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Aino Folk-Tales - Basil Hall Chamberlain · The Turn of the Screw

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Speaker 1: Introductory material to I Knew Folk Tales. This is a
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Speaker 1: LibriVox recording. All LibriVox recordings are in the public domain.
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Speaker 1: For more information or to volunteer, please visit LibriVox dot org.
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Speaker 1: Recording by Expatriate in Bangor, Maine, I Knew Folk Tales
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Speaker 1: by Basil Hull Chamberlain. Introduction by Edward B. Tyler. Twelve
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Speaker 1: hundred years ago, a Chinese historian stated that on the
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Speaker 1: eastern frontier of the land of Japan, there is a
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Speaker 1: barrier of great mountains, beyond which is the land of
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Speaker 1: the Hari Men. These were the Ainu, so named from
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Speaker 1: the word in their own language signifying man. Over most
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Speaker 1: of the country of these rude and helpless indigenes, the
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Speaker 1: Japanese have long since spread, only a dwindling remnant of them,
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Speaker 1: still inhabiting the island of Yezo since the early days,
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Speaker 1: when a couple of them were sent as cureuriosities to
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Speaker 1: the Emperor of China. Their uncouth looks and habits have
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Speaker 1: made them objects of interest to more civilized nations. Many
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Speaker 1: European writers have described them, but hardly any with such
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Speaker 1: opportunities as mister Basil Hull Chamberlain professor of Philology at
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Speaker 1: the Tokyo University, who is taken down from the Innws
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Speaker 1: the present collection of their tales and prefaced it with
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Speaker 1: an account of their ways and state of mind. It
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Speaker 1: would hardly be for me to offer information on a
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Speaker 1: subject so excellently handled, But the request of the editor
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Speaker 1: of the folk Lore Journal that I would write an
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Speaker 1: introduction enables me to draw attention to the views put
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Speaker 1: forward by Professor Chamberlain in another publication, which being printed
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Speaker 1: in Japan. May be overlooked by many English folklore students,
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Speaker 1: even of those interested in the curious Ainu problem. As
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Speaker 1: is well known, the hairiness of the in News marks
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Speaker 1: them sharply off from the smooth faced Japanese. No one
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Speaker 1: can look at photographs of Ininus without admitting that the
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Speaker 1: often repeated comparison of them to bearded Russian peasants is
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Speaker 1: much to the purpose. The likeness is much strengthened by
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Speaker 1: the bold, quasi European features of the Einws, contrasting extremely
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Speaker 1: with the Japanese type of face. Of course, all this
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Speaker 1: has suggested a theory of the Ainus belonging to the
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Speaker 1: Aryan race, and although the idea comes to nothing. When
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Speaker 1: examined strictly, its existence is an acknowledgment of the special
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Speaker 1: Ainu race type. Mention must also be made of an
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Speaker 1: anatomical peculiarity of the Ininu skeleton, consisting of a remarkable
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Speaker 1: flattening of the arm and leg bones. On the whole,
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Speaker 1: it is evident that the Inws are an ancient race
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Speaker 1: in this part of Asia, and so far isolated that
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Speaker 1: anthropology has not yet the means of settling their physical
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Speaker 1: connection with other Asiatic tribes. Professor Chamberlain's carefully examination of
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Speaker 1: the Ainu language leads him to a similar result. It
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Speaker 1: is made not only from his own knowledge, but with
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Speaker 1: the advantage of working with a Reverend John Batchelor, who
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Speaker 1: has lived as a missionary among the Ainus for years
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Speaker 1: and written the grammar printed as a part of these
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Speaker 1: Ainu studies. In structure, the resemblances which the Ainu presents
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Speaker 1: to Japanese are outweighed by the differences, and though it
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Speaker 1: may ultimately prove to fall into a Northeast Asiatic group
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Speaker 1: of languages, this is so far from being made out
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Speaker 1: that it is safest for the present to treat both
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Speaker 1: race and language as isolated inasmuch as the little civilization
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Speaker 1: now possessed by the Ainus, as in great measure, been
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Speaker 1: learnt from the Japanese, it is natural that their modern
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Speaker 1: language should have picked up numbers of Japanese words, from
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Speaker 1: the name of Kamui, which they give to their gods,
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Speaker 1: down to the riis beer or sakka, in which they
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Speaker 1: seek continual drunkenness, now their main source of enjoyment. One
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Speaker 1: purpose which their language serves is to prove how widely
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Speaker 1: they once spread over the country now Japan, where place
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Speaker 1: names alone remain to indicate a former Ainu population. Some
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Speaker 1: of these are unmistakably Anu, as Yamashiro which must have
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Speaker 1: meant land of chestnut trees, and Shikyu place of rushes. Others,
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Speaker 1: if interpreted as Japanese, have a far fet sense, as
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Speaker 1: for instance, the villages of Mennai and Tonami, which if
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Speaker 1: treated as Japanese would signify inside permission and hares in
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Speaker 1: a row, whereas if taken to be originally Anu, they
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Speaker 1: may bear the reasonable sense of bad stream and stream
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Speaker 1: from the lake. The inference from records and local names,
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Speaker 1: worked out with great care by Professor Chamberlain, is that
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Speaker 1: the Ainus were truly the predecessors of the Japanese all
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Speaker 1: over the archipelago. The dawn of history shows them to us,
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Speaker 1: living far to the south and west of their present haunts,
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Speaker 1: and ever since then, century by century, we see them
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Speaker 1: retreating eastwards and northwards, as steadily as the American Indian
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Speaker 1: has retreated westwards under the pressure of the colonists from Europe.
