LIBRARY 
 
 UNlV&RSt OF 
 SAN DIEGO

 
 TKANS-SIBEBIAN SAVAGES
 
 LIFE WITH 
 
 TRANS-SIBERIAN SAVAGES 
 
 BY 
 
 B. DOUGLAS HOWAED, M.A. 
 
 LONDON 
 
 LONGMANS, GKEEN, AND CO. 
 
 AND NEW YORK : 15 EAST 16"' STREET 
 1893 
 
 All rights reserved
 
 
 
 PBEFACE 
 
 THIS little book is an account of a few of my recent 
 experiences, illustrating some of , the manners and 
 customs of the most ancient, distant, and least known 
 savages surviving in Asia. So ancient is this race, 
 that some of them who had long before emigrated 
 to Japan, were described by the earliest historian 
 of that empire nearly three thousand years ago. 
 
 So little known is this people as they still sur- 
 vive in their original home, that I find only two 
 observers who have written about them, and that 
 was nearly three hundred years ago. 
 
 The obscurity of this people has been largely 
 due to the extreme distance of their sub-arctic 
 island, and to the comparative inaccessibility of
 
 TKANS-SIBERIAN SAVAGES 
 
 their villages within the interior forests of which 
 they continue to live. 
 
 Their inaccessibility, which till recently was only 
 comparative, has now been made absolute, by the 
 conversion of the entire island into the ultimate 
 penal colony to which are now drafted and sent 
 the more dangerous of the life exiles, double mur- 
 derers and others, from the various less distant 
 prisons of Russia and Siberia. The only possible 
 way in which these people could be reached was 
 opened up to me in Siberia proper, where I had 
 the good fortune to meet with the Russian officer, 
 who is governor of that part of the island within 
 which these people live ; and at his urgent invitation 
 I accompanied him on his voyage to his distant 
 home, where as his guest, I had, what I was there 
 informed, were opportunities no foreigner or other 
 visitor, had ever before enjoyed. 
 
 The uniqueness of my unprecedented experiences 
 when afterwards I went and lived their life with 
 these savage people, and the larger questions my
 
 PREFACE vii 
 
 observations suggest, may; I trust, be found both 
 interesting and instructive to the general, as well as 
 to the scientific reader. 
 
 The Author takes this opportunity of expressing 
 his thanks to his friends, the Eev. H. F. Nixon, M.A., 
 and the Rev. A. Robbs, M.A., for their kind help 
 during the passage of this little book through the 
 press, as also to the Messrs. Longmans the publishers, 
 for their uniform courtesy on all occasions.
 
 Erratum 
 
 Page 42, line 3 from bottom, for forty degrees read fourteen 
 degrees.
 
 CONTENTS 
 
 PAGE 
 
 HOW I CAME TO FIND THE INACCESSIBLE REMNANT 
 
 OF A SAVAGE AND SECLUDED RACE ... 1 
 
 A DESCKIPTION OF THE PHENOMENON .... 8 
 
 THE ' DAWKTOR'S ' EXPLANATION 10 
 
 MY DREAMS AND PROJECTS 14 
 
 MY JOURNEY TO THE AINUS 20 
 
 STRIKING THE SAKHALIN FOREST 24 
 
 MY RECEPTION AT THE AINU VILLAGE .... 34 
 
 DESCRIPTION OF MY ADOPTED AINU VILLAGE AND HOME 
 
 IN KARAPTO OR SAKHALIN 39 
 
 MY LIFE IN THE CHIEF'S HUT 43 
 
 A FISHING EXCURSION 49 
 
 A FIVE O'CLOCK CALL UPON THE LADIES ... 56 
 
 A DEER-SHOOTING ADVENTURE WITH Bows AND ARROWS 71 
 
 How I BECAME HEAD WIZARD OF THE AINU VILLAGE . 86 
 
 AN UNFORTUNATE CRISIS AND CATASTROPHE . . . 96 
 
 SOME ITEMS RESPECTING THE DOGS, AND THE WINTER 
 
 LIFE OF THE PEOPLE 100 
 
 OUR VILLAGE PET , 107 
 
 MY FIRST AINU BEAR HUNT HO
 
 TRANS-SIBERIAN SAVAGES 
 
 FADE 
 
 MY INSTALLATION AS HONORARY CHIEF OF OUR VILLAGE 126 
 
 I RECEIVE PRIVATE INSTRUCTIONS IN THE POISON 
 
 MAKING AND OTHER MYSTERIES 131 
 
 A DEATH AND BURIAL 139 
 
 A BRIDE AND A BRIBE TO DELAY MY DEPARTURE . . 145 
 
 MY PLANS FOR FOLLOWING UP THE STUDY OF THIS 
 
 ANCIENT RACE 148 
 
 THE UNALTERED CONDITION OF THE SAKHALIN AINUS 
 SINCE THE DESCRIPTIONS OF THEM BY TWO EURO- 
 PEAN OBSERVERS NEARLY THREE HUNDRED YEARS 
 AGO * 156 
 
 THE VERY OBVIOUS MARKS OF IDENTITY BETWEEN THE 
 SAKHALIN AINUS AND THEIR YEZO DESCENDANTS . 158 
 
 THE YEZO AINUS BECOME THE MEDIA THROUGH WHOM 
 THE MANNERS AND CUSTOMS OF THE SAKHALIN 
 AINUS ARE UNDERSTOOD ....,, 165 
 
 EXPLANATIONS OF THE RELIGIOUS BELIEFS AND PRAC- 
 TICES OF THE SAKHALIN AINUS, AS GIVEN BY THE 
 YEZO AINUS ... 168 
 
 THE ISOLATION, THE RACIAL DISTINCTNESS, AND THE 
 ORIGIN OF THE SAKHALIN AINUS .... 180 
 
 THE DOUBTFUL PROSPECTS OF ANY AMELIORATION OF 
 THE CONDITION OF THE SAKHALIN AINUS . . 186 
 
 THE NATURAL THEOLOGY OF THESE SAVAGES 191
 
 LIFE 
 
 WITH 
 
 TRANS -SIBERIAN SAVAGES 
 
 HOW I CAME TO FIND THE INACCESSIBLE REMNANT 
 OF A SAVAGE AND SECLUDED RACE 
 
 HAVING formed the purpose of making myself ac- 
 quainted with the more distant and difficult regions 
 of Asia, I left London in the autumn of 1889, duly 
 equipped for every reasonable contingency for an 
 almost unlimited period. My leisurely meanderings 
 gradually Included Russia, Northern India, Thibet, 
 China, Corea, and Siberia, and were continued until, 
 at the time at which my present account begins, I 
 had reached the farthest edge of Eastern Siberia, on 
 the Gulf of Tartary and the Okotsk Sea, opposite to 
 the coast of Kamschatka. 
 
 During a visit to Russia several years before, as 
 also on this more extended trip, it was one of my 
 
 ?
 
 TRANS-SIBERIAN SAVAGES 
 
 principal efforts to see for myself, at times and places 
 officials could not have foreseen, the exact details of 
 the prison and exile system as actually administered 
 throughout the Russian Empire. 
 
 To the best of my knowledge I was now at the 
 farthest territorial point which any author of any 
 English book on the Siberian exile system had ever 
 visited. Something more, however, I happened to 
 know was still farther beyond, though hitherto none 
 of the authors on this subject had succeeded in 
 reaching it. 
 
 We are all aware that amongst Christian peoples 
 there is one place sometimes designated, but which 
 by common consent is by name mentioned but rarely, 
 and in connection with departed persons never. In 
 Russia and throughout Siberia there are two of 
 these this, and one other for both equally, are 
 places from whose bourne no exile ever yet re- 
 turned. 
 
 While staying at Vladivostock, the only Russian 
 port on that far-off coast, I was allowed to converse 
 freely and privately with the prisoners and exiles 
 there, both in the prison and out of it. In these con- 
 versations the place I have spoken of, though rarely if
 
 RECONNOITRING A PRINCE 
 
 ever mentioned, was sufficiently designated, to still 
 further whet my curiosity, and quicken my interest. 
 
 The night before my intended departure from 
 Vladivostock I had the honour and pleasure of being 
 one of a dinner party, consisting mostly of local 
 administrative officials and members of the various 
 imperial services stationed at Vladivostock. 
 
 It was my good fortune on this occasion to be 
 seated next to a Russian prince who spoke capital 
 French, knew everybody present, and was withal as 
 affable and as communicative as could be -'desired. 
 The chief of police and several other of the local 
 officials present I already knew, and respecting the 
 name and rank of several others the gallant prince 
 did not allow me to be in ignorance. 
 
 Towards the middle of dessert, the conviviality 
 became so general and so enthusiastic, that the little 
 differences of nationality soon disappeared, and all of 
 us were as brothers. 
 
 While the fraternal flood was at its height, it 
 occurred to me I should never have a better oppor- 
 tunity, and so at once in a brotherly way I ventured 
 some interrogatory references to the mysterious place, 
 the name of which even here, I have not yet men- 
 
 B 2
 
 TRANS-SIBERIAN SAVAGES 
 
 tioned. Without any perceptible change in his 
 manner, but slightly perhaps lowering his voice, 
 'Oh, Sakhalin, you mean! Just so. Ah! let me 
 see,' replied the prince, now falling into a rather 
 dreamy tone and manner, ' just so. ah ! Sakhalin 
 let me see ! ' 
 
 It is time perhaps that I should here say in ex- 
 planation, that though scarcely ever indeed almost 
 never heard of in Europe, Sakhalin the unmention- 
 able, is an island far beyond Siberia proper in the 
 Okotsk Sea, which, though much narrower, has a 
 length just about equal to that of England. 
 
 As is well known, notwithstanding the awful dis- 
 tances and the painful precautions, scarcely a year 
 passes but various prison officials of Siberia become 
 disgraced by the escape of exiles for whose where- 
 abouts they are held strictly responsible. 
 
 As the simplest and completest remedy against 
 this, Russia many years ago secured the possession 
 of this distant island of Saghalien, or Sakhalin, and 
 converted the entire island into one vast prison. 
 
 This island has not a single port worthy of that 
 name, and the two or three anchorages thus used, are 
 so guarded by troops, that ingress and egress, except
 
 AN ASTONISHING INVITATION 5 
 
 by exceptional permission, are considered alike im- 
 possible. Hence this island has been reserved chiefly 
 as the final destination of the unshot, the unhanged, 
 the convicts and the exiles who by frequent escapes 
 or repeated murders have graduated perhaps from 
 other prison stations throughout the vast territory 
 of Russia and Siberia. It will hence be easy to 
 imagine the vague terror which all through Russia, 
 and even in the mines throughout Siberia, is inspired 
 by the appalling and almost prohibited mention of 
 Sakhalin. 
 
 Thanks to the discovery of two or three mutual 
 Parisian friendships, and the exhilarating combina- 
 tion of other influences so conspicuous towards the 
 end of a Russian dinner, the relations between 
 myself and the prince became increasingly cordial 
 and apparently confidential. Appearing to wake 
 up from a moment's contemplation to a happy 
 thought, he called my attention to a military officer 
 at another part of the table, an officer who was al- 
 together the handsomest and most magnificently 
 caparisoned of any of the party. 
 
 Having excused himself for a few minutes, he 
 was quickly by this officer's side in lively conversa-
 
 TRANS-SIBERIAN SAVAGES 
 
 tion ; then just as quickly, both of them were seated 
 by my side, with myself in the centre. Imagine my 
 surprise, when on being introduced. I found this 
 officer was none other than the deputy-governor of 
 all the southern part of Sakhalin. 
 
 Having taken the cue from what the prince had 
 told him, he quickly elicited from me my regrets and 
 my wishes. That as I had no assurance of being 
 allowed to land in Sakhalin, nor of being able to get 
 any place to sleep nor anything to eat if I did land 
 there, like everybody else before me, I would be 
 compelled to share in the general interdiction. Ima- 
 gine my pleasure, when turning the tables on me 
 completely, the governor insisted upon himself having 
 what he called the honour and pleasure of my being 
 his guest there. 
 
 He had been on a leave of absence which in a 
 few days terminated, and nothing would please him 
 so much he said, as to have me accompany him on 
 his return home, and help to break the monotony of 
 the life of himself and friends in that distant penal 
 colony. 
 
 The cordiality and empressement with which this 
 invitation was given, made it easier to accept it, than
 
 AN UNPRECEDENTED DISTINCTION 7 
 
 to refuse it, and, almost as quickly as I am recounting 
 it, the compact was sealed on his part by repeated 
 kisses and embraces in regular Siberian after-dinner 
 fashion. 
 
 Thus suddenly, my plans and course were all 
 changed, and after a stormy voyage of some days, 
 I found myself enjoying the distinction of being the 
 only English-speaking individual ever known to have 
 passed a night on any part of that entire island. 
 Two or three days after my arrival, while quietly 
 sauntering about alone according to my inclination, I 
 entered what I found to be the exile or civil hospital. 
 
 The doctor had courteously shown me through all 
 the establishment except the last female ward, when 
 he was called away, and left me to occupy myself in 
 my own way, under the guidance of the principal 
 matron. 
 
 On coming to a corner bed in this last ward, I 
 stepped back in utter amazement, for its occupant was 
 something of which I had never before seen the like. 
 Is it a man, or is it a woman ? Where did it come 
 from ? How did it get here ? With these questions 
 running vainly through my mind, I at once tried to 
 find my first guide, the doctor, who, as soon as he
 
 TRANS-SIBERIAN SAVAGES 
 
 had attended to a case of urgency, came to my aid, 
 and kindly did his beat towards an explanation of 
 this mysterious appearance. 
 
 A DESCRIPTION OF THE PHENOMENON 
 
 The patient having been persuaded that I was a 
 great ' dawktor,' whose opinion would be of value in 
 her treatment, I had every facility for an examination, 
 to which she submitted with the utmost docility and 
 interest ; but when I attempted to make a sketch of 
 her, she slunk under the bedclothes in terror. As I 
 am thankful for any excuse for my incompetence, 
 this faofc may explain the discreetness of the pub- 
 lishers in wisely omitting her portrait. 
 
 The flesh tint of this human phenomenon was 
 that of pale Turkish tobacco ; the frame massive ; 
 face large, stupid, blank, expressionless; forehead 
 low, and almost concealed by a mass of hair as black 
 and shiny as a highly polished boot. This was parted 
 with much evident care exactly in the middle, and 
 hung loosely over the shoulders after the fashion of 
 Eve by the old masters. 
 
 The, eye*, which were naturally large, and as
 
 A DESCRIPTION OF THE PHENOMENON 9 
 
 black as the hair and were horizontal had their 
 angles extended in the latest ballet fashion, making 
 them quite prodigious ; the lips, which were exceed- 
 ingly full and large, were tattooed blue black ; and 
 to add to her feminine charms, the upper lip, which 
 was long, was tattooed with the resemblance of a 
 fierce black moustache extending to the ears the 
 latter being heavily weighted with pendant sea-shells. 
 These her vanity pretended to conceal, but tried to 
 show, as every few minutes she cleared her eyes of 
 her ever-falling tresses. 
 
 The most astonishing feature of all in this re- 
 markable phenomenon, and that which at first caused 
 me to inquire why the doctor allowed it the privi- 
 leges of the female ward, was that the neck, chest, 
 arms, and, as I afterwards found, the whole body 
 was more hairy than the most hairy man I ever saw. 
 
 Despite the atrocious appearance, this pheno- 
 menon was taciturn, shy, and docile, with an evident 
 wish, were it possible, to be even friendly and 
 amiable.
 
 io TRANS-SIBERIAN SAVAGES 
 
 THE ' DAWKTOR'S ' EXPLANATION 
 
 I shall be readily believed when I say I was now 
 so impatient as to be literally out of breath for an 
 explanation. The good ' dawktor ' however seemed 
 to be equally out of breath to explain something else ; 
 this being, that it was already past his dinner-time, 
 and further, that to-day was flogging day ; two exiles 
 were to be flogged, one of them with a hundred 
 lashes, and it was indispensable that he should ex- 
 amine them in advance, and be present during the 
 
 Before we parted I was invited or rather I ex- 
 torted an invitation to assist the ' dawktor ' in 
 these official duties. We also arranged a rendezvous 
 for the following night, when he would be glad to 
 tell me all he knew or had heard in explanation of 
 the strange man-woman-looking phenomenon we 
 had been examining, and which I have partly 
 described. 
 
 The inevitable vodka, the occasional wine, the 
 perpetual ' papyros ' (cigarettes), are on a plain 
 wooden table ; each of them has been duly criticised,
 
 THE < DAWKTOR S' EXPLANATION n 
 
 and both of us with heads back are intently looking 
 towards the unplastered ceiling at nothing, and are 
 reflectively aiming big whiffs of smoke at it as at a 
 distant bull's-eye, when, with an extra pull and a 
 vigorous whiff, I ask ' Well, dawktor, now for the 
 explanation, what is it ? ' 
 
 The 'dawktor' also, now takes an extra pull, 
 projects a long interrupted whiff of graceful rings, 
 follows up his smoke with a prolonged blow, and 
 clears a very large throat in a way these things can 
 only be done by a very large man, then with a final 
 ahem begins. 
 
 So genial was his mood that he began in his 
 own mother-tongue, but when reminded how little I 
 understood of it, he wove in comical patterns a little 
 German with a little Latin, putting in a large patch 
 of one or the other, as it suited his convenience. What 
 I got out of it all with some additions since, was this 
 ' Our strange-looking patient, the " phenomenon " 
 as you call her, is as you afterwards found, a veritable 
 woman. She is one of the race of Sakhalin Ainus. 
 The Sakhalin Ainus are the aborigines of this island, 
 and were the progenitors of the people still bearing 
 the same name, and known as the Ainus of Japan, of
 
 12 TRANS-SIBERIAN SAVAGES 
 
 which country also, the Japanese themselves have 
 always regarded these people as the aborigines. 
 
 'It must have been at a very early date when 
 some of the Sakhalin Ainus emigrated as barbarian 
 emigrants have usually done, from the North towards 
 the South, and first began to overrun the islands then 
 called Woke and now Japan ; so early indeed as to be 
 literally prehistoric. Confining ourselves to historic 
 records merely, we know that the very oldest book in 
 Japan, a book which was published according to our 
 reckoning (712) seven hundred and twelve years 
 before Christ, states as follows : " Our august an- 
 cestors descended from Heaven in a boat ; they found 
 upon these islands several barbarous races, of which 
 the most fierce were the Ainu." 
 
 ' As the Ainus of Japan are historic as a formid- 
 able race two thousand six hundred and four years 
 ago, it follows that their kindred their fathers and 
 forefathers, the Ainus of Sakhalin, existed for unknown 
 periods before that. That, as the Ainus of Japan are 
 the oldest historic race of savages in Asia, the Ainus 
 of Sakhalin are the purest survivors of the ancient 
 and original stock. 
 
 ' From all that can be learned,' continued the
 
 THE 'DAWKTOKS' EXPLANATION 13 
 
 ' dawktor,' ' and from all that is known, the Sakhalin 
 Ainus of to-day are in every particular precisely the 
 same simple savages as their forefathers were three 
 thousand years ago when you have seen one, you 
 have seen the other.' 
 
 ' Have you ever been where they are, to visit 
 them ? ' I asked. ' No,' he answered, ' I am sorry to 
 say I have not ; they are so far away in the forest, 
 my duties have never allowed me the necessary time ; 
 nor have I the resources to make such an expedition 
 if I wished.' 
 
 ' But how happened this Ainu woman to be in 
 your exile hospital, and under treatment?' 'This 
 poor woman, my first and only Ainu patiert,' he 
 answered, ' is the victim, as you know, of a loath- 
 some disease which except under hospital treatment 
 is incurable. It is known that it was communicated 
 to her by one of our exiles, and in such cases, and 
 indeed in any case of necessity, the administration 
 allows any patient to be admitted to the hospital. 
 As the Ainus are unfamiliar with money, they may 
 receive all necessary care and treatment just the same 
 as our own people do, but entirely free of charge.' 
 
 As I knew this unfortunate woman had already
 
 14 TRANS-SIBERIAN SAVAGES 
 
 been under treatment, for many weeks, and would 
 need it a great many more, I may mention in passing 
 that this was not the kind of cruelty I had looked 
 for from the exile administration of the convict 
 prison which is the most dreaded throughout 
 Siberia. 
 
 MY DREAMS AND PROJECTS 
 
 It was so late and dark when I rose to leave, that 
 the doctor would not permit me to go alone, but 
 accompanied me himself as far as the house of my 
 host, to whom I apologised for the unintended late- 
 ness of my return. To go to bed was one thing, to 
 go to sleep was another. 
 
 Here was a sensation indeed perhaps an oppor- 
 tunity ! With the exception of the entrance lobby 
 and hall, so prominent in every Siberian house, my 
 room extended along the entire front of the house, 
 and its ceiling was the roof. The walls were of dressed 
 but unplaned timber, the high ceiling of planed boards, 
 the floor, of uncovered and roughly nailed planks. 
 
 The size of the room was so great, that my 
 single candle served less to light the room, than to 
 reveal the space and the darkness of it. Still,
 
 MY DREAMS AND PROJECTS 15 
 
 although it was so large, it was oppressive ; partly 
 from the gloom, and partly from the fact that every 
 part of the room was of roughly hewn pine, the 
 resinous odour which marks every human habitation 
 in Siberia, was even to my initiated nose, almost in- 
 sufferable. 
 
 Forgetting I had been particularly cautioned 
 not to attempt to open the windows, I went to one of 
 them for this purpose, but the inner massive shutters 
 were so strongly barred I had time. to remember this 
 warning, and turning into bed, gave a desperate blow 
 at the candle, and strongly determined to go to sleep. 
 I could do nothing however but think, and I could 
 think of but one thing, and that was the Sakhalin 
 Ainus. 
 
 About four o'clock I was startled from a dream, 
 by a clatter and clank and subdued voices. After a 
 great deal of difficulty I succeeded in looking out of 
 the front door, and found that what had startled me, 
 was only the relief of the military guard about ten 
 paces off, and exactly opposite. But the dream I 
 had been startled from, was of the Ainus. At any 
 cost I must manage to visit them, and nothing must 
 laaulk me in my project.
 
 16 TRANS-SIBERIAN SA VAGES 
 
 My host the governor said I could not on any 
 account venture into the boundless Sakhalin forest. 
 The dangers of such an adventure were not only from 
 the risk of getting lost, or from bears, wolves, and 
 other wild animals, but just then, the greatest danger, 
 was from certain escaped exiles, whose desperate 
 ferocity was known to be such, that even the mili- 
 tary officers did not now venture out alone beyond 
 sight of the settlement. 
 
 One morning I saw these very runaways, five in 
 number, marched past my windows in heavy leg- 
 chains under strong military guard, and a soldier 
 revolver in hand behind each of them, on their 
 way to the police court. Having concluded there- 
 fore that the greatest danger was accordingly 
 lessened, I carefully recommenced reconnoitring the 
 governor in an apparently careless way, and espe- 
 cially by allowing him to overhear me in conversa- 
 tion with different friends of his, in which I would 
 try to learn all they personally knew, which, by- 
 the-bye, I found was in most instances as little as 
 possible, about the Ainus. 
 
 In particular I would ask respecting the number 
 of Ainu villages in Southern Sakhalin, and the time
 
 THE IMPOSSIBLE BECOMES PRACTICABLE 17 
 
 it would take to get to the nearest of them. I could 
 see my tactics were not entirely failing, because at 
 such times the governor would instantly exhibit ex- 
 cessive interest in some other topic, was ready to start 
 any other question whatever, keeping always clear, 
 however, of two politics and religion. 
 
 However I did not entirely despair, for I had 
 already had one or two opportunities of discovering 
 one of his amiable weaknesses. He hated to be sus- 
 pected of a virtue, and carefully veiled his kind in- 
 tentions. He loved to give an agreeable surprise, 
 but the surprise must be complete. This was his 
 part of the feast, the rest was yours, and he was 
 more pleased than he pretended to be, if you enjoyed 
 it. He was constitutionally dramatic. So I laid 
 him his bait, and he took it. 
 
 His royal highness had seen as he thought 
 during several days, that I had quite given the thing 
 up, when one dinner-time, with several hilarious and 
 now mutual friends around the table, he himself 
 began to talk about the Ainus, and referred to the 
 fact that I had once thought I would like to visit 
 them ; then, assuming a very important and serious 
 air, added, that of course such risk for me, and such 
 
 C
 
 i8 TKANS-SIBKR/AN SAVAGES 
 
 responsibility for him, would be madness, indeed im- 
 possible. I furtively noticed that when he said this, 
 his eyes had an expression which may sometimes be 
 seen when the sun, wickedly blinking, pierces through 
 a little rift in a dark April cloud, the meaning of 
 which, is a bright to-morrow. 
 
 The very next day my droschki driver, crossing 
 himself and seizing the reins with a single motion, 
 started the three-abreast team with their usual bound 
 into a gallop, and I was on my way to where do 
 you think ? 
 
 In the droschki, corded high up behind, were bed- 
 ding and provisions for a regular campaign. Our rifles 
 had been tested, and our revolvers in our belts had 
 been freshly fired off and reloaded. The rest of the 
 outfit included not only all that could be required 
 for some time for ourselves, but numerous articles 
 which would be particularly acceptable and pleasing 
 to savages anywhere. 
 
 It turned out, as perhaps I may have half sus- 
 pected, that from my first mention of the project, 
 the governor had been quietly trying to get the 
 necessary arrangements within my reach. 
 
 The farther I got, the more I saw that the alleged
 
 J/F STAKT FOR THE AINU COUNTRY 
 
 difficulties and dangers had been in no way exag- 
 gerated by him, and that the trouble he must have 
 been all the time taking in securing in advance the 
 necessary precautions, had been so much greater 
 than I could have imagined, that had I previously 
 known it as he did, I should have entirely pro- 
 tested against it. 
 
 Talking as we were about the fineness of the 
 weather in the morning, he simply remarked in the 
 most casual but quizzical way. ' Pon't you think 
 this would be a good day to start for the Ainus ? ' 
 and, true to his passion for surprises, within an 
 hour the droschki was at the door, and we were 
 equipped for the campaign before us. 
 
 As I had afterwards many occasions of observing, 
 he was not a totally different man in his relations 
 with convicts. He would howl furiously at an atten- 
 dant, unpacking an al fresco lunch for us, yet with- 
 out the slightest change of demeanour, he , would be 
 carefully putting aside some vodka and a joint of 
 cold fowl not to give him, but that he might find 
 it, and on the sly, have his share of our repast. 
 
 c 2
 
 20 TRANS-SIBERIAN SAVAGES 
 
 MY JOURNEY TO THE AINUS 
 
 For a number of miles the road skirted the sea, 
 and we crossed a number of rivulets running into it 
 sometimes by driving through them, sometimes 
 by wooden bridges only a few inches wider than the 
 droschki, and looking like pit-traps. With these 
 the driver to my consternation had almost invariably 
 the same method. Just as I would prepare to get 
 down and walk, crack ! crack ! like pistol shots 
 would go his whip, and with all the war-cries of all 
 the savages, that never have been, and never can be 
 translated, he would charge the bridge so furiously 
 that before I could speak, we would be over the 
 works, and be speeding beyond the bridge in a 
 fashion which at first quite dumbfounded me. 
 
 As for remonstrance, I had all I could do to wedge 
 myself and hold on, so as to keep partly seated. This 
 bridge-j jumping I never got so used to that it ceased 
 to afford a sensation ; for often the latest of these 
 sensations, threatened certainly to be my last sensa- 
 tion of any kind. On none of these occasions did 
 my murderer-driver for that's what he was show
 
 MY JOURNEY TO THE AINUS 21 
 
 the slightest trace of sympathy, emotion, or interest. 
 My only ground of assurance was that we were so 
 to speak in the same boat, and I always have the 
 conceit that I can stand as much as any othejf man, 
 if not more. I was obliged to agree with the driver 
 in principle, that if we were obliged to cross these 
 bridges, the sooner we were over them the better. 
 
 I have noticed that many writers, when trying 
 to describe what they only have seen, at once take 
 some other thing their readers also have seen, and 
 use it as a comparison. Now, you may have travelled 
 ' up country ' in the roughest parts of Australia, or 
 you may have had your feet dangling over a canon 
 as you doubled a rocky cape on the near wheels with 
 California Jim of the Sierras, yet I am still at a loss 
 for a comparison which would help me much in 
 conveying a correct impression of what is called a 
 ' road ' in farthest Siberia. 
 
 I have rarely seen a broken spring there how- 
 ever, but that is because I have rarely seen a vehicle 
 which pretended to the distinction of a spring of any 
 kind. The substitute for a spring, is a long plank 
 which extends from the front to the rear axletree, 
 and which forms the basis for the seats, which may
 
 22 TRANS-SIBERIAN SAVAGES 
 
 be placed crosswise, or may be lengthwise, as in an 
 Irish jaunting car. This sort of thing is often seen 
 in some of the hilly regions of the United States, 
 particularly in the Adirondacks of New York State 
 and in the Blue Mountains of Virginia, and is called 
 a buck-board. 
 
 Tlu> wheels though, give best the key to the 
 nature of the roads they have to traverse. They are 
 only a little larger than those in our ordinary wheel- 
 barrows, and run beneath, instead of by the side of 
 the vehicle. Thus they are not only cheaper to 
 make and to repair, but the vehicles are easier to get 
 into and out of. 
 
 The supreme advantage however, and that which 
 I think is the chief consideration, is this they are so 
 much less harmful to be pitched out of. In this 
 particular, they are almost as comfortable as a sleigh. 
 Of this fact the drivers take the fullest advantage, 
 and though they rarely go slower than a gallop, they 
 make an exception down a steep hill, when, if pos- 
 sible, they double the speed into a flat race. The 
 same thing is done on approaching any destination, 
 especially on returning home. A lesser speed would 
 be considered quite beneath the dignity and impor-
 
 AN ENCHANTING PHANTASMAGORIA 23 
 
 tance of the occupants. The driver would be con- 
 sidered very unskilful unless he could do this till he 
 reached the very corner of his master's house, and 
 then come to a dead stop exactly at the door. 
 
 Several miles out, along the coast road, we 
 emerged upon a beautiful sight one, the like of 
 which I have never seen before nor since, though 
 there, it is exceedingly common. On either side of 
 us, was a rank luxuriance of grass and flowers, three 
 to six and seven feet high, such as is peculiar to 
 arctic or sub-arctic regions in sheltered spots with a 
 southern exposure. From the flowers, in which we 
 were literally embedded, we looked out upon a 
 beautiful bay. 
 
 The bright blue water was so clear we could for 
 a long distance out see the bottom, and even the 
 fishes, shoals of which were gently moving hither and 
 thither. Above them was this strange phenomenon : 
 the surface of the water was like dazzling snow in 
 its whiteness. This brilliant white surface, which 
 extended over an area of nearly a square mile, was 
 not sea-foam, for with the exception of the ocean 
 swell, the water was placid as a lake. 
 
 We halted to admire the beauty of the scene.
 
 24 TRANS-SIBERIAN SAVAGES 
 
 when my friend, seeing my delightedness, motioned 
 me to hand him one of our rifles. He took no aim, 
 but simply fired. Instantly the air was full of skim- 
 ming snowflakes, scintillating in the bright sunshine 
 against the deep blue sky right across the horizon, 
 while the surface of the water ceased to be white 
 and became uniform in its blueness. 
 
 This is the most beautiful sight this latitude has 
 to offer, and most fortunate was I in getting it. Just 
 at that season, millions upon millions of exquisitely 
 white birds migrate to that spot every year. They 
 are not sea-gulls ; they are whiter than the whitest 
 of the gull, and their plumage is much more 
 brilliant, and, as I said, it scintillates so as to be 
 quite dazzling in the sunshine. They have about 
 the size and appearance of the dove, but exactly 
 what they are I had no opportunity of determining. 
 
 STRIKING THE SAKHALIN FOREST 
 
 Having passed a comfortable night on the floor 
 of a log-hut, which would have been otherwise 
 empty but for the rats, the next day I found myself 
 fairly entering the forest, along what is called a
 
 ' road ' (?) recently made in the direction of the mines 
 of Duai. Here there was a good deal of swamp 
 land. Late in the afternoon, I espied as I thought, 
 two masked men some distance ahead, a little way 
 from the road hiding within the forest. 
 
 As we got nearer, I perceived their faces were 
 so concealed in a bag, that they could barely look 
 through the holes intended for their eyes. Both of 
 them were so violently gesticulating toward us, that 
 just for my own comfort, I quietly reached down for 
 my rifle, cocking it as I seized it without showing it, 
 and then, without any sign of particular interest, 
 carefully kept my eyes on them. 
 
 The driver whipped up the three horses into a 
 faster pace, and as we passed them, much to my dis- 
 appointment they doffed their caps, put themselves 
 into the military position of attention, then resumed 
 their gesticulations even more violently than before. 
 
 We had gone but a little farther, when the driver 
 began gesticulating in a similar way ; then, in what 
 I felt to be an utterly undignified manner, I began 
 doing the same thing. Then the horses went at it, 
 trying to reach themselves all over, which they 
 couldn't, so set to kicking violently.
 
 26 TRANS-SIBERIAN SAVAGES 
 
 Then, like the men we had passed, we also turned 
 highwaymen, and began to mask ourselves as com- 
 pletely as possible. Collars were pulled up, caps 
 were pulled down, and handkerchiefs tied so that we 
 also, could barely see before us, while all the time 
 we kept striking this way and that, and fighting the 
 air like maniacs. 
 
 I was rapidly having the conceit taken out of me 
 on one point, and my blood too, for that matter, at 
 many points. I had certainly been willing to declare 
 against all corners^ that in Africa, and in the swamps 
 of Virginia, I had seen the very biggest mosquitoes 
 that had ever been evolved from the hands of their 
 Creator ; but I had been mistaken. I know that 
 mosquito stories, like fish stories, are not expected 
 to be quite as correct as the predictions in an 
 almanac, but several of the corpses I embalmed in 
 my pocket-book, I afterwards found were from tip 
 to tail, from three-eighths to half an inch in length 
 by actual measurement. 
 
