Chapter III: Part 3

Had we seen the program, we should not have permitted the word _Aino_ to appear upon it; nor should we have allowed announcement of a “bear-dance” of which we never heard. It is true that there is dancing at bear-feasts but that is different from having a dance that is called a bear-dance. As to the name of our people it is not Aino, but _Ainu_, which is a word in their own language meaning man. The Ainu are “men”—i. e. _the_ men. It is a common thing for people in a certain stage of culture to name themselves in this way. The Eskimo call themselves _innuit_, “man”; the Moki Indians of Arizona, call themselves _hopi_, “men”; and the Delaware Indians called themselves _Lenni Lenape_, “men of men.” The word Aino is neither an Ainu nor a Japanese word; it approaches the Japanese word _ino_, “dog,” and there is no doubt that this similarity shades the word when used by the Japanese, to whom the Ainu often are as “dogs” and who have a legend that the Ainu are really the offspring of a woman and a dog. From the Ainu point of view the word Aino is a reproach and they resent it. While it occurs in many books, there is already ample authority in practice for using the proper form Ainu, which should absolutely supplant the other. The matter is of sufficient importance to have called for government ruling and in official documents Ainu is to-day _de rigeur_. In calling attention to this matter, we inadvertently offended both English and Japanese passengers, who had worded the program.

The _yukara_ are curious and interesting but are rarely, if ever, mentioned in the books. They are ancient war-songs and we only knew that a manuscript collection of them exists in the library at Mito. On inquiring of our men, we learned that they knew many _yukara_, so one day upon the voyage we went down to hear our first one. Kutoroge was singer; Sangyea beat the time. They seated themselves side by side upon the floor. Kutoroge began to sing in a low voice; single words were long drawn out and interrupted with curious throat gurglings; the singing of a single line of words was a matter of time and great apparent effort. Sangyea struck one stick against another, and from time to time gave a cry as if to excite the other’s courage. Kutoroge grew louder and the encouragement was more frequent and pronounced, until both were wrought up to a considerable pitch of excitement.

It was after sunset, on March 29th, that we sighted land. The line of hills was but dimly visible in the low hanging evening haze. Our people were all below but we called them to the deck. It took a moment for the first-comers to recognize what we were showing them, but then their cries, not at all loud, brought up the others promptly. Sangyea first and then Kutoroge ceremoniously seated themselves facing the shore and in silence rubbed their hands, waved them, and stroked their beards, in thanksgiving and worship. Having made this usual salutation, they raised their hands into the air with the palms toward the land line and though we could not hear their voices, we believe they prayed.

At daylight we were plowing through the waters of the Sound. From Victoria a few hours brought us to Vancouver, where everything amused and interested our people. Inspected by one physician at Victoria, by another at Vancouver, and by a third in the office of the United States Immigration Bureau on the Vancouver dock, they must have wondered what it all meant. We are sure _we_ did and we do not hesitate to say that of all foolish pretense at science these inspections deserve the premium. We refrain from detailing their method, but will only say that each of the three pursued a different procedure and that the third one examined only the eyes. They were all three personally polite and kind, but the whole thing is a farce. The immigration officers, among whom we found a friend, Colonel Albert Whyte, were most polite and put us to as little trouble and delay as possible. After our immigration certificates were issued we waited some little time for the Doctor and as the people were extremely tired they seated themselves in the office. Little Kiko was hungry and Shutratek, like a good mother, was doing her natural duty by the baby. The Secretary of the Japanese Consul had come in to see the Ainu; he was all smiles and friendliness until he saw Shutratek and the baby. His rebuke was vigorous and probably the poor woman was warned against future public care of her baby. The Japanese are all fearful lest we shall make the error of thinking that the Ainu are their ancestors or that we shall suppose the Japanese culture has come out from Ainu! This sensitiveness we have seen on many occasions.

We were obliged to spend two nights in Vancouver. The first night we left the people on the steamer, taking them on shore, however, for a walk in the early evening. Many things interested them, but nothing more than a stuffed elk in a corner window. Kutoroge looked at it from every point of view, then heaved a sigh and asked where such were found alive. We gestured expansively that they lived in all the country around. He shook his head expressively and said he’d like to hunt such deer as that.