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Speaker 1: As with their language, so with their folklore, which largely
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Speaker 1: shows itself adopted from the Japanese. In the present collection,
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Speaker 1: the stories of the Salmon King thirty four, the Island
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Speaker 1: of Women thirty three, and others are based on episodes
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Speaker 1: of Japanese tales, sometimes belonging to worldwide cycles of myth,
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Speaker 1: as in the theme of the mortal who eats the
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Speaker 1: deadly food of Hades thirty five, which has its typical
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Speaker 1: example in the story of Persephone. On reading the short
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Speaker 1: but curious tale sixteen how it was settled who should
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Speaker 1: rule the world, one sees at once that the cunning
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Speaker 1: fox god has come in from the well known fox
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Speaker 1: mythology of Japan. And as to the very clever mythic
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Speaker 1: episode of looking for the sunrise in the West, I
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Speaker 1: find on inquiry of a Japanese gentleman living in Oxford,
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Speaker 1: mister Tsunetamori that this belongs to the tale of the
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Speaker 1: Wager of the Phoenix, known to all Japanese children, and
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Speaker 1: in which the phoenix is plainly derived from China. On
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Speaker 1: the other hand, there is much genuine Ainu matter in
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Speaker 1: the present collection. For instance, we learn from Professor Chamberlain's
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Speaker 1: above mentioned treatise why it is that pana Umbe on
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Speaker 1: the lower course of the river does the clever things,
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Speaker 1: while penna Umbe on the upper course of the river
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Speaker 1: is the stupid imitator who comes to grief. It is
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Speaker 1: simply the expression of the dislike and contempt of the
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Speaker 1: coast Ainus who tell the stories for the hill inws
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Speaker 1: farther up the rivers. It is needless to mention here
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Speaker 1: the many touches of anew ideas, morals and customs which
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Speaker 1: their stories disclose, for it is in noticing these that
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Speaker 1: much of the interest consists which the reader will feel
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Speaker 1: in perusing them. Their most important characteristic, indeed, is insisted
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Speaker 1: on by Professor Chamberlain in remarks of which the value
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Speaker 1: must not be overlooked. Of all the difficulties felt by
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Speaker 1: the student of folklore. The greatest is that of judging
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Speaker 1: how far those who tell and listen really believe their
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Speaker 1: childish wonder tales of talking beasts and the like, or
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Speaker 1: how far they make and take them as conscious fun
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Speaker 1: We ourselves are at the latter skeptical end, and many
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Speaker 1: peoples we can examine are in a half way state,
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Speaker 1: not altogether disbelieving that big stones may once have been giants,
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Speaker 1: or that it is a proper incident in a hero's
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Speaker 1: career to be swallowed by a monster and get out again,
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Speaker 1: but at the same time admitting that, after all, these
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Speaker 1: may be only old wives tales. Even savage tribes under
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Speaker 1: contact with civilized men are mostly in this intermediate state,
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Speaker 1: and thus Professor Chamberlain's statement as to the place of
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Speaker 1: folklore in the I Knew Mind, made as it has
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Speaker 1: been under his personal scrutiny, is a document of real consequence.