 This was not all. Associated with these mos- 
 quitoes was a species of fly nearly an inch in length, 
 which preferred to drink at another spring, and con- 
 fined themselves entirely to the horses. Although
 
 CHARGE OF A LIGHT BRIGADE 27 
 
 the horses' coats were very thick and had never 
 known a curry-comb, at every point where one of 
 these flies had settled, a drop of blood would be seen 
 upon the surface of the hair, already saturated with it. 
 
 So tenacious was their grip too, that I could not 
 detach them except by killing them. Notwith- 
 standing the most vigorous efforts, I almost doubted 
 if we should ever get the horses any farther except 
 as runaways, leaving us behind them. 
 
 About a mile beyond, the charge of this light 
 brigade having dwindled to a mere dropping fire, we 
 repaired two of our rope -traces, and then tried to 
 proceed. As the driver rapidly became unable to 
 see out of either of his eyes however, I ventured on 
 a harder day's work than I ever intend to do again, 
 unless under an equal emergency. 
 
 I was not surprised to be afterwards told, that 
 during a few weeks in the year, no man nor beast 
 could stay in that vicinity and live. 
 
 The clearing of the route of this recently con- 
 structed forest road we were travelling, had been 
 made partly by axe and partly by fire. In this sort 
 of work, fire is both servant and master. You may 
 start it, but you cannot bridle it exactly to the lines
 
 28 TRANS-SIBERIAN SAVAGES 
 
 of your survey. At each shift of the wind, the blazing 
 forest mower turns to the right or to the left as it 
 listeth, and in all cases, in thus clearing the desired 
 track, there is on one or the other side, or on both 
 sides of it, a blackened area of waste. 
 
 The mosquito incident had so much belated us 
 in getting to a distant hut in which we hoped to 
 pass the night, that we took advantage of a welcome 
 moonlight for the continuance of our journey. 
 
 As the moon rose higher and higher the trans- 
 formation scene it developed was full of suggestion. 
 This gloomy silent road, lined on either side by 
 troops of blackened skeletons shrouded in white mist, 
 did it lead to the pit of fiery demons in the eternal 
 burnings ? 
 
 Coming to a large area of open land, the black 
 skeletons of the few former trees stood boldly out in 
 the moonlight with gestures so inhuman, so weird, 
 that in our silent fatigue they seemed to gain life, 
 and become pursuing monsters. The occasional 
 grunt of a bear, the harsh bark of the wild dog, or 
 the complaining howl of the wolf, came as a relief, 
 breaking as it did the spell of this unearthly scene 
 with its threatening fiends, who alone seemed to live
 
 A SPECTRAL FOREST ROAD 29 
 
 and reign in these awful solitudes in which we were 
 unwelcome intruders. 
 
 Having about half crossed a shoulder of this 
 forest, we were ready the next morning to move 
 directly towards the heart of it. We had passed the 
 night at an old saw-pit, whence we proceeded with a 
 mount sent on to await us. 
 
 We had come as far as the road could take us, 
 and the change was no small relief. Turning from 
 the road sharply to the right, we followed what 
 amongst the American Indians is called a trail, which 
 without a guide would be about as easy to lose, as it 
 would be hard to find. 
 
 For an hour or two the ride was rather pleasant, 
 and our fresh horses seemed to enjoy it as much as our- 
 selves ; but there was trouble ahead, and the day was 
 destined to be by no means a happy one. A bridle- 
 path is one thing, a trail is another; and we began to 
 discover that scraping one's way through the branches 
 which overgrow a trail, was not improving to clothes, 
 person, or temper. We stuck to it however as long 
 as we could, then tried it afoot, and led our horses 
 until the path became impracticable even for the 
 unmounted horses. Having no other choice, we
 
 30 TRANS-SIBERIAN SAVAGES 
 
 marched back again to our saw-pit rendezvous, and, 
 as I would not hear of giving the enterprise up, we 
 made a careful selection of such things as were in- 
 dispensable, left the rest with the droschki guard, 
 and started afoot like other savages, just as we ought 
 to have done at first. 
 
 The farther we got, the more did we see how 
 preposterous was our first attempt, for the trail was 
 in some parts over steep rocks, and in others so over- 
 grown as to be impassable except by stooping on all- 
 fours. 
 
 My situation that night was not altogether 
 exhilarating. Our bivouac was of the simplest. As 
 I crept under my scanty bit of canvas and lay awake 
 listening to every sound in those deep solitudes, I 
 could not quite avoid reflecting upon the facts of 
 which I was perfectly aware, that the convict within 
 a few feet of me was a murderer. That in England, 
 he would long since have been hanged, and at that 
 moment his bones would have been crumbling be- 
 neath a slab within prison walls. That he knew I 
 had on my person the only means with which he 
 might hope to secure his escape from Sakhalin, and 
 perhaps once more gain his freedom. That with this
 
 A NIGHT WITH A CONVICT MURDERER 31 
 
 hope many convicts kill each other to secure only a 
 few roubles. That he knew that even if he failed to 
 escape, the utmost punishment for an additional 
 murder and robbery would be less than he had 
 already endured, and as he was here for life in any 
 case, if caught, his extra punishment would make 
 but little difference to him. 
 
 As I heard him gently turn over, I thought per- 
 haps he too was at that moment thinking the very 
 same thoughts, and perhaps the rustle of his move- 
 ments which I heard, was in reality the knell of my 
 plans, and of myself. To break this stupid reverie, 
 I crept out and fired my revolver in the air, then 
 with a rush and a yell, fired again. My guide was 
 out in an instant, and at once rushed hither and 
 thither with greatest caution from tree to tree, stalk- 
 ing the Bear I had excitedly described to him, and 
 which I was determined to shoot. After a useless 
 search I insisted on his lying down again, saying 
 that I preferred to keep watch for the Bear with my 
 rifle until the morning. 
 
 Very soon afterwards, my tired and innocent 
 guide was loudly snoring to his own satisfaction and 
 equally to mine.
 
 32 TRANS-SIBERIAN SAVAGES 
 
 Krakowitz my guide had been carefully selected 
 for me because, being from the Baltic provinces of 
 Hussia, and of German descent, he spoke compre- 
 hensible German, and also because he was one of the 
 very few persons who had picked up a sufficient 
 number of Ainu words and gestures to be able to 
 communicate to a limited extent with the Ainu 
 people. 
 
 During the construction of the road we came by, 
 he had worked for a long time at the saw-pit which 
 we had made our base, and as this was about half- 
 way between the Ainu village and the Bay where 
 the Ainus conducted their principal fishing opera- 
 tions, the saw-pit became in the season, the centre 
 for their little barterings, and in this, Krakowitz had 
 made himself an active and useful Agent. 
 
 As the result of this, the governor had told me 
 that Krakowit/ had not only become a great fa- 
 vourite with the Ainus, but that the surplus of his 
 skins and furs had enabled him to accumulate quite a 
 respectable little capital in the savings bank fund of 
 the administration at Korsakoff, from which he would 
 be allowed to draw for the purchase of horses, cattle, 
 or for any other certified and approved purposes.
 
 SIGHTING AN AINU VILLAGE 33 
 
 In the morning, after we had trudged along a 
 trail so twisted and tortuous that I had almost begun 
 to be apprehensive that it led simply nowhere, I sug- 
 gested a little unpacking, to get at something to eat. 
 
 Krakowitz urged me however to keep on a little 
 farther first, and soon after, from a hillock a little in 
 advance, I saw him beckoning me with a dtfnvict's 
 sad half-smile upon his face. On reaching him and 
 peering through the trees in the direction in which 
 he was earnestly pointing, I saw two or three columns 
 of smoke rising above the thin morning mist. 
 
 As by proverb, we have learned that smoke 
 means fire, so by experience, every traveller learns 
 that wherever there is fire, there, or thereabouts, is 
 some kind of human being. I was at once reasonably 
 rested, and started on with fresh spirit. 
 
 It was disappointing however, to find that the 
 trail, instead of now going straight towards the 
 smoke, turned directly to the left, and became if 
 anything more zigzag than ever ; so that if two men 
 or a thousand, wished to make a descent upon this 
 place, they could only get there one at a time, and 
 this not so much on account of the trees, as because 
 of the thickness of the under-brush. 
 
 D
 
 34 TRANS-SIBERIAN SAVAGES 
 
 At length, as suddenly as if passing through a 
 door, we emerged into a clear flat open space of what 
 seemed to be about three acres. 
 
 Before we had reached the first hut we were 
 announced by a deafening salute. From here, there, 
 and everywhere, crept out a dog, and each dog barked 
 as if all the barking were his exclusive prerogative. 
 
 MY RECEPTION AT THE AINU VILLAGE 
 
 At first not- a soul was to be seen. At the dog- 
 salute however, from almost every hut in the long 
 quadrangle there was projected a shaggy black head 
 to learn the cause of what was evidently a very unusual 
 and alarming disturbance. 
 
 The remarkable event of a white visitor seemed 
 to paralyse or frighten them, or else it was due to 
 superior manners, for instead of showing an obtrusive 
 curiosity, each head slowly withdrew, and again there 
 was not a man to be seen. 
 
 From under the low entrance of the second hut 
 on the left, now came forth a remarkable figure. It 
 was a man apparently near seventy, about five feet 
 ten, and muscular, but with limbs rather delicately
 
 MY RECEPTION AT THE AINU VILLAGE 35 
 
 tapering to small hands and feet. His colour was 
 between copper and a deep walnut stain. With a 
 very large and prominent forehead crowned with a 
 remarkable mass of black shaggy hair, a face of 
 thoughtful and benign expression whence depended 
 a tremendous beard that entirely covered his chest, 
 he appeared like a resurrected Diogenes, a very 
 Moses of a savage race. 
 
 The most peculiar feature however, was that the 
 whole of his body, which, except for- a strip of loin- 
 cloth, was quite naked, was covered with straggling 
 black hairs from one to three inches in length, the 
 upper parts of the face alone excepted. It is this 
 peculiarity which distinguishes the Ainu from every 
 other, of known savage races. 
 
 As this old patriarch, who was the chief, ap- 
 proached me, he obeisantly bowed, and, flattening 
 his hands together, with them thus closed, he moved 
 them up and down, this being their cleaner and 
 more agreeable way than ours, of shaking hands in 
 salutation. 
 
 In muscular lordliness he did not compare with 
 some Zulu chiefs I had met. In majestic dignity, he 
 did not compare with ' Hole-in-the-day ' and other
 
 36 TKANS-SIBER/AN SAVAGES 
 
 Sioux chiefs in North Western America ; but for 
 kindly dignity, Socratic physiognomy, and winsome 
 benignity, he was as a savage, simply incomparable. 
 
 Leading me into his grass-thatch hut and placing 
 me carefully on the eastern and honourable side of 
 his dug-out central fireplace, and going through 
 numerous forms of salutation, such as placing his 
 hand over his mouth, stroking his beard, and rubbing 
 his hands together to and fro, he awaited evidently 
 whatever I had to communicate. 
 
 As is my invariable custom, whether with savages 
 or other foreign peoples, I reciprocated the old chiefs 
 salutations, in kind as closely as I could, and then 
 proceeded to dictate to my guide, who, in what was 
 plainly a very imperfect and jumbled performance, 
 with words and gestures, got the old chief to com- 
 prehend that I was a very important personage from 
 a place almost as far as the moon. That I was a 
 guest of his honourable excellency the governor, by 
 whose arrangements I had come from Korsakoff to 
 have the pleasure of saluting the great chief of the 
 4 Aiona rak garu ' (People who smell of their ances- 
 tors), and of seeing and learning from his people. 
 
 The old fellow seemed quite overwhelmed with
 
 THE OLD CHIEF AND HIS GREETING 37 
 
 this unexpected and unprecedented flattery, and, 
 clapping his hands as a call for an attendant, had 
 extra mats laid for me on the dii^t floor, on which we 
 were all squatting tailor-fashion, produced a rather 
 pretty Japanese pipe which was evidently his prin- 
 cipal art treasure, and as we both sat regaling our- 
 selves by turns with this one pipe, and some sort of 
 tea-soup from two very dirty little wooden bowls, he 
 began to make overtures for me to be his guest, so 
 that I might learn many things his people would 
 teach me. From the little I had yet seen, this unex- 
 pected temptation was sufficiently repulsive. 
 
 I had started from London however, with the in- 
 tention of seeing the outermost fringe of Asiatic life, 
 and I thought if I couldn't stand the test now offered 
 me, the time and trouble of my past two years was 
 scarcely justified. 
 
 After talking the thing all over with Krakowitz, 
 we arranged that he should stay there with me till 
 morning. That he should then start very early, and 
 leaving all our kit with me, he should return to Kor- 
 sakoff alone, and take a note from me to the governor 
 explaining the situation. 
 
 In my note, I informed my friend the governor,
 
 38 TRANS-SIBERIAN SAVAGES 
 
 that the old chief was sending some men to bring 
 up from the saw-pit the supplies there, and had 
 engaged to send men to see me safely back in Kor- 
 sakoff whenever I wished it, and that accordingly I 
 preferred that he should be content to leave me for 
 the rest, entirely to my own resources until I turned 
 up again in Korsakoff. 
 
 When Krakowitz started, I fired off my rifle as a 
 parting salute, which incidentally seemed to make a 
 great impression both on the Ainus who escorted 
 him, and upon those assembled at the village 
 entrance to see them off. 
 
 I felt that now I certainly was in for it with a 
 vengeance. Surprised into my decision, I naturally 
 had no plans, nor did I know an Ainu word with 
 which to indicate them if I had. On previous occa- 
 sions I had had considerable experience with people 
 and tribes with whom I could not converse, and I did 
 not fear my pantomime would fail me now ; while I 
 was equally hopeful that our mutual facility in it, 
 would improve day by day the longer I remained. 
 
 I was sure only of this, that on my part, there 
 should be every evidence of respectful courtesy, of 
 sympathy, and of generosity, and I have never met
 
 AM MADE A RESIDENT GUEST 39 
 
 the savages yet, except in Christian lands, with whom 
 this did not ensure in them also, the observance of 
 the same golden rule in all our relationships. 
 
 DESCRIPTION OF MY ADOFPED AINU VILLAGE 
 AND HOME IN KARAPTO, OR SAKHALIN 
 
 Our village consisted of a long irregular quad- 
 rangle, having about twelve family huts on each side, 
 and about six on the cross line at the top. The quad- 
 rangle had a width of about thirty yards, which gave 
 a large interior area as a common meeting ground. 
 
 At the bottom of the village were five general 
 huts. Four of these, on the right of the entrance, 
 were built on platforms about twelve feet high the 
 entrances being gained by climbing the front central 
 upright log, notched for that purpose. These huts 
 were for the storage of dried fish and other reserve 
 supplies for the winter, which by this elevation were 
 better secured against plunderers of all kinds men, 
 bears, wolves, and particularly rats and mice, which 
 were very numerous. 
 
 On the left of the entrance was a hut about ten 
 times the size of any of the others, with a much
 
 40 TRANS-SIBERIAN SAVAGES 
 
 larger doorway. Into this hut were brought all pro- 
 ducts of hunting and fishing excursions, and here 
 the skinning anfl cutting up were done, while in the 
 large rear apartment of it, fish and game were dried, 
 salted, smoked, and the skins prepared for use or for 
 barter at the saw-pit, or with Japanese traders who, 
 by special concession and under careful restriction, 
 were once a year allowed to make exchanges with 
 them. 
 
 In this way, for furs and skins, some of which, 
 especially the sable, are very valuable, they secured 
 their cooking utensils, knives, arrow-heads, cotton 
 cloth, rice, tobacco, &c., but not sake nor vodka nor 
 any intoxicating drinks, as the Russian administra- 
 tion unlike any of the more exalted English ad- 
 ministrations I have ever seen, absolutely prohibits 
 this traffic in every part of Sakhalin. 
 
 With equal strictness, it prohibits the posses- 
 sion of firearms by anybody on the entire island, 
 except the military, and the governor and his sub- 
 ordinates, of which for the time being, I was one. 
 Hence my rifle and revolver added no little to my 
 prestige amongst these people. 
 
 In addition to the various operations I have
 
 BACHELOR HUTS 41 
 
 mentioned, and which are carried on simultaneously 
 in the general hut, this structure serves also as the 
 cook-house of the village. As all this work is done 
 by the women, this hut, need I say, is the centre of 
 the village life ; but of course not of its gossip. 
 
 To describe one Ainu family hut, is to describe 
 all of them, but the hut of the bachelor is beneath 
 description. For with the Ainus as, for that mat- 
 ter, even in the best European hotels all through 
 Asia the ' bachelor's quarter ' means anything or 
 nothing. There is this difference in the European 
 hotels however, that though the quarters of the 
 bachelor are beneath consideration, his little hotel 
 bill is not. His bed may be over the stable or on 
 the dining-room table, yet from Port Said to Yoko- 
 hama the bachelor, who should presume to ask his 
 European landlord a single question about an erro- 
 neous item in his bill, would be known at once as 
 ' no gentleman,' and would be treated accordingly. 
 
 The most exquisite point these landlords usually 
 make, when they know there is not another hotel 
 within two or three hundred miles, is in the suave 
 suggestion, ' Perhaps you maybe able to suit yourself 
 better elsewhere.' So I early learned to pay any kind
 
 42 TRANS-SIBERIAN SAVAGES 
 
 of hotel bills, asking no question for the landlord's 
 conscience's sake. 
 
 Feeling a little relieved by this slight diversion 
 from my subject, I may now add in detail, that the 
 bachelor's hut is simply a wedge-shaped shelter of 
 grass-thatch, with a front and back of the same 
 material. The family hut is the same thing, but with 
 walls about five feet high. It has a chimney, which 
 is a hole in the roof; and a window, which some- 
 times, is also the chimney. 
 
 The floor is as nature made it. uncovered except 
 by miscellaneous dirt, upon which there may or may 
 not be, one or two odd grass-mats. In the centre of 
 the floor is a shallow pit. This is the fireplace, which 
 is the centre of all the formalities and informalities 
 of domestic life. 
 
 In front of the doorway is a thatch lean-to, under 
 which you creep on entering. Any one of these huts 
 you could chop down and clear away in ten minutes. 
 When you reflect that the winter here lasts eight or 
 nine months of the year, and that a great part of 
 that time the temperature is forty degrees below 
 zero (Fahrenheit), it seems amazing how ever these 
 people survive it. The answer is, that the winter.
 
 PRIMITIVE NATURE OF AINU HUTS 43 
 
 which would otherwise assuredly kill them, affords 
 them its own protection by its depth of snow, under 
 which these huts, firmly braced, are buried. 
 
 The utter simplicity of these huts is perhaps 
 the strongest sign of the persistent savagery of this 
 ancient race. For though the least nomadic of pri- 
 mitive peoples, though in many ways pertaining to 
 their life very ingenious, though they have never been 
 known to change the site of one of their villages, 
 though, for anything we know, they have been living 
 on this island from before the first thought of Rome, 
 before the time when the pyramids began to rise 
 above the mists of the desert, the hut of the Ainu 
 to-day is just what it was at the beginning. It cer- 
 tainly is no more than what it was, and it could not 
 well be less than it is. 
 
 MY LIFE IN THE CHIEFS HUT 
 
 The hut of my chief, my new home, was about 
 twice as large as any other of the family huts, and, 
 what was better, contained no family, for I found he 
 had taken the trouble so to arrange it, that during 
 my stay, he and I alone, should be its joint occupants.
 
 44 TKANS-SIBERIAN SAVAGES 
 
 I had plenty of my own provisions until the 
 chiefs men returned from the saw-pit ; so, with the 
 aid of my ' shelter canvas' and a mat, I managed a 
 bountiful dinner-table, if not an elegant one, and 
 tried to make the old chief my guest ; but nothing I 
 had was good enough for him. 
 
 It was with difficulty I could get him to do more 
 than taste anything except the caviare, which was 
 the only thing that seemed to his liking. After the 
 first taste of this, he immediately put a little of it on 
 a chip, took it up to the end right-hand corner of 
 the hut, prostrated himself, and reverently placed it 
 before what appeared to me to be a little wooden 
 broom. Then he returned and partook of it as 
 heartily as I could desire. My cigarettes, too, he 
 took a great fancy to, and seemed willing to smoke 
 them all the time. 
 
 But what, you will ask, was the little broom, and 
 what was the chief doing with the caviare on the 
 chip ? 
 
 The seeming broom, I afterwards learned, is 
 called an Inao, and is what many travellers and 
 missionaries would at once put down as a God. I 
 don't even now. pretend to say whether these Ainus
 
 MY LIFE IN THE CHIEFS HUT 45 
 
 esteem it as a god, a shrine, or a symbol, any more 
 than I can tell which of these an Icon is esteemed 
 by a Russian, or a crucifixion image by a Roman 
 Catholic. 
 
 I suppose that largely depends on the individual 
 in each case. Whether an object of worship, or a 
 medium of worship, the Inao is the object which is, 
 or which symbolises, the presence of some higher 
 power, and before which, he pays acknowledgment 
 and reverence. 
 
 Fortunately there is One above, who knows more 
 about this than the poor Ainus do themselves, and 
 more than we do, who are so ready to call them idola- 
 ters ; One who knows them, better than they know 
 Him, and who accepts perhaps, their worship as unto 
 Him ; One in whose eyes this worship is perhaps, 
 accounted to many of them as righteousness. 
 
 Before this Inao, is laid the first-fruit of every 
 enterprise the first fish of a day's catch, the first 
 animal of the day's hunt, some part of the first dish 
 at each meal. This is always done with self-pro- 
 stration and reverence, with little ostentation, and 
 apparently with great sincerity. 
 
 This Inao is a birch stick, whittled upwards to
 
 46 TRANS-SIBERIAN SAVAGES 
 
 near the point into many long thin and narrow 
 shavings, which, retaining their attachment, fall down 
 and hang about the stick like an inverted brush. 
 One of these is to be seen in the north-eastern 
 corner of every hut, and this is the sacred part of it. 
 The Icon in every Russian house it may be remarked, 
 is also placed in the same way, and for the same 
 purpose. 
 
 I must confess this token of worship, instead of 
 shocking me, increased my respect and satisfaction, 
 for worship is more or less assurance of a conscience, 
 and if the traveller understands what that conscience 
 has been trained to, his hosts, however savage, are 
 more or less amenable to his management and 
 control. 
 
 At dusk, a tall candlestick and candle were 
 brought. The candlestick was literally a stick, split 
 at the top and pointed at the bottom. The stick 
 was stuck into the ground beside the fireplace, and 
 the candle, a bit of birch bark, was lighted and stuck 
 into the slit of the stick. A fire being then lighted, 
 my Chief unrolled and spread his largest and best 
 mat on the right of the fireplace towards the sacred 
 corner, and made me understand that this consti-
 
 MY FIRST NIGHT IN THE CHIEF'S HUT 47 
 
 tuted iny own private bedroom. This, as I after- 
 wards learned, was the part assigned only to a very 
 distinguished guest. 
 
 At this my first experience with the Chief's 
 chimney, I found that our own smoking was a matter 
 of superfluity and excess so far as I was concerned, 
 so, after a single cigarette, I unrolled my rubber- 
 cloth and blankets and arranged myself for sleep. 
 
 My chief having prostrated himself before the 
 Inao in the sacred corner near my head, he then pro- 
 ceeded to follow my example so far as the lying down 
 went. As for bed, his mat alone seemed to meet all 
 his requirements. 
 
 I noticed a good deal of quiet amusement in some 
 of the Ainus as I proceeded next morning, in military 
 fashion, to take a wash outside the hut. The reason 
 of this, I came to know, was that this was the first 
 time they had ever seen such a thing done by any 
 human being, and that they imagined I must have 
 something the matter with me, or else be an un- 
 commonly dirty creature. 
 
 Their own only method of ablution, consists in 
 dusting themselves, except for their hands, and their 
 way of cleaning these, after eating, and other greasy
 
 48 TRANS-SIfiERlAN SAVAGES 
 
 or bloody performances, frequently reminded me of 
 an amusing incident. 
 
 In the counting-house of an uncle of mine, and 
 which, as a young boy, I used often to visit, was an 
 old bachelor clerk, who was as uninteresting and as 
 methodical as a machine, and quite as abstracted. 
 
 The temperature, which had been about sixty-five, 
 had risen during the night to ninety-five, and the 
 old clerk had come down to the office in a pair of 
 exquisitely white duck trousers. He had worked 
 away all the morning at his standing desk in his usual 
 manner, completely absorbed in his work. When 
 near luncheon-time he took off his working coat for 
 the necessary change, first one clerk and then another, 
 and then all of them, broke out into irrepressible 
 laughter. 
 
 Half amused and half irritated, he said he should 
 like very much to know what they were all laughing 
 at. Whereupon one of them held behind him the 
 lavatory looking-glass, when he became about as 
 confused and disgusted as it was possible for such an 
 old beau to be. He had been all the morning 
 wiping his pen, schoolboy fashion, in the usual man- 
 ner and place he always did that's all but he had
 
 METHOD OF AINU ABLUTION 49 
 
 forgotten that he was not wearing his usual black 
 trousers. 
 
 I need not say that my new friends, who always 
 wiped their hands as the clerk wiped his pen, fully 
 justified their proud name, which, as I have before 
 said, means in English ' One who smells of his 
 ancestors.' 
 
 Each one of the men about me, exhibited the 
 first quality of a good host, in obtruding nothing upon 
 me, but allowing me, and helping me, to do just as 
 I liked. In the general hut I noticed some of the 
 men taking some seine fishing-nets, which I helped 
 them to straighten and fold outside. They seemed 
 so well pleased with this, that we came to an under- 
 standing that they would like me to go with them 
 the next morning on a fishing excursion, to which 
 I promptly consented. 
 
 A FISHING EXCURSION 
 
 At earliest dawn, twelve of us started accompanied 
 by about thirty dogs. But why so many dogs I couldn't 
 imagine. For some distance we kept the down-hill 
 trail by which I had come, which I now found very 
 
 E
 
 50 TKANS-SIBERIAN SAVAGES 
 
 easy, especially as they insisted on carrying for me 
 everything I wanted with me. We then took 
 another trail which left the saw-pit far to the south- 
 west, and in about four hours came upon a little bay 
 of the Gulf of Tartary, which they did not often 
 visit. 
 
 It was a wild scene, with many rocks about the 
 promontories, but the water this fine morning was 
 almost as blue and beautiful as the Mediterranean. 
 
 The beach too was pure sand and very gently 
 shelving, so that one could wade out a long distance 
 without getting out of depth. Being allowed to go 
 out with shoes off in one of the birch-bark and bear- 
 hide canoes which paid out the net, I saw a sight, 
 the like of which I have never heard of so near the 
 si iore in any other waters. 
 
 Looking straight down from the shady side of 
 the canoe, the bottom was distinctly visible, while 
 from under the canoe, the frightened salmon-trout 
 were swimming seawards in such numbers, it seemed 
 as if it would be difficult to drop a stone into the 
 water without striking one. With large boats which 
 could have gone far out, and with a very wide, strong 
 and long net, the haul which could have been made
 
 A FISHING EXCURSION 
 
 would simply have been as great as ever the nets 
 could hold. 
 
 With even our scanty net and haphazard method, 
 we brought ashore the first haul, I should think over 
 two thousand fish, weighing from about four to ten 
 pounds apiece. I had previously seen shoals still 
 larger than this off Korsakoff, but on inquiry since, 
 I was not surprised to be told, that in no other part 
 of the world are salmon-trout so amazingly plentiful. 
 
 While some of the Ainus were sorting this haul 
 and preparing to bury what they could not carry the 
 first journey, I went farther along the shore with the 
 others, who seemed to be having under way some 
 sort of project with the dogs. 
 
 From the time we started, I was puzzled to guess 
 what they could be taking thirty dogs with them 
 for, and my curiosity now kept me very closely on 
 their track. I was soon to be well repaid for my 
 trouble. At a certain point all the men and dogs 
 came to a halt. Half the dogs and men then moved 
 farther along the water's edge, about two hundred 
 yards. 
 
 At a concerted signal the dogs were started from 
 their respective points and swam straight out sea-
 
 52 TRANS-SIBERIAN SAVAGES 
 
 ward in single file in two columns. At a wild sharp 
 cry from all the Ainus, the right column wheeled left, 
 and the left column wheeled right, until the head of 
 each column met. Then at another signal, all of 
 them swam in line towards the shore, advancing more 
 and more in crescentic formation. As they neared 
 the shore, increasing numbers of fish appeared in the 
 shallow water, frightened forward by the splashing 
 of the advancing column of dogs, which, as soon as 
 their feet touched bottom, pounced upon the fishes 
 as quick as a flash. 
 
 The dogs promptly brought the fish which they 
 had seized to their masters, who cut off their heads 
 and gave each dog the head which belonged to him, 
 as his share of the catch. The dog which caught 
 nothing, got nothing. 
 
 I believe this dog drill of the Ainus is entirely 
 unique. It is all the more remarkable too, as the 
 dogs, many of which have been captured from the 
 forest, are still half wild. 
 
 They are for the most part stupid, semi-savage 
 creatures, are in no sense domesticated, and are only 
 kept under any sort of discipline, by food-reward and 
 flogging. Still, to these people they are entirely in-
 
 A REMARKABLE HAUL OF FISH 53 
 
 dispensable, as in winter they afford the only means 
 throughout the island of possible transportation. 
 
 Breaking up into small companies in line, the 
 Ainus prepared the fish for packing and carrying. 
 The front man of each line, standing at the heap of 
 fish, dexterously and as by one sweep of the knife, 
 ripped open and cleaned a fish, at the same time 
 detaching its head. At the end of each line of 
 operators, the fish appeared as a firmly packed mass, 
 duly salted and tied up ready for transportation. 
 
 Next morning, all of the fish that could be trans- 
 ported at one time, the Airius carried in the same 
 way as they carry everything slung from the fore- 
 head, but resting on the back. As this necessitates 
 a stooping posture, it explains the success with which 
 they use trails so overgrown as to be almost impass- 
 able to others, and which rendered my first journey 
 to the village so difficult for my guide and for my- 
 self. 
 
 That part of the salted fish they could not carry 
 at once, was covered in a pit they had already made 
 in the dry sand, so as to secure it against marauding 
 animals, until convenient to fetch it. 
 
 My companions must have made a good report of
 
 54 TRANS-SIBERIAN SAVAGES 
 
 me, I think, on my return, as, after the signal and 
 lucky haul and its omens, everybody seemed if pos- 
 sible, more desirous than ever to anticipate my 
 wishes. Directly after the men had dumped their 
 loads in the general hut, the old chief took a fish 
 which had been kept whole and fresh, held it up in 
 both hands with prostrations before an Inao or 
 Ingool in the north-east corner of the hut, and, 
 having thrown a little water in different directions 
 before the Inao, brought this particular fish as a 
 special present to myself. 
 
 Several other fresh ones were added to this, and 
 with them they brought to me a number of very large 
 bivalve shells, and some forked sticks. They had 
 evidently observed my way of cooking and eating 
 freshly-caught fish by the sea-shore, so had kept some 
 unsalted on our return, had cut forked sticks for me 
 to spit them on, and shells, the halves of which they 
 h;ul seen me use as plates, while two scraped short 
 sticks which I used as chop-sticks, served me quite as 
 well for eating, as a knife and fork could have done. 
 
 My kind friends were not satisfied with having 
 anticipated my likings so far only. About a day or 
 so afterwards, two of them led me to what looked
 
 A BOUNTIFUL LARDER 55 
 
 like a capital trout stream. They there pointed out 
 to me a little runlet in which were caged over a 
 dozen good-sized trout. This was to be the source 
 whence my apparent liking for grilled fresh fish 
 could be always supplied. Although I rarely failed 
 to eat five or six of these trout every day, the stock 
 was always kept replenished for me, without their 
 waiting for it to be emptied. 
 
 When the old chief gave me to eat the fish he 
 had offered to his god because it was the first caught 
 in our great haul, he did me the highest public 
 honour in his power, and thus bespoke from all the 
 other Ainus their greatest consideration for me ever 
 after. All such offerings are never allowed to be 
 eaten by the people, they are for the chief only. 
 
 Under these auspicious circumstances my lapse 
 into barbarism was made as easy as I could have 
 hoped. In addition to my reserve provisions brought 
 by the chiefs men from the saw-pit, and the cage of 
 trout, and the salmon, I found during my investi- 
 gations in the cook-house, I might expect to get rice 
 all the time, roots, chestnuts, as well as sea-weed 
 some of the time, and at intervals, the flesh of various 
 animals. Of the last I felt quite sure, because of the
 
 56 TRANS-SIBERIAN SAVAGES 
 
 fragments of bear, deer, and dog which 1 found with 
 the hair still on, lying about the cook-house. 
 
 Although, with the exception of occasional rice, 
 the Ainus eat fish, flesh, fowl, almost everything raw 
 on ordinary occasions, I was quite free to use my 
 own simple devices for my own private cooking ; so 
 my mind became quite easy on the question of food ; 
 and as it was the height of summer, shelter and other 
 considerations were only of secondary importance. 
 So with a contented mind I endeavoured more and 
 more to make myself at home, though in doing so, 
 I fear I began in Ainu phraseology, to smell of the 
 Ainus and their ancestors. 
 
 A FIVE O'CLOCK CALL UPON THE LADIE* 
 
 Since my description of the Ainu woman whose 
 appearance first suggested my present adventure, I 
 think I have said nothing at all about the Ainu 
 women as I found them in the sanctity of their own 
 homes. I had as carefully avoided the appearance of 
 looking into the neighbouring huts as if they had 
 been houses of a London square. But one afternoon 
 the chief came to comprehend that I would like to
 
 A CALL UPON THE LADIES 57 
 
 go into some of them, so was good enough to lead 
 the way in a series of afternoon calls upon, as Ameri- 
 cans say, ' our leading citizens.' 
 
 Although the chief of the village, he neglected 
 none of the courtesies common to all of them on such 
 occasions, and instead of going right into a hut as 
 he might have done, he first made a halt outside the 
 entrance, and gave a long guttural cough. This was 
 ringing the front door bell of the mansion. This 
 brought the master of the hut to the doorway, who, 
 seeing the chief, as I had never seen him before, 
 completely dressed, in a highly embroidered ceremo- 
 nial suit of fish-skin, most politely beckoned him in. 
 
 With a good deal of stooping I managed to follow 
 the chief, who at once proceeded to the right side of 
 the fireplace, and for about ten minutes he and his 
 host, both squatting, went through the forms of 
 salutation I described as having occurred on my first 
 arrival at the village. 
 