In the morning all were removed to one of the Japanese hotels, after which we went down to pass the United States Customs Inspection. The great horses that we met, so unlike the little stocky animals of Japan, were an unfailing delight to the men, who wanted to examine them and caress them but were afraid of them, scared at their least movement. When we had passed the Customs, the morning was quite gone and Mr. Mayo, the Inspector, invited the whole party to the dog show in the afternoon. It was really a good show and certainly a thing the Ainu had never dreamed of. On the whole they were greatly pleased, but Shirake, frightened at the movement of so many animals and the noise of so much barking, burst into tears and cried as if her heart would break. After the dog show we sent them out to Stanley Park, that magnificent bit of a primeval forest set apart for a people’s playground, with Manuel and Mr. Inagaki. Near evening we went after them and found them a picture of content. The women and children were sitting and playing on the grass, while the men were swinging, with childish delight. They had been greatly pleased with the living animals in the cages; we tried to convince Kutoroge that the grizzly bear was, as the books say, the same as he knows in Japan, but he insisted that the Yezo bears were different from any of those here in captivity.

We had been invited to be guests of the local Japanese mission, conducted by Mr. Kaburagi, who was educated in the United States. Both he and his wife speak excellent English. The gathering took place in the mission rooms in the evening. Among the half-dozen whites who were guests were Prof. Odlum and Colonel and Mrs. Whyte. Prof. Odlum is the President of the local scientific and historical society and has been in Yezo. Years before A. Henry Savage Landor made his journey around the island, of which he makes such boast in his sadly inaccurate “Alone with the Hairy Ainu,” Prof. Odlum had gone over the same ground in much saner fashion. It was a great pleasure to him to again see Ainu, the people with whose homes he had once been familiar and into whose language he had made some translations. The room in which we were gathered was suited to a gathering, perhaps of two hundred persons; if so, there must have been three hundred present, mostly young Japanese men. The leader is a natural orator and a man of energy. A definite program had been arranged between him and Mr. Inagaki. Yazo spoke of Ainu agriculture, Goro of dress and ornament and tattooing, Kutoroge told of the bear-hunt. Prof. Odlum was called upon and briefly expressed his sympathy with Japan in her war and referred to his own experiences in Yezo. I then spoke in English of Ainu life and customs, having Kin and Kiko show salutation, thanks, and petition, which captured the audience, and the old men gave a _yukara_. This trick of Kin and Kiko is one which Manuel discovered and has a bit developed. On shipboard, when we carried lumps of sugar or fruits or cakes down to the children, as we did every afternoon, we insisted on their standing to receive them. On seeing the gift, the little hand was raised and the finger drawn across the upper lip, then the two hands were crossed one on the other, palms up, just in front of the body, when the gift was laid upon them. It was very pretty, particularly when done by little Kiko. Rarely have we seen such general interest and close attention as this crowd of young Japanese gave throughout our little entertainment. At its close they showered gifts upon the Ainu. The men each received a dollar; each woman received cloth for a dress; the children were given toys and bonbons. To the party collectively was given a great box of cakes. The plan had been to give Japanese cakes, as those to which they were accustomed, but the crafty creatures had expressed a preference for American cakes! Loaded down with gifts and completely tired—a Customs House Inspection, a Dog Show, a Park Picnic, and an Evening Entertainment all in one day!—they went home.

Of course, we everywhere attracted crowds. In Japan these crowds were never troublesome. In Vancouver fifty persons would gather immediately on our stopping on the streets, but it was the best behaved street crowd we have ever seen in a city of white people. In Seattle it was less tolerant, but only once was anything absolutely unpleasant said. In Saint Louis there was more rudeness, but nowhere was there so much as we had dreaded. From Seattle to Saint Louis, at almost every station passed during the daytime, people crowded to see the Ainu and asked their questions and made their comments but all good-naturedly. Several adventures with drunken men upon the car took place, but these poor fellows were usually bubbling over with goodwill and were only troublesome in their well-meant advances of kindliness. Both at stations and in the cars meetings with Indians took place and it was curious to see the mutual close inspection. On the whole the Ainu took the inspection well and sometimes reciprocated fully. At Fort Sheridan, Wyoming, negro soldiers were at the station. Kutoroge was greatly excited and examined them closely. He finally asked us whether the color was temporary or permanent, and then wanted to know whether it was generally distributed over the body or confined to the face and hands.