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Speaker 1: He satisfied himself that his I Knews were not making
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Speaker 1: believe like Europeans with nursery tales, but that the explanatory
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Speaker 1: myths of natural phenomena are to them theorems of physical science,
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Speaker 1: and the wonder tales are told under the impression that
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Speaker 1: they really happened. Those who maintain the serious value of
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Speaker 1: folklore as embodying early but quite real stages of philosophy
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Speaker 1: among mankind will be grateful for this collection, in spite
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Speaker 1: of its repulsive features, as furnishing the clearest evidence that
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Speaker 1: the basis of their argument is not only theoretical but actual.
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Speaker 1: Edward B. Tyler, I Knew Folklore by Basil Hall Chamberlain
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Speaker 1: prefatory remarks. I visited the island of Yezo for the
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Speaker 1: third time in the summer of eighteen eighty six, in
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Speaker 1: order to study the Aiknu language, with the view to
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Speaker 1: elucidate by its means the obscure problem of the geographical
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Speaker 1: nomenclature of Japan. But, as is apt to happen on
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Speaker 1: such occasions, the chief object of my visits soon ceased
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Speaker 1: to be the only object. He who would learn a
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Speaker 1: language must try to lisp in it, and more especially,
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Speaker 1: must he try to induce the natives to chatter in
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Speaker 1: it in his presence. Now in Yezo, subjects of discourse
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Speaker 1: are few. The in news stand too low in the
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Speaker 1: scale of humanity to have any notion of the civilized
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Speaker 1: art of making conversation. When therefore the fishing and the
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Speaker 1: weather are exhausted, the European sojourner, in one of their dreary,
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Speaker 1: filthy seaside hamlets, will find himself. At least I found
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Speaker 1: myself sadly at a loss for any further means of
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Speaker 1: setting his native companion's tongues in motion. It is then
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Speaker 1: that fairy tales come to the rescue. The Eews would
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Speaker 1: not suggest the idea themselves. To suggest ideas is not
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Speaker 1: their habit, but they are delighted to follow it when suggested.
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Speaker 1: Simply to repeat something which they have known by heart
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Speaker 1: ever since the days of their childhood is not such
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Speaker 1: an effort to their easily tired brains as is the
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Speaker 1: keeping up of a conversation with one who speaks their
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Speaker 1: language imperfectly. Their tongues are at once loosened. In my
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Speaker 1: own case, I found myself, after a short time listening
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Speaker 1: to the stories for their own sake, not merely as
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Speaker 1: linguistic exercises, and I ventured to include a few of
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Speaker 1: them in the memoir on the I News, which was
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Speaker 1: published a few months ago by the Imperial University of Japan.
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Speaker 1: Some remarks in a review of this memoir contained in
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Speaker 1: nature of the twelfth May eighteen eighty seven, have encouraged
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Speaker 1: me to believe that anthropologists and comparative mythologists may be
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Speaker 1: interested in having laid before them something more than mere
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Speaker 1: samples of the mental products of a people, which is
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Speaker 1: interesting for three reasons. Interesting because its domain once extended
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Speaker 1: over the entire Japanese archipelago. Interesting because absolutely nothing certain
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Speaker 1: is known as to its origin and affinities. Interesting because
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Speaker 1: it is, so to speak, almost at its last gasp.
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Speaker 1: I have therefore now collected and classified all the tales
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Speaker 1: that were communicated to me by anus in Anu during
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Speaker 1: my last stay in the island, and more latterly in Tokyo, when,
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Speaker 1: by the kind assistance of the President of the University,
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Speaker 1: mister H. Watanabe, an exceptionally intelligent I knew, was procured
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Speaker 1: from the North and spent a month in my house.
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Speaker 1: These tales formed the paper which I now have the
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Speaker 1: honor to offer for the acceptance of your learned society.
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Speaker 1: It would no doubt be possible to treat this subject
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Speaker 1: of Iknew folklore in great detail. The gloss might easily
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Speaker 1: be made longer than the text. Each story might be
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Speaker 1: analyzed according to the method proposed by the folklore society
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Speaker 1: of incidents might be appended to each, as in Messrs
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Speaker 1: Steel and Temples Charming wide awake stories from the Punjab
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Speaker 1: in Kashmir. More interesting to the anthropologist than such mechanical
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Speaker 1: dissection of each tale, considered as an independent entity, would
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Speaker 1: be the attempt to unravel the affinity of these Ainu tales,
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Speaker 1: how many of them, what parts of them are original,
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Speaker 1: how many of them are borrowed, and whence? To carry
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Speaker 1: out such an investigation with that completeness, which would alone
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Speaker 1: give it serious value, would necessitate a greater expenditure of
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Speaker 1: time than my duties will allow of, perhaps also a
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Speaker 1: fund of multifarious knowledge, which I do not possess. I
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Speaker 1: would therefore merely suggest in passing that the probabilities of
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Speaker 1: the case are in favor of the Ainus, having borrowed
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Speaker 1: from their only clever neighbors, the Japanese. The advent of
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Speaker 1: the Russians is so recent that they need hardly be
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Speaker 1: counted in this connection. The reason for attributing to the
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Speaker 1: Japanese rather than to the Ainus the prior possession, which,
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Speaker 1: by the way, by no means implies the invention of
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Speaker 1: the tales common to both races are partly general, partly special.