 Each of us rubbed his own hands together to and 
 fro, stroked his own beard, repeatedly bowed, and 
 then there commenced what seemed compliments and 
 inquiries between host and guest, just as if they 
 lived a hundred miles apart.
 
 58 TRANS-SIBERIAN SAVAGES 
 
 This was a thoroughly representative family hut. 
 There were several women, one of whom I took to 
 be the wife of the host, and another whom I sus- 
 pected was the wife of the chief himself, who had 
 gone there from her own hut to accommodate me. 
 There were several children also of both sexes, from 
 one to fifteen or sixteen years of age, all as naked 
 as when they were born. All the women, most of 
 whom were visitors, stepped aside the moment we 
 entered, and stood or crouched as far back as possible 
 behind the host, with their hands on their mouths 
 and their eyes on the ground, as if they considered 
 themselves merely as slaves. 
 
 These women were certainly as uninviting-looking 
 females as I ever beheld. By comparison, it was 
 evident that the woman I had seen in the hospital, 
 had become a gay wanderer, and had tried to im- 
 prove her attractions up to the tastes of the Russian 
 exiles with whom she had been consorting. That 
 this kind of life was indeed the explanation of her 
 disease, and of her presence in the hospital, as I saw 
 her. 
 
 Like her, these women, in their unadulterated 
 and strictly natural state, had also the same stupid,
 
 SILENT WOM EN DISCOVERED 59 
 
 stolid, vacant expression, were also all over the body 
 nearly as hairy as the men, had the same blue- 
 blackened lips, the same tattooed, fierce moustache, 
 and had the same tattooed arms, tattooed finger- 
 rings, and sea-shell earrings. But if you add to this, 
 that they had never in their lives been washed, that 
 the hair of their heads, which came below their 
 waists, had never seen a comb, and that a double- 
 teamed horse-rake could not have been got through 
 it, I need hardly say they were about as repulsive- 
 looking creatures as it is possible to imagine. 
 
 Like the dogs however, they are not only useful 
 but indispensable, as they do all the work ; their 
 lords and masters thinking it a degradation to touch 
 any sort of work under any circumstances, except 
 such as pertains strictly to their hunting and 
 fishing. 
 
 This multifarious and endless work of the women 
 is a subtle and adroit concession by the men to the 
 superior capacity and rights of their women. This 
 recognition is so full and complete that it never 
 occurs to Ainu women, I think, to emulate their 
 whiter sisters in demanding additional rights. 
 
 Notwithstanding their repulsiveness, these Ainu
 
 60 TRANS-SIBERIAN SAVAGES 
 
 women have very great merits. One of their rules 
 of life seems to be, ' Speak only when you are spoken 
 to.' In all my experiences amongst other savage 
 peoples, the perpetual scream and cackle of the ever- 
 quarrelling women, by day and by night, has been 
 irrepressible and almost maddening. During all my 
 stay in this village however, I never once overheard 
 what could be supposed to be a quarrel or dispute. 
 
 Nevertheless I was unable to resist the impression 
 that under all their impassiveness and stolidity, they 
 could be very revengeful ; that beneath the cold 
 white ash of a remembered wrong, a fire could lurk 
 which only death would extinguish. 
 
 To be unseen, to be unheard, and to do the work 
 before them in their own quiet way, seemed to be 
 with these women their only ambition. 
 
 I never for an instant saw in any one of their 
 faces however, an expression of a wish to please, 
 or a sign of being pleased. Nor did I ever see 
 in one of them what could be suspected of being a 
 smile. 
 
 My impression was, that even if their faces were 
 capable of it, such expressions would be suppressed 
 as indecorous. A smile with any suggestiveness in it
 
 VANITY OF AINU BELLES 61 
 
 however, would, I think, be beyond their farthest 
 possibility. They had the sadness, the silence of 
 nuns, and to men, always showed the profoundest 
 courtesy. In saying this, I would be understood as 
 vouching only for what I saw ; their manners and 
 behaviour in my absence would probably be much 
 less restrained. 
 
 Each time one of the women left the hut to fetch 
 something a pipe, tobacco, or what not she always 
 retired from our presence walking backwards, with as 
 much punctiliousness as is seen on state occasions at 
 Buckingham Palace. On returning, she would pre- 
 sent the thing brought, kneeling. 
 
 I came to feel, strange as it may seem, that some of 
 these poor creatures thought themselves very pretty. 
 Indeed, as I grew to be more familiar with them, and 
 they became more accustomed to me, I detected some 
 of them in various careful but sly tricks of vanity. 
 The most frequent of these was the pushing back of 
 the hair, which was not that they might see their 
 work better as pretended, but that they might better 
 exhibit their beautiful earrings. 
 
 The more pretentious who wore belts, were very 
 proud also of these. They consisted of a band of
 
 62 TRANS-SIBERIAN SAVAGES 
 
 raw hide, on which were fastened any and all kinds 
 of ornaments, those evidently most in favour being 
 Chinese cash, a perforated coin worth less than a 
 farthing and Japanese seng, a Japanese coin of the 
 value of a halfpenny. This practice reminded me of 
 the exquisite taste of some English youth who affect , 
 coin as jewelry, but with these Ainus, coin has no 
 other use. These belts, whether used to keep some- 
 thing in place or not, the ladies take more pains to 
 exhibit perhaps, than even their earrings. 
 
 The earrings are almost as common with the 
 men as with the women, and both prefer metal, 
 especially white metal with blue beads attached. 
 Sea-shells are added by the women only. In the 
 absence of anything better, both sexes use a strand 
 of silk for earrings. Finger-rings, which with the 
 women are as large and as many as they can get, 
 are worn also by the men, but in less profusion. 
 
 The extent of tattooing by the women is pro- 
 digious. With this they not only entirely cover, 
 but they enlarge, their already immense lips, create 
 the most awe-inspiring moustache right across the 
 face, and both widen and lengthen their eyes. The 
 tattooing of the men is generally confined to a spot
 
 PECULIARITIES OF AINU DRESS 63 
 
 in the middle of the lips, to imitation finger-rings, 
 and to the forearm as far as the elbow. 
 
 As this seemed to be a favourable occasion, I 
 got the women to bring from a storehouse specimens 
 of the various grades of clothing which, as the 
 weather requires, are worn by both sexes. The only 
 material of which they ever have a complete suit 
 is fish-skin, and some of these suits, like that worn 
 by my chief and chaperone on the present occa- 
 sion, are elaborately, though coarsely, embroidered. 
 The resemblance between this embroidery and 
 that of the North American Indians, is quite re- 
 markable. 
 
 The method of preparation of the fish-skin for 
 these garments is still a puzzle to me. Though quite 
 thin, it is very tough, and has more pliability than 
 one would think possible. Shoes even, are made 
 with it, but not exclusively of it ; though it gene- 
 rally forms the lining of the uppers. 
 
 The thicker clothing, especially for the coldest 
 weather, is grotesqueness itself. For medium gar- 
 ments, especially for the covering of the back and 
 chest, birch-bark is used, other materials being 
 stitched to it. For the coldest weather the clothing
 
 64 TRANS-SIBERIAN SAVAGES 
 
 is much like that of the Esquimaux and Kamtschat- 
 dales. The grotesqueness of these dresses arises not 
 so much from the awkwardness of their shape as 
 from the variety of the materials. 
 
 In one of these Joseph-coat dresses were mixed 
 patches of sable, bear, deer, and fox skins, including 
 the tails, in haphazard fragments, while behind and 
 before, there was underneath all these, a large piece 
 of birch-bark. 
 
 The purpose of the bark, I afterwards found, was 
 to serve incidentally as mail, for protection against 
 accidental shots from poisoned arrows, which in 
 winter the Ainus use more than in summer in their 
 hunting excursions. By what they evidently thought 
 a very excessive offer on my part, I succeeded in 
 obtaining a fish-skin dress almost as artistic as that 
 worn by the chief, and they all seemed greatly 
 pleased with the barter. 
 
 At one end of the hut was what seemed to be part 
 of the equipment of a greenhouse a large canoe- 
 shaped box of birch-bark suspended from the roof as 
 if for a hanging plant. On approaching it I found 
 truly enough inside of it a kind of a plant, and a very 
 growing one, but not of the same kind I had expected.
 
 UNCIVILISED DRINKING HABITS 65 
 
 The swinging box was a cradle and its contents was 
 a baby. 
 
 On going out of this hut I closely imitated my 
 chief as usual, and carefully moved towards the 
 doorway in the sideways manner according to their 
 custom. 
 
 After having made a number of these visits they 
 became very tedious and increasingly uninstructive, 
 but in consequence of having made them, I felt it 
 easier afterwards to call upon these people and re- 
 connoitre occasionally in my own way, in making my 
 investigations into their various domestic habits. 
 
 One of these habits which I afterwards noticed, 
 is entire irregularity in eating. Of meals, they have 
 none ; they simply eat. As they have no eight 
 o'clock, twelve o'clock, nor six o'clock indeed, no 
 clock at all, and have never seen such a thing they 
 could not if they would, have fixed and regular hours 
 for eating. 
 
 Strange as it may seem to such highly cultivated 
 people as ourselves, these savages are foolish enough 
 never to eat except at such times as they are hungry 
 and because they are hungry. Even with respect 
 to drinking, they have also the same uncivilised habit,
 
 66 TRANS-SIBERIAN SAVAGES 
 
 They rarely drink because others are thirsty, but 
 only when they are thirsty themselves. I have never 
 seen one of them take a drink for the good health of 
 his friends ; indeed, strange as it may seem, on every 
 occasion when I have seen them drink, it has been 
 for their own health only. Then I observed too, that 
 they did not seem to get thirsty so often as some 
 whiter people do. Is this due to their difference of 
 colour, or to the difference of drinks ? Again, when 
 they do drink, it is only at rare intervals, and they 
 never as far as I could observe fall into the tempta- 
 tion of drinking too much. Are these peculiarities 
 in any way owing to the disadvantage of not having 
 been brought up in a Christian country ? 
 
 Both sexes seemed capable of going a long time 
 fasting, even during unusual exertion. With the 
 men, I had special occasion to notice this on our 
 hunting and fishing excursions. With the women, 
 I had opportunities for observing this almost every 
 day. Just then, it was the season for collecting 
 various roots and bulbs which are used for food all 
 the year round. For obtaining these, the women in 
 groups would start out very early in the morning, 
 taking with them nothing whatever to eat. Not
 
 until after they returned with their loads on their 
 backs at night, would they break their fast. Then 
 however, they went at anything they could get, like 
 famished dogs, bolt an enormous quantity, suckle 
 their babies, and lie down to sleep like tired animals 
 till morning. 
 
 What about the babies during the day? you may 
 ask. Answer: They were being trained to the 
 same abstinence as their mothers. Put into the 
 hanging cradle I have previously described, it was 
 known quite well the poor little helpless creatures 
 could not get out, and for the rest they were free 
 to do whatever they were able. This usually meant 
 a good deal of kicking and screaming until tired ot 
 it, followed by exhaustion, repose, and resignation. 
 The arrival of the mother and the very late but 
 natural supper she brings with her, quickly satisfies 
 her protesting infant. 
 
 All these people had great confidence in each 
 other's dirt. If they had anything to eat in a bowl, 
 a whole group would with their hands fish in it 
 together ; and as a sign of friendship, if a particu- 
 larly tough piece of raw or half-cooked meat turned 
 up, they would help each other in the mastication of 
 
 F 2
 
 68 TRANS-SIBERIAN SAVAGES 
 
 it, then swallow the interchanged boluses with a 
 grunt of neighbourly satisfaction. 
 
 The necks of these solid-looking women are as 
 large as those of the women in the mountain regions 
 of Thibet, and for the same double reasons heredity, 
 and the habit of carrying all heavy loads slung as I 
 have described from the forehead. The carrying 
 of an entire huge log and corresponding loads in 
 this way causes the development of the cervical 
 muscles to a degree which is really monstrous. 
 
 Although I watched patiently and often, I never 
 once saw a woman approach an Inao or Ingool in 
 any way which suggested worship. When in the 
 immediate vicinity of the sacred corner of the hut, 
 or when by the hearth, an Inao was near her, she 
 would however, seem to move with rather greater 
 timidity than usual, which might have been either 
 from fear or from reverence, but which of the two 
 I lacked the means to determine. In any case I 
 would prefer not to go into that matter now, as 
 I should be anticipating what I wish to state more 
 fully in a subsequent and separate chapter. 
 
 In the art of cooking the women would never 
 be accused of being either skilful or cleanly. I
 
 AINU TABLE MANNERS 69 
 
 tried to raise their standard a little by getting some 
 of them in the cookhouse to taste some of my own 
 dishes, such as grilled trout-salmon, and venison, 
 which were as they should have been, as sweet as 
 any dishes of the kind in the best restaurants in 
 Europe, if not sweeter; but they evidently only 
 pitied me for taking so much trouble, and I aban- 
 doned the effort. 
 
 All these things they prefer to eat just as a dog 
 would eat them, or as a boy eats a raw apple, gnaw- 
 ing and crunching until they get a good way short 
 of the end, and distending their cheeks as much as 
 possible with the remainder. 
 
 Their chef-d'oeuvre, if not their only dish, was 
 a hodge-podge stew, which was made by boiling 
 together in the village cauldron, salt fish, pounded 
 roots, and anything else that was going in the way 
 of old dog, of venison, of bear, or other meat, chopped 
 into pieces of a size convenient to handle. They 
 were very careful to retain the flavour of the previous 
 dish, and mix it delicately with the one following. 
 This they accomplish by never cleansing the cauldron 
 at all, and by a process adopted with the wooden 
 bowls, shells, or other utensils, which was still more
 
 70 TRANS-SIBERIAN SAVAGES 
 
 delicate. These they always cleaned, not with 
 water, for that might have spoiled the desired 
 bouquet of the coming stew. The method consisted 
 in skilfully sweeping the utensil out with the index 
 finger ; but, as a matter of courtesy, they always 
 licked the utensil clean, before passing it to the next 
 person, who did the same in turn. The way of clean- 
 ing the hands after this, I have previously indicated. 
 
 Any small personal effects of value, such as bows 
 and arrows, pipes, hatchets, &c., were hung or laid 
 near the sacred corner of the hut. The women's 
 side of the hut by night and by day, seemed to be 
 always the left side of the central fireplace, the 
 men's the right side ; and, as I have previously said, 
 I think the part just beyond the men's, and near 
 the sacred corner, is reserved for an honoured guest. 
 
 In very rainy weather both sexes frequently 
 wear as clothing a mat, or mats, so that they look 
 like a piece of walking thatch-work. 
 
 The married men seemed to have but one wife, 
 and amongst the children, boys seemed to predominate 
 in number. The cause of this may be in part, that 
 only a few of the girls are able to survive the dreadful 
 conditions of childhood, and in part, something else,
 
 DEER-HUNTING WITH BOWS AND ARROWS 71 
 
 which it might be unjust to suggest, but which has 
 prevailed amongst many uncivilised peoples, with 
 whom female children are apt to be treated as an 
 encumbrance. 
 
 A DEER-SHOOTING ADVENTURE WITH BOWS AND 
 ARROWS 
 
 Walking by the general hut one afternoon, I 
 was brought to a sudden halt by hearing from within, 
 the bleating of an animal in distress. Later, and 
 towards evening, I noticed an unusual stir both about 
 the hut and near one of the storehouses. On inquiry, 
 I gradually came to understand, that this meant an 
 approaching deer-hunt, to renew the stock of venison 
 fast running out. 
 
 At early dawn, determined on taking pot-luck 
 with the rest, I was on my way eastward through 
 the forest with a dozen of the Ainus. As we ad- 
 vanced uphill in this direction the forest gradually 
 changed its character, until the underbrush, which 
 on the west side of the village was so obstructive, 
 entirely disappeared, so that each one could choose 
 his own path, and trudge onwards up the hill more 
 or less abreast of each other. On this enterprise I
 
 72 TRANS-SIBERIAN SAVAGES 
 
 should have liked to have taken my rifle, but, think- 
 ing it would be vastly more interesting to me to 
 simply watch their own methods of hunting, I pre- 
 ferred not to encumber myself with it, and went, as 
 seemed to be generally understood, merely as a 
 spectator. 
 
 One of the Ainus promptly seized my two blankets, 
 and adding them to his load, left me entirely unen- 
 cumbered, as these were absolutely the only things I 
 had brought with me except my small opera-glass 
 which was in my pocket. There seemed no mis- 
 giving or disagreement as to the route, as we wound 
 around the base of this hill and that, and marched 
 always upwards through continuous defiles. 
 
 After some two or three hours we came to an 
 undulating plateau in the centre of which was a con- 
 siderable lake, the water beautifully clear, but the 
 banks a good deal overgrown by reeds, led down to 
 by long rank grass, amongst which were interspersed 
 a large number of rocks and boulders, such as are 
 commonly seen towards the tops of hills within a 
 large forest. We skirted about a third of the lake, 
 when I was motioned to remain where I was. The 
 band of hunters then broke up and each went in a
 
 DEER-TRACKING 73 
 
 different direction, skirting about, and apparently 
 intent on looking for something in the grass and 
 upon the mossy ground. 
 
 One of them still in sight soon began vigorously 
 to beckon some of the others, who then took a 
 meandering line, and all looking intently on the 
 ground as before, continued in this way until they 
 came to the edge of the lake, at which point they 
 exhibited what appeared to me great satisfaction. 
 Two of the more intelligent of them then joined me 
 and led me to a moderately sized boulder, large enough 
 to entirely conceal me, and making me crouch at a cer- 
 tain point behind it, made me understand I must on no 
 account raise my head higher than he placed it, which 
 was just enough for me to command a distinct view of 
 the entire ground they had evidently been reconnoi- 
 tring. 
 
 As they seemed in no particular hurry in their 
 movements, I made this retreat as comfortable as I 
 could with good-sized stones, cleaned my little opera- 
 glass, and though quite resigned in advance to the 
 probable disappointments to which I had been 
 previously trained in the Scotch Highlands, I was 
 determined that so long as daylight lasted nothing
 
 74 TRANS-SIBERIAN SAVAGES 
 
 within my scope should for a moment occur, yet 
 escape my observation. 
 
 Every one of the dozen Ainus was in full view, 
 and appeared to be arranging with the others re- 
 specting his particular position, the result being that 
 they gradually formed a widely extended crescent, 
 the centre of its convexity being about fifty yards in 
 front of my position. I had waited an hour perhaps, 
 when I caught a low sound ; it appeared to be the 
 distant bleating of a doe. It reminded me for the 
 moment, of the sound I had heard near the general 
 hut the previous afternoon. 
 
 All the Ainus were now quite concealed, each 
 lying full length behind a tree in the long grass. 
 Very far to my left, between me and the lake, to my 
 utter astonishment, what did I now perceive but the 
 head of a doe, which appeared at different intervals, as 
 is usual with these animals when grazing. At a good 
 distance still farther to my left, equally to my as- 
 tonishment, a pair of fine antlers came into view 
 above the tall grass, and then disappeared in the 
 manner with which deer stalkers are so familiar. 
 But where are the Ainus ? thought I. Of not one of 
 their number, however, was there the slightest sign.
 
 DECOYING AND STALKING DEER 75 
 
 Coming from the rising ground, not on the left 
 as before but from the right, and from a distance of 
 what seemed to me about three hundred yards, again 
 I heard a bleating even louder than before, and as if 
 from another doe which was wounded, or in some 
 other painful distress. 
 
 All this I must admit was very perplexing to 
 me, and especially the continued concealment and 
 silence of the Ainus, when there were certainly two 
 deer within very easy shot, one on the left, and another 
 on their right. I had almost to hold myself down, to 
 keep my word with them ; indeed, if I had had my 
 rifle with me, I am not sure I could have succeeded. 
 My fortitude was soon to be rewarded however. 
 
 Coming over a ridge of the rising ground on the 
 extreme right, appeared first one pair of antlers and 
 then another, advancing towards the water, followed 
 by several other good-sized animals, worming their 
 way between the trees in a direction which, if they 
 maintained it, would bring their line of march parallel 
 with the base of the ellipse first formed by the Ainus, 
 before they disappeared from my view. Having got 
 so far however, with their entire bodies full in view, 
 they looked around, came to a dead halt, sniffed
 
 76 TKANS-SISEK1AN SAVAGES 
 
 right and left, and seemed to be in doubt about their 
 course. 
 
 Just then I heard again the bleating on the right, 
 between me and the herd. At this the herd again 
 advanced, a splendid buck leading the way. Just as 
 they got to what I had thought the vicinity whence 
 the bleating last came, the sufferer seemed to have 
 changed his position, for the bleating now proceeded 
 from quite a distance farther down the hill. 
 
 Their attitudes and motions as they still further 
 advanced seemed full of sympathetic inquiry, and were 
 simply enchanting to look upon, so much so indeed 
 that I could scarcely resist a painful impulse to be- 
 tray my friends and rescue these beautiful, innocent, 
 gentle creatures from their would-be destroyers, of 
 whom I was practically one. 
 
 No sooner had they started forwards again for 
 the second spot to which the bleating seemed to 
 have shifted, than the point was shifted again, and 
 the suffering doe seemed to be just about where I 
 had first heard it, on the extreme left. 
 
 On turning my eyes in that direction, whence the 
 bleating was now more frequent and more distressing 
 than ever, I could again see the gentle upward motion
 
 NOISELESSNESS OF AINU SHOOTING 77 
 
 of the poor doe's head every now and then above 
 the grass, and got an occasional view of the antlers 
 which I first saw some time before still farther to 
 the left. The little herd, startled into a fresh impulse 
 of eagerness, came onward following the old buck in 
 single file. Two of them were already past my hiding 
 place, and all the others were just within the stretch 
 of our line, when, with so little exposure that I could 
 hardly see any one of the party every Ainu let fly. 
 
 The old buck, upon which my attention was 
 principally fixed, sprang upwards and forwards about 
 five feet, when, his bound cut short, he came down 
 perpendicularly on his feet, gave a groan which was 
 half a sigh, sprang forward again about his own 
 length, and then with legs convulsed and trembling, 
 he fell over, and was dead. Within a few minutes 
 two others were dead within five hundred yards, 
 whilst two which had been wounded, had escaped. 
 
 So entirely free from sight or sound of an enemy 
 had this slaughter and wounding been effected, that 
 there was nothing in the whole circumstance from 
 which any one of the wounded if they survived, could 
 have gained any experience which could be of any 
 future use for' their own protection. Fortunately for
 
 78 TRANS-SIBERIAN SAVAGES 
 
 the Ainus, the sportsman with his rifle has not yet 
 made unapproachable by the arrow, the birds and 
 beasts upon which these poor savages are dependent 
 for their daily food. 
 
 As quick as their arrows, was the upspring of the 
 Ainus. The first buck, already dying when we 
 reached it, was instantly sprung upon by three or 
 four of the Ainus. Two of them seizing his antlers, 
 bent his neck back sharply on the stretch, so that the 
 knife of another swept right across and through to 
 the bone in an instant ; for they are always extremely 
 careful, and especially when a poisoned arrow has 
 been used, to promptly and completely drain the 
 animal of its blood. The second buck, though he 
 couldn't walk, could fight, and it was not without 
 some danger, that after a long struggle, they suc- 
 ceeded in repeating upon him, the same operation as 
 upon the first. 
 
 The third buck was still more lively, and had 
 complete use of his front legs, but no use of his hind 
 ones. In one of his lunges he butted one of the 
 men over and nearly transfixed his buttocks. 
 
 Seven of the men were dodging and seizing his 
 horns, but without being able to keep their hold for
 
 EXAMINATION OF FATAL ARROW WOUNDS 79 
 
 a minute, until some rope was fetched up from the 
 lake. The rest, was quick, short, and final. 
 
 Without the slightest delay, eight of the men 
 were told off to follow up the escaped but wounded 
 deer, and taking the hide-ropes with them they 
 started off in pursuit. The other four remained 
 behind, and allowed me to help them in the dressing 
 ot the carcases. 
 
 In the first buck, I found the fatal steel arrow- 
 head was sticking in the heart itself. In the second, 
 the arrow which caused death had opened the peri- 
 cardium or sac surrounding the heart. In the third 
 buck, the point of the fatal arrow had caused a 
 fracture, and so contused some nerves that though 
 this deer was quite unable to walk, it might have 
 lived until it died of starvation, had we not released 
 it from its discomfort. 
 
 And now I can imagine someone impatiently 
 asking, But what about the bleating, first here, and 
 then there, of a wounded doe, before there was any 
 shooting ? and what about the doe on the far left, 
 and the stag beyond it ? This is exactly what I 
 couldn't make out myself, and just what I took the 
 earliest opportunity of getting unravelled.
 
 80 TRANS-SIBERIAN SAVAGES 
 
 As I had already begun to suspect, and as I after- 
 wards found, these were parts of a method of decoy. 
 
 The Ainus first assured themselves of the track 
 the deer had last taken in coming to the lake to 
 drink, for they knew they would be likely towards 
 sunset to come the same way again. The deer are 
 very sensitive to the distress of a comrade, and, if 
 this comrade be a doe, the bucks are particularly 
 sympathetic and faithful in their attentions to it. 
 The widely extended line on the windward side of 
 the deer track, was a trap. 
 
 To hasten the approach of the deer on their usual 
 drinking trip, and to induce them to file entirely 
 within the hunter's line of combined attack, here and 
 there along the line, are distributed roughly made 
 little instruments with which a very close imitation 
 of the required sounds are produced. The bleating 
 was begun by the right-end man ; then as the deer 
 approached, it was taken up by the middle man, and 
 then by the left-end man, as if the suffering animal 
 were moving in that direction. 
 
 To complete the verisimilitude and the decep- 
 tion, as the deer approached, and the sound reached 
 the end of the line, the head of a doe was faintly
 
 DEER DECOY INSTRUMENT 81 
 
 exhibited moving amidst the grass, and still farther 
 on, the antlers of a browsing stag; these heads 
 having been brought by the Ainus for that purpose. 
 The part of the decoy which requires special skill 
 and practice, is the giving to these heads exactly 
 their natural motions, the slightest error in which, 
 is detected by the advancing deer with wonderful 
 quickness ; when instantly, the whole herd would 
 bound away out of reach. 
 
 The bleating which I had thought I heard in the 
 village the day before starting, arose from the pre- 
 liminary repairs and testing of the decoy instrument. 
 This is a small solid block of wood shaped like a wedge, 
 with a small handle or mouth-piece projecting from 
 the middle of its base. Through this mouth-piece is 
 burnt a perforation running through to the middle 
 of the face of the wedge. Over this exit is fastened 
 a piece of fish-skin, which is renewed at each hunt. 
 The operator in using it moistens the skin with 
 saliva, blows through the mouth-piece, and by skilful 
 manipulation of the skin, as of a flute key, produces 
 the variations and cadences which are so effective. 
 To this instrument the Ainus give the name, as 
 nearly as I can pronounce it, of Ippakke-ni. 
 
 G
 
 82 TRANS-SIBERIAN SAVAGES 
 
 It must not be supposed that the Ainus have one 
 kind of bow and arrow only, which they use on all 
 occasions alike. 
 
 On the contrary, their bows and arrows are as 
 different from each other as are the shot-gun and the 
 elephant-bore rifle of the civilised sportsman. 
 
 On the present occasion, the bows used were com- 
 paratively short, being not over four feet long, so 
 that they could be used in any attitude and with the 
 least possible disturbance ; but they were extremely 
 strong. They appeared to be of elm, but were 
 further fortified with raw hide. The use of them I 
 found on trial not so much a matter of strength as 
 of special skill, and as used by the Ainus they are 
 capable of giving an initial velocity almost equal to 
 a rifle, though it is incemparably less persistent. 
 The arrows used, were only about eighteen inches 
 long, but the steel arrow-heads, which they get from 
 the Japanese, were almost double the weight of the 
 new English regulation rifle bullet. 
 
 As, unlike the bullet, these arrow-heads were 
 sharply-pointed, it will be understood how at about 
 forty to sixty feet range, they could be almost 
 as effective as a rifle ; sometimes, indeed, more so,
 
 METHOD OF PRODUCING FIRE 83 
 
 as, where a ball might ricochet, the arrow would 
 penetrate and stick. 
 
 As the dusk advanced, the cold came on, and I 
 made my friends understand that I was very sorry 
 we couldn't have a fire. 
 
 This brought out what was to me a very interest- 
 ing performance the aboriginal method of procuring 
 a light. A rough little apparatus was produced, con- 
 sisting of two little blocks of wood. Between these 
 was placed a bit of very dry elm stick, one end, 
 which we will call the lower end, being pointed so 
 as to fit loosely into a hole in the lower block ; the 
 other end, also pointed, being in contact only with 
 the flat under-surface of the upper block. A bow 
 was then unstrung at one end, the string was passed 
 once round the middle of the dry stick, and the free 
 end was loosely re-attached. The bow was then 
 worked with wonderful celerity, until the lower end of 
 the stick first smoked, and then passed into a fitful 
 blaze. This was communicated to some fine dry 
 twigs, and in a few minutes we had as good a bivouac 
 fire as I could wish. 
 
 The Ainus quickly had occasion to see that with 
 me, the fire was wanted rather as a means to an 
 
 Q 2
 
 84 TRANS-SIBERIAN SAVAGES 
 
 ulterior end, for I need scarcely say that I was now 
 as hungry as I was cold. 
 
 Courteously, but quickly however, they inter- 
 cepted my movements, and in their way, signified 
 that I must for a while at least, desist and wait ; so 
 with an equally courteous pretence of liking it, I 
 devoted myself simply to heaping up the fire and 
 warming myself, though I couldn't see the sense of 
 the delay. 
 
 As quickly as they could, several of them began 
 running about selecting sticks of a certain kind, 
 eight or ten of which they began to whittle until 
 each of them had a bunch of undetached shavings at 
 the top, and a sharp point at the bottom. These 
 they proceeded to stick into the ground as if to 
 stake off what was evidently to be our sleeping 
 ground around the fire, at the eastern side of which, 
 they placed one of the sticks which was much larger 
 than the rest. Before this, they then made various 
 prostrations, and with certain utterances which 
 sounded like invocations, they laid a haunch of our 
 first buck. They then brought my two blankets, inti- 
 mated that near this was my place to sleep, that this 
 haunch and everything else was at my disposal, and
 
 DEVOUTNESS IN HUNTING-FIELD 85 
 
 that I could now proceed to cook and to eat to do, 
 indeed, exactly what I pleased in my own way. 
 
 Although more impatient than I wished to 
 appear, I could but respect and admire their punc- 
 tiliousness and religiousness. The little sticks were 
 their little gods, or Inaos ; the larger one, their greater 
 god, or Inao ; and not until they had properly ac- 
 knowledged and worshipped the givers of their suc- 
 cess, and surrounded themselves with tokens of their 
 protection for the night, could they allow themselves, 
 or even their guest, to partake of these gifts, for 
 which I at least, was famishing. 
 
 Having been thus rebuked by these savages for 
 my heathenishness, shall I confess it, that I too, 
 rubbed my hands before the great Inao also, as they 
 did, prostrated myself before it even as they did ? 
 Shall I confess, how glad I was to see the satisfaction 
 they displayed in what they now, plainly felt to be 
 our closer brotherhood ? 
 
 As I pointed from the whole group of little 
 Inaos to their greater Inao, and then standing erect 
 pointed from the greater Inao through the darkness 
 straight upwards, rubbing my hands toward the one 
 Heaven, the one Great Spirit which is above all, who
 
 86 TRANS-SIBERIAN SAVAGES 
 
 by my gestures, I described as looking from above 
 dofvn upon each one of us, was I mistaken in their 
 meaning, when all of them then rubbed their hands 
 also straight upward in smiling assent, and nodded 
 to me, and to each other, in approval ? 
 
 As through the long night we lay around the 
 flickering embers, now sleeping, now waking, listen- 
 ing as I was to the nearer and more distant bleatings 
 and bowlings in that primeval solitude, it was a com- 
 forting, peaceful thought, that as these wild children 
 of nature, each in his way, as I in my way, and as 
 millions of other children the world over in their 
 several ways, lift up their hearts, there is one Father 
 in whose ears their variously devious utterances be- 
 come articulate, and who knows us all, even those of 
 us who know so little of Him. 
 
 ' Father of all ! in every age, 
 
 In every clime adored, 
 By Saint, by Savage, and by Sage, 
 Jehovah, Jove, or Lord.' 
 
 HOW I BECAME HEAD WIZARD OF THE AINU VILLAGE 
 
 One afternoon there seemed to be an unusual com- 
 motion at the upper end of our village, and as this 
 appeared to centre towards a particular hut, I saun-
 
 A WIZARD'S TREATMENT OF A PATIENT 87 
 
 tered in that direction, to ascertain if I could, what 
 might be the cause of it. 
 
 Several men were around the entrance talking to 
 each other very quietly, but with an air which 
 evinced unusual concern. I suppose I must have 
 appeared as I felt, very desirous of going into the 
 hut to see what was going on, for these men at once 
 began in a respectful way, to make room for me to 
 creep into it. 
 
 On entering, a strange and confused sight pre- 
 sented itself. On the right of the middle of the fire- 
 place, was lying a man, who was groaning in the most 
 loud and piteous way without intermission, except as 
 he gasped at intervals for breath. 
 
 Here are two things, thought I. 1st, there 
 is a man very ill ; 2nd, something is about to be 
 attempted for his relief. 
 
 Much as I was interested, I strongly objected to 
 be thought intrusive, so quietly retreated as much out 
 of sight as possible, into the corner near the entrance 
 of the hut, to wait and to watch. Just beyond the 
 head of the fireplace, in a space made quite clear for 
 him, sat a rather imposing-looking man, shaving a 
 freshly gathered stick, which he soon made into an
 
 88 TRANS-SIBERIAN SAVAGES 
 
 exceptionally large Inao. This, he stuck iilto the 
 earth floor near the head of the sufferer, around whose 
 head he tied some strips detached from this new Inao. 
 He then stuffed into his mouth some sort of herb, as 
 an American cow-boy would tobacco. He proceeded 
 to squirt from his mouth with great force the liquid 
 product, first upon the patient, then in every quarter 
 of the hut. He then blew his breath at the same 
 places throughout the hut. This he followed up, by 
 using sticks, and fiercely beating the air as if he were 
 fighting and driving out a small army of invisible 
 enemies. Having sprinkled drops of water and 
 thrown them in all directions, he then resumed his 
 place at the head of the hut. 
 