At Seattle, on account of a bad arrangement of trains we had almost twenty-four hours to wait. Here the men were much interested in the totem-pole set up in the city and inquired about its use and the Indians, who made it. We rode over one of the great inclined cable-lines; they were a little timid and quiet on the way up, but when we came coursing down, their joy was great. Kutoroge and Goro, in particular, clapped their hands like children, jumped up and down and shouted with delight.

We were hours late in reaching Saint Louis. Mr. Hulbert was at the station waiting for our arrival and at once secured a great coach to take us in state to the Exposition grounds, where we arrived at four o’clock in the afternoon of April 6th, the group being temporarily located in the Government Indian School building. We were pressed for time; work began at the University on the 1st of April and we must reach Chicago as soon as possible. So we told the Ainu that our time for separation had come and wished them happiness. Kutoroge hastily ransacked the luggage and drew out a wooden tray with carved decoration, which he presented us on behalf of the party as a token of their affection. All followed us to the door and stood upon the topmost step; tears filled their eyes and all were sobbing; they rubbed their hands and waved them in the air and the old men stroked their beards. When almost out of sight we turned and saw them all standing as before, weeping and waving their partings.

Upon my tray are carved designs, graceful curves, fillings of criss-cross lines. The Ainu is a great carver of wooden articles and all he carves he decorates. Trays, cigarette holders, knife-handles, tobacco-boxes, pipe-holders, moustache-sticks, sheaths for knives and swords, spoons—all of these are decorated with good designs. Only one student has, so far, made a serious study of Ainu art, Dr. H. Schurtz, of Bremen, Germany. In a complete study one must investigate not only the designs cut in wood, but also the patterns embroidered on dress and the figures tattooed upon the arms and hands of women. Almost all the Ainu patterns are highly conventionalized and many of them are derived from original animal representations. On the whole Ainu art appears to be notably independent and characteristic.

Some Italian anthropologists use the terms _centripetal_ and _centrifugal_ in regard to races. A centripetal people is one whose customary movements are toward the person of the actor, not away from him. Dr. McGee was particularly interested in securing a group of Ainu, because they have the reputation of being distinctly centripetal, perhaps the most so of any people. We had hoped to find strong evidence of this character, but cannot claim to have been very successful. It is true that the salutations are of that kind: the hand-wavings and beard-strokings are not expansive, outward movements, but toward the person. The knife in cutting is frequently, perhaps generally, drawn toward the cutter. These were the only centripetal facts which we observed. The method of singing the _yukara_, as already described, is very peculiar; possibly it will come into this category. Landor, whom we rarely care to quote, says something in this direction, which may be sound: “More interesting to me than their physical characters, were their movements and attitudes, which I was able to study and note correctly without their observation. For instance, when Ainu try to move some heavy body they pull it toward them; thus, when they drag their dugouts and canoes on shore, and again when they launch them, they never push from them but pull toward them. If an Ainu has to break a stick planted in the ground he does it by pulling it; whereas a Japanese will push it. Again in pulling a rope the Ainu pull; the Japanese push, by placing the rope over one shoulder and walking in the direction wanted. In a crowd, where a Japanese would push his way through by extending his arms and thus separating people, the Ainu seizes a man on each side, pulling one to the right and the other to the left, till space for him to pass is made.” Now, if these are correct observations and we are inclined to accept them as such, they illustrate the centripetal nature of the Ainu and the centrifugal nature of the Japanese.

The physical characters of the Ainu and the Japanese differ profoundly. The Ainu present a peculiar and strongly marked type. On the whole they are short; Batchelor gives 5 ft. 4 in. as the average stature for men and 5 ft. 1½ in. or 5 ft. 2 in. as the average for women. It is true, however, that stature varies considerably with locality—the men of Shiraoi being relatively tall and well built, those of Piratori medium, and those of Ishikari smaller and badly developed. The Ainu skin, though dark, is white, not yellow or brown; the color appears darker than it really is because the Ainu rarely bathe. The hair is abundant both on the body and the head, and is wavy; the color is commonly black, though it may be dark-brown or even reddish; like wavy hair everywhere, it presents an elliptical, not a circular, cross-section. The beard in males is strong and abundant. The features are those of the white race rather than the yellow; the nose is prominent and well formed, the mouth is strong; the lips firm. The eyes are brown, sometimes even light brown. Mark these characters well; compare them with those of the Japanese. How profound the difference. The white skin, abundant body hair and beard, the hair wavy and of elliptical section, the horizontal eye full of expression and fire, the features combined into a strong relief—these are in strong contrast to the yellow-brown skin, hairless face and body, straight and round hair, oblique eyes and flat face of the Japanese. In all these respects in which the Ainu differs so profoundly from the Japanese, he resembles us, the whites of European race.