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Speaker 1: Thus it is a priori likely that the stupid and
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Speaker 1: barbarous will be taught by the clever and educated, not
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Speaker 1: the clever and educated by the stupid and barbarous. On
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Speaker 1: the other hand, as I have elsewhere demonstrated, a comparative
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Speaker 1: study of the languages of the two peoples shows clearly
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Speaker 1: that this a priori view is fully borne out so
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Speaker 1: far as the linguistic domain is concerned. The same remark
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Speaker 1: applies to social customs, even in religion. The most conservative
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Speaker 1: of all institutions, especially among barbarians, the Ainus have suffered
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Speaker 1: Japanese influence to intrude itself. It is Japanese rice beer
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Speaker 1: under its Japanese name of sakka, which they offer in
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Speaker 1: libations to their gods. Their very word for prayer seems
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Speaker 1: to be archaic Japanese. A medieval Japanese hero, Yoshitsunna, is
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Speaker 1: generally allowed to be held in religious reverence by them.
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Speaker 1: The idea of earthquakes being caused by the wriggling of
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Speaker 1: a gigantic fish under the earth is shared by the
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Speaker 1: Inus with the Japanese and with several other races. At
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Speaker 1: the same time, the general tenor and tendency of the
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Speaker 1: tales and traditions of the Ainus wear a widely different
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Speaker 1: aspect from that which characterizes the folklore of Japan. The Ainus,
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Speaker 1: in their humble way, are addicted to moralizing and to
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Speaker 1: speculating on the origin of things. A perusal of the
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Speaker 1: following tales will show that a surprisingly large number of
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Speaker 1: them or attempts to explain some natural phenomenon or to
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Speaker 1: exemplify some simple precept. In fact, they are science, physical science,
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Speaker 1: and moral science at a very early stage. The explanations
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Speaker 1: given in these tales completely satisfy the adult Ainu mind
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Speaker 1: of the present day. The Ainu fairy tales are not,
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Speaker 1: as ours are survivals from an earlier stage of thought.
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Speaker 1: They spring out of the present state of thought, even
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Speaker 1: if not invented of recent years. They fit in with
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Speaker 1: the present I new view of things, so much so
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Speaker 1: that an I Knew who recounts one of his stories
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Speaker 1: does so under the impression that he is narrating an
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Speaker 1: actual event. He does not make believe like the European nurse,
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Speaker 1: even like the European child, who has always in some
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Speaker 1: nook or corner of his mind a presentiment of the
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Speaker 1: skepticism of his later years. So far as I can judge,
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Speaker 1: that disease of language, which we call metaphor, and which
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Speaker 1: is held by some great authorities to have been the
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Speaker 1: chief factor in the fabrication of aryan myth, has no
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Speaker 1: place in inew fairyland. Neither have the phenomena of the
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Speaker 1: weather attracted more attention than other things. But I speak
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Speaker 1: subject to correction. Perhaps it is not wise to invite
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Speaker 1: controversy on such a point unless one is well armed
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Speaker 1: for the fighting. An elaborate analysis of the Ainu fairy tales,
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Speaker 1: and a discussion of their origin and affinities. What I
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Speaker 1: venture to offer for your society's acceptance is a simple
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Speaker 1: text of the tales themselves, rendered into English. Nine of
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Speaker 1: them have already been printed in the Iinu Memoir already
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Speaker 1: referred to. One has been printed, but not quite in
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Speaker 1: its genuine form, which decency was supposed to forbid at
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Speaker 1: the end of mister Bachelor's grammar, included in the same memoir,
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Speaker 1: while the others are now given to the world for
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Speaker 1: the first time, never having yet appeared in any language,
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Speaker 1: not even in Japanese. I would draw special attention to
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Speaker 1: the character of the translation as being an absolutely literal one.
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Speaker 1: In the case of all those stories which I originally
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Speaker 1: wrote down in Anu from the dictation of native informants.