 Amid profound silence, he now began to draw 
 very long sighs, much as I have seen done by some 
 Boston spirit mediums. After what appeared to be a 
 strong as well as prolonged effort at self-concentra- 
 tion, he fell into a general tremor ; big drops of 
 perspiration poured down his forehead, and his eyes, 
 fiercely protruding, seemed staring into infinite 
 distance. 
 
 In a monotone, as it it were the voice of some 
 second person within or behind him, there came from
 
 MAGIC VERSUS SCIENCE IN DISEASE 89 
 
 his stiffened lips, sounds as oracular as if from an 
 invisible spirit ; every word being slowly spoken, and 
 intently followed by the listening crowd, by which 
 the hut was filled to suffocation. 
 
 Coming to himself, as if waking from a deep 
 sleep, he now prostrated himself before the new Inao 
 he had previously made, uttered a few sentences, and 
 then crossed over to the patient. Unfortunately for 
 the wizard, for that is what I took him to be, the 
 patient, after all this, seemed worse than before, and 
 his groans more distressing than ever. 
 
 Some time later, all his friends having gone, I 
 got the chief to go over to revisit his hut with me, 
 that I might show my sympathy with the poor fellow. 
 
 On coming close up to him, to my surprise, I 
 recognised in him, the man who had been wounded 
 by the dying stag on our recent hunt. With the 
 kind of comradeship which grows out of such enter- 
 prises, I examined his wound, and found as the result 
 of his injury a huge abscess, just of the kind, and 
 just in the place, which fully justified his persistent 
 groanings. 
 
 Finding both the patient and the chief very 
 grateful for my attention, I enlisted the chiefs
 
 90 TRANS-SIBERIAN SAVAGES 
 
 services, and caused a succession of hot tulip bulb 
 poultices to be applied throughout the night. During 
 the morning, I brought to a capital edge the long 
 blade of my penknife, and while continuing the poul- 
 tices awaited to-morrow's intended recurrence of the 
 wizard's performance. 
 
 The next day at about the wizard's hour, I 
 went as usual to the hut, again accompanied by 
 my head-nurse the chief. The friends had already 
 come in considerable number, and the wizard was 
 about taking up his place, when the chief went up to 
 him, evidently to say or propose something ; but the 
 poor patient was now so literally screaming with 
 agony that he had to desist. 
 
 Beckoning the chief over to me, I got him to 
 remove the poultice, and show to the wizard the 
 inflamed and enormous swelling. The wizard seemed 
 startled and frightened at the disclosure, and, look- 
 ing round upon the assembled people, seemed to be 
 trembling with helplessness and desperation on ac- 
 count of himself, and of the fate of the patient. Just 
 as every eye was gazing with affright at this dread- 
 ful swelling, without any signal, I plunged my knife 
 right through and across the abscess.
 
 A GRATEFUL VILLAGE 91 
 
 The patient gave just one start, then, as the 
 matter copiously flowed out, to the astonishment 
 and utter discomfiture of the wizard, and to the 
 relief of his expectant audience, my patient turned 
 over and went fast to sleep. 
 
 The manifest gratitude of the people seemed to 
 suggest to the wizard that he was superfluous, and 
 giving me a glance which combined astonishment 
 with inquiry, he left the hut. 
 
 That the sleep might continue undisturbed, I got 
 everybody else to follow this wizard's example by 
 going home, and to my great satisfaction, although I 
 renewed the dressings several times through the 
 night, my patient did not wake up in a single in- 
 stance until the following morning. 
 
 The next day I was in great feather ! Through- 
 out the village I seemed to be looked upon with 
 almost affectionate reverence. In the evening, the 
 leading men of the village, headed by the wizard, 
 came to the chief's hut to pay me their respects ; for, 
 as I had anticipated, the patient, so far as pain was 
 concerned, was already entirely well. 
 
 As a means of entertaining my visitors, I took 
 out my stop-watch ; this excited both their curiosity
 
 92 TRAA'S-SIBERIAN SAVAGES 
 
 and admiration. The exhibition of its intelligence 
 which followed however, was still more astonishing 
 to them. Some of my visitors could recite up to six 
 (which is their favourite number) in Japanese nu- 
 merals. So, as a group of them, still headed by the 
 wizard, were intently examining my watch, I stepped 
 back, held it out as far as I could reach with my left 
 hand, and placed it so close to their faces that they 
 could listen to the tick, and see plainly that the centre 
 second hand was quite motionless. Then, beating 
 time violently with my righ.t hand, I shouted to my 
 watch, ' ichi, ni, san ! ' Instantly they saw, that the 
 watch hearing ' san,' the centre second hand, at once 
 started on its rounds. Then, as they were watching 
 the face of the watch more intently than ever, again 
 in the same manner, I repeated the numerals, going 
 up to six ' ichi, ni, san, shi, go, roku I ' presto the 
 second hand hearing my order as they saw, it in- 
 stantly stopped. 
 
 Their innocent amazement I must leave you to 
 imagine. They examined the watch minutely to find 
 its ears, and shouted at it themselves, but at last gave 
 it up, convinced that the mystery was in myself. As 
 for the wizard, he rubbed his hands together and
 
 A WONDERFUL SOIREE 93 
 
 prostrated himself before me as he would to his chief 
 Inao, or god. 
 
 Long after I am forgotten in my own country, it 
 may be that Ainu children will be listening with 
 wondering eyes to a tradition of the great white 
 wizard from a place as far as the moon, and of his 
 miraculous works done in this little village of their 
 fathers. 
 
 As I could hear a number of people outside the 
 hut, I got the old chief to bring in as many more as 
 the hut could uncomfortably hold, thinking I might 
 as well convert the occasion into a general soiree. 
 The entire fireplace was now stuck around with birch 
 bark candles, the fire made into a blaze, and, judging 
 from the aroma, the dirty ancestors of these Ainus 
 for at least three thousand years back, were also 
 present by deputation on this occasion. 
 
 I showed them a number of my personal eifects, 
 every one of which elicited their closest scrutiny and 
 interest. Looking at each other through the large 
 end of my opera-glass immensely tickled them, and 
 it took them some time to assure themselves that the 
 person looked at through it, was not suddenly set 
 farther back.
 
 94 TRANS-SIBERIAN SAVAGES 
 
 It occurred to me, this was a favourable time 
 for paying the old chief a little compliment. As 
 they had all been so astounded by my watch per- 
 formance, I thought the best way to invest the 
 chief with additional importance might be to make 
 him the possessor of a veritable watch himself. I 
 had with me a large-sized imposing-looking silver 
 American watch ; so I got this out, and, to properly 
 impress all present with my respect for their chief, 
 I wound it up by its stem winding-key, made him 
 listen to its live-heart beating inside, and then, pro- 
 foundly saluting him, formally made him a present of 
 it. All the people seemed to be feeling as if they 
 were in part the recipients, and they joined their 
 salutations with those of the chief in response. The 
 chief, while much delighted, exhibited a trace of fear. 
 Nevertheless, he ventured to give the watch orders, 
 but, as it took no notice of them, this increased 
 their conviction of my own supernatural powers. I 
 need not say that his watch, had neither a centre 
 second hand nor a secret stop attachment. 
 
 I then showed them the intricacies of my revolver, 
 and of my breech-loading rifle, and afterwards fired 
 -a feu de joie by sending six bullets in rapid succes-
 
 THE EFFECT OF SEEING THEMSELVES 95 
 
 sion through the big smoke hole in the roof. Although 
 this seemed to produce a good deal of awe, it failed 
 to frighten my guests away, so what I intended as an 
 innocent yet dramatic coup-de-grace was a dead failure. 
 
 Though almost suffocated by the various personal 
 contributions of my guests, and unable to see across 
 the hut for the thickness of the smoke, I struggled 
 hard to continue the entertainment, and so brought 
 out my hand-mirror. 
 
 This, to my astonishment, quickly produced ex- 
 actly the effect my rifle failed to accomplish. As fast 
 as I showed them their faces, they darted like arrows 
 to the doorway, and 'nothing could induce them to 
 come back. I didn't wonder at it. Perhaps even in 
 more civilised life, there are people who if for once, 
 and the first time in their lives, they could see them- 
 selves as others see them, they might be affected in 
 a similarly wholesome manner. 
 
 Apart from the mystery pertaining to it, I have 
 no doubt the chief would have very much preferred 
 a good hatchet to the watch I gave him, for these 
 people have no idea of hours. Their only measure- 
 ments of time are by the moons, and the sunrises and 
 sunsets, with which they are associated.
 
 96 TRANS-SIBERIAN SAVAGES 
 
 As they have no written language, recorded time 
 is unknown, and of this they have no conception. 
 
 Although they have no letters and no numerals 
 except the first six of the Japanese, and these only by 
 rote, I judge they have some limited methods of 
 intercommunication. My reason for thinking so is 
 based on this single incident. When some of the 
 men were on a distant fishing excursion, a boy of the 
 party came from them to the general hut with a fresh 
 green stick. This stick, on which I saw a number 
 of notches and marks, became with the chief and 
 others a subject of careful scrutiny and consultation. 
 After the consultation, they searched for a fishing- 
 net and some rough cord, which they handed to the 
 boy, with which he at once started to return. 
 
 AN UNFORTUNATE CRISIS AND CATASTROPHE 
 
 Amongst the personal effects taken with me on 
 this adventure was a camera; indeed, a complete, 
 though miniature, photographic outfit. 
 
 In a very quiet way I had taken a good many care- 
 fully selected snapshots with my camera, which in- 
 cluded the old chief, the wizard, and several other
 
 PORTRAIT CATASTROPHE 97 
 
 portraits. Thinking I would like to add to their 
 pleasure another entirely new surprise and sensa- 
 tion, and also perhaps, to impress them still further 
 with my own wonderful powers, I took an almost 
 endless amount of trouble to develop a few of 
 them, especially the portraits. Of these the only 
 one now in my possession is the portrait of the 
 old chief. 
 
 The worst part of it is, that my loss of the others 
 is due to a calamity which with such immense pains 
 I myself innocently brought about. 
 
 One day, when several men were in the hut with 
 the chief, I took the opportunity to attempt a surprise, 
 and watch the effect upon them as I displayed before 
 them their newly-finished portraits. Instantly they 
 sprang to their feet as if they had been shot. All ex- 
 cept the chief rushed out of the hut as if in a rage. The 
 old chief stamped up and down the hut in the greatest 
 distress. Hearing a great hubbub mixed with wild 
 cries outside, I went to the hut-door, where I found 
 these people whose gentle virtues I have so faithfully 
 depicted, raving and gesticulating in the most menac- 
 ing manner. To my utter consternation I saw that 
 some of them were brandishing sticks, some of them,
 
 98 TRANS-SIBERIAN SAVAGES 
 
 knives ; that, indeed, one and all were suddenly 
 changed to savages of the wildest type. 
 
 Utterly bewildered at this sudden change of 
 affairs, yet assuming that the pictures must have in 
 some way been the cause of it, and remembering as 
 I did the effect of the looking-glass upon them, I 
 appealed as well as I could to the chief, exhibited 
 my regret, and tried to make him understand that I 
 placed myself and everything I had, in his hands. 
 To make a clean breast of it, I brought out my pic- 
 tures, my apparatus, and everything that pertained 
 to it, and offered to put them all into the fireplace, 
 but there was no fire. Meanwhile the people out- 
 side grew so violent that the chief was obliged to 
 go out to them. 
 
 After a long parley, the chief returned and made 
 me understand that I must carry everything outside. 
 As fast as they could do it, a big fire was kindled in 
 front of the hut. Inaos were stuck in the ground all 
 around the fire, and following their intimations, while 
 they stood back as if in greatest alarm, I threw my 
 poor kodak, my picture*, all my apparatus on the 
 fire, and stood there calmly looking on, till nothing 
 was left of them but ashes.
 
 A CALM AFTER A STORM 99 
 
 Under the direction of the wizard, who seemed 
 to be the leader, and I fear, the jealous leader in the 
 fray, the hut was surrounded with Inaos. Then, pro- 
 ceeding in much the same way as he did in the hut 
 of the sick man, spitting, and beating the air inside 
 the hut, all around it, and all around the ashes of my 
 martyred apparatus for almost an hour, the wizard 
 and all the Ainus prostrated themselves. 
 
 After this, the fury of these unfortunate crea- 
 tures gradually quieted down. .The old chief, now 
 more in sorrow than in anger, led me back into his 
 hut, placed my mat as he did on my first arrival, 
 and sent for pipes and tobacco. He then brought 
 several of the leading men into the hut ; his special 
 pipe was smoked in turn by all of us, and after re- 
 peated salutations all round, it seemed to be signified, 
 that now we were again at peace. But the wizard was 
 not of our number. The meaning of all this, I have 
 since come to understand, but will reserve the ex- 
 planation, with much other information pertaining to 
 the Ainu worship and superstitions, to be dealt with 
 separately in a subsequent section.
 
 loo TRANS-SIBERIAN SAVAGES 
 
 SOME ITEMS RESPECTING THE DOGS, AND THE WINTER 
 LIFE OF THE PEOPLE 
 
 One morning I came upon what some learned 
 people would call a solecism. Sitting in the sun- 
 shine in the long grass near the general hut, and with 
 flowers growing at their feet, were four or five men 
 with a pile of raw-hide thongs, engaged in repairing 
 and strengthening several dog-sleighs and a great 
 many snow-shoes. . The thing appeared positively 
 ridiculous in the apparently impossible contrast which 
 it suggested. Within a comparatively few weeks, 
 however, these very articles would be the most in- 
 dispensable of their possessions. 
 
 Strangely as it may sound to some ears, it is in 
 the arctic and sub-arctic regions alone, that the won- 
 derful magic of the sun displays its most beautiful 
 and its most startling achievements. 
 
 The early Alpine tourist the Edelweiss prize- 
 winner these, from their experience, may be able to 
 imagine some of the separate details of the phantas- 
 magoria, but it is not in these the wonder lies. 
 
 When Nature, day after day, week after week.
 
 SUDDEN SUB-ARCTIC TRANSITIONS 101 
 
 month after month, as dead, as silent, as a buried 
 corpse which has ceased to be heard, to be seen, to be 
 remembered, gradually awakens, lays off her white 
 robes, and with all the unused accumulated energies 
 she has been conserving, rises like a refreshed giant 
 at the call of the morning, myriads of dead hopes 
 breaking forth into life and beauty, the suddenness 
 of the transition, suggestive as it is of promised uni- 
 versal resurrection, is at first so startling, so bewil- 
 dering, as to seem unreal ; to be that part of a dream 
 which creates the disappointment on waking. 
 
 But two or three weeks ago, for hundreds and 
 hundreds, nay, thousands of miles, the whole country 
 was completely hidden beneath a white and universal 
 pall ; yet to-day, the tall grass is as thick and 
 impassable as that which I found not far from 
 KorsakofF; the flowers, as brilliant as if the amethyst, 
 the beryl, the topaz, the sapphire, and the emerald 
 all the gems buried deeply in the rocks below 
 had heard a voice which set them free, and, leaving 
 their dark and prisonlike recesses, had escaped into 
 living forms, to gladden the hearts of the men and 
 women exiled from all they love, to these distant 
 Siberian solitudes.
 
 TRANS-SIBERIAN SAVAGES 
 
 Per '-"iili-n, just so sudden is the approach of 
 winter ; and the work these Ainu men were engaged 
 in suggested to my mind the completeness of the 
 coming transition. To our minds, winter means a 
 gradual lowering to a certain average cold, with 
 alternating freezing and thawing. To the Ainu, the 
 first snow is the beginning of the unbroken monotony 
 of an arctic winter without a single remission, and 
 with few changes except to greater intensity. For 
 all this, they have to make in advance, extensive 
 provision. In the way of subsistence, their chief 
 reserve supply is dried fish. For other supplies 
 procurable by hunting during the winter, their 
 snow-shoes, dog-sleighs, and their dogs, must be in 
 good order, ready for use before the earliest possible 
 onset of the winter snow. Their entire summer 
 indeed, is in these ways occupied not only by the men, 
 but by the women also, who have to lay in stacks of 
 wood to burn and of various edible roots to eat. 
 
 Their dog-sleighs and snow-shoes are very rough 
 and simple in structure. Their sleighs are made 
 entirely of wood ; not only the frame, but the runners 
 also, an( j these are unshod. The various joints for 
 which we should use iron bolts, they use either wooden
 
 THEIR WINTER EQUIPMENTS 103 
 
 pegs only, or these, fortified with raw-hide binding. 
 These have in reality several advantages over what 
 would be our own methods, as on occasions of extra 
 strain they yield to it, when our joints might snap, 
 and in case of derangement the repair can be 
 effected at once, wherever and whatever may be the 
 circumstances. 
 
 The dog-sleigh is generally about five feet long 
 and about two feet wide, and the floor of it is usually 
 of raw-hide network. 
 
 The snow-shoes are sometimes made of a thin 
 slab of wood about five feet long and about six or 
 seven inches wide, shaped fore and aft like a double- 
 ender steamboat. The upper of the shoe, into which 
 the foot itself is fitted, is of raw-hide thong, which 
 being tie-able can be adapted to any sized foot, and 
 the shoe be firmly secured to it. The best of these 
 shoes are in structure like a lawn-tennis racket, 
 having a frame and centre footpiece of wood, the 
 rest being of finely netted raw-hide. 
 
 The dogs are by no means inviting, but as they 
 enter so essentially into the life of these people, they 
 naturally attracted my attention. They are about 
 the height of a fox-hound, with much smaller heads,
 
 104 TQANS-SlBTSltlAN SAVAGES 
 
 and are generally of a much lighter build ; in all 
 cases these animals are both in shape and in 
 expression, a slight approach to the fox or the 
 wolf. Their colour almost without exception is 
 sandy, the tint generally deepening along the back. 
 They have the same swinging gait as the wolf. 
 The aspect and expression of the face is a com- 
 bination of that of the fox and the wolf without 
 the quickness and intelligence of either of them. 
 Indeed their appearance is so stupid and selfish, that 
 1 was astonished they could be brought by any 
 amount of training to be of so much use. 
 
 Whatever they do however, whether in fishing, 
 deer-driving, or sleigh-drawing, it is done, not from 
 any apparent love of the thing, but only under the 
 stress of carefully maintained hunger, and for the 
 unfailing fish or flesh reward they always receive at 
 the end of their tasks. 
 
 I have never seen one of these animals which 
 exhibited any love for his master, or was in any 
 way inclined to accept petting, or show a wish for 
 his companionship. For uncleanliness in person 
 and habits, they are neither much better nor much 
 worse than the dogs of Constantinople, and like
 
 CHARACTER AND HABITS OF AINU DOGS 105 
 
 them are the scavengers and devourers of every 
 refuse, human or otherwise. 
 
 I never saw one of these dogs tied up ; but, 
 though entirely free, none of them are ever lost from 
 straying. They seem to form cliques, every one of 
 which exhibits, like some other beings, a particular 
 scorn and contempt for the other cliques of the 
 village, all of which seem to be considered by each 
 particular clique, as quite beneath themselves in 
 position. Like the Mohammedan dogs and their 
 masters, these Ainu dogs are very pertinacious about 
 locality, each dog and each clique being always 
 ready to fight for its exclusive rights of prinro- 
 genitureship. 
 
 I never saw one of these animals exhibit any 
 sort of skill, singly. In whatever enterprise engaged, 
 unless it be in stealing, they seem useless except in 
 packs. 
 
 I never saw one of these dogs inside a hut. 
 Their highest use is for sleigh-drawing. For this, 
 the leaders have to be selected with greatest care, 
 and all the year round, have to be kept under the 
 lash in perfect training. 
 
 However long the prospective trip, they are
 
 106 TRANS-SIBERIAA SAVAGES 
 
 started on an entirely empty stomach, and though 
 they sometimes become dangerously savage from 
 hunger, and will try to dart from their track even 
 at a bird flying overhead, they are allowed to ta^-tr 
 nothing whatever till their trip is finished. With- 
 out the smallest possible delay, a salt fish or other 
 meat is then at once thrown to them, after devouring 
 which, they quickly go to sleep for the night. 
 
 My quondam guide Krakowitz told me that on one 
 occasion, when he himself was driving the mail pack, 
 he thoughtlessly allowed his dogs to take a chance 
 feed about the middle of the journey, after which 
 nothing could make them take another step, or draw 
 another ounce again until the following .morning. 
 
 The supply of dogs is recuperated from two 
 sources : their own fertility, and the adopted puppies 
 of the wild dogs which abound on the island. 
 When the supply is sufficient to permit it, the 
 surplus dogs are used by their masters as food. 
 Their flesh is eaten sometimes raw, but the more 
 customary way is to use them as an addition to a 
 stew or ' pot-pourri.' In the latter case, as I several 
 times saw, the dead dog is first cut up into pieces 
 considered to be a suitable ration for one person ;
 
 107 
 
 but the Ainus are very neighbourly over this esteemed 
 delicacy, the same pieces being sometimes munched 
 in turn by several persons. 
 
 OUR VILLAGE PET 
 
 There were not many pets in our Ainu village. 
 Of cats there were none. The dogs were outside 
 the pale of human sympathy ; rats had other uses. 
 There were no pigeons. With the exception of the 
 sea-birds on the coast, it is a rare thing to see a 
 specimen of the feathered tribe anywhere on the 
 island, and from the intensity of the winter I judge 
 the very few there are, must be migratory. 
 
 As for song birds, I think I never heard a 
 single note from a bird of any kind on the island. 
 Hence the forest life has a blank deadness and gloom 
 which is exceedingly depressing. 
 
 Even the flowers of which I have spoken, seem 
 unable to live within the confines of the forest, 
 except iu the clearings and the infrequent open 
 spaces. I think it not unlikely that all this may 
 have had something to do with the stolidity and 
 expressionlessness of the Ainu faces, especially
 
 io8 TRANS-SIBERIAN SAVAGES 
 
 those of the women, whose pursuits have none 
 of the eventfulness which belongs to those of the 
 men, and who never or rarely, look upon the ever- 
 changing sea. 
 
 Before I started from Korsakoff, I had heard that 
 every Ainu village had its bear, and that about and 
 towards this, centred all their worship that indeed 
 the bear was their Deity. My eagerness and curiosity, 
 therefore, to see the bear of the village led me to pay 
 it a visit almost immediately after my first arrival, 
 and my curiosity within a very few minutes was veiy 
 much quenched, for I quickly discovered that my 
 wish to enjoy the sight of the bear, was evidently not 
 half so great as was the wish of the bear to enjoy me. 
 
 Some little distance amongst the trees behind 
 the general hut, I found a very large and very strong 
 stockade, and in this was the object of my search. 
 It was really a splendid animal. It was as large 
 as the largest I have seen in any zoological garden, 
 say about the size of a three-year-old Rocky Mountain 
 grizzly. Yet it was unlike these in various other 
 particulars. 
 
 It had very nearly the colour of a mouse, and 
 was almost as sleek. For brightness of expression,
 
 WASTED AFFECTION 109 
 
 real brilliancy of eye, it certainly surpassed any of its 
 proprietors. Indeed, my admiration for this animal 
 made me inclined to be as friendly to it, as for the 
 same reason, I was once inclined to be to a superb 
 ostrich in Africa, which changed his admirer to a 
 prostrate and breathless form as quickly as a stroke 
 of lightning could have done it. 
 
 This bear was at first very dignified, and seemed 
 to regard me as being no Ainu, and quite beneath 
 his attention. So in a kin,dly way I began to 
 caress him coaxingly with a long stick. As quick 
 as a flash, his jaws were within an inch of where 
 my hand was. Though so huge, a cat couldn't 
 have made a quicker spring. I don't think this 
 was because he was hungry, or thirsty; it seemed 
 to me the petulance of vanity, in a petted, utterly 
 spoiled wild beast. I was so conscious of the kind- 
 ness of my intentions, that I am afraid this attack 
 started in me a feeling of resentment, both towards 
 this particular bear, and to all of his race. 
 
 Eespecting the worship addressed to this bear 
 I shall say more in another chapter ; but I may just 
 remark, that if I were that bear and wished to 
 grow fat, I would excuse the Ainus their worship as
 
 no TRANS-SIBERIAN SAVAGES 
 
 long as they fed me as luxuriously as they fed 
 him. They simply gave him the best of everything, 
 and everybody gave him something. Living, as he 
 would prefer to do, in the open air and in his 
 
 native forest, with simply the limitations of an open 
 
 
 stockade. In- was probably as fine and active ;i 
 
 bear as could be found in any other part of the 
 forest in complete freedom. This description reminds 
 me of an interesting and exciting incident. 
 
 MY FIRST AINU BEAR HUNT 
 
 Before we were, so to speak, * up ' one morning, 
 a boy, who was very much out of breath, came to 
 the door of our hut, and after a combination of gut- 
 tural coughing, and Oxford clerical laughing, crawled 
 in and handed our old chief a short green stick. As 
 ; coming home ' at night is no necessary part of the 
 daily routine of the Ainu, I had not observed the 
 absence of an unusual number of the men the previous 
 evening. Several of them it seems, had started the 
 previous morning on a considerable trapping tour, 
 and towards evening, had unexpectedly come across 
 a large bear.
 
 PREPARATIONS FOR ACTION 111 
 
 As they had not equipped themselves for such 
 an enterprise as bear-hunting, this boy had been 
 sent with word, and with token, of the event. 
 After careful scrutiny of the stick, and what appeared 
 to be a cross-examination of the boy, the chief pro- 
 ceeded to arouse a number of his men, and within 
 a few minutes the general hut presented a scene of 
 busy activity. 
 
 Some of the men were straightening out hide- 
 ropes, some were busily sharpening knives, and two 
 others were engaged with great apparent caution 
 and care, doing something to a number of arrows. 
 These two arrow-men, who seemed to have the 
 exclusive right to this work, were doing it all under 
 a window near the Inao, with their backs to .every- 
 body else in the hut, and seemed so very mysterious, 
 and so careful in the details of their manipulations, 
 that I gave their proceedings my particular, and 
 almost exclusive attention. 
 
 Each arrow was in three parts: the shaft, the 
 head, and an intermediate circular piece of solid 
 heavy bone about an inch and a quarter long, one end 
 of which fitted into the shaft, the other, into the head, 
 and which with very fine lashing, connected the two
 
 ii2 TRANS-SIBERIAN SAVAGES 
 
 together. The head of the arrow had an excavation 
 in it, scooped out both long and deep, and a sharp 
 steel cap at its point. 
 
 These arrow-artificers had in front of them two 
 covered bone vessels, evidently parts of skulls. One, 
 contained a thick solution of resinous gum ; the 
 other, a dark semi-solid extract. A number of the 
 arrow-heads were dipped in the gum, and then laid 
 in front of the fire to dry. Meanwhile, one of these 
 artificers, with a reed too thin for a toothpick, touched 
 its tip as lightly as possible to the extract, and then 
 to his tongue. 
 
 In a few minutes, there was a good deal of tongue- 
 scraping, hawking, spitting, and mouth -washing, 
 after which the two artificers exchanged looks of 
 assent and of mutual satisfaction. 
 
 Into the excavations of the arrow-heads, this ex- 
 tract was then forcibly pressed, and levelled off by 
 one of them, just as a hole is stopped with putty, 
 and the surface made smooth by a painter. 
 
 As quickly as possible each arrow was then handed 
 to the other artificer, who again dipped the entire 
 head of the arrow in the gum-pot. To dry this he 
 did not as before, Jay it down, but held it before
 
 POISON-ARROW CONSTRUCTION 113 
 
 the fire, approaching and receding so as to regulate 
 the temperature with great exactness. Each arrow- 
 head being wrapped around with a piece of fish- 
 skin, the arrows, which were now ready for use, 
 were tied in small bundles of five ready for dis- 
 tribution to the several quivers. 
 
 I have since learned that this dark-looking paste 
 consists chiefly of an extract the Ainus make from 
 the roots of the Aconitum napellus (monkshood), 
 a plant which I noticed growing in great quantities 
 in various parts of the island, and one with whose 
 deadly qualities many of the exiles I was told, are 
 only too familiar. 
 
 So by waiting and watching, a wish I had often 
 had was at last met, and quite unexpectedly I had 
 in part come to know the way of constructing the 
 ' poisoned arrow ' of the savage, an implement which 
 always and everywhere, even within the tribes using 
 them, is regarded with so much respectful appre- 
 hension. 
 
 Looking rather curiously at me, the head poison 
 artificer, with an expression of great pride over his 
 work, now pointed first towards our village pet, 
 then to his neatly finished arrows, and from them 
 
 i
 
 ii4 TRAN&SIBBRIAN SAVAGES 
 
 to far-away distances in the forest, towards which 
 he motioned me. Just at that moment there waked 
 np within me I fear, a spark from the smouldering re- 
 sentment first kindled by ' our pet ' towards his race. 
 
 Without wasting another moment, I was at once 
 unstrapping my traps, getting out my cartridge 
 belt, and fui'bishing up my h're-arrow, for you may 
 be sure if there was going to be a bear hunt, I meant 
 to be one of the party ; but considering the respect 
 our pet had taught me to entertain for the dexterous 
 exploits of his particular race, I didn't propose to 
 go with the present hunting party without my rifle, 
 if only for safety. 
 
 Within a short time, with blankets and rifle I 
 was under way trudging along with the AJnus, led 
 by the boy who was to guide us to the three others 
 who had sent him for us to help them secure a bear 
 whose hiding-place they had accidentally come upon. 
 
 In about a couple of hours we reached the 
 original three, who were drawn up a short distance 
 from a cave in the hillside, the mouth of which was 
 so much overgrown with underbrush as to be scarcely 
 visible. 
 
 They intimated that the bear was still there.
 
 ORDER OF ATTACK 115 
 
 and there seemed to be a general agreement as to 
 the strategic plan of action. This was appa- 
 rently entirely different from that adopted in deer- 
 shooting. 
 
 The ideas which seemed to prevail in this case 
 were four : To make such a solid display of force as 
 to keep the bear at bay ; to use this opportunity of 
 getting home some poisoned arrows ; to oppose the 
 animal from three directions uphill at once, and so 
 bewilder him ; to use his bewilderment by springing 
 upon him suddenly from all sides, closing upon him 
 with the knives, and so kill him before he could 
 damage his assailants. Should the bear get away 
 from them, they would follow him up, as with several 
 poisoned arrows in him his flight would soon slacken, 
 and within a few hours he must inevitably fall into 
 their hands. 
 
 I have seen but one other class of men who 
 would dare venture on a possible hand-to-hand com- 
 bat with such an animal, and that is the Ghoorkas, 
 a hardy tribe of little Hill-men in India, who, with 
 nothing but their inseparable huge knives, will 
 attack any beast or military works which may defy 
 them. In the Indian army they are generally 
 
 i 2
 
 ii6 TRANS-SIBERIAN SAVAGES 
 
 selected for leading assaults and carrying the works 
 of an opposing enemy. 
 
 I knew that if the bear we were awaiting was 
 anything like ' our pet ' in size and activity, there 
 must be a wonderful display of gymnastics, and of 
 heroism too, before any one of them could land a 
 knife in him. Indeed, it seemed to me that to 
 attempt to kill him with their knives was about as 
 rash, dangerous, and impossible a task as could well 
 be imagined. I had hunted the grizzly in the Rocky 
 Mountains, and even after we had sent several bullets 
 through him, I well remember how respectfully even 
 the old professional hunters would preserve their dis- 
 tance, until he had evidently given his last and final 
 groan. 
 
 As I before intimated, I was out on this occasion, 
 not bear-hunting on my own account, but rather 
 to see how the Ainus did it. Nevertheless, I had 
 never been more careful than now to be sure that 
 my rifle was in condition, if only for my own pro- 
 tection. At a moderate distance from the mouth 
 of the cave, the men in their usual way formed a 
 flattened semicircle. Each one of them had carefully 
 selected and got behind his tree, had got his knife and
 
 BEAR HUNTERS SUSPENSE 117 
 
 sheath in position, his bow strung taut. All of the 
 Ainus were ready for the attack, but apparently the 
 bear was not. I took up my position behind a very 
 large tree a little lower down the hill, in the rear of 
 the centre of the line of the attack, my idea being 
 to have a good view of the struggle, and if the 
 animal got away from the Ainus, to give them a 
 little display of rifle practice, and save them the 
 trouble of a long run in finally securing him. 
 
 It seemed very annoying we. should have been 
 brought there all that distance for nothing, and just 
 as stupid that the three Ainus on watch could have 
 allowed him to escape during the night without 
 detecting it. Yet so it seemed ; and so after nearly 
 an hour's yelling and stone-throwing most of them 
 seemed to think, for of the alleged bear, all their 
 efforts had failed to obtain either sight or sound. 
 I could see that one of the more impatient ones was 
 proposing that one of the others should just step 
 inside the cave and settle the question. Indeed, 
 they all seemed to be urging this upon one another, 
 each, as if familiar with the highest teaching, 
 generously preferring the others to himself. 
 
 At this deadlock a couple of them were de-
 
 n8 TRANS-SIBERIAN SAVAGES 
 
 tached to make a fire at the mouth of the cave, 
 which, if he were really there, might smoke him 
 out. Fortunately, the wind lay just in the right 
 direction. The smoke arose in thick volumes, the 
 branches crackled and blazed, when, sure enough, 
 greatly to our relief, there was a low whine and 
 grunt ; it was so low we could only just hear it, but it 
 was loud enough to settle completely every possibility 
 of doubt. 
 
 As the flames rose higher, Bruin seemed to 
 fear he was being, cut off, and, frantic with fright 
 and rage, with one tremendous growl he burst right 
 through the fire, trampling the burning branches 
 under foot. 
 
 On seeing the number of his assailants, for an 
 instant he stood at bay but in that instant, seven 
 or eight whizzing arrows were sticking into him. 
 Seizing one arrow after the other, somft with his 
 teeth, others with his claws, and finding that 
 those he could reach and could break, he couldn't 
 detach, he seemed to become discouraged. Just 
 then an arrow struck him right in one eye and 
 stuck there. 
 