They are often called “the hairy Ainu” and we consider the term just. It is true that their proximity to the smooth-bodied yellow Asiatics has made their hairiness conspicuous by contrast. It is true that many writers, who have spoken of “fur” and “missing links,” have overstated facts; but it is also true that notably hairy bodies are the rule among the males. Individual Russians are no doubt common, who are as hairy as the average Ainu, but we believe firmly that taken _en masse_ the Ainu are more hairy than the Russians, and probably the hairiest people on the globe. Of course, the Ghiliaks, living on the Asiatic mainland and undoubtedly related with them, present the same peculiarity. Hitchcock gives a lot of excellent data in regard to Ainu hairiness.

As different are the Japanese and Ainu in language. Years ago, Basil Hall Chamberlain drew up a detailed comparison between the two, pointing out fifteen points of difference, and he might have extended the list indefinitely. Nor are the differences he indicates of trifling significance. On the contrary they are vital and concern the most important constructional matters. Thus, in the Ainu, verbs have true passive forms like those of European languages, the Japanese in its most earnest effort to express a passive cannot get rid of an active viewpoint; the Ainu has many reflective verbs, the Japanese has none; “Ainu pronouns are used at every turn like the pronouns of modern European languages,” Japanese has no real and simple pronouns; in Ainu “honorifics” are lacking, in Japanese they abound. Mr. Batchelor’s little _Grammar of the Ainu Language_ is interesting reading, even if it does not convince the reader that Ainu is an “Aryan language.” Years ago the Japanese government of the Hokkaido published Mr. Batchelor’s _A Dictionary of the Ainu_, now long out of print. During the time that has since elapsed he had added enormously to the work and his present manuscript represents the labor of a quarter of a century. It is now complete and ought to be printed without delay. As long as it remains in manuscript it is in danger; once lost, it could never be replaced, even by the author, for the use of Ainu as a speech is passing.

Who are the Ainu? Where did they come from? What is their past? They are surely a white people, not a yellow. They are more our brothers, though they live so far away, than brothers of the Japanese, to whom, in place, they are so near. That is not to say that all men are not brothers; our meaning we think clear. We, white men, are fond of assuming an air of great superiority, when we speak of other peoples. We take it for granted that all white men are better than any red ones, or black ones, or yellow ones. Yet here we find a _white race that has struggled and lost_! It has proved inferior in life’s battle to the more active, energetic, progressive, yellow people, with which it has come in contact. It may be that the Ainu are but a little fragment of a once widespread Asiatic white race. The Ghiliaks, the Mao-tse (“hairy”) of China, some small populations of southeastern Asia and the curious non-aggressive Todas of India with their great beards and strange customs, may be other fragments of that same old population. We cannot assert it; study and comparison will be necessary before the assertion would be warranted; but we believe such comparison may prove what we suggest. Should it do so, that old white race was broken and submerged by a great flood of active yellow Asiatics, who pressed eastward from their old home, perhaps in Mesopotamia.

Our poor Ainu longed for their house, which was slow in coming. When it, at last, arrived they were astonishingly prompt in rearing it. The traditional method of construction was followed and a feast celebrated its completion. Unfortunately, we could not be present, but a week later a post-rehearsal was given for our benefit. The Saint Louis house consists of the main eastern part, and the western _shem_; these are separated to give better circulation of air and the passage between them is roofed over; a curtain of matting hangs in the west doorway; the ground is covered with mattings and the walls are hung with them; there are the usual east and south windows, fireplace, and treasure corner. At the feast Sangyea officiated as the head of the house, Santukno, as his wife, assisting. They were seated to the north of the fireplace; the rest of the household were to the south; the guests of consequence were seated upon fine mattings to the east of the fireplace; others sat along the north and west sides. When all were seated the _inao_ to the fire-goddess were placed; then the other _inao_ of the house were put in their proper places. Kutoroge next made the new fire for the hearth, not with matches but with the ancient flint and steel, the spark being caught in tinder in a sort of horn or cup; as soon as the spark was caught, a piece of dried elm-root was fitted into the opening of this receptacle, and vigorously sucked at the upper end until the whole lower end, in contact with the lighted tinder, was in a glow, when the fire was started with it. The treasures were then located in their corner and the _inao_ guardian of the house set up. All now went outside while Yazo placed the roof _inao_. Next the _nusa_ was constructed to the east of the house, before the sacred window, while Sangyea prayed. Returning to the house cups and moustache-sticks were produced. Goro filled the cups and Sangyea made an offering to the east and to the _inao_ of the fireplace, drank half the cup, giving the rest to Santukno; drink was now served to all the members of the household and to the guests. Then for the first time in the new home the women pounded millet in the mortar, singing songs without words to time the pounding. The younger men then threw beans to the little children, to the household and to the guests, after which millet-cakes were served. When all was ended the house-master expressed his appreciation of the interest of the guests as shown by their presence.