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Speaker 1: As time pressed, however, I sometimes had the story told
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Speaker 1: me more rapidly and wrote it down afterwards in English only,
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Speaker 1: but never more than a few hours afterwards. In such cases,
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Speaker 1: though every detail is preserved, the rendering is of course
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Speaker 1: not actually literal. This and the fact that there were
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Speaker 1: several informants, will account for the difference of style between
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Speaker 1: the various stories. I have appended to each story either
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Speaker 1: the words translated literally or the words written down from memory,
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Speaker 1: together with the date and the name of the informant,
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Speaker 1: in order that those who use the collection may know
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Speaker 1: exactly what it is that they are handling. In all
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Speaker 1: such matters, absolute accuracy, absolute literalness, wherever attainable, is surely
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Speaker 1: the one thing necessary. Not all the charm of diction,
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Speaker 1: not all the ingenious theories in the world, can for
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Speaker 1: a moment be set in the balance against rigid exactness,
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Speaker 1: even if some of the concomitants of rigid exactness are
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Speaker 1: such as to spoil the subject for popular treatment. The truth,
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Speaker 1: the stark, naked truth, the truth without so much as
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Speaker 1: a loin cloth on should surely be the investigator's sole
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Speaker 1: aim when having discovers a new set of facts, he
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Speaker 1: undertakes to present them to the consideration of the scientific world.
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Speaker 1: Of course, I new tales, like other tales, may also
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Speaker 1: be treated from a literary point of view. Some of
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Speaker 1: the tales of the present collection, prettily illustrated with pictures
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Speaker 1: by Japanese artists and altered, expurgated and arranged briguineabus puerisquay,
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Speaker 1: are at the present moment being prepared by Messrs Ticknor
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Speaker 1: and Company of Boston, who thought with me that such
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Speaker 1: a venture might please our little ones, both in England
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Speaker 1: and in the United States. But such things have no
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Speaker 1: scientific value. They are not meant to have any. They
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Speaker 1: are mere juvenile literature, whose English dressing up has as
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Speaker 1: little relation to the barbarous original as the Paris fashions
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Speaker 1: have to the anatomy of the human frame. The present paper,
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Speaker 1: on the contrary, is intended for the sole perusal of
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Speaker 1: the anthropologist and ethnologists, who would be deprived of one
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Speaker 1: of the best means of judging of the state of
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Speaker 1: the Iknew mind, if the hideous indecencies of the original
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Speaker 1: were omitted or its occasional ineptitude furbished up I Knew
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Speaker 1: mothers lulling their babies to sleep as they rock them
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Speaker 1: in the cradle, hung over the kitchen fire use words
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Speaker 1: touch on subjects which we never mention, and that precisely
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Speaker 1: is a noteworthy characteristic. The innocent savage is not found
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Speaker 1: in innu Land, if indeed he is to be found anywhere,
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Speaker 1: The Iinw's imagination is as prurient as that of any
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Speaker 1: Zola and far more outspoken. Pray therefore put the blame
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Speaker 1: on him. If much of the language of the present
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Speaker 1: collection is such as it is not usual to see
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Speaker 1: in print. I New stories in Iknew Conversation are the
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Speaker 1: intellectual counterpart of the dirt, the lice, and the skin
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Speaker 1: diseases which cover I New bodies. For the fourfold classification
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Speaker 1: of the stories, no importance is claimed. It was necessary
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Speaker 1: to arrange them somehow, and the division into tales accounting
19:58
Speaker 1: for the origin of phenomena, moral tales, tales of the
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Speaker 1: Panaumbe and Penaumbe cycle, and miscellaneous tales, suggested itself as
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Speaker 1: a convenient working arrangement. The scraps of folklore which have
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Speaker 1: been added at the end may perhaps be considered out
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Speaker 1: of place in a collection of tales. But I thought
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Speaker 1: it better to err on the side of inclusion than
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Speaker 1: on that of exclusion, For it may be presumed that
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Speaker 1: the object of any such investigation is rather to gain
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Speaker 1: as minute an acquaintance as possible with the mental products
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Speaker 1: of the people studied, than scrupulously to conform to any system.
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Speaker 1: There must be a large number of ininew fairy tales.