 Howling furiously, his only thought now seemed
 
 A LIFE AND DEATH STRUGGLE 119 
 
 to be revenge. Springing like a squirrel, he struck 
 the first man on his right, ripping open his shoulder 
 and spinning him against the next tree ; whilst 
 the knife, which in ordinary cases the man would 
 have plunged into the bear's chest, was flying a 
 dozen feet away. 
 
 The man on the left trying to take advantage of 
 this movement to send home a fatal thrust now 
 stepped forward, the others preparing to follow up 
 the attack simultaneously, but as quick as a cat he 
 was now on the left man in the same manner, whose 
 knife also was now yards away ; holding this man by 
 the paws, the bear now on his haunches, lifted him 
 right off the ground, and with jaws wide open was 
 poising for the final crunch and hug. 
 
 Now, thought I, if ever, now is my time ! 
 Running rapidly forward up the hill, dropping on 
 my left knee, and putting my life as it were into a 
 steady aim ping went my bullet. Down dropped the 
 man, and with a dead thud, over fell the bear, just 
 as a tree falls with the last stroke of the woodman's 
 axe. Had I killed the man ? The bear at any rate 
 was done for ; as supple as a rag it lay there, without 
 a groan or a motion. It was as dead as a door-nail.
 
 120 TRANS-SIfiERIAN SAVAGES 
 
 My ball, which I had aimed at his wide-open 
 mouth, had struck right in the arch of the upper jaw, 
 passed upwards out at the top of his head, shattering 
 his skull ; having thus traversed the brain through 
 its most vital part, his death was instantaneous. 
 
 The dropped man appeared to be as dead as the 
 bear, for apart from his bleeding wounds, the breath 
 had been squeezed out of his body and two or three 
 ribs broken in the process ; but fortunately, after a 
 while he began to take short occasional breaths, and 
 in about an hour was quite himself again. 
 
 The first man attacked, had a dreadfully ragged, 
 torn shoulder and hand, and had been stunned by 
 the shock caused by the swiftness with which he 
 was catapulted against the tree, but he too, gradually 
 regained consciousness. I immediately took charge 
 of the wounded, and within a couple more hours 
 both were able to walk. 
 
 The others attended to the carcase, and right 
 vigorously they pitched into it. Within a few 
 minutes the throat of the bear was severed, the heart 
 was out, the blood-vessels opened at several other 
 places, and at various points every drop of blood was 
 drained and pressed from his body.
 
 AFTER THE BATTLE 121 
 
 All the arrow-heads were then removed and care- 
 fully tied into a little bundle with the stray arrows 
 that had been picked up in the vicinity, to be taken 
 back for future use. 
 
 It may be imagined that as none of us had tasted 
 anything since we started, we were all rather conscious 
 that we had stomachs. 
 
 The skinning of the bear was a slow affair, as it 
 was done with special care to maintain the integrity 
 of its skin for use or for possible barter. 
 
 While this was going on I got one of the men to 
 make a light in their usual primitive way, described 
 in a previous section, and I soon had a large and 
 roaring fire. 
 
 Having become familiar with the usual ceremonial 
 on such occasions, I awaited the making and arranging 
 of the Inaos, for as it was already beginning to get 
 dusk, I knew we could not get the men with their 
 heavy loads back to the village except by waiting 
 for a fair start in the morning. 
 
 During the repetition of the religious rites I have 
 described on page 84, as being in all cases preliminary 
 to eating freshly caught game, and bivouacking for 
 the night, it might have been supposed from the
 
 122 TRAXS-SIBERIAN SAVAGES 
 
 excessive demonstrations of the Ainus, that their 
 greater Inao or god on this occasion, was myself; 
 that the smaller Inao, was my wonder-working 
 rifle. 
 
 As to the poor fellow whose life I may fairly 
 say my rifle most certainly saved, he kept his fore- 
 head on the ground so long during his prostrations 
 before me, that I insisted on gently raising him up. 
 I then divided with him and the other wounded 
 man my exquisitely grilled bear-steak, and all of us 
 as we sat munching and smoking together, felt 
 something I think of that higher order of con- 
 tentment which has the illumination of a grateful 
 heart. 
 
 Our bivouac was indeed a savage sight ! Having 
 stepped back into the bush for a moment, the scene 
 as it flashed upon me on suddenly turning towards 
 it again from out the surrounding darkness, made 
 me halt, and suggested many reflections. 
 
 The deep whispering forest darkness ; the fitful 
 blaze of the great bivouac fire revealing near by the 
 huge carcase of the slain bear, and flashing its lurid 
 light upon the hairy group of shaggy-headed, shaggy- 
 bearded savages squatting upon their haunches, and
 
 A BARBARIAN TABLEAU 123 
 
 with blood-bespattered hands and mouths tearing 
 and gnawing juicy lumps of fresh raw flesh ; the 
 circle staked round with their extemporised little 
 heathen deities, against the larger of which were 
 lying their bows, their poisoned arrows, and their 
 large freshly sharpened knives glistening in the fire- 
 light ! 
 
 Here was a picture which as a boy I had seen 
 in dreams, after my readings of Fenimore Cooper ; 
 one which in every detail satisfied my wildest 
 imaginings. 
 
 The most curious reflection however was, that I 
 was one of them. Indeed I am quite prepared to 
 believe that with my red blanket across my shoulders, 
 there was in our general appearance, not much to 
 choose between us. 
 
 I had had a long day and a hard one, and what 
 with the prolonged suspense and subsequent ex- 
 citement, I felt thoroughly tired, so after re-dressing 
 the wounds of my comrades, and covering both of 
 them with one of my blankets, I rolled myself up 
 in the other, and in a few minutes was as peacefully 
 oblivious as I could have been under the roof of my 
 distant home ; for while it lasts, sleep is an equaliser
 
 124 TRANS-SIBERIAN SAVAGES 
 
 of its subjects, almost as kind, as merciful, as com- 
 plete, as death. 
 
 In the morning I noticed the head of the bear 
 had been carefully placed by itself, and an Inao was 
 sticking in it. The skin had been compactly tied up, 
 and the Ainus were most of them cutting up the 
 carcase and tying it into loads suitable for distri- 
 bution. Just before starting, however, it occurred to 
 two or three of the men to enter the cave, apparently 
 that they might be more familiar with it on any future 
 and similar occasion. 
 
 * Hi, hi, hi ! keh, keh, keh ! ' in the peculiar thin, 
 shrill tones of the Ainu, now attracted everybody's 
 attention to the three men, who were all yelling from 
 the mouth of the cave at the top of their voices. 
 Of course we were all there in a trice. Two of the 
 first three, then ran off to get some hide-rope, and 
 re-entering, with the others at their heels they all 
 came out with what do you think ? as sleek and 
 lively a little cub as ever you saw. 
 
 This seemed to give the Ainus more pleasure if 
 possible than the old she-bear herself. This cub, 
 which was nearly the size of a Newfoundland dog, 
 was just young enough to cause by its antics no
 
 A TRIUMPHAL ENTRY WITH CAPTIVE 125 
 
 end of merriment ; yet it was just old enough, and big 
 enough, to elicit respectful and careful precaution, 
 as, led by a tough hide-rope, it was pricked behind, 
 and thus made to keep up throughout the whole dis- 
 tance on our return to the village. 
 
 A live cub and a dead she-bear would be an ex- 
 traordinary trophy in any part of the world. To the 
 Ainus however, these were evidence of the fiercest 
 struggle within the bounds of their imagination. In 
 all probability the arrival of this double trophy in 
 the village, was an event which surpassed anything 
 even the old chief himself had ever witnessed. 
 
 The boy who had been our guide from the village, 
 had been sent on in advance back to the chief, to report 
 our achievement and approach, and when we were 
 within about fifteen minutes of the village the leader 
 of the party called a halt. 
 
 Young leafy twigs were twined into a long rope or 
 garland. Stout branches were tied and converted 
 into an extremely rough and unsafe-looking sort of 
 Sedan chair ; then, we marched onward again. When 
 within about three minutes of the entrance to the 
 village, another halt was called. 
 
 Here, the loads of several of the men were
 
 126 TRANS-SIBERIAN SAVAGES 
 
 deposited under a large tree, and the bearers thus 
 freed, brought me to the front of the line, waited till 
 the leader had hung the garlands over my shoulders, 
 then placed me on their extemporised and rickety 
 machine. With two men before and two behind, I was 
 carried ahead of the line, which was now converted 
 into a procession, right to the entrance. Here the 
 old chief, heading all the other men of the village, 
 met us with every possible salutation of respect, and 
 greatly to my relief, helped me off my creaking and 
 wobbling state carriage. The men's loads were 
 dumped into the general hut, the usual ceremonies 
 which I need not repeat were duly performed, and 
 a temporary stockade for the cub was immediately 
 commenced as if it were a new shrine. As quickly 
 as possible I retreated to the chief's hut, and inti- 
 mated that I was too tired except for sleep, and 
 wished on no account to be disturbed. 
 
 MY INSTALLATION AS HONORARY CHIEF OF OUR 
 VILLAGE 
 
 I had noticed two quarters of the bear, also its head, 
 lying undisturbed for two or three days before the 
 greater Inao of the general hut, as if in consecration
 
 FESTIVE PREPARATIONS 127 
 
 or as an offering. On the third day, the head alone 
 retained its place ; the rest was being cut up into 
 pieces with a show of unusual interest. In many 
 ways the women in particular, seemed to be unusually 
 busy, especially in the cook-house, where their two 
 great Japanese iron cauldrons loaded up with bear 
 meat, were steaming away at a continual boil. Roots 
 were being pounded in a rough wooden mortar with 
 a wooden pestle, and this flour mixed with boiled rice, 
 was being made into small flat cakes ; an approach to 
 luxury I had not before seen attempted. Women 
 were scraping out with their fingers the little wooden 
 eating bowls, and licking them as a cat would do it, 
 to give them their final polish. 
 
 Some of the men were fixing in their ears 
 large ear-rings. The women were more generally 
 wearing barbarously gaudy belts, and their most 
 valuable necklaces of old copper Japanese coin, 
 beads, and sea-shells. Some of them I caught re- 
 touching their tattooed moustachios, extending their 
 eyebrows, enlarging their eyes, and blueing their 
 big repulsive-looking lips. Something unusual was 
 evidently in the wind, and from the fulness of the 
 over-bubbling cauldrons, I judged there was about
 
 TRANS-SIBERIAN SAVAGES 
 
 to be some eating done in honour of the bear, and 
 perhaps an initiation of its only son and heir, as the 
 additional and new village pet. 
 
 Late in the afternoon, some distance in front of our 
 hut, dry stubble branches, and even logs, were being 
 piled up as if for a huge bonfire. I had gone into 
 the cook-hut to do my own little cooking as usual, to 
 boil my rice, to grill my trout, and on the present 
 occasion a bear-steak ; but some of the men motioned 
 me away, signifying that to-day, this was unnecessary, 
 as there was something larger, and better, in store. 
 Inside my hut an unusually large fire was laid, and 
 the fireplace was surrounded with an unusual number 
 of birch candles all ready for lighting. 
 
 Later on, the fire in our hut was lighted ; then the 
 big pile outside was started, while a large space all 
 round it, was staked in with Inaos. At our hut door, 
 was stuck much the largest Inao I had ever seen. 
 
 At a particular signal made by beating two dry 
 long pieces of wood together, the only attempt at 
 music of any kind I had heard amongst these 
 people, all the men of the village with various skins 
 worn by way of clothing, marched in curious pro- 
 cession from the general hut, made the tour of the
 
 129 
 
 inside of the village, and as they halted in front of 
 the fire and of our hut, the old chief took me out to 
 the front of our hut door, to a mat which had been 
 placed on the ground for both of us. The company 
 made their prostrations as usual to their Inaos, and 
 then towards the old chief. All now squatted as 
 if for congenial employment. This was soon afforded 
 them, for now came from the cook-hut, as fast as they 
 could run, all the women of the village, bearing, I 
 should think, every utensil the village possessed, piled 
 up with the former contents of the two cauldrons. 
 
 Such gorging as followed I have never seen but 
 once, and that was by some Capache Indians after a 
 buffalo hunt. The worst part of this feast was that 
 it appeared I was expected to join in it. Hence 
 my position with the old chief on the mat, which 
 was so placed between the fire and our hut door, 
 as to install us at the head of the table. Soon 
 after the smoking had begun, at another clashing 
 signal, one of the head men sat down before the 
 chief and myself, and detaching shavings from the 
 very large Inao, wove them into a circle. He then 
 handed this shaving or chip-ring to the chief, with 
 a low salutation. This the chief placed upon his own 
 
 K
 
 1 3 o TRANS-SIBERIAN SAVAGES 
 
 head, and then removing it, placed it on mine. Im- 
 mediately the whole company were rubbing their 
 hands, placing them over their mouths, and making 
 repeated salutations. 
 
 All the men then arose, and proceeding in line, the 
 first raised my chip crown, replaced it, salaamed and 
 moved on ; and when this had been repeated by each 
 in his turn, they all squatted around the chief and 
 myself in a circle. The literal crowning part of the 
 ceremony was now completed, but the serious part 
 of it so far as I was concerned, had yet to come. 
 
 The head man now advanced and placed in front 
 of me, on my mat, what was evidently a complete 
 tattooing apparatus an ear borer, and a pair of 
 white metal ear-rings, all of which he was now 
 evidently about to use upon my distinguished person 
 in the very latest Ainu fashion. My situation 
 was becoming extremely embarrassing, for as I was 
 already contemplating an early departure from my new 
 and devoted subjects, to places where the indelible 
 marks would not secure the respect due to my new 
 rank, I preferred my decoration should be postponed. 
 
 How much my evasion of this distinction might 
 offend them, and how they might take their revenge,
 
 COURT DIPLOMACY 131 
 
 I couldn't guess. So, smiling my appreciation, and 
 bowing my everlasting thanks, I stepped back into 
 my hut, and with considerable apprehension of what 
 might come of my refusal, I hunted up the principal 
 part of the trinkets I had intended to distribute 
 amongst them on my final departure, and at once 
 began making presents to every man in the whole circle. 
 This happy thought so took them all by surprise, and so 
 thoroughly delighted them, that the tables were at once 
 entirely turned. To the chief, I then presented with 
 great formality, a large hunting knife with a handsomely 
 inlaid sheath, with belt and showy clasp complete. 
 
 Again the delight over these was so great, and 
 lasted so long, and it now therefore became so late, 
 that to my immense relief, the rest of the intended 
 honours were amicably postponed to the distant future ; 
 a future I hoped to make about as distant as the 
 coming evacuation of Egypt by the English. 
 
 I RECEIVE PRIVATE INSTRUCTIONS IN THE POISON 
 MAKING AND OTHER MYSTERIES 
 
 In my new rank, I am sorry to say the treatment 
 of the old chief is now that of a brother. And that I 
 may do him and myself credit, I find that as with 
 
 K 2
 
 132 TRANS-SIBERIAN SAVAGES 
 
 members of other royal houses, a private course of 
 instruction is being arranged for me ; I am now to 
 learn the traditional mysteries of the Ainu life. 
 
 As a matter of honour I thought it my duty to 
 signify my intention of taking a vacation before 
 actually assuming all the official duties of my present 
 rank. So pointing one, two, three fingers, to the 
 sun, tapping my breast, and thence making my 
 fingers imitate walking forward, I said : ' KorsakofF.' 
 I had already stayed such an absurdly long time, the 
 governor, I feared, might be getting apprehensive. 
 There was little else now for me to obtain or acquire 
 except the ear-boring and the tattooing, and these 
 honours I felt were as yet undeserved. 
 
 I have naturally said little about it, but 
 there were minute and innumerable reasons which 
 kept me in ^, constant state of yearning for such an 
 intense scalding in the Korsakoff steam bath, that 
 myself and the bath attendant could be the only sur- 
 vivors 01 the process. In the pursuit of knowledge 
 I can scratch my way through all sorts of incon- 
 venience and irritation, but except as a change, I 
 cannot say my adopted life was at any time pure 
 and unmixed enjoyment.
 
 AM TAUGHT SECRET ARTS 133 
 
 Although I thought the chief understood my 
 meaning, he sent' for the head arrow artificer, who, 
 after some kindly talk with the chief, took me to 
 the general hut, and there, with the air of a teacher 
 to a pupil, placed me alongside of him in a retired 
 spot near the sacred corner, and in a patronising way 
 exacted from me my earnest attention. 
 
 After scraping and carefully cleaning some small 
 roots, he sliced them with a sharp knife, made me 
 smell of them, and put the cut surface to my tongue. 
 He then pounded in a wooden inortar a lot of these 
 roots until they were reduced to a powder. The 
 powder was then boiled in about a quart of water 
 for so long a time that by this and continuous 
 stirring, the mother-liquor was reduced to about a 
 third of its former amount. 
 
 This was strained through a piece of rag, and 
 over a very slow fire, was evaporated down to the 
 consistence of an extract. 
 
 With very knowing looks he then showed me six 
 dead spiders; these also were powdered, and in a 
 smaller vessel were treated to a similar but much 
 gentler process. He then opened a freshly killed fox, 
 and cut out its gall bladder almost as neatly as a
 
 I 3 4 TRANS-SIBERIAN SAVAGES 
 
 London dissector could do it. This he repeated upon 
 two other foxes, and emptying the contents of the 
 three gall bladders, he proceeded with this also in a 
 similar way, until now we had before us three sea- 
 shells with their contents. 
 
 In one of these was a thick extract of the roots 
 of the Aconitum napdlus (monkshood) ; in the 
 second, a thinner decoction, or rather infusion, of 
 spider ; in the last, was thoroughly inspissated fox- 
 gall. All of these were placed in a row in front of 
 the great Inao, and after much rubbing of hands and 
 prostration, they were brought back into a good light. 
 Between this now sanctified row of ingredients and 
 himself, he placed a very carefully cleaned half of 
 a bivalve shell like the others, and with a little bone 
 spoon or spatula, put into the empty shell portions of 
 the respective ingredients, thoroughly mixed the com- 
 pound, and placed it at a careful distance before 
 the fire. Being reduced to the state desired, this 
 compound was placed before the great Inao with 
 the observance of the same ceremonies as had been 
 performed over its various ingredients. 
 
 Now came the moment of my teacher's triumph. 
 Dipping the tip of a spear of grass into the com-
 
 PROCESS OF PREPARING ARROW POISON 135 
 
 pound, he made me follow his example, and lightly 
 put its point to my tongue. 
 
 The sensations, at the point of contact, were of a 
 pricking acrid pungency ; then throughout the mouth 
 and fauces, excessive dryness. A few minutes after- 
 wards, the part of the tongue touched seemed non- 
 existent, for all sensation in it had ceased. I had 
 been careful to swallow no saliva during this experi- 
 ment, and like my teacher, freely expectorated, and 
 washed my mouth afterwards. My grimaces gave 
 my teacher I thought much satisfaction, but it would 
 have been beneath the dignity of this important 
 personage to have exhibited any signs of the delight 
 which I believe the result gave him. 
 
 The corresponding half of the bivalve shell was 
 now fitted to its under part, so as to securely enclose 
 its contents, and the entire shell, especially round its 
 edges, was thickly smeared with a resinous gum. It 
 was then brought by my teacher and reverently placed 
 in the hands of my senior brother, who, with respect- 
 ful acknowledgment, put it in a place of concealment 
 near the sacred corner of our private hut. During 
 the preparation of the arrow poison, the other persons 
 in the hut kept entirely away from us, and I have the
 
 136 TRANS-SIBERIAN SAVAGES 
 
 impression that the two arrow artificers and the two 
 chiefs, were the only persons in the village to whom 
 the secret, for obvious reasons, had ever been confided. 
 
 When describing the construction of an arrow 
 used to convey this poison so as to inoculate the 
 blood of the victims, I ought perhaps to have men- 
 tioned as a special feature in the formation 01 its 
 head that when once this is buried in the flesh of a 
 victim, it cannot be removed except by cutting it out. 
 The efforts made by an animal for its removal stir 
 the poison only the more into the blood, and hasten 
 the poisoning. The animal may succeed in breaking, 
 or even in detaching the shaft, but the backward 
 forkings or barbs at the base of the head are by 
 traction on the shaft, simply anchored the more firmly 
 into the torn and lacerated recesses of the wound. 
 
 It will be naturally asked, Is not the meat of 
 a poisoned animal poisonous to anybody who eats 
 it ? The answer to this is Yes, and No. If the ani- 
 mal has received only such a wound as in itself 
 would not shorten its life, but the arrow has re- 
 mained in the wound so long that the poison has 
 entirely impregnated the whole system, and has 
 become the exclusive cause of death then, the meat
 
 ARE POISONED ANIMALS POISONOUS? 137 
 
 is itself, poisonous. In that case, and in the cases 
 of all animals picked up dead, the Ainus do not eat 
 it, nor do they allow their dogs to touch it. They 
 carry home simply its skin. 
 
 When, on the other hand, as in the case of our 
 bear, the poisoned arrow-heads have been in the living 
 flesh only a very short time, the immediate cause 
 of the death having been a wound of a vital organ, 
 the case is different. In this case the arrow-heads 
 are immediately cut out. As I have previously 
 described, the heart also is quickly cut out, and if 
 the Ainus have dogs with them, this is buried, as 
 being contaminated. After the carcass in such a 
 case, has been thus, and by other means, thoroughly 
 drained of its blood the flesh is eaten with impunity. 
 In these matters, as the result simply of experience, 
 the Ainus show great expertness, judgment, and 
 discretion. 
 
 Many other points I received lessons in, that I 
 might be thoroughly competent in my new and 
 exalted functions, which if given in detail, would I 
 fear, be more tedious than interesting. 
 
 These included the spearing of river salmon, at 
 which the Ainus are wonderfully expert. They
 
 138 TRANS-SIBERIAN SAVAGES 
 
 rarely make a miss. The spear for this purpose 
 is so barbed that a fish cannot get rid of it, and it 
 is so heavy that a fish cannot carry it far and live. 
 
 The construction and working of their various 
 traps, which form quite a large feature in their 
 acquisitions of furs, were also shown me. Both in 
 their appliances and methods, as trappers, the Ainus 
 are very ingenious. 
 
 Their bear pit is very like that used in some parts 
 of India for tigers a deep pit staked at the bottom, 
 concealed by brushwood, duly baited. For bears the 
 bait most commonly employed by the Ainus is dried 
 fish. In most of their traps, they combine the use of 
 poisoned arrows. For bears, the trap most commonly 
 employed is a fish-baited, very strong spring-bow, 
 which drives home a very large, well-loaded, poisoned 
 arrow. Various means are used to decoy the bear to 
 this bait, and at the probable times of the bear's visits 
 several Ainus will lie in wait so as to supplement the 
 bigger arrow, with as many others as they can lodge 
 in him. 
 
 For wolves and foxes, they trust to the spring-bow 
 alone. When a trap has been sprung, even in the 
 absence of snow, the Ainus can follow up the trail of
 
 EFFECTIVENESS OF ARROW POISON 139 
 
 the wounded animal with wonderful accuracy. In 
 most cases a single arrow-load of poison quickly 
 sickens an animal, so that he slackens his pace, rolls, 
 goes on a little farther, rolls again, and so continues 
 until within a comparatively short distance he is sure 
 to give it up, and then dies. In all such cases, as I 
 have said before, the skin is the only object, so the 
 carcass is left behind. 
 
 From this it will be seen a trapper's tour com- 
 prises resetting traps, tracing up the wounded 
 animals, and returning with the skins and the re- 
 covered arrows. 
 
 I had been out on one of these tours for two or 
 three days, and on our return we found awaiting us 
 a very sad and painful surprise. 
 
 A DEATH AND BURIAL 
 
 After an absence from our village three days, we 
 returned there very near dusk to find everybody in 
 great distress and anxiety. I was quickly at the 
 centre of the commotion, which was the hut of the 
 first man whom the bear had attacked on our recent 
 bear hunt. It will be remembered, his wounds were
 
 140 TRANS-SIBERIAN SAVAGES 
 
 . . . _ 
 
 not only in the shoulder, but included also a lacerated 
 hand. I entered the hut in which he lay. It was 
 crowded with people. It appeared the wizard had 
 gone through every one of the ordinary rites, and there 
 the sick man lay near the fire which had been made 
 exceedingly large to keep off the cold, which they 
 seem to associate rightly enough, with death. Inao 
 shavings were tied round his head, and the people about 
 him had the appearance of hopelessness and despair. 
 
 There was a general expression of expecta- 
 tion, if not of hopefulness, at my arrival, and those 
 about the poor man immediately made way for 
 me to go and examine him. The poor fellow was 
 arched like a bridge, his head and heels being the 
 piers. The entire bridge was as of stone ; the piers 
 alone touched the ground on which he lay. His jaws 
 were so firmly locked together, that the ' edges of 
 some of his teeth were fractured and crushed. His 
 skin was bedewed with a very cold sweat, and his 
 eyes were protruding from their sockets. The pain- 
 fulness of this sad spectacle was increased to its 
 greatest intensity by my apprehension that his con- 
 dition was absolutely helpless and hopeless. 
 
 The lacerated wounds inflicted by the bear, had
 
 A HORRIBLE AND PAINFUL DEATH 141 
 
 been attended by so much tearing of the tendons, that 
 this had induced tetanus or lockjaw, and when the 
 spasms were on him, the rigidity of his limbs was so 
 intense, that even though force sufficient to break 
 his bones had been applied, the muscular tension 
 could not have been overcome. 
 
 Within half an hour after I entered the hut, his 
 respiratory muscles, like the others, became as hard 
 and as inactive as iron, and thus, in full conscious- 
 ness, but as incapable as a statue to take a breath, 
 his life ceased by suffocation. 
 
 The fire in the hut was made larger, and outside 
 the hut there was made another. A number of the 
 men made still another fire and a very large one 
 too, on the top of the nearest hill, whence, in the 
 stillness of the night, sounds as of mourning and of 
 worship, came at intervals, to heighten the weirdness 
 of the scene in the village. 
 
 In the morning, in the midst of many rites and 
 ceremonies in which the now modest wizard was con- 
 spicuous, my late comrade was dressed in the best 
 fur garments he had possessed. On the mat on which 
 he was placed, was laid upon his right, his bow, arrows, 
 knife, and at his head was an Inao. On his left, was
 
 142 TRANS-SIBERIAN SAVAGES 
 
 an apparatus for producing fire, and various articles 
 of food. The mat with all these things inside, was 
 then strongly sewn up, and loop attachments added 
 for convenience of carriage. 
 
 A pole was run through these loops, and this, 
 being taken on the shoulders of four men, was fol- 
 lowed by a procession of all the men of the village 
 marching in single file, the old chief and myself being 
 at the head of the mourners, and the wizard being 
 by the side of the carriers. 
 
 We made a circuitous march of about half an hour 
 to a very sheltered nook on the mountain's side, where, 
 already excavated, was a grave about three feet deep, 
 with stakes driven to preserve the integrity of its 
 sides. Inaos were placed to form a large ring around 
 the grave, water as in libation was thrown in all 
 directions, and amidst groanings and prostrations, 
 and various rites, the remains were laid in the grave. 
 Each mourner then came forward and placed in the 
 grave something or other such as might be supposed 
 to be of use on a long journey, including a vessel of 
 water, a pipe, tobacco, and various articles of food. 
 Last of all were added a bow, arrows, and quiver 
 broken, with a shield also broken.
 
 PHILOSOPHICAL MOURNERS 143 
 
 The grave was then filled in with branches and 
 earth, and over all, bushes were piled up. 
 
 The heap of bushes and a pointed-stake driven 
 in near the grave, which was entirely solitary, were 
 the only signs, that near by, lay the body of one of 
 the bravest, if not the very bravest, of our village. 
 
 Notwithstanding the reality of the sorrow which 
 I am sure all of us felt, no sooner had we returned 
 to the village, than everybody began making himself 
 excessively busy, some with eating, some with work ; 
 and thus, with more philosophy than I could have 
 given them credit for, they seemed to seek in occupa- 
 tion, forgetfulness of their bereavement and sorrow. 
 
 Thus, these poor savages in their primitive igno- 
 rance, sought in this negation, a substitute for con- 
 solation, with as much hopeless dreary vigour as the 
 most assured and infallible neophitic followers of 
 certain leaders of modern thought amongst ourselves 
 could do. I could but feel however, how gladly these 
 poor creatures would welcome the merest spark of 
 light which would reveal to them a personal, Divine, 
 supreme, sympathising, accessible Father, the one 
 only living and true God. But how can they believe 
 in One of whom they have not heard, how can they
 
 144 TRANS-SIBERIAN SAVAGES 
 
 hear without a preacher, and how can they have an 
 apostle unless he be sent ? 
 
 I never saw an Ainu cemetery, nor did I at any 
 time see another Ainu grave, or any sign of one. 
 They seem to have a great horror and fear of death, 
 and of everything which can remind them of it, and 
 to this I saw but one exception. 
 
 The day after the funeral, as I was passing the 
 hut of our deceased comrade, I heard at intervals a 
 good deal of suppressed squealing, but evidently not 
 that of a child. Two or three women were assisting 
 each other in a process which seemed almost an im- 
 possible one, and certainly a most painful and cruel one. 
 
 This consisted in nothing less than shaving the 
 entire head of the poor widow ; not with a knife, but 
 with the sharpened edge of a sea-shell. This bloody 
 spectacle so much excited my compassion, that I 
 offered to do the shaving for them with my favourite 
 knife, but no ; the shell procedure was the only and 
 traditional method, and the suffering was an essential 
 element in what was evidently, the formal institu- 
 tion, and mark of widowhood.
 
 A TEMPTING OFFER 145 
 
 A BRIDE AND A BRIBE TO DELAY MY DEPARTURE 
 
 Notwithstanding the unexpected honours recently 
 heaped upon me, and the envy doubtless felt by many 
 about me, who better deserved them, I was not as 
 exultant as those who envied me may have naturally 
 imagined. Indeed, like many a more distinguished 
 ruler of a larger realm, I felt more and more that 
 my bauble crown had a degree of emptiness, which 
 its possession alone could have demonstrated. 
 
 My good old brother chief glanced furtively, and 
 appeared very uncomfortable, as I unpacked all my 
 remaining trinkets, and arranged them on a mat, as 
 if for a final distribution. With subdued emotion, 
 comical and pathetic to witness, he threw another mat 
 over them to cover them up, and left the hut. In 
 about half an hour he returned, and with several of 
 the leading men indicated the outlines of a large 
 ground plan for a hut they would build for me at the 
 head of the village. 
 
 They then brought to my hut three of the ugliest 
 young Beauties of the village, intimating, that which- 
 ever I thought the most charming, should be given 
 
 L
 
 146 TRANS-SIBERIAN SAVAGES 
 
 to me as my bride. Hereupon I removed the mat 
 with which the chief had covered my trinkets, some 
 of which 1 presented to each of the prospective 
 brides, but declined the old chiefs munificent offer 
 with my profoundest thanks. The remaining trinkets 
 I then divided amongst my comrades, as souvenirs of 
 my visit, and began to put my personal effects in 
 order for transportation. 
 
 At daybreak the next morning, the entire village 
 was out to see me off amid demonstrations of affec- 
 tion and regret it might seem vanity in me to attempt 
 to describe. To facilitate my departure, or escape, I 
 am afraid I allowed the notion to prevail that I was 
 returning to Korsakoff on a visit, rather than taking 
 my final leave of them. 
 
 Three good men were assigned me as escort, and 
 to carry my personal traps. From out the semi- 
 circle which they formed in bowing me their parting 
 salutations, the wizard stepped forward, and after 
 joining me a few steps, begged of me the knife with 
 which I had charmed away the abscess, and had thus 
 gained over him the ascendency I had ever since re- 
 tained in the village. As I was pretty sure however 
 that he would be apt to use it at the wrong time, in
 
 FAREWELL TO MY VILLAGE 147 
 
 the wrong place, and on the wrong person, I shammed 
 inability to understand him, thinking that course, the 
 simpler way of saving himself, and his victims, from 
 malpractice and its consequences. 
 
 Great as was my relief in getting away so quietly, 
 it was not without sadness I left for ever these poor 
 people I had come to regard almost as my chil- 
 dren. As I reflected on their many and incompre- 
 hensible superstitions, and how completely I had 
 been in their power, I felt, and still feel, deeply grate- 
 ful to them for their unnecessary and spontaneous 
 kindness under all circumstances, many of which 
 must have been very embarrassing to them. May 
 the blessing of Heaven ever be upon them, and may 
 they be rewarded according to their deeds. 
 
 On my return to Korsakoff I found a very warm 
 greeting awaiting me from my Russian friends, who 
 were as curious and impatient to hear of my adven- 
 tures, as are my friends at this other end of the world ; 
 for in truth, the Ainus are scarcely more known to the 
 one, than to the other. 
 
 The day following my return, I procured just the 
 articles I now knew my Ainu friends would most ap- 
 preciate, especially hatchets, and other iron and steel 
 
 i 2
 
 148 TRANS-SIBERIAN SAVAGES 
 
 implements ; and well laden with these, my faithful 
 escort, with wondering gratitude and delight, started 
 back to the village and to the people I had left for ever. 
 My Russian friends were equally pleased with the 
 beautiful yellow foxtails, the sable, and other choice 
 furs I had brought them, and as my adventures 
 among the Ainus seemed to be quite without precedent 
 in the Korsakoff colony, this gave me sufficient dis- 
 tinction, to graduate and soften the shock of my 
 voluntary fall from my recent high estate, to the 
 level of the ordinary traveller. 
 
 MY PLANS FOR FOLLOWING UP THE STUDY OF THIS 
 ANCIENT RACE 
 
 In order to follow up the study of this curious 
 people, I now formed the purpose of proceeding if 
 possible, to Yezo, the island immediately south of 
 Sakhalin, which forms a considerable portion of the 
 empire of Japan, much as Scotland forms a geogra- 
 phical portion of Great Britain, with the only differ- 
 ence that this northern portion is divided by the very 
 narrow strait of Tsugaru-, from the main body of the 
 empire. For, as I have previously remarked, it is in
 
 DISAGREEABLE ALTERNATIVES 149 
 
 Yezo that there is still to be found a surviving 
 remnant of the Ainus who emigrated from their 
 Sakhalin home so long ago that in the earliest his- 
 toric Japanese book, written seven hundred and fifty 
 years before Christ, they are described not only as a 
 distinct race, but as a race so ancient even at that 
 time, as to be generally regarded as the real aborigines 
 of Japan. 
 
