They said they had come "to bid me welcome." They took their places in rigid order at each side of the fireplace, which is six feet long, Benri's mother in the place of honour at the right, then Shinondi, then the sub-chief, and on the other side the old men.

Besides these, seven women sat in a row in the background splitting bark. A large iron pan hung over the fire from a blackened arrangement above, and Benri's princ.i.p.al wife cut wild roots, green beans, and seaweed, and shred dried fish and venison among them, adding millet, water, and some strong-smelling fish-oil, and set the whole on to stew for three hours, stirring the "mess" now and then with a wooden spoon.

Several of the older people smoke, and I handed round some mild tobacco, which they received with waving hands. I told them that I came from a land in the sea, very far away, where they saw the sun go down--so very far away that a horse would have to gallop day and night for five weeks to reach it--and that I had come a long journey to see them, and that I wanted to ask them many questions, so that when I went home I might tell my own people something about them. Shinondi and another man, who understood j.a.panese, bowed, and (as on every occasion) translated what I said into Aino for the venerable group opposite. Shinondi then said "that he and Shinrichi, the other j.a.panese speaker, would tell me all they knew, but they were but young men, and only knew what was told to them.

They would speak what they believed to be true, but the chief knew more than they, and when he came back he might tell me differently, and then I should think that they had spoken lies." I said that no one who looked into their faces could think that they ever told lies. They were very much pleased, and waved their hands and stroked their beards repeatedly. Before they told me anything they begged and prayed that I would not inform the j.a.panese Government that they had told me of their customs, or harm might come to them!

For the next two hours, and for two more after supper, I asked them questions concerning their religion and customs, and again yesterday for a considerable time, and this morning, after Benri's return, I went over the same subjects with him, and have also employed a considerable time in getting about 300 words from them, which I have spelt phonetically of course, and intend to go over again when I visit the coast Ainos. {19}

The process was slow, as both question and answer had to pa.s.s through three languages. There was a very manifest desire to tell the truth, and I think that their statements concerning their few and simple customs may be relied upon. I shall give what they told me separately when I have time to write out my notes in an orderly manner. I can only say that I have seldom spent a more interesting evening.

About nine the stew was ready, and the women ladled it into lacquer bowls with wooden spoons. The men were served first, but all ate together. Afterwards sake, their curse, was poured into lacquer bowls, and across each bowl a finely-carved "sake-stick" was laid.

These sticks are very highly prized. The bowls were waved several times with an inward motion, then each man took his stick and, dipping it into the sake, made six libations to the fire and several to the "G.o.d"--a wooden post, with a quant.i.ty of spiral white shavings falling from near the top. The Ainos are not affected by sake nearly so easily as the j.a.panese. They took it cold, it is true, but each drank about three times as much as would have made a j.a.panese foolish, and it had no effect upon them.

After two hours more talk one after another got up and went out, making profuse salutations to me and to the others. My candles had been forgotten, and our seance was held by the fitful light of the big logs on the fire, aided by a succession of chips of birch bark, with which a woman replenished a cleft stick that was stuck into the fire-hole. I never saw such a strangely picturesque sight as that group of magnificent savages with the fitful firelight on their faces, and for adjuncts the flare of the torch, the strong lights, the blackness of the recesses of the room and of the roof, at one end of which the stars looked in, and the row of savage women in the background--eastern savagery and western civilisation met in this hut, savagery giving and civilisation receiving, the yellow-skinned Ito the connecting-link between the two, and the representative of a civilisation to which our own is but an "infant of days."

I found it very exciting, and when all had left crept out into the starlight. The lodges were all dark and silent, and the dogs, mild like their masters, took no notice of me. The only sound was the rustle of a light breeze through the surrounding forest. The verse came into my mind, "It is not the will of your Father which is in heaven that one of these little ones should perish." Surely these simple savages are children, as children to be judged; may we not hope as children to be saved through Him who came "not to judge the world, but to save the world"?