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Speaker 1: Besides these here given as the chief tellers of stories
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Speaker 1: in Ainu Land, as in Europe, are the women. And
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Speaker 1: I had mine from men only the I knew women,
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Speaker 1: being much too shy of male foreigners for it to
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Speaker 1: be possible to have much conversation with them. Even of
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Speaker 1: the tales I myself heard, several were lost through the
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Speaker 1: destruction of certain papers, among others, at least three of
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Speaker 1: the pana Umbe and penna Umbe cycle, which I do
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Speaker 1: not trust myself to reconstruct from memory at this distance
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Speaker 1: of time. Many precious hours were likewise wasted, and much
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Speaker 1: material rendered useless by the national avites of drunkenness. A
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Speaker 1: whole month that Hakodatea was spoilt in this way, and
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Speaker 1: nothing obtained from an Ainu named Tomtare, who had been
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Speaker 1: procured for me by the kindness of h E the
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Speaker 1: governor of hakodate One can have intercourse with men who
21:29
Speaker 1: smell badly and who suffer, as almost all I news do,
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Speaker 1: from lice and from a variety of disgusting skin diseases.
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Speaker 1: It is a mere question of endurance and of disinfectants.
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Speaker 1: But it is impossible to obtain information from a drunkard.
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Speaker 1: A third reason for the comparatively small number of tales
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Speaker 1: which it is possible to collect during a limited period
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Speaker 1: of intercourse is the frequency of repetitions. No doubt, such
21:54
Speaker 1: repetitions have a confirmatory value, especially when the repetition is
21:59
Speaker 1: of the nature of avant. Still, one would willingly spare
22:02
Speaker 1: them for the sake of new tales. The Ainu names
22:06
Speaker 1: appended to the stories are those of the men by
22:08
Speaker 1: whom they were told to me. That is, Penri, the
22:11
Speaker 1: aged chief of Piratori, Ishanashte of Shumunkote, Kanariki of Poropet
22:17
Speaker 1: Japanese Horobetsu, and kuteyosh Guru of Sapporo. Tomtare of Europe
22:23
Speaker 1: does not appear, for the reason mentioned above, which spoilt
22:26
Speaker 1: all his usefulness. The only mythological names which appear are
22:31
Speaker 1: Oki Kurumi, whom the Ainus regard as having been their
22:35
Speaker 1: civilizer in very ancient times, his sister wife Turash or Turashi,
22:40
Speaker 1: and his henchmen Samayunguru. The divine symbols of which such
22:45
Speaker 1: constant mention is made in the tales are the inao
22:48
Speaker 1: or whittled sticks, frequently described in books of travels. Basil
22:54
Speaker 1: Hull Chamberlain, Mian Noshta, Japan, twentieth July eighteen eighty seven,
23:01
Speaker 1: end of introductory material recording by ex Patriot in Bangor, Maine,
23:12
Speaker 1: Part one, Section one of I Knew Folk Tales by
23:16
Speaker 1: Basil Hall Chamberlain. This LibriVox recording is in the public domain.
23:21
Speaker 1: Recording by ex Patriot in Bangor, Maine, Part one Tales
23:26
Speaker 1: accounting for the Origin of all Phenomena, Section one, Tail one.
23:32
Speaker 1: The rat and the Owl. An owl had put by
23:36
Speaker 1: for next day the remains of something dainty which he
23:39
Speaker 1: had to eat, but a rat stole it, whereupon the
23:42
Speaker 1: owl was very angry and went off to the rat's
23:45
Speaker 1: house and threatened to kill him, but the rat apologized, saying,
23:49
Speaker 1: I will give you this gimlet and tell you how
23:51
Speaker 1: you can obtain from it pleasure far greater than the
23:54
Speaker 1: pleasure of eating the food which I was so rude
23:56
Speaker 1: as to eat. Up. Look here, you must stick the
23:59
Speaker 1: gimlet with the sharp point upwards in the ground at
24:02
Speaker 1: the foot of this tree. Then go to the top
24:04
Speaker 1: of the tree yourself and slide down the trunk. Then
24:07
Speaker 1: the rat went away, and the owl did as the
24:10
Speaker 1: rat had instructed him, But sliding down onto the sharp gimlet,
24:15
Speaker 1: his anus was transfixed, and he suffered great pain, and
24:18
Speaker 1: in his grief and rage, went off to kill the rat.
24:22
Speaker 1: But again the rat met him with apologies, and as
24:25
Speaker 1: a peace offering, gave him a cap for his head.