 To get from Sakhalin to Yezo, however, I found 
 to be no easy matter. 
 
 The actual distance to Hakodate, the largest port 
 of Yezo, which would be the starting-point of my 
 land trip to the Ainus of Yezo, is only about four 
 hundred and fifty miles. The only certain way of 
 my getting there however, under the most favour- 
 able circumstances, was by going to Vladivostock 
 in Siberia, thence to Corea, thence to Nagasaki, 
 thence by nearly the whole coast line of Japan 
 proper, northwards again by frequent and trouble- 
 some changes up to Hakodate. The length of this 
 trip would be about four thousand five hundred miles. 
 
 At that particular moment too, cholera had 
 broken out in every one of these ports of call, and at 
 every one of them, I should have to submit to twelve
 
 150 TRANS-SIBERIAN SAVAGES 
 
 or fourteen days' quarantine. Add to this that the 
 little postal steamers, which for more than half 
 the distance were the only vessels running, made 
 their trips but once a month during their short 
 summer season ; and it will be seen that my diffi- 
 culties in escaping from this remote corner of Asia, 
 were almost equal to the obstructions which hereto- 
 fore had prevented travellers from reaching it. 
 
 The end of the summer was approaching, and if 
 I failed to get away from Sakhalin soon, I must be 
 imprisoned there by the ice during the nine long 
 months of the ensuing winter. This would be a pro- 
 longation of my visit to a length no hospitality could 
 endure and no self-respect could inflict. As I was 
 pondering over my dilemma, an incident occurred 
 which was both unusual and suggestive. 
 
 The governor's verandah commanded a view of 
 an inlet of Aniwa Bay. Looking in that direction I 
 descried, as I thought, two small masts shooting 
 upwards from it. It turned out that they were the 
 masts of a small native Japanese vessel, which, to 
 escape an impending storm, had run in for shelter, 
 and was casting anchor for the night, or until it was 
 deemed expedient to resume her voyage amidst the
 
 AN UNEXPECTED OPPORTUNITY 151 
 
 strong currents which in that region rush down from 
 the Polar seas, and which are so notoriously dan- 
 gerous, especially to light craft, and to sailing vessels 
 of small tonnage. 
 
 During the summer several of these Japanese 
 traders visit the various fishing-stations, crossing over 
 to Kamschatka, and the Behring Straits. They 
 usually touch at one or two of the Kurile Islands, 
 selling goods to the whalers and other fishermen, and 
 return heavily laden with the product of the season's 
 fish harvest to Japan. The captain had been allowed 
 to come ashore and to pass the guard, when it was 
 ascertained that this little vessel was one of these 
 traders, and with one possible exception, was the very 
 last of them for that season. Hence it was laden 
 not only with fish, but with Japanese fishermen, who 
 were returning to their homes for the winter. It 
 was further found, that this vessel was not bound for 
 Hakodate, but for Nigata, a place about a hundred 
 and fifty miles beyond it, and in a different di- 
 rection. 
 
 Of all the Europeans I had met in Japan, I had 
 never come across one who had undertaken to live any 
 length of time with the Japanese, and had adhered
 
 152 TKANS-SIBERIAN SAVAGES 
 
 strictly to their simple diet and manner of living, 
 exactly as one of themselves in every particular. 
 
 Yet life with the Japanese on shore, and life with 
 them at sea, would I judged, afford as much unfavour- 
 able contrast, as would be found between these two 
 kinds of life with any other nationality. Hence, if 
 on shore, strict Japanese regimen was deemed by 
 Europeans to be generally impracticable for them, 
 how could I hope to survive a voyage of uncertain 
 length with Japanese traders and fishermen at the 
 fag end of an Arctic cruise, in such a little sailing- 
 vessel as that now anchored leeward of the neigh- 
 bouring headland for safety from what was merely a 
 threatened storm. 
 
 It was not because of the attractions this little 
 barque offered therefore, but because of what seemed 
 more important reasons, negotiations were at once 
 opened for chai-tering it to take me direct to Hakodate 
 in Yezo, before it proceeded to its final destination. 
 
 Firmly shutting my eyes to everything but my 
 objective point, Hakodate, I promptly acceded to all 
 the conditions, and, must I confess it, laid in certain 
 supplies to mitigate the excessive discomforts which, 
 under the circumstances, I was determined to endure
 
 AFFECTIONATE LEAVE-TAKING 153 
 
 The second afternoon following, the omens of the 
 expected storm had subsided, and a messenger came 
 to inform me that I must be aboard that night, ready 
 to make a start with the early breeze of the morning. 
 That evening, the governor sent around a chit or 
 notice to the neighbours, and within an hour, in the 
 impromptu style common all over Siberia, there was 
 convened as jolly a party as ever enlivened a dinner- 
 table. Songs were sung, speeches were made, and 
 toasts and other speeches were followed by dancing, 
 most of which from its violence, appeared as if in- 
 tended chiefly for exercise. As ten o'clock arrived, a 
 circle was formed, and from some very special bottles 
 everybody's glass was filled to the brim. My very 
 dear friend, the handsome and beneficent Greek 
 priest, led off with a toast in my honour, and followed 
 it with a speech which was evidently very impressive 
 to those who understood it. He then came towards 
 me, kissed me on both cheeks, and gave me his fare- 
 well blessing. The others followed more or less in a 
 similar way, and with as much demonstration as if 
 they had been so many bearded sisters. 
 
 Within half an hour, the governor with two or 
 three others accompanying me, were dancing over the
 
 154 TRANS-SIBERIAN SAVAGES 
 
 waves in a well-appointed boat, pulling out to the 
 anchored vessel. 
 
 Unfortunately, the rough weather in which we 
 started at daybreak, was but the forerunner of a 
 typhoon which struck us the third night afterwards, 
 and in total darkness sent us crashing upon a reef of 
 half-submerged rocks. At dawn, a few naked sur- 
 vivors, astounded most of all to find themselves alive, 
 lay famished and half-frozen on a rocky ledge over a 
 hundred miles from any town, village, or house. Our 
 little barque and its boats were lying at the bottom 
 of the wildly terrible and overwhelming ocean. 
 
 All of us had been reduced to various degrees 
 of unconsciousness, and neither of us knew just how 
 he had been saved ; but each of us as from a dream, 
 slowly awakened to the roar of the irresistible 
 waves which were still dashing their spray over us 
 as we lay on the rocky ledges to which like chips we 
 had been so furiously tossed. 
 
 After further dangers and escapes almost equally 
 marvellous, we were picked up from a raft by the 
 other little vessel, which as I previously stated, was 
 expected to follow, and which was to be the very last 
 to sail on those waters for the remainder of that year.
 
 WRECK AND DISASTER 155 
 
 Just as we approached the Tsugaru Straits, this vessel 
 also was struck by another typhoon, and after weather- 
 ing it, and by the narrowest shave, clearing the 
 perpendicular rocks of the volcanic island of Kojima- 
 shina opposite the mouth of these straits, by the help 
 of a kind Providence we just managed to keep the 
 little craft afloat until the morning. 
 
 All our rigging was piled in heaps on the deck. 
 One jury-mast and a bit of torn canvass was all our 
 sailing gear, and with these alone, we at last suc- 
 ceeded in dropping anchor in the port of Hakodate 
 in the island of Yezo. 
 
 In consequence of the many injuries I had re- 
 ceived while being dashed on and off the rocks, my 
 only way of landing was by being carried. In this 
 way I was deposited in a capital native hotel near the 
 wharf, by the help of some of my hardy fellow sur- 
 vivors. Several times we had been swirled away and 
 engulfed as if for the last time, and nothing so asto- 
 nished us as to find afterwards we were not dead. 
 
 Such gentleness, generosity, heroic fidelity as 
 these magnificent Nigata and Yezo men had shown 
 to me, I could not have expected from any human 
 beings. May God bless them.
 
 156 TRANS-SIBERIAN SAVAGES 
 
 THE UNALTERED CONDITION OF THE SAKHALIN AINUS 
 SINCE THE DESCRIPTIONS OF THEM BY TWO EURO- 
 PEAN OBSERVERS NEARLY THREE HUNDRED YEARS AGO 
 
 In the year 1620, before Sakhalin came into the 
 possession of Russia, this island appears to have been 
 visited by one of those enterprising missionaries, the 
 Jesuits. This Jesuit, Hieronymus de Angelis by 
 name, is considered the first European who made his 
 way so far through the then Japanese empire. 
 
 He was one of that band of Roman Catholic 
 missionaries, who for political reasons, which they 
 themselves appear to have instigated, were massacred 
 in the neighbourhood of Nagasaki in the year 1623. 
 In the year 1622, on his return to Nagasaki, he 
 published an account of the Ainus, but it does not 
 seem quite certain whether those he describes were 
 the Ainus of Yezo or the Ainus of Sakhalin. 
 
 If his description is of the Ainus of Sakhalin, 
 their manners and customs at that time were just as 
 I found them, except in a very few particulars. For 
 example, he says : ' They shave the hair of the fore- 
 head half off so that they have no hair on the temples, 
 but a good deal behind, and some wear it as long
 
 SEEN BY EARLY EXPLORERS 157 
 
 as the Japanese.' For this difference there would 
 be an extraneous explanation. The island of Sakhalin 
 was at that time under the exclusive domination of 
 the Japanese, and it was their custom to inflict this 
 style of wearing the hair upon dependent tribes as 
 a mark of vassalage. 
 
 Again, Pere Hieronymus remarks that ' They are 
 very quarrelsome, although they seldom kill each 
 other.' From this I judge that he is either speaking 
 of a different tribe, or else his acquaintance with 
 the Sakhalin Ainus was a very short one, as the 
 Ainus both in Sakhalin and in Yezo, and even I 
 am told, in the little Kurile Islands, are, as savages, 
 particularly distinguished for the kindliness of their 
 temper and disposition, not only amongst themselves, 
 but in their intercourse with strangers, towards whom 
 they are ever ready to afford their simple hospitality. 
 
 In June 1643, Captain Vries, of the ship Castri- 
 cum, says he saw on the southern part of Sakhalin 
 some Ainus. He speaks of their fir sticks cut into 
 shavings, and of their apparent libations. He men- 
 tions, also, their tattooed lips and arms, their curious 
 fish-skin, wood-fibre, and fir dresses, as I have seen 
 and described them. He also praises them for their
 
 158 TRANS-SIBERIAN SAVAGES 
 
 enthusiastic kindness and hospitality, but adds 
 that ' when twins are born one child is destroyed.' 
 This last statement would however seem to imply a 
 much longer acquaintance with these people than could 
 have come from a casual visit, and is a little out of 
 keeping with their acknowledged gentleness and 
 amiability towards each other. As far as I can dis- 
 cover, the observations of both these writers are 
 based on what they saw of Ainus on the Sakhalin 
 coast merely, and not from any experience with them 
 in their natural village life in the interior. 
 
 THE VERY OBVIOUS MARKS OF IDENTITY BETWEEN THE 
 SAKHALIN AINUS, AND THEIR YEZO DESCENDANTS 
 
 Although the Sakhalin Ainus are said to have once 
 spread far southward in the Japanese empire, the weak- 
 ness of their character seems to have disqualified them 
 either for permanent conquest, for colonisation, or 
 even for amalgamation. With this integral weakness 
 of the Ainus their backward movement northward 
 was the inevitable, and rather mechanical result of 
 the resistance of a people physically weaker, but 
 morally and numerically, superior to the invaders. 
 
 To-day, an Ainu is a much greater curiosity in
 
 YEZO AINUS IDENTICAL 159 
 
 Nippon, or Japan proper, than a tiger is in England. 
 Not one Japanese in a hundred thousand perhaps, 
 has ever seen an Ainu. All that remain, are beyond 
 the Straits ol Tsugaru in the northern island of Yezo, 
 and even there, only by a chance, is one of them to be 
 seen in a town. Being still savages, they are incapable 
 of living except where nature can supply them with 
 its resources for their natural mode of life and sus- 
 tenance beyond the restrictions of civilisation, and as 
 they may yet be partly found far up in the Hokkaido. 
 
 Those on Volcano Bay are the easiest reached, but 
 the Sarubets Ainus are more or less modified by 
 their contiguity to the Japanese. The Tokachibets 
 Ainus, several days' journey north-eastward, and about 
 fifty miles from the coast, are perhaps the purest 
 type of the remnant of the Ainu race now surviving 
 within Japanese territory. 
 
 The physical appearance of these Ainus, has so 
 many marks of resemblance to the Sakhalin Ainus, 
 that it would be a waste of time to pretend to find 
 the difference. In short, without hesitation it may 
 be said they are both identical ; even their tattooing 
 is by the same process, and in the same style. 
 
 In size, they might on the average seem rather
 
 160 TRANS-SIBERIAN SAVAGES 
 
 smaller, and for reasons which follow, they are perhaps 
 rather less robust. 
 
 E.g., animal food, for which they have a preference, 
 is very scarce, and that little, it is very difficult to 
 obtain. 
 
 The bear, deer, and wild dog have almost dis- 
 appeared from before the encroachments of Japanese 
 civilisation with its firearms for using which the 
 Japanese do not have to take out a license. 
 
 The Japanese may freely hunt and destroy the 
 few wild animals which remain, merely for sport, and 
 in their own way ; the poor Ainus, on the contrary, who 
 have no other dependence for animal food, are pro- 
 hibited by Japanese law not only the use of fire- 
 arms, but also the use of their own peculiar weapon, 
 the poisoned arrow. Hence their main dependence 
 is fish, which however, they find in abundance in the 
 river Tokachi, and in the neighbouring sea. The 
 Japanese do not treat their supposed aborigines as 
 the Americans do theirs, who substitute for the buffalo 
 and the wild game which civilisation has frightened 
 away from the prairies, regular supplies of government 
 beef and other rations, making the Indians rather 
 gainers than losers, by the change.
 
 ALL AINVS IDENTICAL 161 
 
 The contact of the Ainus with the Japanese these 
 nearly two thousand years, does not seem to have 
 affected even their religion ; the Inaos being the same, 
 and the religious rites the same, as I have described 
 as customary with the Sakhalin Ainus. 
 
 The huts of the Yezo Ainus also continue to be 
 in general the same both in shape and structure, 
 as the Sakhalin huts. There are a few, however 
 but these are quite exceptions, in which the lower 
 part of the hut, is constructed in the Japanese way ; 
 but the ground plan and the roof in these, are still 
 distinctly Ainu. 
 
 The greatest modification at first observable, is in 
 the dress ; and this from necessity. The furs of which 
 the Sakhalin Ainus make their winter garments 
 being no longer obtainable by the Yezo Ainus, they 
 have been forced to substitute for them, Japanese 
 stuffs. With these have come Japanese patterns, and 
 from them, as savages always do, they are apt to 
 select those which are most glaring and conspicuous. 
 
 From their quick appreciation and understand- 
 ing of the few Sakhalin exclamations and words 
 I used, I judged their language also to have persisted 
 essentially the same, and I have since learned that 
 
 M 

 
 162 TRANS-SIBERIAN SAVAGES 
 
 my judgment was correct ; the changes which have 
 come to it, consisting almost exclusively of Japanese 
 words which have gradually been adopted into it. 
 
 There is one particular in which the Yezo Ainus 
 have wandered from the simple ways of their Sak- 
 halin fathers into the paths of civilisation. Like 
 all savages everywhere, a liking for a new physical 
 sensation is readily acquired by them. Positive joy, 
 such as we are capable of, being unknown to them, 
 forgetfulness of labour and sorrow are to them, the 
 highest altitude of human experience. The means of 
 procuring such forgetfulness at will, was to them a 
 revelation as from heaven. Unfortunately, their first 
 sake was given to them as a reward for special ser- 
 vices by their Japanese masters and officials, whom 
 they designate by a word which is their equivalent 
 for high, highest, or God ; hence for a double reason, 
 their word for sake, being literally interpreted, means 
 still, ' Milk from the Gods.' 
 
 This sake", which is the only native intoxicating 
 drink of the Japanese, and which they make from 
 fermented rice, is now their most current coin in 
 bartering with the Ainus. With the Japanese, in- 
 toxicating drink is absolutely prohibited by their
 
 DRUNKENNESS OF YEZO AINUS 163 
 
 religion, so whenever they take it themselves, it is 
 used under well-understood and very general moral 
 restraints. Then, the Japanese sake, as compared 
 with European distilled liquors, is what Europeans 
 generally describe as only ' a kind of cider,' which 
 they rarely condescend to drink or even to taste. 
 Indeed, though exhilarating and somewhat stupefy- 
 ing, yet to get intoxicated by it, is such an unusual 
 thing with the Japanese, that except during a few 
 days about New Year's time, one might travel the 
 whole length and breadth of Japan without once 
 seeing a man in a state of intoxication from this 
 beverage. 
 
 With the Yezo Ainu however, the case is entirely 
 different. Without a conception of right or wrong 
 in the matter, and entirely free from any moral re- 
 straint whatever, sake has for him, but one use. He 
 drinks his ' tonoto,' or ' official milk,' simply to get 
 drunk ; to get drunk as often as he can ; to stay 
 drunk as long as he can ; this seems now to be the 
 highest aspiration, the constant ambition, of the 
 Yezo Ainu, and to this there are very, very few ex- 
 ceptions. On every occasion of festivity, drunkenness 
 is a necessary element, while at every ceremony of
 
 1 64 TRANS-STBERIAN SAVAGES 
 
 mourning, drunkenness is inevitable with almost 
 every mourner. 
 
 Their love of sak6 is acknowledged with a most 
 innocent consistency too, in their worship. Setting 
 an excellent example to many economical Christians, 
 they are very careful to offer to their gods a generous 
 portion of that which they like best themselves ; hence 
 with the Yezo Ainus, sake" libations are substituted 
 for the water libations of their Sakhalin fathers, and 
 these form a part of almost every religious ceremony 
 of the Ainu. Robbed of his animal food, and of the 
 excitements of the chase he so loved, incompetent 
 to risk the humiliation of ordinary toil, and by work, 
 to substitute industry for prowess, his life alternated 
 between fishing and laziness, and in the ennui of 
 abated strength and growing indolence, the sak6 
 which offered an occasional relief from himself, came 
 to him as if a boon from heaven, only to enthral 
 him in the helpless, hopeless slavery of its chains. 
 
 Contiguous civilisation which so far has left, 
 and still promises to leave, the Sakhalin Ainus 
 undisturbed in their native simplicity, is thus by 
 encroachment, by oppressive legislation, and by the 
 imposition of sake", reducing the Yezo Ainus to in-
 
 KEY TO SAKHALIN AINU CUSTOMS 165 
 
 creasing degradation, and is rapidly bringing about 
 their final extinction. It appears therefore more 
 than probable, that the Ainus in the ancestral home 
 of Sakhalin, will soon be the sole survivors of this 
 ancient, savage, and interesting race. 
 
 THE YEZO AINUS BECOME THE MEDIA THROUGH WHOM 
 THE MANNERS AND CUSTOMS OF THE SAKHALIN 
 AINUS ARE UNDERSTOOD 
 
 At the present time, as always, the isolation of 
 the Sakhalin Ainus has remained as complete, nay 
 more complete, than that of any other tribe, even in 
 Central Africa. For there, although so far removed 
 till lately from contact with civilisation, the different 
 tribes which so abound, have always been perpetually 
 interfering with each other. 
 
 On the contrary, in the southern part of the far 
 distant island of Sakhalin, there has never been known 
 to exist another uncivilised tribe, and neither the 
 Japanese nor the Russians, the only civilised nations 
 which have attempted coast settlements on the island, 
 have ever yet obtained complete surveys of the in- 
 terior of it. 
 
 Then again, the few and simple wants of the Sak-
 
 166 TRANS-SIBERIAN SAVAGES 
 
 halm Ainus have never led to sufficient trade with 
 them to induce either Japanese or Russian traders to 
 acquire a knowledge of their language. Hence even 
 to the few Japanese or Russians who have come in 
 occasional contact with them in Sakhalin, the genius 
 of these people, the significance of their manners, 
 customs, rites, and ceremonies, have even more than 
 themselves, remained to this very day, unknown. 
 
 As the Ainus have always been inoffensive and 
 harmless, the Russians have always treated them with 
 the utmost consideration. The only restriction they 
 have ever placed upon them, is one which they have 
 not felt, and which is shared by every non-official 
 person on the island prohibiting the use of firearms, 
 which they never possessed. Even this common and 
 general restriction is as much to their advantage as if 
 imposed for their special benefit, as it leaves the wild 
 animals and all the game of the island, entirely un- 
 disturbed in their hands. 
 
 In Japan on the contrary, their case has in every 
 particular been an entirely different one. For nearly 
 three thousand years they have been a factor in the 
 history of that empire, and have retreated northward 
 only as they have been pushed backward by the
 
 advancing line of civilisation, with which their rear 
 has always been in contact. Add to this, that the 
 Japanese have always regarded them as the abori- 
 gines of their country, and it will be seen that for 
 reasons military, reasons commercial, and reasons of 
 scientific interest, the language of the Ainus has re- 
 ceived from the Japanese a good deal of attention ; 
 so much indeed, that in 1804, one Mogami Yoknai 
 published in Japanese, a complete dictionary of it. 
 
 By this means, not only the manners and customs 
 of the Yezo Ainus were more fully brought to the 
 knowledge of the Japanese, but their thoughts and 
 sentiments became known to them. Further, what 
 before had always been a mystery the significance 
 of their religious rites and ceremonies was thus for 
 the first time, brought within the comprehension of 
 their Japanese masters and oppressors. 
 
 Now as these rites and ceremonies continue to 
 be precisely the same as they were ever known to 
 be ; as they are identical with those of the Sak- 
 halin Ainus to-day, the same as I saw them to 
 be, first in Sakhalin, and afterwards in Yezo, the 
 inference is unavoidable, that in both places, these 
 rites and ceremonies have the same common meaning.
 
 1 68 TRANS-SIBERIAN SAVAGES 
 
 EXPLANATIONS OF THE RELIGIOUS BELIEFS AND PRAC- 
 TICES OF THE SAKHALIN AINUS, AS GIVEN BY THE 
 YEZO AINUS 
 
 Not only dictionaries of the Ainu language have 
 for a long time existed in Japanese, but various books 
 on the Ainus, which have included explanations of 
 their religious beliefs and practices, have also existed 
 in Japanese. But there, for these many years, they 
 have stuck. It is but just lately, these revelations 
 have been set free into any European language. 
 
 As the Ainu language was an unwritten one until 
 the Japanese transcribed it, their work was very diffi- 
 cult, and arduous, and is perhaps even yet, incom- 
 plete. This difficulty has been all the greater because 
 of the syllabic character of the Ainu language, in 
 which respect it is entirely unique amongst the lan- 
 guages of all other neighbouring peoples. Further, 
 as the Japanese themselves have even yet, no words 
 with which to express certain religious ideas unlike 
 their own, it will be seen that a correct and com- 
 prehensible transcription into English of the Ainu 
 beliefs, could only be made by one familiar with all
 
 THE APOSTLE TO THE YEZO AINUS 169 
 
 three of these languages, Japanese, Ainu, and Eng- 
 lish inclusive. 
 
 Fortunately for the Ainus and for ourselves, these 
 combined qualifications are now found in one person, 
 but I believe in one only. The Eev. John Batchelor, 
 after having been for some years familiar with the 
 Japanese language, as a missionary of the Church 
 Missionary Society of England, at his station in 
 Hakodate, the principal town and port of Yezo, the 
 territory to which the Ainus are now confined, under- 
 took occasional visits to these people, and afterwards, 
 with true apostolic spirit, succeeded the Rev. Mr. 
 Dening, and took up amongst them his permanent 
 residence. 
 
 During my several months' stay in the Hokkaido, 
 or Yezo, Mr. Batchelor was absent in England, so 
 I did not have the pleasure of seeing him. From 
 the Rev. Mr. Andrews, the Church Missionary 
 Society's able and genial representative in Hakodate, 
 and from others in Yezo however, I became fami- 
 liar with his well-known sterling missionary work 
 amongst the Yezo Ainus, with whom he and a sister 
 missionary are the only evangelical workers. 
 
 This apostle to the Ainus I am glad to find, has
 
 i;o TRANS-SIBERIAN SAVAGES 
 
 during his furlough in England, compiled a book 
 which has just been issued, entitled ' The Ainu of 
 Japan.' 
 
 As this is the only source from which any Euro- 
 pean can get a reliable account of the religious 
 beliefs, and of the significance of the religious rites 
 and ceremonies of the Sakhalin Ainus, I am gladly 
 compelled to give from this authority, the probable 
 meaning of the religious and other ceremonies which 
 I saw when with the Sakhalin Ainus, and which I 
 have described only objectively, in previous pages of 
 this book. 
 
 As in my previous accounts, I carefully avoided 
 giving a traveller's guesses as a substitute for the 
 real meanings it was impossible to be sure of, and 
 confined myself simply to the facts as I saw them, 
 the explanations which will follow, in the order in 
 which I have myself received them, will, I hope, be 
 fairly free from unnecessary and tedious repetition. 
 According to Mr. Batchelor, the whittled sticks, with 
 shaving proliferations at the top, of which I have so 
 often spoken, and the name for which (Inao) I find I 
 have spelt merely from the Ainu's pronunciation, 
 just as Mr. Batchelor spells it, represent what the
 
 ARE THE AINUS IDOLATERS? 171 
 
 word Inao signifies the Highness, the Chiefness, the 
 Distantness. 
 
 These sticks differ; the shaving proliferations in 
 some, are at the top of the stick ; in some at the 
 middle ; in others, at several points on the stick. 
 They are also smaller or larger, according to the 
 highness, distantness, or, as we would call it, god, 
 any particular stick in question, is intended to repre- 
 sent. All prayers to any one of the many high 
 powers which they worship, are offered only in the 
 presence of the kind of Inao which is arbitrarily 
 designated as the representative of that particular 
 high power. This corresponds with the explanation 
 of the use of the paintings and images which would 
 be given by many Christians respecting their own 
 Christian worship. 
 
 In a previous description of one of our bivouacs 
 after a deer hunt, I spoke of the Inaos which were 
 stuck around the fires, of our salutations and pros- 
 trations before them, and then, with a large interro- 
 gation point, I asked, are we idolaters ? It will 
 now be seen, that my doubt thus intimated, was not 
 only reasonable in its charitableness, but, what is 
 vastly better, it appears to have been strictly just. 

 
 172 TRANS-SIBERIAN SAVAGES 
 
 The higher powers or gods of the Ainus seein to 
 be very numerous, and of almost every grade and 
 variety. Of their gods ruling over water, they have 
 one of the sea, one of rivers, one of springs, and one 
 of water in general. They have a god of the hearth, 
 corresponding to the Lares and Penates of the Ro- 
 mans ; then there is a minor goddess of fire, who acts 
 as mediator with the supreme goddess of fire, who is 
 the goddess of the sun. 
 
 I find that one form of prayer which was used 
 before the Inaos around our bivouac fires, of which I 
 have spoken, was : ' Oh, goddess of fire, we present 
 this Inao unto thee ! Pray watch over us to-night, 
 and ask the deities to grant us success when we 
 awake.' That a form of prayer I used to hear said 
 during the drawing of water was : ' Oh, goddess of 
 water, we come to drink at this thy spring ! Please 
 look upon our offering, and do us good and watch 
 over us/ 
 
 I now understand, that when on my first sea- 
 fishing trip with the Ainus, shavings were thrown 
 overboard and scattered upon the roughening waters, 
 an event so small that in my description of the 
 excursion I failed to mention it this also, was a
 
 MEANING OF SOME RELIGIOUS CUSTOMS 173 
 
 religious rite, which was accompanied with prayer 
 for safety. 
 
 I have learned that the new Inao, called ' Inao 
 Netoba,' i.e., chiefest or most distant power, made by 
 the wizard, and stuck between the head of the fireplace 
 and the head of the patient whose abscess I opened, 
 represented the fire goddess, who is regarded as the 
 purifier from disease; that the wizard's invocations 
 and prayers were to induce this goddess to mediate 
 with the supreme power the sun god or creator 
 to heal the patient of his malady. That the violent 
 beating of the air throughout the hut, was to drive 
 away the invisible demons of disease who were the 
 authors of the malady. 
 
 The great fire outside the hut of my dead com- 
 rade of the bear hunt, and especially the great fire at 
 midnight on a neighbouring hilltop, the blazing 
 light of which simultaneously with weird invocations 
 caused me uneasy speculations until the approach of 
 dawn ; of all this, there is now found sufficient ex- 
 planation in the prevailing worship of the fire god, 
 and in the supreme worship of the sun god the 
 highest power, the supreme Creator. 
 
 To the supremacy of the sun god, seems to be
 
 174 TRANS-SIBERIAN SAVAGES 
 
 owing the position of the sacred corner in the Ainu 
 hut. This is an interesting coincidence taken in con- 
 nection with the origin and maintenance of whr.t is 
 known amongst ourselves, as the ' eastward position.' 
 
 For it will be remembered how that this part in 
 every hut, corresponds to the chancel of an English 
 church, and always faces eastward towards the rising 
 sun. Always at this, the east end of the hut, as I have 
 previously described, is its only window. Always in 
 the corner of that end of it, as I have also previously 
 mentioned without pretending to assign a reason for 
 it, is what I have called the ' sacred corner,' in which 
 is placed the household Inao, and before which as I 
 said I saw prostrations were regularly made, and, as 
 I only now know, prayers are simultaneously offered. 
 
 It is at this end too, that outside of the hut, 
 are stuck in the ground in groups, one of all the 
 various Inaos ; also stakes, on which are placed the 
 skulls of the more important animals killed in hunt- 
 ing during the year ; this spot, called ' Nusa,' is their 
 most sacred place, their nearest approach to a Temple. 
 Here, the family assembles spring and autumn, twice 
 in the year, also on occasions of unusual calamity, to 
 offer libations, and, as my authority says, prayers
 
 AINU AND HEBREW EXPRESSIONS 175 
 
 also, which combine thank-offerings for the bless- 
 ings of the past, with invocations for the well-being 
 of the worshippers, in the future. 
 
 It seems the Yezo Ainus have besides ' Inao,' 
 another generic term for what we should interpret as 
 god, ' Kamui,' which has a curiously close resemblance 
 to the Japanese word for god, which is ' Kami.' The 
 nearest literal interpretation of the Ainu word ' Kamui' 
 would however, be the Greek word Aaiyu-wz/, for while 
 this word may apply to the one god which is more 
 high, more distant than all the -others, and is the 
 one creator of all the other gods, it is applied also 
 to the numerous and respective powers of evil. This 
 word ' Kamui,' which for convenience we will here 
 interpret by the word god, is also interspersed in 
 various ways throughout their language as a 
 superlative. 
 
 Thus, as the old Hebrews would call their largest 
 trees and mountains ' Trees of God/ ' Mountains of 
 God,' and so on, the Ainu will describe not only the 
 most wonderful trees and mountains in that way, 
 but the largest and finest of its kind of anything ; 
 and it must be added, this pertains equally to things 
 superlatively dreadful or bad. Thus a beautiful
 
 i?6 TRANS-SIBERIAN SAVAGES 
 
 face, the small-pox, a bear, is a God face, or a face 
 of God ; the small-pox is the God disease, or disease 
 of God ; and the bear is a God animal, or animal of 
 God. It is not unlikely that this fact, in conjunc- 
 tion with their extravagantly ceremonious bear feast, 
 may have helped Europeans to the notion, which in 
 Korsakoff I was assured was a fact, that the bear is 
 with the Ainu the only object of worship. 
 
 To put the religious beliefs of the Ainus in the 
 fewest words, I have ventured upon the following 
 partial synopsis from a summary which, after his long 
 experience, Mr. Batchelor has made, and which he 
 considers inclusive. 
 
 There is one Supreme God ; the Creator of all 
 other gods, of men, places, and things, the Ruler of 
 heaven and earth. All the many lesser gods, subsist 
 and rule the world under the one God. 
 
 There is one supreme devil Nitne Kamui ; and 
 there are many demons, which are the source of 
 evil, and of every calamity. 
 
 There was one Aiona Kamui, our ancestor, a 
 man, yet divine, who superintends the Ainu race. 
 
 The souls of human beings and of animals are 
 immortal.
 
 UNWRITTEN BELIEFS OF THE AINUS 177 
 
 The good will hereafter be rewarded, the bad 
 punished. 
 
 Separated husbands and wives will hereafter be 
 rejoined. 
 
 The souls of the dead revisit the earth those of 
 animals minister to the good of man, those of old 
 women to his harm, acting as demons. 
 
 There are three heavens 'the high vaulty 
 skies,' ' the star-bearing skies,' and ' the foggy 
 heavens.' 
 
 There are also six worlds below" us. 
 
 As there is nothing in these beliefs distinctively 
 Japanese, and as there has been no other contiguous 
 source since these Ainus immigrated into Japan 
 whence any of them could have been derived ; as 
 also the religious rites associated with these beliefs 
 are the same as I observed first of all amongst their 
 ancestors, the Sakhalin Ainus, I think the conclusion 
 is fair if not inevitable, that these beliefs, with at 
 most slight modifications, are the identical religious 
 beliefs of the Sakhalin Ainus. 
 
 That being the case, we have here the religious 
 creed of the most ancient savage race in Asia, a 
 race which from the beginning, has preserved its
 
 i?8 TRANS-SIBERIAN SAVAGES 
 
 isolation from all other tribes and peoples and 
 nations. A race which has maintained its manners 
 and customs, known to have remained unaltered for 
 nearly three thousand years. A people, nevertheless, 
 which never had, and has not now, a conception of 
 a written language. 
 
 To find these untaught savages these unaffected 
 children of Nature with a religion which is natural 
 religion or nothing, yet which is so far-reaching and 
 comprehensive, is to my own mind one of the most 
 interesting, marvellous, and suggestive phenomena 
 with which I have ever become acquainted. This I 
 regard as the gold of the mine, compared with which, 
 all the various experiences I have been describing, 
 are merely preliminary, uninteresting, unprofitable 
 exploitations. 
 