I crept back again and into my mosquito net, and suffered not from fleas or mosquitoes, but from severe cold. Shinondi conversed with Ito for some time in a low musical voice, having previously asked if it would keep me from sleeping. No j.a.panese ever intermitted his ceaseless chatter at any hour of the night for a similar reason. Later, the chief's princ.i.p.al wife, Noma, stuck a triply- cleft stick in the fire-hole, put a potsherd with a wick and some fish-oil upon it, and by the dim light of this rude lamp sewed until midnight at a garment of bark cloth which she was ornamenting for her lord with strips of blue cloth, and when I opened my eyes the next morning she was at the window sewing by the earliest daylight. She is the most intelligent-looking of all the women, but looks sad and almost stern, and speaks seldom. Although she is the princ.i.p.al wife of the chief she is not happy, for she is childless, and I thought that her sad look darkened into something evil as the other wife caressed a fine baby boy. Benri seems to me something of a brute, and the mother-in-law obviously holds the reins of government pretty tight. After sewing till midnight she swept the mats with a bunch of twigs, and then crept into her bed behind a hanging mat. For a moment in the stillness I felt a feeling of panic, as if I were incurring a risk by being alone among savages, but I conquered it, and, after watching the fire till it went out, fell asleep till I was awoke by the severe cold of the next day's dawn.

LETTER x.x.xVI--(Continued)

A Supposed Act of Worship--Parental Tenderness--Morning Visits-- Wretched Cultivation--Honesty and Generosity--A "Dug-out"--Female Occupations--The Ancient Fate--A New Arrival--A Perilous Prescription--The Shrine of Yos.h.i.tsune--The Chief's Return.

When I crept from under my net much benumbed with cold, there were about eleven people in the room, who all made their graceful salutation. It did not seem as if they had ever heard of washing, for, when water was asked for, Shinondi brought a little in a lacquer bowl, and held it while I bathed my face and hands, supposing the performance to be an act of worship! I was about to throw some cold tea out of the window by my bed when he arrested me with an anxious face, and I saw, what I had not observed before, that there was a G.o.d at that window--a stick with festoons of shavings hanging from it, and beside it a dead bird. The Ainos have two meals a day, and their breakfast was a repet.i.tion of the previous night's supper. We all ate together, and I gave the children the remains of my rice, and it was most amusing to see little creatures of three, four, and five years old, with no other clothing than a piece of pewter hanging round their necks, first formally asking leave of the parents before taking the rice, and then waving their hands. The obedience of the children is instantaneous. Their parents are more demonstrative in their affection than the j.a.panese are, caressing them a good deal, and two of the men are devoted to children who are not their own.

These little ones are as grave and dignified as j.a.panese children, and are very gentle.

I went out soon after five, when the dew was glittering in the sunshine, and the mountain hollow in which Biratori stands was looking its very best, and the silence of the place, even though the people were all astir, was as impressive as that of the night before. What a strange life! knowing nothing, hoping nothing, fearing a little, the need for clothes and food the one motive principle, sake in abundance the one good! How very few points of contact it is possible to have! I was just thinking so when Shinondi met me, and took me to his house to see if I could do anything for a child sorely afflicted with skin disease, and his extreme tenderness for this very loathsome object made me feel that human affections were the same among them as with us. He had carried it on his back from a village, five miles distant, that morning, in the hope that it might be cured. As soon as I entered he laid a fine mat on the floor, and covered the guest-seat with a bearskin. After breakfast he took me to the lodge of the sub- chief, the largest in the village, 45 feet square, and into about twenty others all constructed in the same way, but some of them were not more than 20 feet square. In all I was received with the same courtesy, but a few of the people asked Shinondi not to take me into their houses, as they did not want me to see how poor they are. In every house there was the low shelf with more or fewer curios upon it, but, besides these, none but the barest necessaries of life, though the skins which they sell or barter every year would enable them to surround themselves with comforts, were it not that their gains represent to them sake, and nothing else. They are not nomads. On the contrary, they cling tenaciously to the sites on which their fathers have lived and died. But anything more deplorable than the attempts at cultivation which surround their lodges could not be seen. The soil is little better than white sand, on which without manure they attempt to grow millet, which is to them in the place of rice, pumpkins, onions, and tobacco; but the look of their plots is as if they had been cultivated ten years ago, and some chance-sown grain and vegetables had come up among the weeds. When nothing more will grow, they partially clear another bit of forest, and exhaust that in its turn.