The house truly presented a gay showing of _inao_. Those for the fireplace are called _chi e horo ka kep_. There were four of them in line at the east end of the fireplace; the top end is four-cleft and there are two tufts of shavings at different heights; in the upper tuft were three small bunches, neatly curled; in the lower tuft, were two bunches; in shaving these the movement is downward and toward the cutter; the bark is left on the lower part of the sticks; these _inao_ should be burned after the ceremony. The _chise koro inao_ were two in number, one to the north, the other to the south, of the fireplace; they are cut squarely across at the upper end and tapered gradually below; no bark is left upon them; they are for the household god and, after the ceremony should be placed with it in the northeast corner. _Inao kike_, loose shaving curls, were hung at the entrance and at the sides of the two windows; when evil people look in at the window, where these are located, the god strikes them in the face; only evil people _will_ look in at a window. Great _inao_, with beautifully curled masses of shavings, called _kike parase_ were fastened—one at the south window, one somewhat larger at the east window, another still larger on the roof beam above the south end of the fireplace; those at the windows are to keep away evil spirits and ghosts; that bound to the beam is dedicated to the god who holds up the house; the two on the roof, at the ends of the ridgepole were of the same kind and were to ward off harm from winds and evil birds. _Chise koro inao_ is a name used only while that kind of an _inao_ is at the fireplace; when it is elsewhere it is called _kike chinoe_; the shaving curls of which it is composed may be twisted together into cords giving it an entirely peculiar and different appearance. Most important of all, however, is the _inao netobe_; this is the one at the extreme northeast corner of the room, and, even for our inspection the people were unwilling to bring it out, though they showed it to me in its place, in full detail; the top end is cut obliquely at a single stroke, and the resulting slope is called “the face”; the bark is left on and in it three notches are cut, at each of three levels, around the stick, nine in all; cords of _kike inao_ are tied around this stick and rest upon these notches, as supports; these cords bind in place pendant _kike_; as new household festivals occur new _kike_ are added until a great bunch of them is formed; under this mass of pendant shavings the coal from the hearth is bound; a little arrow or spear is laid among the shavings and a miniature sword is bound to the upright; this _inao_ represents the very spirit of the house, and while it ought never to be moved during the lifetime of the house, it should be destroyed if the house is deserted. The _nusa_ to the east of the house consisted of twenty sticks of which twelve were long, eight short. The longer ones consist of support sticks to which _kike parase_ were lashed, both support and _inao_ being cut to neat sloping surfaces for fitting. The shorter sticks were cut with a single sloping stroke, giving a “face,” which was slit across with one cut, “the mouth”; in each mouth _inao_ shavings were thrust. The shorter sticks are said to be merely ornamental; the longer ones are sacred. The one to the left is the moon, the next the wells, next bears, the rest are mountains in which bears are hunted.

In Yezo, when an Ainu has been away from the village and returns, his home-coming is made a public occasion. All the people gather, someone being their spokesman. He and the traveller seat themselves facing. He who has been away begins to sing, narrating his adventures, telling where he has been and what he has seen and done. Presently he stops and the other begins to sing the happenings of the village during the traveller’s absence from home. So they sing, alternating, until both stories are completed. When our Ainu group returns, they will be received as those who were dead and have returned; what a many things the poor fellows will have to sing of the people and the places they have seen so far away from their home villages in the Saru River valley.

FOOTNOTES:

[1] Unfortunately photographed inside out.

[2] Ainu village.

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