 Confronted by this phenomenon, it is impossible 
 for even the least thoughtful, to avoid asking whence, 
 from whom, how, came these beliefs? How came it 
 to be, as I have said, that they not only have such a 
 comprehensive religion a religion without trace of 
 extraneous source, one as natural as themselves ; 
 but that in their religiousness, they surpass in 
 punctiliousness of habit, the Christian and civilised
 
 NO PRIESTS AND NO TEMPLES 179 
 
 nations of Europe ? For the religiousness of their 
 individual habits, permeates and holds together their 
 entire village life and community. 
 
 Notwithstanding all this, there is a curious, if not 
 a converse fact, which under these circumstances 
 becomes almost, if not entirely, unique. Neither in 
 Sakhalin nor in Yezo has there ever been discovered 
 or observed an Ainu Temple. They have no Priests 
 by avocation. 
 
 As was the case with the earlier Romans, the 
 head of each family is by natural vocation, the Priest 
 of his family. The chief of a village is by vocation 
 also the Priest of his village. 
 
 If you admit the rather hackneyed definition of 
 man, as a religious animal, the Sakhalin Ainu might 
 certainly be cited in illustration. 
 
 Their qualities were in some respects so superior, 
 that I sometimes felt while living with them, that by 
 some supernatural process I had been set back thou- 
 sands, perhaps millions of years anio^Bkgst my earliest 
 and most remote ancestors say about a hundred years 
 after the Fall and that those about me were the 
 cousins, nephews, nieces, grandchildren, of our first 
 parents, begotten outside the Garden. Could this 
 
 N 2
 
 i8o TRANS-SIBERIAN SAVAGES 
 
 vagary have been a fact, it is doubtful perhaps if I 
 should have found the religious beliefs of my ancient 
 relatives, much different, or more advanced, than those 
 of my present friends, the gentle Sakhalin Ainus. 
 
 As an instance of natural human theology, the 
 religious beliefs of the Sakhalin Ainus and with 
 certainty those of the Yezo Ainus are deserving of 
 careful attention as an historic fact. The largeness 
 of their scope, and their approximation in so many 
 particulars to the religious beliefs recorded of 
 primitive peoples by the Hebrew writers of the 
 old Testament indeed their similarity in leading 
 points to the beliefs of the Hebrews themselves, and 
 their still closer resemblance to the religious beliefs 
 of some ot the Greeks and the Romans in their 
 earlier and purer forms must to theologians, be 
 extremely suggestive. 
 
 THE ISOLATION, THE RACIAL DISTINCTNESS, AND THE 
 ORIGIN, OF THE SAKHALIN AINUS 
 
 There are many other peoples more or less un- 
 civilised contiguous to Sakhalin, or, as the Ainus 
 call it, Karapto. For example, there are the Kamt-
 
 ISOLATION OF THE A IN US 181 
 
 schatdales and the Gilyaks on the north, the 
 Manchurians on the west, and wandering Chinese, 
 Coreans, and Japanese on the south. Of these the 
 Japanese for centuries were undivided masters of the 
 island. Subsequently, the Russians gradually domi- 
 nated the northern part of the island, and only 
 within a few years effected a treaty with the Japanese, 
 by which their possession of the whole of it was 
 completed. The Kamtschatdales have been little 
 more than visitors, doing a little trading on the 
 northern and eastern part of the island. 
 
 The Manchurians from the mainland on the 
 west, have at different times effected small settle- 
 ments for similar purposes on the west coast. The 
 principal settlers however in the north-western part 
 of the island, have for some centuries at least, 
 been the Gilyaks, who have crossed over from 
 the coast of north-eastern Siberia, skirting the 
 north-western part of the Okotsk Sea. All these 
 other tribes however, have stuck pretty closely to 
 the coast, where almost exclusively, are their dwell- 
 ings. 
 
 The Ainus on the contrary, have always elected 
 to dwell inland, in the solitude of the interminable
 
 1 82 TRANS-SIBERIAN SAVAGES 
 
 forest. As compared with the Gilyaks, the Ainus 
 are the hunters of the island, and they live amongst 
 the bear, the deer, and the other wild animals, on 
 which they partly subsist. Their communications 
 with their little fishing stations on the sea-coast, are 
 only by such tortuous and difficult routes as I have 
 previously described. 
 
 Hence by other peoples, they are practically in- 
 accessible. With other peoples, they never take the 
 trouble to come in contact, except only for such 
 little barterings as I have mentioned, made by them 
 once or twice a year at or near their fishing stations. 
 
 To this perpetual and undisturbed isolation, is 
 due the special distinctness they have ever main- 
 tained, and for which they are distinguished. 
 
 Another reason which may be mentioned, is the 
 race pride of the Ainus. The Ainus, like many 
 persons whom other people despise, are supremely 
 proud of their family, and of the superiority of their 
 own blood and descent over that of all other peoples 
 in the world. And this, as I have elsewhere said, 
 their very name is made to imply. 
 
 Accordingly, they may be said to never marry 
 outside their own tribe rarely, or never indeed,
 
 ARISTOCRATIC EXCLUSIVENESS 183 
 
 outside their own particular village, within which 
 everybody is rela-ted to everybody else. They know 
 no term more honourable than Ainu, which, as 
 I have elsewhere said, means to smell of one's 
 ancestors, the first of which, they believe was half 
 divine. They all therefore, belong to the first 
 families, and will marry into none of a lower grade 
 such as all other people are, who have not the good 
 fortune to be Ainus. They are therefore, very ex- 
 clusive, and all their marriages, are inter-marriages. 
 For similar reasons, and growing out of this, they 
 are extremely proud and careful of their crests, in 
 the form of traditions. The teaching and learn- 
 ing of these, is their highest education. Under these 
 combined influences, both in Japan as well as in 
 Sakhalin, throughout the ages, the Ainu, almost 
 equally with the Hebrew, has maintained this dis- 
 tinctiveness, uncontaminated either by contiguous 
 peoples, or by contiguous religions. 
 
 The origin of the Ainu, is a difficult question to 
 answer to everybody's satisfaction. In their phy- 
 sique, and especially their physiognomy, they give 
 no evidence of being of the Turanian, or of any 
 branch of the Mongolian stock. Their noses are in
 
 1 84 TRANS-SIBERIAN SAVAGES 
 
 many cases prominent ; their cheek-bones, according 
 to our ideas, are not unduly so. Their eyelids are 
 not oblique, but horizontal, and open widely ; and as 
 we know, their beards are notorious. Mentally, 
 they are not reserved and wily, nor have they a 
 roving disposition. 
 
 Of their language, which ought to afford a clue 
 as to the origin of the Ainu race, Von Siebold says 
 that ' it is peculiar and independent, having no con- 
 nection with any of the neighbouring countries so 
 far as the roots of the words are concerned.' That ' it 
 stands isolated from all the others of the North-east 
 of Asia, so far as they are yet known.' 
 
 In all this there is a suggestion that the Ainus 
 are an Aryan people, but speaking a non-Aryan 
 language ; yet a language peculiarly their own, and 
 entirely distinct from that of any other people with 
 whom they have been in contact for at least two or 
 three thousand years. 
 
 Professor Max Miiller, judging from the evidence 
 of grammatical structure, supposes there have been 
 three great migrations from Central Asia toward the 
 northern and north-eastern parts of the continent. 
 First, the ancestors of the present Tungus along the
 
 THE ARYAN ORIGIN OF THE AINUS? 185 
 
 Amoor and the Lena ; second, the ancestors of the 
 Mongols in the region of the Altai Mountains ; 
 third, the ancestors of the Turks, including the 
 Yakuts. It is suggested that centuries perhaps 
 before the first of these migrations, there may have 
 been a migration of the people now known as the 
 Ainus ; that these people separated from the rest of 
 the Aryan family, and moved eastward till they 
 reached Sakhalin, and then southward to the islands 
 of Japan. In that case, this migration must have 
 been exceedingly early, as none of the older of the 
 Chinese historians make any mention of these people. 
 The earliest notice of them, indeed, is in the Han 
 dynasty less than 200 B.C. in which the ' Mao- 
 mim, whose bodies are covered with hair, are spoken 
 of as then living on the other side of the East Sea 
 (Sea of Japan). No traces of the Ainus existed on 
 the Asiatic continent apparently in 659 A.D., just 
 as there are also, none to-day. At that date, two 
 Ainus from Woke or Japan, were taken by a 
 Japanese embassy to China, to be exhibited as a 
 curiosity. We know that the Ainu immigrants in 
 Japan, or their descendants, when the present 
 Japanese first came to Japan, were the most nume-
 
 i86 TRANS-SIBERIAN SAVAGES 
 
 rous and formidable of the aborigines with whom 
 the Japanese had to contend. 
 
 Of these but few now remain, while the Sakhalin 
 remnant of the original parent stock is fast passing 
 away. An official Russian report in 1857 indeed, 
 represented their total number in Sakhalin as only 
 2,479 persons then, and they have diminished since. 
 
 As the origin of the Ainu race is a point on 
 which few ethnologists agree, it would manifestly 
 be an advantage that the question should receive as 
 exhaustive a study as it deserves with the least 
 possible delay, so that as nearly as may be, this 
 question may be settled before the final disappear- 
 ance of the race. 
 
 THE DOUBTFUL PROSPECTS OF ANY AMELIORATION OF 
 THE CONDITION OF THE SAKHALIN AINUS 
 
 To the mind of every philanthropic and Christian 
 reader, the description which I have given of this 
 savage people will I trust, have already suggested a 
 wish that something may yet be done for the perma- 
 nent amelioration of their condition. English-speak- 
 ing philanthropists, who have, for some time past,
 
 RUSSIAN CRUELTY TO AINUS ? 187 
 
 occupied the exalted position of censors of Russian 
 administration, may find it a matter of painful regret 
 that I have not depicted the present condition of the 
 Sakhalin Ainus in such a way as to afford additional 
 incriminating evidence against Russia, to be added 
 to the alleged Siberian barbarities by which that 
 administration has been so habitually stigmatised. 
 
 On behalf of the multitude who enjoy the cheap 
 but conscious spiritual elevation which always ac- 
 companies righteous indignation over the alleged 
 cruelties practised by any nation ' which is foreign, 
 I have carefully looked for such instances of cruel 
 oppression as would contribute to this charitable 
 craving. If I have not succeeded in this search as 
 much as could be desired, I trust I shall be believed 
 when I say that the fault, has been not in myself, 
 but in the absence of the evidence I had hoped to 
 discover. 
 
 The treatment of the Ainus by the Russians is as 
 follows : The game of the country, both large and 
 small, is preserved exclusively to the Ainus. No 
 instance corresponding to this, I think, can be cited 
 within United States territory, or in any British 
 territory or colony whatever. The Sakhalin Ainus 

 
 i88 TRANS-SIBERIAN SAVAGES 
 
 are not subjected to any tax of any kind whatever. 
 The fish of the rivers and of the sea, are as free to 
 them as is the game of the forest. If an Ainu 
 applies for admission to the Korsakoff Hospital, he 
 receives outdoor treatment, or is at once admitted as 
 an indoor patient, as his case may require, without 
 any payment or other equivalent. An instance of 
 one indoor patient I have already mentioned as having 
 initiated my acquaintance with these people. 
 
 The Russians protect the Ainus absolutely against 
 intoxicating drinks. This is precisely the opposite 
 course to that which has been pursued towards the 
 aborigines of America, and of British territories ; in 
 both of which the respective administrations have 
 systematically encouraged drunkenness in the natives, 
 for the sake of the State revenue accruing from the 
 sale of the drink which induces it. 
 
 The Sakhalin Ainus, as far as I have seen, have 
 under their present conditions, retained their free- 
 dom, self-respect, and tribal independence, entirely 
 unimpaired. 
 
 As far as I have been able to see and to hear, the 
 Sakhalin Ainus neither have, nor pretend to make, 
 against the Russian administration, any positive cone-
 
 THEIR RELIGION UNDISTURBED 189 
 
 plaint. So much for the negative aspect of their 
 situation. 
 
 If asked on the other hand, what positive efforts 
 have been made by the Russian administration to 
 Christianise and civilise the Sakhalin Ainus, I am 
 afraid I should have to reply that it has done abso- 
 lutely nothing whatever. The administration there- 
 fore, has not justly incurred in Sakhalin, the usual 
 accusation of trying to make proselytes to the Greek 
 Church. 
 
 Concerning the religion of these Ainus of Sakha- 
 lin, the Russian Government has been so apathetic 
 that it has not even done as the British administra- 
 tion has habitually done in India, viz., contribute 
 either regularly or occasionally towards the support 
 of the native heathen worship. In the entire island 
 of Sakhalin, which is about the same length as 
 England, there are not more than three Greek priests. 
 These are under-paid and over-worked, and I doubt 
 if either of them has ever seen an Ainu. 
 
 So here is another phenomenon. A distinct 
 and independent race of people, in a nominally 
 Christian land, not a single individual of which, has 
 in all probability, ever heard the name of Christ.
 
 190 TRANS-SIBERIAN SAVAGES 
 
 It might be asked, Would the Ainu probably be 
 susceptible to Christian teaching? From the ex- 
 perience of the Rev. Mr. Batchelor with the Yezo 
 Ainus, there could be to this I think, only an affirma- 
 tive answer. 
 
 In 1880, Mr. Batchelor commenced his visits to 
 the Yezo Ainus, and although he states that ninety 
 per cent, of the men are drunkards, he reports in 
 1892, nine nominal converts to Christianity. 
 
 He states that several adults have learned to read, 
 and for the benefit of these and their successors, he 
 has published in Ainu, the Gospels, the Apostles' 
 Creed, and some other Christian literature. As the 
 drink obstacle does not exist amongst the Sakhalin 
 Ainus, their moral accessibility and receptivity should 
 be comparatively greater, and the results might 
 be both quicker and larger, than with the Yezo 
 Ainus. 
 
 Whether or no the Russian administration would 
 permit either a converted Yezo Ainu, or an English 
 missionary, to attempt evangelistic work amongst 
 the Sakhalin Ainus could be easily ascertained. Such 
 an application, even if denied, might suggest some 
 such voluntary efforts to the minds of some orthodox
 
 SAD FUTURE FATE 191 
 
 Russians, and to these probably, permission for such 
 work might be granted. 
 
 As I have shown, the religion and the religious- 
 ness of the Sakhalin Ainu is a source and an ex- 
 pression of fear, illumined by no spark of intelligent 
 hope, either in life as it is, or in the farther life as it 
 shall be hereafter. Gradually diminishing as they 
 are in numbers, there is a sad pathos in the prospect, 
 that without having ever received any other light than 
 that of nature, within no very distant period the last 
 of the Sakhalin Ainus will for the last time have 
 hopelessly seen his fire god depart to the west, never 
 more to rise upon him or his race for ever. 
 
 THE NATURAL THEOLOGY OF THESE SAVAGES 
 
 Through the Yezo Ainus, we learn that in 
 various degrees, all the Ainus, are supposed more or 
 less crudely to believe as I have said, in one Being 
 who is the Highest, who is Supreme. Owing to 
 the limited ability of the Ainu for an abstract idea 
 of the Supreme however, we find that for every one of 
 his diverse operations, they have a distinct personality 
 to whom each respective operation or function may
 
 192 TRANS-SIBERIAN SAVAGES 
 
 be referred, and whom as a person, they may address 
 by name, in prayer and invocation. 
 
 Mediation, is recognised by the Ainu ; and it is 
 a common thing to present an offering to one god, in 
 order that he may be induced to intercede with 
 another god, on behalf of the suppliant. 
 
 For every good god, there is a bad god corre- 
 sponding to it ; hence, inside man, and outside man 
 everywhere, a struggle between good and evil, is 
 recognised as in perpetual operation. All the gods 
 and goddesses are subordinate to the supreme, but 
 where the divergence of the bad and the good from 
 this common source of all the powers occurs, it is not 
 stated. Hence, in the names of some of the gods, 
 there is an implied contradiction just as there is 
 in the word ' awful .' as used by some ill-bred people 
 who talk of things being ' awfully good ' and ' awfully 
 bad ' in the same breath. 
 
 The same Inao, is sometimes addressed by two 
 names, and as two persons. For example, the Inao 
 stuck into the floor of a hut near the hearth in case 
 of sickness, may be addressed first as 'Oh, goddess 
 of fire ! ' who is the great healer of disease, and as 
 such, she is besought to cure the suffering one, at
 
 ALL DISEASES FROM EVIL SPIRITS 193 
 
 that moment dying perhaps in her presence. Some 
 minutes later, the same goddess may be addressed 
 as ' Messenger ' or ' Angel,' and under that designa- 
 tion, she is implored to beseech the ' Creator,' the 
 ' Highest,' that she may be allowed to bring from 
 him, to the sick one, the health the worshippers 
 implore. 
 
 Whether, or to what extent, this is the mere cir- 
 cumlocution of respect, or to what extent it corre- 
 sponds to Romish prayers addressed to saints, both 
 as bestowers, and as intercessors in the same breath, 
 it is difficult to be able to state ; and the more so, as 
 the worshippers themselves in both cases, might feel 
 incapable to give the true and exact answer. 
 
 While all calamities are a direct punishment 
 from the Creator, sickness in its various forms is 
 inflicted by different evil agents respectively. Thus, 
 paralysis is directly inflicted by some woman's ghost, 
 or by some female ancestor, for some wickedness in 
 the person thus punished. Hence the Ainu equiva- 
 lent for paralysis is ' kamui irushka tashum,' or ' the 
 sickness of the angry god.' 
 
 Madness is regarded, as from time immemorial it 
 has been looked upon by the Orientals, as an actual 
 
 o
 
 1 94 TRANS-SIBERIAN SA VA GES 
 
 demoniacal possession, but the most interesting 
 suggestion lies in the name they give this disease, 
 the literal meaning of which is { possession by snakes.' 
 The word for snake and for devil is here used synony- 
 mously. Indeed, with the Sakhalin Ainus, snakes 
 are incarnate demons. They are particularly dreaded 
 by women, for they think that any snake may enter 
 any woman and drive her mad. This bewitchment 
 and madness, which by a snake or by demoniacal 
 agency, may be inflicted upon any human being what- 
 soever, has such a curious analogy to some incidents 
 in the history of the devil as found in the Hebraic 
 and Aramaic parts of our own Scriptures, as to 
 compel questions respecting the common or separate 
 source of these ideas. 
 
 The Ainu belief in one Overruler and supreme 
 Judge, doubtless inspired, and led to the prevalence, 
 of trial by ordeal, confidence being felt that a mis- 
 carriage of justice could not befall under His om- 
 niscient and overruling administration. 
 
 They seem to think that in the view of the 
 ' Highest,' all good Ainus are equal, except in the 
 case of women that a woman is not an Ainu, and 
 therefore she does not count. This last word is
 
 WOMEN PROHIBITED FROM WORSHIPPING 195 
 
 meant literally, as in numbering the population of a 
 village, the men only are counted. Consequently, 
 though a woman may prepare a divine offering, she 
 may not offer it. She may sometimes take the offer- 
 ing and as a servant, place it before an Inao for her 
 husband, but it is never, her oblation. ' Accordingly, 
 women are never allowed to pray, or to take any 
 part in any religious exercise. The first reason for 
 this is ancestral tradition ; the next is, that the men 
 fear that if the women were allowed to pray, they 
 would be sure to indulge in a lot of tittle-tattle to 
 the gods about the men, and especially about their 
 husbands. For this apprehension it is quite possible 
 some ancestral husbands may from experience per- 
 haps, have had, or thought they had, quite sufficient 
 reasons. 
 
 It may be incidentally remarked, that these poor 
 women, being completely shut off in this direction, 
 seek different outlets for their pent-up wrongs and 
 sorrows ; which therefore burst forth and overflow in 
 other directions. The mute ingenious devices to 
 which these women resort in giving vent to the 
 resentment and malignity thus engendered and kept 
 brewing within their aching hearts, are t6 the Ainu 
 
 o 2
 
 196 TRANS-SIBERIAN SAVAGES 
 
 man and husband, a perpetual justification as he 
 thinks, of what in reality, is habitually cruel and 
 oppressive treatment. 
 
 A curious consequence of this is, that in pro- 
 portion as by oppression, these poor creatures are 
 reduced to the degradation of irresponsibility by the 
 men, in that same degree do the men not only sus- 
 pect them, but actually fear them. Some of the 
 petty tricks the resentful women play the men, are 
 of the most filthy and degrading nature. The most 
 malignant trick, the most serious, and the one most 
 dreaded, which a resentful wife sometimes plays 
 upon a husband, is to steal and hide his Inao ; thus 
 bringing him down to her own godless level of having 
 nothing to pray to. As a godless man, he is then 
 shunned by all his village fellows, by whom he is 
 treated as an atheist and an outcast. The suspicion 
 men thus come to have of women during life, be- 
 comes still stronger after their death. If a man is 
 at a loss for the authorship of any particular calamity 
 which has befallen him, he is very apt to refer it to 
 the ghost of a dead wife, mother, grandmother, or, 
 still more certainly, to that of a dead mother-in-law. 
 Because of this apprehension, when these female
 
 RELIGIOUS TRAINING OF CHILDREN 197 
 
 relations die, they are buried promptly at a long 
 distance away; and so as the more completely to 
 obliterate every association connected with them, it 
 is not uncommon, when one of them dies, to imme- 
 diately burn down the house in which she had lived. 
 It is supposed that her malevolent ghost may thus be 
 puzzled, and her possible revisitations be thwarted. 
 
 The religious education of Ainus, is begun quite 
 as early as that of Christians. I have previously 
 mentioned the habit of the Ainu mother, of leaving 
 her child in its suspended cradle for perhaps the 
 greater part of the day, entirely alone. The motive 
 for this, the parents say, is not only their own 
 convenience, but that the child may by repeated ex- 
 perience, leani resignation ; and also, that it is sure 
 to be quite safe in the hands of the Almighty. 
 
 One of the most remarkable facts about the 
 worship of this ancient and primitive race so 
 remarkable as perhaps to be unique in the histories 
 of savage life is, that so far as I have observed, there 
 is an entire absence of fetishism. 
 
 The Inaos, which for convenience I have several 
 times spoken of as their gods, the Ainus distinctly 
 disavow as idols, acknowledging them to be only god-
 
 198 TRANS-SIBERIAN SAVAGES 
 
 signs or tokens ; their use being, to supply merely 
 the conditions favourable to the higher divine pre- 
 sence, and of acceptable worship. Indeed, idol-wor- 
 ship is, and always has been, distinctly prohibited by 
 them. 
 
 Respecting the dwelling-place of God, their 
 beliefs have a remarkable correspondence with those 
 of the ancient Hebrews. Thus their heavens are 
 three : the first, the under or foggy heaven, which is 
 about us ; the second, which is the starry vault 
 above ; the third, the heaven of heavens, which 
 is above the stars, and which is the dwelling-place of 
 the Highest, whence He administers the affairs of the 
 universe. Respecting the names of God, they do 
 not confine themselves exclusively to the word Kamui, 
 which I have mentioned, signifying ' the Highest.' 
 Another word, often used as a name for God, is one 
 which is their equivalent for ' prop,' ' rafter,' or 
 ' support,' and signifies the great Upholder or Sup- 
 porter of the universe. The term selected from these, 
 for use at any particular time, is that which is best 
 adapted to the special occasion. 
 
 The Ainus strongly believe in the persistence of 
 personality after death ; that all spirits after death
 
 ETERNAL REWARDS AND PUNISHMENTS 199 
 
 go at first, to one and the same place. On arriving 
 there, they are confronted by a complete record of 
 their deeds on earth, and the goodness or badness of 
 these, determines which of two roads they must 
 take the one leading to a sort of heaven, the other, 
 to some kind of hell. In order that nobody may 
 get into the wrong place clandestinely, or by mis- 
 take, many watch-dogs are stationed along both 
 routes, which see that each person goes only to his 
 appointed place. 
 
 In the place of the Good, or of 'God, those who go 
 there, live for ever in happiness. They continue to 
 see and take interest in their friends below, and are 
 capable of distributing to them punishments, or 
 benedictions, and peace. 
 
 The wicked, on reaching their hell or place of 
 eternal punishment, are likely to find what above all 
 things, the poorly-housed Ainus dread a habitation 
 which is wet, as well as cold, and is moreover, under- 
 ground. Some of the wicked, may find themselves 
 indestructible ; but ever burning in the fires in the 
 centre of the earth. 
 
 It will have been observed, that between the more 
 prominent points of theological belief held by these
 
 200 TRANS-SIBERIAN SAVAGES 
 
 ancient savages, and those held by the ancient 
 Hebrews, there is a most striking resemblance. Be- 
 tween ' Jehovah,' from the radical of the verb to be, 
 the source of being, the ' Creator ' of the world of 
 the Hebrew ; and ' the Overshadower,' ' the Highest,' 
 ' the Supporter of the Universe ' of the Ainu, there 
 is scarcely any more difference than the extreme 
 imperfection of the but recently written language 
 of the Ainu might account for. 
 
 In each case, the Undefined, the Supreme God, 
 has the same dwelling-place in the third heaven, or 
 the heaven of heavens. 
 
 In both the Ainu and in the Hebrew teaching, 
 we have the same old serpent, representing the same 
 devil ; demoniacal possession ; the perpetual and 
 universal struggle between the subordinate powers ot 
 the devil ; also the equally all-pervasive but supreme 
 powers of ' the Highest.' 
 
 Tn both cases, we have the persistent personality 
 and happiness of the good ; while respecting the 
 wicked, the Ainu belief extends even beyond the 
 recorded Hebrew belief, and distinctly includes the 
 eternal duration of their punishment. The kinds ot 
 punishment, are those which are respectively most
 
 POLYTHEISTIC MONOTHEISM 201 
 
 obnoxious to the punished. With greater distinct- 
 ness also than is intimated in Hebrew teaching, the 
 Ainu is to perceive the justness of his sentence, for 
 by his own acknowledgment of the accuracy of his 
 record, his sentence is to be determined. 
 
 More clearly than in the Hebraic teaching also, 
 we have in the Ainu belief, the principle of media- 
 tion, and of intercession, by which lesser beings, may 
 bring from the Supreme Being, greater blessings to 
 the human suppliant, than could directly, be pro- 
 cured for his benefit. 
 
 Although from our standpoint, there may be no 
 inaccuracy, or injustice, in attributing polytheism to 
 the Ainu, it would be difficult to prove that his 
 polytheism does not consist in a multiplicity of 
 names, rather than in a multiplicity of gods ; or that 
 from the standpoint of the Supreme, the heartfelt 
 prayers nominally offered to the respective subordi- 
 nate deities, are not received by l the Highest,' as 
 directly, as are the prayers of the theoretical and 
 orthodox monotheist. 
 
 The more I have seen of the so-called idolatry ot 
 the heathen, the less am I inclined to believe in the 
 prevalence of fetishism in the strict sense in which
 
 202 TRANS-SIBERIAN SAVAGES 
 
 that word is employed. The uncultivated savage, 
 usually incapable of an abstract idea, whose whole 
 life is bounded by his five senses, must find it a diffi- 
 cult, if not an impossible thing, to raise his thoughts 
 to the Great Unseen, without the aid of something 
 or other which he can look upon ; can look at, as the 
 sign of that personality ; as at least a token, of the 
 presence of that Being, who is invisible. My per- 
 sonal inquiries amongst almost every variety of 
 heathen worshippers, including the most degraded 
 types in India, in China, and also the devil-wor- 
 shippers in Ceylon, have never yet secured from any 
 of them the admission which would justify me in 
 thinking that the red-bedaubed stone or tree, or any 
 image in front of which they worshipped, was sup- 
 posed to contain in esse the god to which that wor- 
 ship was addressed. 
 
 Some learned Brahmins have admitted to me that 
 they are not sure, but that there may be individual 
 exceptions to this amongst the lowest grades of 
 worshippers ; but when such an imputation is cast 
 upon any large proportion of their so-called heathen 
 compatriots, it excites their scorn and indignation. 
 
 When fresh from the Ainu huts, with their east-
 
 EUROPEAN IDOLATRY? 203 
 
 ward placed Inaos, I returned to the sitting-rooms 
 of my Eussian friends, with their eastward placed 
 Icons, I was not impressed very greatly with the 
 change. When in front of the Icons, I saw the same 
 frequency of gesture and obeisance by the Russian 
 worshippers, as I had become familiar with in front 
 of the Inaos by the Ainu worshippers, I was not 
 greatly impressed with the difference. 
 
 If, on my return to England, however, I had 
 brought an Ainu, and had showed him en route the 
 worship in some of the Christian' churches in Italy, 
 or afterwards even in some of our more moderate 
 temples in England, I apprehend that in the absence 
 of special explanation, he might have felt impressed 
 with what might have seemed to him our elaborate 
 and perhaps excessive idolatry. 
 
 Though the Sakhalin Ainu does not appear to 
 have attained to the Vedic idea the highest point 
 reached by the ancient Aryans that the Supreme 
 may be besought to act towards suppliants like a 
 father, and has certainly never approached the con- 
 ception that ' the Highest ' is the Father, and that all 
 men are His children, we can hardly fail to be 
 astonished at what may seem to us the comparative
 
 204 TRANS-SIBERIAN SAVAGES 
 
 completeness, found to exist in his crude and un- 
 formularised theological beliefs. 
 
 When we recur to his belief in the Supreme 
 Upholder ; to his belief in the devil, and the notion 
 of the serpent as one of his representatives ; to the 
 perpetual and universal struggle between the good 
 powers and the evil powers ; to his belief in the third 
 heaven as the place of God ; to his belief in the per- 
 sistence of identity after death ; and in eternal reward 
 for the good, and of eternal punishment for the 
 wicked, in places respectively assigned them there 
 is one question we cannot avoid : Whence, and how, 
 did the Ainus obtain these ideas ? 
 
 Suppose we direct our attention around them, 
 below them, above them, within them, in the search 
 for an answer to this question, and begin our inquiry 
 by asking, Were these theological beliefs obtained 
 by the Ainus from any other contiguous people ? 
 Before Sakhalin became a Russian penal settlement, 
 it was computed there were upon the island about 
 100 Chinese, about 3,000 Gillyaks, about 400 
 Orokaps, about 3,000 Russians, and about 3,500 
 Japanese. The few Gillyaks have no religion, except 
 their practice of sorcery may be dignified by that
 
 IS OLA TION FROM CO NT I G UO US RELIGIONS 205 
 
 name, and the Orokaps may be classed in the same 
 category. The Chinese, supposed to have numbered 
 in all about 100, had never been sufficiently collected 
 in one spot to have a temple ; besides, there is not a 
 trace of distinctive Confucianism in the Ainu theo- 
 logy. The only other contiguous contemporaneous 
 religions we have to consider as possible sources of 
 parts of the Ainu theology, are those of the Russians 
 and of the Japanese. 
 
 It is difficult to imagine the teaching or the 
 learning of any theological doctrine, except by the 
 medium of a language which by teacher and learner 
 is mutually understood. Now in Sakhalin, the Ainu 
 language has never, in whole or in part, been reduced 
 to a written language. The non-existence of this 
 essential medium, has therefore been a gulf between 
 any would-be Russian teacher and the Ainus, which 
 certainly could not have been leaped by any theo- 
 logical doctrine. 
 
 From the first possession of the island by the 
 Russians until now, there have never been more than 
 three Greek priests at one time on the entire island, 
 and their duties have never included an attempt even, 
 at any missionary efforts. The Japanese have never
 
 206 TRANS-SIBERIAN SAVAGES 
 
 had a settlement on the island of sufficient size to 
 induce them to erect a temple. But under any cir- 
 cumstances, Japanese contact would present no case 
 for our consideration ; for as far as it goes, the Ainu 
 theology is in its every element, the very opposite 
 of Buddhism, of which system indeed it would be 
 hard to predicate any real theology whatever. 
 
 I have previously expressed the impression that 
 the Ainu race is one of the very few Eastern branches 
 of the great Aryan race which has straggled towards 
 the north-eastward ; that this impression is fortified 
 by some Aryan features in the Ainu language, as 
 also to a greater or lesser degree by Aryan features 
 in the Ainu physiognomy. It seems possible, if not 
 probable, that at a very remote period, the Ainus 
 reached Sakhalin from the north, where they may 
 have had a very long residence. To this fact, it is 
 possible the extreme hairiness of the Ainus, may be 
 a form of attestation. Then, as to the course by 
 which they reached Sakhalin, it may not be without 
 significance, that the original name of Kamtschatka 
 and of several places on the northern coast of the 
 Okotsk Sea, as also the name ' Karapto,' now Sak- 
 halin, are also of Ainu origin.
 
 ARYAN BELIEFS 207 
 
 Assuming the supposed Aryan origin to be 
 correct, the Ainu would in all probability be a twig 
 from the Indian or Indo- Aryan branch. In the Rig 
 Veda of those Aryan Indians (Rig Veda, i. 16414), 
 it is written, ' Where was the breath, the blood, the 
 self of the world who went to ask this from any that 
 knew it.' In Rig Veda x. 12912 we find men- 
 tion of the Atma, the self of the world, as existing 
 before all created things, as existing so long before 
 the gods, that even they the gods do not know 
 whence this creation sprang. ' Before there was any- 
 thing, there was that One.' Again, several of the 
 Vedic hymns are addressed to Aditi, or the ' Bound- 
 less,' or the ' Infinite,' the very oldest perhaps of the 
 Aryan deities, who existed even before the Sanscrit 
 language itself. By those ancient Indo- Aryans 
 nothing was held in higher esteem as a means of 
 sanctity, than retirement. It was the custom that 
 on the birth of the first male grandchild, the grand- 
 father, however young, would turn over all his affairs 
 to his son, and retire to the forest to enjoy the freedom 
 of the sylvan solitudes, which they regarded as the 
 abode of the gods. 
 
 In the life and habits of the Sakhalin Ainu as I
 
 2o8 TRANS-SIBERIAN SAVAGES 
 
 _ 
 have described him, we have a remarkable concord of 
 
 corresponding incidents which are agreeable to this 
 hypothesis of his extraction. Although the Ainus 
 are accounted as the aborigines of Sakhalin, and 
 their descendants are looked upon as the aborigines 
 of Japan, we find, as we look into this part of the 
 question, Aryan, or what appear to be Aryan elements 
 in his language ; a physical type unlike, indeed en- 
 tirely different, from that of any of the peoples conti- 
 guous, and a rigidly exclusive habit of life, invariably 
 in the interior of forests ; a concept of the Supreme ; 
 an advanced theological system ; and all this, asso- 
 ciated with a gentle, kindly, and contemplative 
 nature. 
 