In every house the same honour was paid to a guest. This seems a savage virtue which is not strong enough to survive much contact with civilisation. Before I entered one lodge the woman brought several of the finer mats, and arranged them as a pathway for me to walk to the fire upon. They will not accept anything for lodging, or for anything that they give, so I was anxious to help them by buying some of their handiwork, but found even this a difficult matter. They were very anxious to give, but when I desired to buy they said they did not wish to part with their things. I wanted what they had in actual use, such as a tobacco-box and pipe-sheath, and knives with carved handles and scabbards, and for three of these I offered 2.5 dollars. They said they did not care to sell them, but in the evening they came saying they were not worth more than 1 dollar 10 cents, and they would sell them for that; and I could not get them to take more. They said it was "not their custom." I bought a bow and three poisoned arrows, two reed-mats, with a diamond pattern on them in reeds stained red, some knives with sheaths, and a bark cloth dress. I tried to buy the sake- sticks with which they make libations to their G.o.ds, but they said it was "not their custom" to part with the sake-stick of any living man; however, this morning Shinondi has brought me, as a very valuable present, the stick of a dead man! This morning the man who sold the arrows brought two new ones, to replace two which were imperfect. I found them, as Mr. Von Siebold had done, punctiliously honest in all their transactions. They wear very large earrings with hoops an inch and a half in diameter, a pair const.i.tuting the dowry of an Aino bride; but they would not part with these.

A house was burned down two nights ago, and "custom" in such a case requires that all the men should work at rebuilding it, so in their absence I got two boys to take me in a "dug-out" as far as we could go up the Sarufutogawa--a lovely river, which winds tortuously through the forests and mountains in unspeakable loveliness. I had much of the feeling of the ancient mariner -

"We were the first Who ever burst Into that silent sea."

For certainly no European had ever previously floated on the dark and forest-shrouded waters. I enjoyed those hours thoroughly, for the silence was profound, and the faint blue of the autumn sky, and the soft blue veil which "spiritualised" the distances, were so exquisitely like the Indian summer.

The evening was spent like the previous one, but the hearts of the savages were sad, for there was no more sake in Biratori, so they could not "drink to the G.o.d," and the fire and the post with the shavings had to go without libations. There was no more oil, so after the strangers retired the hut was in complete darkness.

Yesterday morning we all breakfasted soon after daylight, and the able-bodied men went away to hunt. Hunting and fishing are their occupations, and for "indoor recreation" they carve tobacco-boxes, knife-sheaths, sake-sticks, and shuttles. It is quite unnecessary for them to do anything; they are quite contented to sit by the fire, and smoke occasionally, and eat and sleep, this apathy being varied by spasms of activity when there is no more dried flesh in the kuras, and when skins must be taken to Sarufuto to pay for sake. The women seem never to have an idle moment. They rise early to sew, weave, and split bark, for they not only clothe themselves and their husbands in this nearly indestructible cloth, but weave it for barter, and the lower cla.s.s of j.a.panese are constantly to be seen wearing the product of Aino industry. They do all the hard work, such as drawing water, chopping wood, grinding millet, and cultivating the soil, after their fashion; but, to do the men justice, I often see them trudging along carrying one and even two children. The women take the exclusive charge of the kuras, which are never entered by men.

I was left for some hours alone with the women, of whom there were seven in the hut, with a few children. On the one side of the fire the chief's mother sat like a Fate, for ever splitting and knotting bark, and petrifying me by her cold, fateful eyes. Her thick, grey hair hangs in shocks, the tattooing round her mouth has nearly faded, and no longer disguises her really handsome features. She is dressed in a much ornamented bark-cloth dress, and wears two silver beads tied round her neck by a piece of blue cotton, in addition to very large earrings. She has much sway in the house, sitting on the men's side of the fire, drinking plenty of sake, and occasionally chiding her grandson Shinondi for telling me too much, saying that it will bring harm to her people. Though her expression is so severe and forbidding, she is certainly very handsome, and it is a European, not an Asiatic, beauty.

