482 REPORT OF NATIONAL MUSEUM, 1890. 



desirable to treat this subject at length in this place, for the reason 

 that there ia so little known as yet concerning the significance of the 

 Aino dances. The dancing is not graceful. In some instances it would 

 seem that the dances are imitative of animals, as the bear dance and 

 the crane dance mentioned by Mr. Blackiston, who when unaware of 

 the name " was forcibly struck with the resemblance of the chanting 

 used during the performance to the sounds uttered by cranes." 



A strange ceremony was once witnessed by Mr. Louis Boehmer 

 among the Saru Ainos, which is thus quoted by Mr. Blackiston. 



The chiefs were dressed expressly for the occasion in handsome rohes emhroidered 

 with blue, and wore crowns of straw decorated with red flannel and bits of tin. 

 Within the lodge were Japanese gifts that had accnnmlated for perhaps a score of 

 generations, old swords, rice dishes, and lacquered ware; the oldest much the best and 

 very handsome, the newest nearly plain lacquer. 



The Ainos in drinking raised their heavy mustache with a small stick, somewhat 

 like a paper cutter, made for the purpose and sometimes neatly carved. The nest 

 morning on the shore some of the Ainos made a prayer to the sea-god to quiet the 

 swollen waves, and to send back two boats that had gone out each with two Ainos a 

 couple of days before. The same day an Aino boat that went in search of them, 

 brought back one boat, but the other seemed to be lost. The two rescued, but half 

 starved men were fed on the seashore, and towards snuset there was a singular 

 dance on the beach. The Aino men of the village formed one line and the women 

 another, and with poles like lances in their hands went through many evolutions. 

 Sometimes they would make as if charging with their lances against the sea. Then 

 there was another prayer by an old man facing the sea. After sundown all hope for 

 the other boat was given np, and according to custom the women in all of the neighbor- 

 ing five villages devoted themselves to lamentations, which they kept up the greater 

 part of the night. They squatted in pairs on the ground, facing and hugging each 

 other, and wailed and shed tears. The men did not join in the crying, and the 

 women did not except while squatting. 



There is also a harvest festival, which occurs in' November, when- 

 much sake is consumed with singing and dancing. Both sexes join in 

 most of the dances. 



Some of the popular songs are given by Dr. Scheube, among which 

 the following will bear translation: 



Drinking song.— I am chief in this village; thou art chief in another village. We 

 do not know which of us is the wiser. In order to decide we must begin a strife of 

 words together. This, however, does not go well with the drinking. Therefore we 

 will content ourselves with the drinking. 



Song of thanksgiving. — I am very fortunate that I have received from you, most 

 honored sir, such good eating and drinking. 



Fisher song when a new boat is first used. — The daughters of the master are beautiful, 

 the old as well as the young. So beautiful will this boat also be. 



MYTHS AND FOLK-LORE. 



The Ainos having been, as it may reasonably be supposed, more or 

 less subjected to Japanese influences for a thousand years, it would be 

 very strange if they had not borrowed something from the latter of 

 their mythology and folk-lore. So indeed they have, but this influence 

 has not been so strongly felt as might be expected, doubtless because 