24:29
Speaker 1: These events account for the thick cap of erect feathers
24:33
Speaker 1: which the owl wears to this day, and also for
24:36
Speaker 1: the enmity between the owl and the rat. Written down
24:40
Speaker 1: from memory told by Inashte twenty fifth November eighteen eighty six,
24:47
Speaker 1: Tale two the Loves of the thunder Gods. Two young
24:52
Speaker 1: thunder gods, sons of the chief thunder God, fell violently
24:56
Speaker 1: in love with the same anew woman, said one of
25:00
Speaker 1: them to the other in a joking way, I will
25:02
Speaker 1: become a flea so as to be able to hop
25:05
Speaker 1: into her bosom, said the other, I will become a louse,
25:08
Speaker 1: so as to be able to stay always in her bosom.
25:12
Speaker 1: Are those your wishes, cried their father, the chief thunder God,
25:16
Speaker 1: You shall be taken at your word. And forthwith the
25:19
Speaker 1: one of them who had said he would become a
25:20
Speaker 1: flea was turned into a flea, while he who said
25:24
Speaker 1: he would become a louse was turned into a louse.
25:26
Speaker 1: Hence all the fleas and lice that exist at the
25:29
Speaker 1: present day. This accounts for the fact that whenever there
25:33
Speaker 1: is a thunder storm, fleas jump out of all sorts
25:36
Speaker 1: of places where there were none to be seen before.
25:40
Speaker 1: Written down from memory told by Ishanashta, twenty seventh November
25:45
Speaker 1: eighteen eighty six, Tail three. Why dogs cannot speak? Formerly
25:52
Speaker 1: dogs could speak, Now they cannot. The reason is that
25:55
Speaker 1: a dog belonging to a certain man a long time
25:58
Speaker 1: ago in he eagled his master into the forest under
26:02
Speaker 1: the PreTect of showing him game, and there caused him
26:05
Speaker 1: to be devoured by a bear. Then the dog went
26:08
Speaker 1: home to his master's widow and lied to her, saying,
26:11
Speaker 1: my master has been killed by a bear. But when
26:14
Speaker 1: he was dying, he commanded me to tell you to
26:16
Speaker 1: marry him in his stead. The widow knew that the
26:19
Speaker 1: dog was lying, but he kept on urging her to
26:22
Speaker 1: marry him. So at last, in her grief and rage,
26:26
Speaker 1: she threw a handful of dust into his open mouth.
26:29
Speaker 1: This made him unable to speak any more, and therefore
26:32
Speaker 1: no dogs can speak even to this very day. Written
26:37
Speaker 1: down from memory, told by Ishanashta, twenty ninth November eighteen
26:41
Speaker 1: eighty six, Tail four. Why the cock cannot fly. When
26:48
Speaker 1: the Creator had finished creating the world and had returned
26:51
Speaker 1: to the sky, he sent down the cock to see
26:55
Speaker 1: whether the world was good or not, with orders to
26:57
Speaker 1: come back at once. But the world was so beautiful
27:00
Speaker 1: that the cock, unable to tear himself away, kept lingering
27:04
Speaker 1: on from day to day. At last, after a long time,
27:08
Speaker 1: he was on his way flying back up to the sky.
27:11
Speaker 1: But God, angry with him for his disobedience, stretched forth
27:15
Speaker 1: his hand and beat him down to earth, saying you
27:18
Speaker 1: are not wanted in the sky any more. That is why,
27:21
Speaker 1: to this very day the cock cannot fly high. Written
27:26
Speaker 1: down from memory pulled by Penley eighteenth July eighteen eighty six,
27:33
Speaker 1: Tail five, The Origin of the Hare. Suddenly there was
27:37
Speaker 1: a large house on the top of a mountain, wherein
27:40
Speaker 1: were six people, beautifully arrayed, but constantly quarreling. Whence they
27:45
Speaker 1: came was unknown. Thereupon Okikurumi came and said, oh, you
27:49
Speaker 1: bad hairs, you wicked hairs. Who does not know your origin?
27:53
Speaker 1: The children in the sky were pelting each other with snowballs,
27:57
Speaker 1: and the snow balls fell into the world of men,
28:00
Speaker 1: As it would be a pity to waste anything that
28:02
Speaker 1: falls from the sky. The snowballs were turned into hairs.
28:05
Speaker 1: And those hairs are you? You who dwell in this
28:08
Speaker 1: world which belongs to me? Should not quarrel? What is
28:11
Speaker 1: it that you are making such a noise about? With
28:15
Speaker 1: these words, Okikurumi seized a fire brand and beat each
28:20
Speaker 1: of the six with it in turn. Thereupon all the
28:22
Speaker 1: hairs ran away. This is the origin of the hair god.