The younger women were all at work; two were seated on the floor weaving without a loom, and the others were making and mending the bark coats which are worn by both s.e.xes. Noma, the chief's princ.i.p.al wife, sat apart, seldom speaking. Two of the youngest women are very pretty--as fair as ourselves, and their comeliness is of the rosy, peasant kind. It turns out that two of them, though they would not divulge it before men, speak j.a.panese, and they prattled to Ito with great vivacity and merriment, the ancient Fate scowling at them the while from under her s.h.a.ggy eyebrows. I got a number of words from them, and they laughed heartily at my erroneous p.r.o.nunciation. They even asked me a number of questions regarding their own s.e.x among ourselves, but few of these would bear repet.i.tion, and they answered a number of mine. As the merriment increased the old woman looked increasingly angry and restless, and at last rated them sharply, as I have heard since, telling them that if they spoke another word she should tell their husbands that they had been talking to strangers. After this not another word was spoken, and Noma, who is an industrious housewife, boiled some millet into a mash for a mid-day lunch. During the afternoon a very handsome young Aino, with a washed, richly- coloured skin and fine clear eyes, came up from the coast, where he had been working at the fishing. He saluted the old woman and Benri's wife on entering, and presented the former with a gourd of sake, bringing a greedy light into her eyes as she took a long draught, after which, saluting me, he threw himself down in the place of honour by the fire, with the easy grace of a staghound, a savage all over. His name is Pipichari, and he is the chief's adopted son. He had cut his foot badly with a root, and asked me to cure it, and I stipulated that it should be bathed for some time in warm water before anything more was done, after which I bandaged it with lint. He said "he did not like me to touch his foot, it was not clean enough, my hands were too white," etc.; but when I had dressed it, and the pain was much relieved, he bowed very low and then kissed my hand! He was the only one among them all who showed the slightest curiosity regarding my things. He looked at my scissors, touched my boots, and watched me, as I wrote, with the simple curiosity of a child. He could speak a little j.a.panese, but he said he was "too young to tell me anything, the older men would know." He is a "total abstainer" from sake, and he says that there are four such besides himself among the large number of Ainos who are just now at the fishing at Mombets, and that the others keep separate from them, because they think that the G.o.ds will be angry with them for not drinking.

Several "patients," mostly children, were brought in during the afternoon. Ito was much disgusted by my interest in these people, who, he repeated, "are just dogs," referring to their legendary origin, of which they are not ashamed. His a.s.sertion that they have learned politeness from the j.a.panese is simply baseless.

Their politeness, though of quite another and more manly stamp, is savage, not civilised. The men came back at dark, the meal was prepared, and we sat round the fire as before; but there was no sake, except in the possession of the old woman; and again the hearts of the savages were sad. I could multiply instances of their politeness. As we were talking, Pipichari, who is a very "untutored" savage, dropped his coat from one shoulder, and at once Shinondi signed to him to put it on again. Again, a woman was sent to a distant village for some oil as soon as they heard that I usually burned a light all night. Little acts of courtesy were constantly being performed; but I really appreciated nothing more than the quiet way in which they went on with the routine of their ordinary lives.

During the evening a man came to ask if I would go and see a woman who could hardly breathe; and I found her very ill of bronchitis, accompanied with much fever. She was lying in a coat of skins, tossing on the hard boards of her bed, with a matting-covered roll under her head, and her husband was trying to make her swallow some salt-fish. I took her dry, hot hand--such a small hand, tattooed all over the back--and it gave me a strange thrill. The room was full of people, and they all seemed very sorry. A medical missionary would be of little use here; but a medically-trained nurse, who would give medicines and proper food, with proper nursing, would save many lives and much suffering. It is of no use to tell these people to do anything which requires to be done more than once: they are just like children. I gave her some chlorodyne, which she swallowed with difficulty, and left another dose ready mixed, to give her in a few hours; but about midnight they came to tell me that she was worse; and on going I found her very cold and weak, and breathing very hard, moving her head wearily from side to side. I thought she could not live for many hours, and was much afraid that they would think that I had killed her. I told them that I thought she would die; but they urged me to do something more for her, and as a last hope I gave her some brandy, with twenty-five drops of chlorodyne, and a few spoonfuls of very strong beef-tea. She was unable, or more probably unwilling, to make the effort to swallow it, and I poured it down her throat by the wild glare of strips of birch bark. An hour later they came back to tell me that she felt as if she were very drunk; but, going back to her house, I found that she was sleeping quietly, and breathing more easily; and, creeping back just at dawn, I found her still sleeping, and with her pulse stronger and calmer. She is now decidedly better and quite sensible, and her husband, the sub-chief, is much delighted. It seems so sad that they have nothing fit for a sick person's food; and though I have made a bowl of beef-tea with the remains of my stock, it can only last one day.

