire their next best, obviously the divinities from whom their greatest benefits are received. Some idea of gratitude pervades their rude notions, as in the case of the "worship" paid to Yoshitsune, and it appears in one of the rude recitations chanted at the Saturnalia which in several places conclude the hunting and fishing seasons:-

"To the sea which nourishes us, to the forest which protects us, we present our grateful thanks. You are two mothers that nourish the same child; do not be angry if we leave one to go to the other.

"The Ainos will always be the pride of the forest and of the sea."

The solitary act of sacrifice which they perform is the placing of a worthless, dead bird, something like a sparrow, near one of their peeled wands, where it is left till it reaches an advanced stage of putrefaction. "To drink for the god" is the chief act of "worship," and thus drunkenness and religion are inseparably connected, as the more sake the Ainos drink the more devout they are, and the better pleased are the gods. It does not appear that anything but sake is of sufficient value to please the gods. The libations to the fire and the peeled post are never omitted, and are always accompanied by the inward waving of the sake bowls.

The peculiarity which distinguishes this rude mythology is the "worship" of the bear, the Yezo bear being one of the finest of his species; but it is impossible to understand the feelings by which it is prompted, for they worship it after their fashion, and set up its head in their villages, yet they trap it, kill it, eat it, and sell its skin. There is no doubt that this wild beast inspires more of the feeling which prompts worship than the inanimate forces of nature, and the Ainos may be distinguished as bear-worshippers, and their greatest religious festival or Saturnalia as the Festival of the Bear. Gentle and peaceable as they are, they have a great admiration for fierceness and courage; and the bear, which is the strongest, fiercest, and most courageous animal known to them, has probably in all ages inspired them with veneration. Some of their rude chants are in praise of the bear, and their highest eulogy on a man is to compare him to a bear. Thus Shinondi said of Benri, the chief, "He is as strong as a bear," and the old Fate praising Pipichari called him "The young bear."

In all Aino villages, specially near the chief's house, there are several tall poles with the fleshless skull of a bear on the top of each, and in most there is also a large cage, made grid-iron fashion, of stout timbers, and raised two or three feet from the ground. At the present time such cages contain young but well- grown bears, captured when quite small in the early spring. After the capture the bear cub is introduced into a dwelling-house, generally that of the chief, or sub-chief, where it is suckled by a woman, and played with by the children, till it grows too big and rough for domestic ways, and is placed in a strong cage, in which it is fed and cared for, as I understand, till the autumn of the following year, when, being strong and well-grown, the Festival of the Bear is celebrated. The customs of this festival vary considerably, and the manner of the bear's death differs among the mountain and coast Ainos, but everywhere there is a general gathering of the people, and it is the occasion of a great feast, accompanied with much sake and a curious dance, in which men alone take part.

Yells and shouts are used to excite the bear, and when he becomes much agitated a chief shoots him with an arrow, inflicting a slight wound which maddens him, on which the bars of the cage are raised, and he springs forth, very furious. At this stage the Ainos run upon him with various weapons, each one striving to inflict a wound, as it brings good luck to draw his blood. As soon as he falls down exhausted, his head is cut off, and the weapons with which he has been wounded are offered to it, and he is asked to avenge himself upon them. Afterwards the carcass, amidst a frenzied uproar, is distributed among the people, and amidst feasting and riot the head, placed upon a pole, is worshipped, i.e. it receives libations of sake, and the festival closes with general intoxication. In some villages it is customary for the foster- mother of the bear to utter piercing wails while he is delivered to his murderers, and after he is slain to beat each one of them with a branch of a tree. [Afterwards at Usu, on Volcano Bay, the old men told me that at their festival they despatch the bear after a different manner. On letting it loose from the cage two men seize it by the ears, and others simultaneously place a long, stout pole across the nape of its neck, upon which a number of Ainos mount, and after a prolonged struggle the neck is broken. As the bear is seen to approach his end, they shout in chorus, "We kill you, O bear! come back soon into an Aino."] When a bear is trapped or wounded by an arrow, the hunters go through an apologetic or propitiatory ceremony. They appear to have certain rude ideas of metempsychosis, as is evidenced by the Usu prayer to the bear and certain rude traditions; but whether these are indigenous, or have arisen by contact with Buddhism at a later period, it is impossible to say.

They have no definite ideas concerning a future state, and the subject is evidently not a pleasing one to them. Such notions as they have are few and confused. Some think that the spirits of their friends go into wolves and snakes; others, that they wander about the forests; and they are much afraid of ghosts. A few think that they go to "a good or bad place," according to their deeds; but Shinondi said, and there was an infinite pathos in his words, "How can we know? No one ever came back to tell us!" On asking him what were bad deeds, he said, "Being bad to parents, stealing, and telling lies." The future, however, does not occupy any place in their thoughts, and they can hardly be said to believe in the immortality of the soul, though their fear of ghosts shows that they recognise a distinction between body and spirit.

Their social customs are very simple. Girls never marry before the age of seventeen, or men before twenty-one. When a man wishes to marry he thinks of some particular girl, and asks the chief if he may ask for her. If leave is given, either through a "go-between" or personally, he asks her father for her, and if he consents the bridegroom gives him a present, usually a Japanese "curio." This constitutes betrothal, and the marriage, which immediately follows, is celebrated by carousals and the drinking of much sake. The bride receives as her dowry her earrings and a highly ornamented kimono. It is an essential that the husband provides a house to which to take his wife. Each couple lives separately, and even the eldest son does not take his bride to his father's house. Polygamy is only allowed in two cases. The chief may have three wives; but each must have her separate house. Benri has two wives; but it appears that he took the second because the first was childless. [The Usu Ainos told me that among the tribes of Volcano Bay polygamy is not practised, even by the chiefs.] It is also permitted in the case of a childless wife; but there is no instance of it in Biratori, and the men say that they prefer to have one wife, as two quarrel.

Widows are allowed to marry again with the chief's consent; but among these mountain Ainos a woman must remain absolutely secluded within the house of her late husband for a period varying from six to twelve months, only going to the door at intervals to throw sake to the right and left. A man secludes himself similarly for thirty days. [So greatly do the customs vary, that round Volcano Bay I found that the period of seclusion for a widow is only thirty days, and for a man twenty-five; but that after a father's death the house in which he has lived is burned down after the thirty days of seclusion, and the widow and her children go to a friend's house for three years, after which the house is rebuilt on its former site.]

If a man does not like his wife, by obtaining the chief's consent he can divorce her; but he must send her back to her parents with plenty of good clothes; but divorce is impracticable where there are children, and is rarely if ever practised. Conjugal fidelity is a virtue among Aino women; but "custom" provides that, in case of unfaithfulness, the injured husband may bestow his wife upon her paramour, if he be an unmarried man; in which case the chief fixes the amount of damages which the paramour must pay; and these are usually valuable Japanese curios.

The old and blind people are entirely supported by their children, and receive until their dying day filial reverence and obedience.

If one man steals from another he must return what he has taken, and give the injured man a present besides, the value of which is fixed by the chief.

Their mode of living you already know, as I have shared it, and am still receiving their hospitality. "Custom" enjoins the exercise of hospitality on every Aino. They receive all strangers as they received me, giving them of their best, placing them in the most honourable place, bestowing gifts upon them, and, when they depart, furnishing them with cakes of boiled millet.

They have few amusements, except certain feasts. Their dance, which they have just given