 If the explanation of the Ainu theological system 
 is not to be sought in the possible source I have sug- 
 gested, where else shall we seek it ? If we look for 
 the source of his beliefs within him, we may ask, 
 Has the habit of solitude in the boundless forest 
 trained him to introspection ; to the apprehension of 
 his own Self, and also of the Self of the universe ? 
 Is the rest of his theological system a natural out- 
 growth from this root-idea ? If it be so, why has 
 the Ainu never progressed to the notion of universal
 
 A PROBLEM FOR THE READER 209 
 
 divine Fatherhood ; of the divine childhood of the 
 Father's human creatures ; and to an apprehension of 
 the reciprocal interest and affection such relationship 
 would imply ? If we seek a source of these beliefs 
 from above, we may ask, Have there been sent and 
 dropped into the soul of the Ainu, seeds of divine 
 revelation, to the growth of which, the warm soil of 
 the Ainu heart is naturally adapted ? Is the Ainu 
 theology the natural product, the witness, the proof, 
 of the divine correlation between the said seed, and 
 the said soil ? Is it stepping beyond our prerogative 
 if we further venture to ask, Does this natural re- 
 ligion supply all the knowledge which with obedience 
 to it, is necessary to the ' salvation,' as it is termed, 
 of those whose knowledge is thus limited ? 
 
 These unique people certainly present to our 
 minds a problem which in all the respects I have 
 mentioned is quite worthy of our consideration. 
 
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 People's Edition, 4 vols. Crown 8vo. i6s. 
 Cabinet Edition, 8 vols. Post 8vo. 48^. 
 Library Edition, 5 vols. 8vo. 4. 
 CRITICAL AND HISTORICAL ESSAYS, WITH LAYS OF 
 
 ANCIENT ROME, in i volume. 
 Popular Edition, Crown 8vo. 2s. 6d. 
 Authorised Edition, Crown 8vo. zs. 
 
 6d. , or y. 6d. gilt edges. 
 
 ' Silver Library ' Edition. With Por- 
 trait and Illustrations to the ' Lays '. 
 Crown 8vo. 3*. 6d. 
 
 CRITICAL AND HISTORICAL ESSAYS. 
 
 Student's Edition. Crown 8vo. 6s. 
 People's Edition, 2 vols. Crown 8vo. 8s. 
 
 Trevelyan Edition, 2 vols. Crown 8vo. 95. 
 Cabinet Edition, 4 vols. Post 8vo. 241. 
 Library Edition, 3 vols. 8vo. 365. 
 
 [Continued.
 
 14 A CATALOGUE OF BOOKS IN GENERAL LITERATURE 
 
 MACATTLAY (Lord) (Continued). 
 
 ESSAYSwhichmaybehadseparately,price6</. eachsewed. is. eachcloth. 
 
 Addison and Y/alpole. 
 Frederic the Great. 
 Croker's Boswell's Johncon. 
 Hallam's Constitutional History. 
 Warren Hastings^. s.-\red,6rf. cloth). 
 The Earl of Chatham (Two Essays). 
 
 Ranke and Gladstone. 
 Milton and Machiavelll. 
 Lord Bacon. 
 Lord Cliv*. 
 
 Lord Byron, and the Comic Drama- 
 tists of the Restoration. 
 
 The Essay on Warren Hastings, anno- I The Essay on Lord dive, annotated by 
 tated by S. Hales. Fcp. 8vo. is. 6d. \ H.CourthopeBowen. Fcp.8vo.2j.6t/. 
 SPEECHES. Peoples Edition, Crown 8vo. y. 6d. 
 
 LAYS OF ANCIENT ROME. Ac. Illustrated by G. Scharf. Library 
 
 Edition. Fcp. 410. los. 6d. 
 Bijou Edition, i8mo. zs. 6d. gilt top. I Popular Edition, Fcp. 410. 6d sewed, 
 
 | is. cloth. 
 Illustrated by J. R. Weguelin. Crown 
 
 8vo. y. 6d. gilt edges. 
 
 Annotated Edition, Fcp. 8vo. if. sewed, 
 
 Cabinet Edition, Post 8vo. y. 6d. \ is. 6d. cloth. 
 
 MISCELLANEOUS WRITINGS. 
 
 People's Edition. Crovrn 8vo. 4*- 6d. \ Library Edition, 2 vols. 8vo. sis. 
 
 MISCELLANEOUS WRITINGS AND SPEECHES. 
 
 Popular Edition. Crown 8vo. a*. 6d. I Cabinet Edition, Post 8vo. 241. 
 Student's Edition. Crown 8vo. 65. 
 
 SELECTIONS FROM THE WRITINGS OF LORD MACAULAY. 
 
 Edited, with Notes, by the Right Hon. Sir G. O. TREVELYAN. Crown 8vo. 6s. 
 
 THE LIF"E AND LETTERS OF LORD MACAULAY. By the Right 
 
 Hon. Sir G. O. TREVELYAN. 
 
 Popular Edition. Crown. 8vo. zs. 6d. Cabinet Edition, 2 vols. Post 8vo. 
 
 Student's Edition. Crown 8vo. 6s. 
 
 Library Edition, 2 vols. 8vo. 36^. 
 
 MACDONALD (George). UNSPOKEN SERMONS. Three Series. 
 Crown 8vo. y. 6d. each. 
 
 - THE MIRACLES OF OUR LORD. Crown 8vo. 35. 6d. 
 
 - A BOOK OF STRIFE, IN THE FORM OF THE DIARY OF AN 
 OLD SOUL : Poems. I2mo. 6s. 
 
 MACFARREN" (Sir G. A.). LECTURES ON HARMONY. 8v . iss. 
 
 MACKAIL (J. W.). SELECT EPIGRAMS FROM THE GREEK AN- 
 THOLOGY. With a Revised Text, Introduction, Translation, &c. 8vo. i6s. 
 
 MACLEOD (Henry D.). THE ELEMENTS OF BANKING. Crown 
 8vo. 3J. 6d. 
 
 THE THEORY AND PRACTICEOF BANKING. Vol. I. 8vo. 
 
 Vol. II. 145. 
 
 THE THEORY OF CREDIT. 8vo. Vol. I. [New Edition in the Press] ; 
 
 Vol. II. Part I. 4J. 6d. ; Vol. II. Part II. los. 6d. 
 
 MANNERIWG (G. E.). WITH AXE AND ROPE IN THE NEW 
 ZEALAND ALPS. Illustrated. 8vo. iss. 6d.
 
 PUBLISHED BY MESSRS. LONGMANS, GREEN, &> CO. 15 
 MANUALS OP CATHOLIC PHILOSOPHY (Stonykurst Series). 
 
 Logic. By Richard F. Clarke. Crown 
 
 8vo. S.T. 
 First Principles of Knowledge. By 
 
 John Rickaby. Crown 8vo. 5*. 
 Moral Philosophy (Ethics and Natural 
 
 Law). By Joseph Rickaby. Crown 
 
 8vo. 5.?. 
 
 General Metaphysics. By John Ricka- 
 by. Crown 8vo. 55. 
 
 Psychology. By Michael Maher. 
 Crown 8vo. 6s. 6d. 
 
 Natural Theology. By Bernard 
 Boedder. Crown 8vo. 6.r. 6d. 
 
 A Manual of Political Economy. By C. 
 
 S. Devas. 6s. 6d. 
 
 MARBOT (Baron de). THE MEMOIRS OF. Translated from the 
 French. Crown 8vo. 75. 6ti. 
 
 MARTinSTEAU (James). HOURS OF THOUGHT ON SACRED 
 THINGS. Two Volumes of Sermons. 2 vols. Crown 8vo. -/s. 6d. each. 
 
 - ENDEAVOURS AFTER THE CHRISTIAN LIFE. Discourses. 
 Crown 8vo. js. (id. 
 
 - HOME PRAYERS. Crown 8vo. 35. 6d. 
 
 - THE SEAT OF AUTHORITY IN RELIGION. 8vo. 14^. 
 ESSAYS, REVIEWS, AND ADDRESSES. 4 vols. Crown 8vo. 7 s. 6d. 
 
 each. 
 
 I. Personal : Political. 
 II. Ecclesiastical : Historical. 
 
 III. Theological: Philosophical. 
 
 IV. Academical : Religious. 
 
 MATTHEWS (Brander). A FAMILY TREE, and other Stories. Crown 
 8vo. 6s. 
 
 - PEN AND INK Selected Papers. Crown 8vo. 5?. 
 
 WITH MY FRIENDS : Tales told in Partnership. Crown 8vo. 6s. 
 
 MAUWDER'S TREASURIES. Fcp. Svo. 6s. each volume 
 
 Biographical Treasury. 
 
 Treasury of Natural History. With 
 
 900 Woodcuts. 
 Treasury of Geography. With 7 Mape 
 
 and 16 Plates. 
 
 The Treasury of Bible Knowledge. By 
 the Rev. J. AYRK. With 5 Maps, 
 15 Plates, and 300 Woodcuts. Fcp. 
 Svo. 6s. 
 
 The Treasury of Botany. Edited by 
 Scientific and Literary Treasis-y. ! J. LINDLEY and T. MOORE. With 
 Historical Treasury. i 274 Woodcuts and 20 Steel Plates. 
 
 Treasury of Knowledge. | 2 vols. 
 
 MAX MULLER (F.). SELECTED ESSAYS ON LANGUAGE, 
 MYTHOLOGY, AND RELIGION. 2 vols. Crown Svo. i6s. 
 
 - THREE LECTURES ON THE SCIENCE OF LANGUAGE. Cr. 
 Svo. 35. 
 
 - THE SCIENCE OF LANGUAGE, founded on Lectures delivered at 
 the Royal Institution in 1861 and 1863. 2 vols. Crown Svo. ais. 
 
 - HIBBERT LECTURES ON THE ORIGIN AND GROWTH OF 
 RELIGION, as illustrated by the Religions of India. Crown Svo. ?s. 6d. 
 
 - INTRODUCTION TO THE SCIENCE OF RELIGION ; Four 
 Lectures delivered at the Royal Institution. Crown Svo. 7.?. 6d. 
 
 NATURAL RELIGION. The Gifford Lectures, delivered before the 
 University of Glasgow in 1888. Crown 8vo. io.r. 6d. 
 
 - PHYSICAL RELIGION. The Gifford Lectures, delivered before the 
 University of Glasgow in 1890. Crown Svo. IQS. (id. 
 
 ANTHROPOLOGICAL RELIGION: The Gifford Lectures delivered 
 
 before the University of Glasgow in 1891. Crown Svo. los. (>d. 
 
 {Continued.
 
 16 A CATALOGUE OF BOOKS IN GENERAL L1TEKATURE 
 
 MAX MULLER (F.) (Continued). 
 
 - THEOSOPHY OR PSYCHOLOGICAL RELIGION : the Gifford 
 Lectures delivered before the University of Glasgow in 1892. Crown 8vo. 
 
 - THE SCIENCE OF THOUGHT. 8vo. 2is. 
 
 THREE INTRODUCTORY LECTURES ON THE SCIENCE OF 
 
 THOUGHT. 8vo. zs. 6d. 
 
 BIOGRAPHIES OF WORDS. AND THE HOME OF THE ARYAS. 
 
 Crown 8vo. ?s. 6J. 
 
 - INDIA. WHAT CAN IT TEACH US? Crown 8vo. y. 6d. 
 
 - A SANSKRIT GRAMMAR FOR BEGINNERS. New and Abridged 
 Edition. By A. A. MACDoNELL. Crown 8vo. 6s. 
 
 MAY (Sir Thomas Erskine). THE CONSTITUTIONAL HISTORY 
 OF ENGLAND since the Accession of George III. 3 vols. Crown 8vo. i&s. 
 
 MEADE (Ii. T.). DADDY'S BOY. With Illustrations. Crown 8vo. y. &/. 
 DEB AND THE DUCHESS. Illust. by M. E. Edwards. Cr. 8vo. y. 6J. 
 
 - THE BERESFORD PRIZE. Illustrated by M. E. Edwards. Cr. 8vo. y. 
 
 MEATH (The Earl of). SOCIAL ARROWS: Reprinted Articles on 
 various Social Subjects. Crown 8vo. y. 
 
 - PROSPERITY OR PAUPERISM ? Physical, Industrial, and Technical 
 Training. Edited by the EARL OF MEATH. 8vo. y. 
 
 MELVILLE (G. J. Whyte). Novels by. Crown 8vo. is. each, boards ; 
 is. 6d. each, cloth. 
 
 The Gladiators. 
 The Interpreter. 
 Good for Nothing. 
 
 The Queen's Maries. 
 Holmby House. 
 Kate Coventry. 
 
 Dlgby Grand. 
 General Dounce. 
 
 MENTJELSSOHN.-THE LETTERS OF FELIX MENDELSSOHN. 
 Translated by Lady Wallace. 2 vols. Crown 8vo. los. 
 
 MERIVALE (Rev. Chas.). HISTORY OF THE ROMANS UNDER 
 THE EMPIRE. Cabinet Edition, 8 vols. Crown 8vo. 48^. Popular Edition, 
 8 vols. Crown 8vo. y. 6d. each. 
 
 - THE FALL OF THE ROMAN REPUBLIC : a Short History of the 
 Last Century of the Commonwealth. I2mo. -js. 6d. 
 
 GENERAL HISTORY OF ROME FROM B.C. 753 TO A.D. 476. 
 
 Cr. 8vo. 
 THE ROMAN TRIUMVIRATES. With Maps. Fcp. 8vo. 2s. 6d. 
 
 MILL (James). ANALYSIS OF THE PHENOMENA OF THE HUMAN- 
 MIND. 2 vols. 8vo. 28*. 
 
 MILL (John Stuart). PRINCIPLES OF POLITICAL ECON' 
 Library Edition, 2 vols. 8vo. 30^. | People's Edition, i vol. Crown 8vo. 
 
 A SYSTEM OF LOGIC. Crown 8vo. y. 6d. 
 
 ON LIBERTY. Crown 8vo. w. tf. 
 
 ON REPRESENTATIVE GOVERNMENT. Crown 8vo. 2s. 
 
 UTILITARIANISM. 8vo. 5*. 
 
 EXAMINATION OF SIR WILLIAM HAMILTON'S PHILO- 
 SOPHY. 8vo. i6s. 
 
 NATURE, THE UTILITY OF RELIGION AND THEISM. Three 
 
 Essays, 8vo.
 
 PUBLISHED BY MESSRS. LONGMANS, GREEN, &> CO. 
 
 MILNER (George). COUNTRY PLEASURES ; the Chronicle of a Year 
 chiefly in a Garden. Crown 8vo. -jj. 6d. 
 
 MOLESWORTH (Mrs.). SILVERTHORNS. With Illustrations by F 
 Noel Paton. Cr. 8vo. 5*. 
 
 - THE PALACE IN THE GARDEN. With Illustrations. Cr. 8vo y 
 
 - THE THIRD MISS ST. QUENTIN. Crown 8vo. 6s. 
 
 - NEIGHBOURS. With Illustrations by M. Ellen Edwards. Cr. 8vo. 6s. 
 
 - THE STORY OF A SPRING MORNING. With Illustrations. Cr.8vo. S j. 
 
 - STORIES OF THE SAINTS FOR CHILDREN : the Black Letter 
 - Saints. With Illustrations. Royal i6mo. 51. 
 
 MOORE (Edward). DANTE AND HIS EARLY BIOGRAPHERS. 
 Crown 8vo. 4^. 6d. 
 
 MULHALL (Michael Q.). HISTORY OF PRICES SINCE THE YEAR 
 1850. Crown 8vo. 6s. 
 
 NANSEN (Dr. Fridtjof ) THE FIRST CROSSING OF GREENLAND. 
 With numerous Illustrations and a Map. Crown 8vo. js. 6d. 
 
 NAPIER. THE LIFE OF SIR JOSEPH NAPIER, BART., EX-LORD 
 CHANCELLOR OF IRELAND. By ALEX. CHARLES EWALD. 8vo. i w. 
 
 THE LECTURES, ESSAYS, AND LETTERS OF THE RIGHT 
 
 HON. SIR JOSEPH NAPIER, BART. 8vo. 121. 6d. 
 
 NESBIT (E.). LEAVES OF LIFE : Verses. Crown 8vo. y. 
 
 - LAYS AND LEGENDS. FIRST Series. Crown 8vo. y. 6d. SECOND 
 Series. With Portrait. Crown 8vo. y. 
 
 NEWMAN (Cardinal). Works by: 
 
 Discourses to Mixed Congregations. 
 Cabinet Edition, Crown 8vo. dr. 
 Cheap Edition, y. 6d. 
 
 Sermons on Various Occasions. Ca- 
 binet Edition, Cr. 8vo. 6s. Cheap 
 Edition, y. 6d. 
 
 The Idea of a University defined and 
 Illustrated. Cabinet Edition, Cr. 8vo. 
 75. Cheap Edition, Cr. 8vo. y. 6d. 
 
 Historical Sketches. Cabinet Edition, 
 3 vols. Crown 8vo. 6s. each. Cheap 
 Edition, 3 vols. Cr. 8vo. y. 6d. each. 
 
 The Arians of the Fourth Century. 
 Cabinet Edition, Crown 8vo. 6s. 
 Cheap Edition, Crown 8vo. y. 6d. 
 
 Select Treatises of St. Athanasius in 
 Controversy with the Arians. Freely 
 Translated. 2 vols. Crown 8vo. 
 
 iy- 
 
 Discussions and Arguments on Various 
 Subjects. Cabinet Edition, Crown 
 8vo. 6s. Cheap Edition, Crown 
 8vo. y. 6d. 
 
 Apologia Pro Vita Sua. Cabinet Ed. , 
 Crown 8vo. 6s. Cheap Ed. y. 6d. 
 
 Development of Christian Doctrine. 
 Cabinet Edition, Crown 8vo. dr. 
 Cheap Edition, Cr. 8vo. y. ftd. 
 
 Certain Difficulties felt by Anglicans 
 in Catholic Teaching Considered. 
 
 Cabinet Edition. Vol. I. Crown 8vo. 
 ys. 6d. ; Vol. II. Crown 8vo. 5.1. 6d. 
 Cheap Edition, 2 vols. Crown 8vo. 
 y. 6d. each. 
 
 The Via Media of the Anglican Church, 
 Illustrated in Lectures, &c. Cabinet 
 Edition, 2 vols. Cr. 8vo. 6s. each. 
 Cheap Edition, 2 vols. Crown 8vo. 
 y. 6d. each. 
 
 Essays, Critical and Historical. Cabi- 
 net Edition, 2 vols. Crown 8vo. izs. 
 Cheap Edition, 2 vols. Cr. 8vo. js. 
 
 Biblical and Ecclesiastical Miracles. 
 Cabinet Edition, Crown 8vo. 6s. 
 Cheap Edition, Crown 8vo. y. 6d. 
 
 Present Position of Catholics in Eng- 
 land. Cabinet Edition, Crown 8vo. 
 7J-. 6d. Cheap Edition, Crown 8vo. 
 y. 6d. 
 
 Tracts, i. Dissertatiunculae. 2. On 
 the Text of the Seven Epistles of St. 
 Ignatius. 3. Doctrinal Causes of 
 Arianism. 4. Apollinarianism. 5. 
 St. Cyril's Formula. 6. Ordo de 
 Tern pore. 7. Douay Version of 
 Scripture. Crown 8vo. 8.r. 
 
 [Continued.
 
 i8 A CATALOGUE OF BOOKS IN GENERAL LITERATURE 
 
 NEWMAN" (Cardinal). "Works by -.(continued). 
 
 An Essay in Aid of a Grammar of 
 Assent. Cabinet Edition. Crown 
 8vo. 7.r. 6d. Cheap Edition, Crown 
 8vo. y. 6d. 
 
 Callista : a Tale of the Third Century. 
 Cabinet Edition, Crown 8vo. 65. 
 Cheap Edition, Crown 8vo. y. 6d. 
 
 Loss and Gain: a Tale. Cabinet 
 Edition, Crown 8vo. 6s. Cheap 
 Edition, Crown 8vo. 3*. 6d. 
 
 The Dream of Gerontius. i6mo. 6d. 
 sewed, is. cloth. 
 
 Yerseson VariousOccaslons. Cabinet 
 Edition, Crown 8vo. 6s. Cheap 
 Edition, Crown 8vo. y. 6d. 
 
 ** For Cardinal Newman's other Works see Messrs. Longmans &* Co.'s 
 Catalogue of Theological Works. 
 
 NORTON (Charles L.). A HANDBOOK OF FLORIDA. 49 Maps and 
 Plans. Fcp. 8vo. $s. 
 
 O'BRIEN (William). WHEN WE WERE BOYS: A Novel. Cr. 8vo. 
 2j. 6d. 
 
 OLIPHANT (Mrs.). MADAM. Crown 8vo. is. boards ; is. 6d. cloth. 
 IN TRUST. Crown 8vo. is. boards ; is. 6d. cloth. 
 
 OMAN (C. W. C.). A HISTORY OF GREECE FROM THE EARLIEST 
 TIMES TO THE MACEDONIAN CONQUEST. With Maps. Crown 8vo. 
 45. 6rf. 
 
 PARKES (Sir Henry).- FIFTY YEARS IN THE MAKING OF 
 AUSTRALIAN HISTORY. With Portraits. 2 vols. 8vo. 325. 
 
 PAUL (Hermann). PRINCIPLES OF THE HISTORY OF LANGUAGE. 
 Translated by H. A. Strong. 8vo. ior. 6rf. 
 
 PAYN (James). THE LUCK OF THE DARRELLS. Cr. 8vo. is. bds. ; 
 is. 6d. cl. 
 
 THICKER THAN WATER. Crown 8vo. is. boards; is. 6d. cloth. 
 
 PERRING (Sir Philip). HARD KNOTS IN SHAKESPEARE. 8vo. 
 js. 6d. 
 
 THE ' WORKS AND DAYS ' OF MOSES. Crown 8vo. y. 6d. 
 
 PHILLIPPS-WOLLEY (C.). SNAP : a Legend of the Lone Mountain. 
 With 13 Illustrations by H. G. Willink. Crown 8vo. y. 6d. 
 
 POLE (W.). THE THEORY OF THE MODERN SCIENTIFIC GAME 
 OF WHIST. Fcp. 8vo. zs. 6d. 
 
 POOLE (W. H. and Mrs.). COOKERY FOR THE DIABETIC. Fcp. 
 8vo. zs. 6d. 
 
 PRAEGER (P.). WAGNER AS I KNEW HIM. Crown 8vo. ^. 6d. 
 
 PRATT (A. E., P.R.G.S.). TO THE SNOWS OF TIBET THROUGH 
 CHINA. With 33 Illustrations and a Map. 8vo. i8j. 
 
 PRENDERGAST (JohnP.). IRELAND, FROM THE RESTORATION 
 TO THE REVOLUTION, 1660-1690. 8vo. y.
 
 PUBLISHED BY MESSRS. LONGMANS, GREEN, & CO. 
 
 PROCTOR (R.A.). Works by :- 
 Old and New Astronomy. 410. 365. 
 The Orbs Around Us. Crown 8vo. $s. 
 Other Worlds than Ours. With 14 
 
 Illustrations. Crown 8vo. $s. Cheap 
 
 Edition, 3^. 6d. 
 The Moon. Crown 8vo. y. 
 Universe of Stars. 8vo. IQJ. 6d. 
 Larger Star Atlas for the Library, in 
 
 12 Circular Maps, with Introduction 
 
 and 2 Index Pages. Folio, 15.1. or 
 
 Maps only, i2s. 6d. 
 The Student's Atlas. In 12 Circular 
 
 Maps. 8vo. 5.1. 
 New Star Atlas. In 12 Circular Maps. 
 
 Crown 8vo. 55. 
 Light Science for Leisure Hours. 
 
 3 vols. Crown 8vo. 5.5. each. 
 Chance and Luck. Crown Svo. 2s. 
 
 boards ; 2s. 6d. cloth. 
 Pleasant V/ays in Science. Cr.Svo. $s. 
 
 Cheap Edition, 35. 6d. 
 How to Play Whist : with the Lawsand 
 
 Etiquette of Whist. Crown Svo. 35.60?. 
 Home Whist : an Easy Guide to 
 
 Correct Play. i6mo. is. 
 
 The Stars in their Season. 12 Maps. 
 
 Royal Svo. 55. 
 Star Primer. Showing the Starry Sky 
 
 Week by Week, in 24 Hourly Maps. 
 
 Crown 410. zs. 6a'. 
 The Seasons Pictured in 48 Sun-Views 
 
 of the Earth, and 24 Zodiacal Maps, 
 
 &c. Demy 410. 5.5. 
 Strength and Happiness. With 9 
 
 Illustrations. Crown Svo. 55. 
 Strength : How to get Strong and 
 
 keep Strong. Crown Svo. zs. 
 Rough Ways Made Smooth. Essays on 
 
 Scientific Subjects. Crown Svo. $s. 
 
 Cheap Edition, 35. 6d. 
 Our Place among Infinities. Cr.Svo. 5.1. 
 The Expanse of Heaven. Cr. Svo. $s. 
 The Great Pyramid. Crown Svo. 5^. 
 Myths and Marvels of Astronomy 
 
 Crown Svo. $s. 
 Nature Studies. By Grant Allen, A. 
 
 Wilson, T. Foster, E. Clodd, and 
 
 R. A. Proctor. Crown Svo. y. 
 Leisure Readings. By E. Clodd, A. 
 
 Wilson, T. Foster, A. C. Ranyard, 
 
 and R. A. Proctor. Crown Svo. 55. 
 
 RANSOME (Cyril). THE RISE OF CONSTITUTIONAL GOVERN- 
 MENT IN ENGLAND : being a Series of Twenty Lectures. Crown Svo. 6s. 
 
 READER (Emily E.). VOICES FROM FLOWER-LAND : a Birthday 
 Book and Language of Flowtrs. Illustrated by ADA BROOKE. Royal i6mo. 
 Cloth, zs. 6d. ; vegetable vellum, 35. 6d. 
 
 By the Author of ' Super- 
 
 REPLY (A) TO DR. LIGHTFOOT'S ESSAYS, 
 natural Religion '. Svo. 6s. 
 
 RIBOT (Th.). THE PSYCHOLOGY OF ATTENTION. Crown Svo. 3*. 
 
 RICH (A.). A DICTIONARY OF ROMAN AND GREEK ANTIQUITIES. 
 With 2000 Woodcuts. Crown Svo. "js. 6d. 
 
 RICHARDSON (Dr. B. W.). NATIONAL HEALTH. A Review of 
 the Works of Sir Edwin Chadwick, K.C. B. Crown 4^. 6d. 
 
 RIVERS (T. and T. F.). THE MINIATURE FRUIT GARDEN ; or, 
 The Culture of Pyramidal and Bush Fruit Trees. With 32 Illustrations. 
 Crown Svo. 4^. 
 
 RIVERS (T.). THE ROSE AMATEUR'S GUIDE. Fcp. Svo. $s. 6d. 
 
 ROBERTSON (A.). THE KIDNAPPED SQUATTER, and other Aus- 
 tralian Tales. Crown Svo. 6s. 
 
 ROCHET (John Lewis). A HISTORY OF THE 'OLD WATER 
 COLOUR ' SOCIETY. 2 vols. Royal Svo. a,zs. 
 
 ROGET (Peter M.). THESAURUS OF ENGLISH WORDS AND 
 PHRASES. Crown Svo. ics. 6d.
 
 20 A CATALOGUE OF BOOKS IN GENERAL LITERATURE 
 
 ROMATJTES (George John, M.A., LL.D., F.R.S.). DARWIN. AND 
 API'ER DARWIN: an Exposition of the Darwinian Theory and a Discus- 
 sion of Post-Darwinian Questions. Part I. The Darwinian Theory. With a 
 Portrait of Darwin and 125 Illustrations. Crown 8vo. IQJ. 6d. 
 
 RONALDS (Alfred). THE FLY-FISHER'S ETYMOLOGY. With 20 
 Coloured Plates. 8vo. 14*. 
 
 ROSSETTI (Maria Francesca). A SHADOW OF DANTE : being an 
 Essay towards studying Himself, his World, and his Pilgrimage. Cr.Svo. ios.6d. 
 
 ROUND ( J. H., M.A.). GEOFFREY DE MANDEVILLE : a Study of 
 the Anarchy. 8vo. i6j. 
 
 RUSSELIi. A LIFE OF LORD JOHN RUSSELL. By SPENCER WALPOLE. 
 a vols. 8vo. 36*. Cabinet Edition, a vols. Crown 8vo. las. 
 
 8EEBOHM (Frederick). THE OXFORD REFORMERS JOHN 
 COLET, ERASMUS, AND THOMAS MORE. 8vo. 14*. 
 
 -- THE ENGLISH VILLAGE COMMUNITY Examined in its Re- 
 lations to the Manorial and Tribal Systems, &c. 13 Maps and Plates. 8vo. i6s. 
 THE ERA OF THE PROTESTANT REVOLUTION. With Map. 
 
 Fcp. 8vo. as: 6d. 
 
 SEWELL (Elizabeth M.). STORIES AND TALES. 
 each, cloth plain ; as. 6d. each, cloth extra, gilt edges : 
 
 Crown 8vo. is. 
 
 Amy Herbert. 
 The Earl's Daughter. 
 The Experience of Life. 
 A Glimpse of the World. 
 
 Cieve Hall. 
 
 Katharine Ashton. 
 Margaret Percival. 
 Laneton Parsonage. 
 Ursula. 
 
 Gertrude. 
 Ivors. 
 Home Life. 
 After Life. 
 
 SHAKESPEARE. BOWDLER'S FAMILY SHAKESPEARE, i voL 8vo. 
 
 With 36 Woodcuts, 14*., or in 6 vols. Fcp. 8vo. 21 s. 
 OUTLINES OF THE LIFE OF SHAKESPEARE. By J. O. 
 
 HALLIWELL-PHILLIPPS. With Illustrations. 2 vols. Royal 8vo. ji is. 
 - SHAKESPEARE'S TRUE LIFE. By JAMES WALTER. With 500 
 
 Illustrations. Imp. 8vo. ais. 
 THE SHAKESPEARE BIRTHDAY BOOK. By MARY F. DUNBAK. 
 
 32mo. is. 6d. cloth. With Photographs, 321110. $s. Drawing -Room Edition, 
 
 with Photographs, Fcp. 8vo. IQJ. 6d. 
 
 SHERBROOKE (Viscount). LIFE AND LETTERS OF THE RIGHT 
 HON. ROBERT LOWE, VISCOUNT SHERBROOKE, G.C.P.. By A. 
 PATCHETT MARTIN. With 5 Copper-plate Portraits, &c. a vols. 8vo. 
 
 SHIRRES (L. P.). AN ANALYSIS OF THE IDEAS OF ECONOMICS. 
 Crown 8vo. 6s. 
 
 SIDGWICK (Alfred). DISTINCTION : and the Criticism of Beliefs. Cr. 
 8vo. dr. 
 
 SILVER LIBRARY, The. Crown 8vo. price 35. 6d. each volume. 
 
 BAKER'S (Sir S. W.) Eight Years in 
 Ceylon. With 6 Illustrations. 
 
 Rifle and Hound in Ceylon. 
 With 6 Illustrations. 
 
 BARING-GOULD'S (S.) Curious Myths 
 of the Middle Ages. 
 
 Origin and Development of 
 Religious Belief. 2 vols. 
 
 BRASSEY'S (Lady) A Voyage In the 
 ' Sunbeam '. With 66 Illustrations. 
 
 CLODD'S (E.) Story of Creation : a 
 Plain Account of Evolution. With 
 77 Illustrations. 
 
 CON YBEARE (Rev. W. J.) and HOW- 
 SON'S (Very Rev. J. S.) Life and 
 Epistles of St. Paul. 46 Illustra- 
 tions. 
 
 DOUGALL'S (L.) Beggars All ; a Novel. 
 
 DOYLE'S (A. Conan) Micah Clarke : a 
 Tale of Monmouth's Rebellion. 
 
 [Continued.
 
 PUBLISHED BY MESSRS. LONGMANS, GREEN, & CO. 21 
 
 SILVER LIBRARY, The. (Cm 
 DOYLE'S (A. Conan) The Captain of 
 
 the Polestar, and other Tales. 
 FEOUDE'S (J. A.) Short Studies on 
 Great Subjects. 4 vols. 
 
 - The History of England, 
 from the Fall of Wolsey to the 
 Defeat of the Spanish Armada. 12 
 vols. 
 
 Caesar : a Sketch. 
 
 Thomas Carlyle : a History 
 of his Life. 1795-1835. 2 vols. 
 1834-1881. 2 vols. 
 
 The Two Chiefs of Dunboy : 
 an Irish Romance of the Last 
 Century. 
 
 GLEIG'S (Rev. G. R.) Life of the Duke 
 of Wellington. With Portrait. 
 
 HAGGARD'S (H. R.) She : A History of 
 Adventure. 32 Illustrations. 
 
 Allan Quatermain. With 
 20 Illustrations. 
 
 Colonel Quaritch, Y.C. : a 
 Tale of Country Life. 
 
 Cleopatra. With 29 Full- 
 
 page Illustrations. 
 
 Beatrice. 
 
 HARTE'S (Bret) In the Carquinsz 
 
 Woods, and other Stories. 
 HELMHOLTZ'S (Professor) Popular 
 
 Lectures on Scientific Subjects. 
 
 With 68 Woodcuts. 2 vols. 
 HOWITT'S (W.) Visits to Remarkable 
 
 Places. 80 Illustrations. 
 JEFFERIES' (R.) The Story of My 
 
 Heart. With Portrait. 
 
 Field and Hedgerow. Last 
 
 Essays of. With Portrait. 
 
 Red Deer. With 17 Illust. 
 KNIGHT'S (E. F.) Cruise of the 
 
 'Alsrte,' a Search for Treasure. 
 With 2 Maps and 23 Illustrations. 
 
 LEES (J. A.) and CLCTTERBUCK'S 
 (W. J.) B.C. 1887. British Columbia. 
 75 Illustrations. 
 
 MACAULAY'S (Lord) Essays Lays of 
 Ancient Rome. In i vol. With Por- 
 trait and Illustrations to the ' Lays '. 
 
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