I was so tired with these nocturnal expeditions and anxieties that on lying down I fell asleep, and on waking found more than the usual a.s.semblage in the room, and the men were obviously agog about something. They have a singular, and I hope an unreasonable, fear of the j.a.panese Government. Mr. Von Siebold thinks that the officials threaten and knock them about; and this is possible; but I really think that the Kaitaikushi Department means well by them, and, besides removing the oppressive restrictions by which, as a conquered race, they were fettered, treats them far more humanely and equitably than the U.S. Government, for instance, treats the North American Indians. However, they are ignorant; and one of the men, who had been most grateful because I said I would get Dr.

Hepburn to send some medicine for his child, came this morning and begged me not to do so, as, he said, "the j.a.panese Government would be angry." After this they again prayed me not to tell the j.a.panese Government that they had told me their customs and then they began to talk earnestly together.

The sub-chief then spoke, and said that I had been kind to their sick people, and they would like to show me their temple, which had never been seen by any foreigner; but they were very much afraid of doing so, and they asked me many times "not to tell the j.a.panese Government that they showed it to me, lest some great harm should happen to them." The sub-chief put on a sleeveless j.a.panese war- cloak to go up, and he, Shinondi, Pipichari, and two others accompanied me. It was a beautiful but very steep walk, or rather climb, to the top of an abrupt acclivity beyond the village, on which the temple or shrine stands. It would be impossible to get up were it not for the remains of a wooden staircase, not of Aino construction. Forest and mountain surround Biratori, and the only breaks in the dense greenery are glints of the shining waters of the Sarufutogawa, and the tawny roofs of the Aino lodges. It is a lonely and a silent land, fitter for the HIDING place than the DWELLING place of men.

When the splendid young savage, Pipichari, saw that I found it difficult to get up, he took my hand and helped me up, as gently as an English gentleman would have done; and when he saw that I had greater difficulty in getting down, he all but insisted on my riding down on his back, and certainly would have carried me had not Benri, the chief, who arrived while we were at the shrine, made an end of it by taking my hand and helping me down himself. Their instinct of helpfulness to a foreign woman strikes me as so odd, because they never show any courtesy to their own women, whom they treat (though to a less extent than is usual among savages) as inferior beings.

On the very edge of the cliff, at the top of the zigzag, stands a wooden temple or shrine, such as one sees in any grove, or on any high place on the main island, obviously of j.a.panese construction, but concerning which Aino tradition is silent. No European had ever stood where I stood, and there was a solemnity in the knowledge. The sub-chief drew back the sliding doors, and all bowed with much reverence, It was a simple shrine of unlacquered wood, with a broad shelf at the back, on which there was a small shrine containing a figure of the historical hero Yos.h.i.tsune, in a suit of inlaid bra.s.s armour, some metal gohei, a pair of tarnished bra.s.s candle-sticks, and a coloured Chinese picture representing a junk. Here, then, I was introduced to the great G.o.d of the mountain Ainos. There is something very pathetic in these people keeping alive the memory of Yos.h.i.tsune, not on account of his martial exploits, but simply because their tradition tells them that he was kind to them. They pulled the bell three times to attract his attention, bowed three times, and made six libations of sake, without which ceremony he cannot be approached. They asked me to worship their G.o.d, but when I declined on the ground that I could only worship my own G.o.d, the Lord of Earth and Heaven, of the dead and of the living, they were too courteous to press their request. As to Ito, it did not signify to him whether or not he added another G.o.d to his already crowded Pantheon, and he "worshipped," i.e. bowed down, most willingly before the great hero of his own, the conquering race.

While we were crowded there on the narrow ledge of the cliff, Benri, the chief, arrived--a square-built, broad-shouldered, elderly man, strong as an ox, and very handsome, but his expression is not pleasing, and his eyes are bloodshot with drinking. The others saluted him very respectfully, but I noticed then and since that his manner is very arbitrary, and that a blow not infrequently follows a word. He had sent a message to his people by Ito that they were not to answer any questions till he returned, but Ito very tactfully neither gave it nor told me of it, and he was displeased with the young men for having talked to me so much. His mother had evidently "peached." I like him less than any of his tribe. He has some fine qualities, truthfulness among others, but he has been contaminated by the four or five foreigners that he has seen, and is a brute and a sot. The hearts of his people are no longer sad, for there is sake in every house to-night.

I. L. B.

LETTER x.x.xVII

Barrenness of Savage Life--Irreclaimable Savages--The Aino Physique--Female Comeliness- Torture and Ornament--Child Life-- Docility and Obedience.

BIRATORI, YEZO, August 24.

