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 thehouse, 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 hadcome 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 foxsafely 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 wifeTuresh 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 variousmisdeeds. 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 notmisbehave. 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.
[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 whisperedto 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 chieftainthe 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, andthen 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 therasupa-tree and theshiuri-tree of which the spear-handle is made, and thehai-grass by which the tip of the harpoon is tied to the body of it, and thenipesh-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 alast 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 therasupa-tree and theshiuri-tree of which the spear-handle used by Okikurumi was made, and thehai-grass by which the tip of the harpoon was tied to the body of it, and thenipesh-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 calledout 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.
[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 tothe 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 bewell 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 ofMatsumae. Matsumae is a town in the south of Yezo. The lord orDaimyoresident there was formerly the chief Japanese authority in the country.
[E]The Aino pronunciation ofMatsumae. Matsumae is a town in the south of Yezo. The lord orDaimyoresident there was formerly the chief Japanese authority in the country.