I expected to have written out my notes on the Ainos in the comparative quiet and comfort of Sarufuto, but the delay in Benri's return, and the non-arrival of the horses, have compelled me to accept Aino hospitality for another night, which involves living on tea and potatoes, for my stock of food is exhausted. In some respects I am glad to remain longer, as it enables me to go over my stock of words, as well as my notes, with the chief, who is intelligent and it is a pleasure to find that his statements confirm those which have been made by the young men. The glamour which at first disguises the inherent barrenness of savage life has had time to pa.s.s away, and I see it in all its nakedness as a life not much raised above the necessities of animal existence, timid, monotonous, barren of good, dark, dull, "without hope, and without G.o.d in the world;" though at its lowest and worst considerably higher and better than that of many other aboriginal races, and-- must I say it?--considerably higher and better than that of thousands of the lapsed ma.s.ses of our own great cities who are baptized into Christ's name, and are laid at last in holy ground, inasmuch as the Ainos are truthful, and, on the whole, chaste, hospitable, honest, reverent, and kind to the aged. Drinking, their great vice, is not, as among us, in antagonism to their religion, but is actually a part of it, and as such would be exceptionally difficult to eradicate.

The early darkness has once again come on, and once again the elders have a.s.sembled round the fire in two long lines, with the younger men at the ends, Pipichari, who yesterday sat in the place of honour and was helped to food first as the newest arrival, taking his place as the youngest at the end of the right-hand row.

The birch-bark chips beam with fitful glare, the evening sake bowls are filled, the fire-G.o.d and the garlanded G.o.d receive their libations, the ancient woman, still sitting like a Fate, splits bark, and the younger women knot it, and the log-fire lights up as magnificent a set of venerable heads as painter or sculptor would desire to see,--heads, full of--what? They have no history, their traditions are scarcely worthy the name, they claim descent from a dog, their houses and persons swarm with vermin, they are sunk in the grossest ignorance, they have no letters or any numbers above a thousand, they are clothed in the bark of trees and the untanned skins of beasts, they worship the bear, the sun, moon, fire, water, and I know not what, they are uncivilisable and altogether irreclaimable savages, yet they are attractive, and in some ways fascinating, and I hope I shall never forget the music of their low, sweet voices, the soft light of their mild, brown eyes, and the wonderful sweetness of their smile.

After the yellow skins, the stiff horse hair, the feeble eyelids, the elongated eyes, the sloping eyebrows, the flat noses, the sunken chests, the Mongolian features, the puny physique, the shaky walk of the men, the restricted totter of the women, and the general impression of degeneracy conveyed by the appearance of the j.a.panese, the Ainos make a very singular impression. All but two or three that I have seen are the most ferocious-looking of savages, with a physique vigorous enough for carrying out the most ferocious intentions, but as soon as they speak the countenance brightens into a smile as gentle as that of a woman, something which can never be forgotten.

The men are about the middle height, broad-chested, broad- shouldered, "thick set," very strongly built, the arms and legs short, thick, and muscular, the hands and feet large. The bodies, and specially the limbs, of many are covered with short bristly hair. I have seen two boys whose backs are covered with fur as fine and soft as that of a cat. The heads and faces are very striking. The foreheads are very high, broad, and prominent, and at first sight give one the impression of an unusual capacity for intellectual development; the ears are small and set low; the noses are straight but short, and broad at the nostrils; the mouths are wide but well formed; and the lips rarely show a tendency to fulness. The neck is short, the cranium rounded, the cheek-bones low, and the lower part of the face is small as compared with the upper, the peculiarity called a "jowl" being unknown. The eyebrows are full, and form a straight line nearly across the face. The eyes are large, tolerably deeply set, and very beautiful, the colour a rich liquid brown, the expression singularly soft, and the eyelashes long, silky, and abundant. The skin has the Italian olive tint, but in most cases is thin, and light enough to show the changes of colour in the cheek. The teeth are small, regular, and very white; the incisors and "eye teeth" are not disproportionately large, as is usually the case among the j.a.panese; there is no tendency towards prognathism; and the fold of integument which conceals the upper eyelids of the j.a.panese is never to be met with.

The features, expression, and aspect, are European rather than Asiatic.

The "ferocious savagery" of the appearance of the men is produced by a profusion of thick, soft, black hair, divided in the middle, and falling in heavy ma.s.ses nearly to the shoulders. Out of doors it is kept from falling over the face by a fillet round the brow.

The beards are equally profuse, quite magnificent, and generally wavy, and in the case of the old men they give a truly patriarchal and venerable aspect, in spite of the yellow tinge produced by smoke and want of cleanliness. The savage look produced by the ma.s.ses of hair and beard, and the thick eyebrows, is mitigated by the softness in the dreamy brown eyes, and is altogether obliterated by the exceeding sweetness of the smile, which belongs in greater or less degree to all the rougher s.e.x.

I have measured the height of thirty of the adult men of this village, and it ranges from 5 feet 4 inches to 5 feet 6.5 inches.

The circ.u.mference of the heads averages 22.1 inches, and the arc, from ear to ear, 13 inches. According to Mr. Davies, the average weight of the Aino adult masculine brain, ascertained by measurement of Aino skulls, is 45.90 ounces avoirdupois, a brain weight said to exceed that of all the races, Hindoo and Mussulman, on the Indian plains, and that of the aboriginal races of India and Ceylon, and is only paralleled by that of the races of the Himalayas, the Siamese, and the Chinese Burmese. Mr. Davies says, further, that it exceeds the mean brain weight of Asiatic races in general. Yet with all this the Ainos are a stupid people!

Pa.s.sing travellers who have seen a few of the Aino women on the road to Satsuporo speak of them as very ugly, but as making amends for their ugliness by their industry and conjugal fidelity. Of the latter there is no doubt, but I am not disposed to admit the former. The ugliness is certainly due to art and dirt. The Aino women seldom exceed five feet and half an inch in height, but they are beautifully formed, straight, lithe, and well-developed, with small feet and hands, well-arched insteps, rounded limbs, well- developed busts, and a firm, elastic gait. Their heads and faces are small; but the hair, which falls in ma.s.ses on each side of the face like that of the men, is equally redundant. They have superb teeth, and display them liberally in smiling. Their mouths are somewhat wide, but well formed, and they have a ruddy comeliness about them which is pleasing, in spite of the disfigurement of the band which is tattooed both above and below the mouth, and which, by being united at the corners, enlarges its apparent size and width. A girl at Shiraoi, who, for some reason, has not been subjected to this process, is the most beautiful creature in features, colouring, and natural grace of form, that I have seen for a long time. Their complexions are lighter than those of the men. There are not many here even as dark as our European brunettes. A few unite the eyebrows by a streak of tattooing, so as to produce a straight line. Like the men, they cut their hair short for two or three inches above the nape of the neck, but instead of using a fillet they take two locks from the front and tie them at the back.

They are universally tattooed, not only with the broad band above and below the mouth, but with a band across the knuckles, succeeded by an elaborate pattern on the back of the hand, and a series of bracelets extending to the elbow. The process of disfigurement begins at the age of five, when some of the sufferers are yet unweaned. I saw the operation performed on a dear little bright girl this morning. A woman took a large knife with a sharp edge, and rapidly cut several horizontal lines on the upper lip, following closely the curve of the very pretty mouth, and before the slight bleeding had ceased carefully rubbed in some of the shiny soot which collects on the mat above the fire. In two or three days the scarred lip will be washed with the decoction of the bark of a tree to fix the pattern, and give it that blue look which makes many people mistake it for a daub of paint. A child who had this second process performed yesterday has her lip fearfully swollen and inflamed. The latest victim held her hands clasped tightly together while the cuts were inflicted, but never cried.

The pattern on the lips is deepened and widened every year up to the time of marriage, and the circles on the arm are extended in a similar way. The men cannot give any reason for the universality of this custom. It is an old custom, they say, and part of their religion, and no woman could marry without it. Benri fancies that the j.a.panese custom of blackening the teeth is equivalent to it; but he is mistaken, as that ceremony usually succeeds marriage.

They begin to tattoo the arms when a girl is five or six, and work from the elbow downwards. They expressed themselves as very much grieved and tormented by the recent prohibition of tattooing. They say the G.o.ds will be angry, and that the women can't marry unless they are tattooed; and they implored both Mr. Von Siebold and me to intercede with the j.a.panese Government on their behalf in this respect. They are less apathetic on this than on any subject, and repeat frequently, "It's a part of our religion."

The children are very pretty and attractive, and their faces give promise of an intelligence which is lacking in those of the adults.