28:26
Speaker 1: And for this reason the body of the hair is
28:29
Speaker 1: white because made of snow, while its ears, which are
28:33
Speaker 1: the place where it was charred by the fire brand,
28:35
Speaker 1: are black. Translated literally told by Penry tenth July eighteen
28:41
Speaker 1: eighty six, Tale six, The position of the private parts.
28:48
Speaker 1: At the beginning of the world, it had been the
28:50
Speaker 1: creator's intention to place both men's and women's genitals on
28:54
Speaker 1: their foreheads, so that they might be able to procreate
28:57
Speaker 1: children easily. But the otter made mistake in conveying the
29:01
Speaker 1: message to that effect, and that is how the genitals
29:04
Speaker 1: come to be in the inconvenient place they are now in.
29:08
Speaker 1: Written down from memory, told by Ishanashta, eleventh July eighteen
29:13
Speaker 1: eighty six, Tale seven, The reason for there being no
29:19
Speaker 1: fixed time for human beings to copulate. Anciently, the creators
29:24
Speaker 1: summoned all the birds and beasts, the gods and devils
29:28
Speaker 1: together in order to instruct them on the subject of copulation.
29:32
Speaker 1: So the birds and all the others of every sore
29:34
Speaker 1: assembled and learnt from the Creator when to copulate and
29:38
Speaker 1: when to give birth to their young. Then the Creator
29:41
Speaker 1: said to the horse, oh, thou divine ancestor of horses,
29:45
Speaker 1: it would be well for thee to copulate one spring
29:48
Speaker 1: and to give birth to thy young in the spring
29:50
Speaker 1: of the following year. And thou mayst eat of any
29:53
Speaker 1: of the grass that may grow in any land. At
29:56
Speaker 1: these words, the horse was delighted, and forthwith trotted. But
30:01
Speaker 1: as he rose he kicked God in the forehead. So
30:04
Speaker 1: God was very angry and pressed his hand to his head,
30:07
Speaker 1: so much did it hurt him. Meanwhile, the ancestor of
30:10
Speaker 1: man came in and asked, saying, how about me, when
30:14
Speaker 1: shall I copulate, to which God, being still angry, replied,
30:18
Speaker 1: whenever you like. For this reason, that race of creatures,
30:22
Speaker 1: which is called man, copulate at all times. Translated literally
30:27
Speaker 1: told by Ishanashta, twelfth July eighteen eighty six. Tale eight
30:34
Speaker 1: the owl and the tortoise. The tortoise god in the
30:38
Speaker 1: sea and the owl God on land were very intimate.
30:42
Speaker 1: The tortoise spoke, thus, your child is a boy, My
30:45
Speaker 1: child is a girl. So it would be good for
30:47
Speaker 1: us to unite them in marriage. If I send into
30:50
Speaker 1: the river the fish that there are in the sea,
30:54
Speaker 1: your son and my daughter, being both of them enabled
30:56
Speaker 1: to eat fish, will possess the world. Thus spoke the tortoise.
31:00
Speaker 1: The owl was greatly obliged. For this reason, the child
31:04
Speaker 1: of the tortoise and the child of the owl became
31:06
Speaker 1: husband and wife. For this reason, the owl without the
31:09
Speaker 1: least hesitation eats every fish that comes into the river.
31:14
Speaker 1: Translated literally told by Penry fifteenth July eighteen eighty six.
31:21
Speaker 1: Tale nine How a man got the better of two foxes.
31:26
Speaker 1: A man went into the mountains to get bark to
31:29
Speaker 1: make rope with, and found a hole. To this hole
31:32
Speaker 1: there came a fox who spoke as follows, though he
31:35
Speaker 1: was a fox in human language, I know of something
31:38
Speaker 1: from which great propheit may be derived. Let us go
31:41
Speaker 1: to the place tomorrow, to which the fox inside the
31:45
Speaker 1: hole replied as follows, What profitable thing do you allude
31:49
Speaker 1: to after hearing about it? I will go with you
31:52
Speaker 1: if it sounds likely to be profitable, and if not, not,
31:56
Speaker 1: the fox outside spoke. Thus, the profitable thing to be
32:00
Speaker 1: done is this. I will come here tomorrow about the
32:03
Speaker 1: time of the midday meal. You must be waiting for
32:06
Speaker 1: me then, and we will go off together. If you
32:09
Speaker 1: take the shape of a horse and we go off together,
32:12
Speaker 1: I taking the shape of a man and riding on
32:14
Speaker 1: your back, we can go down to the shore where
32:16
Speaker 1: dwell human beings possessed of plenty of food and all
32:20
Speaker 1: sorts of other things, as there is sure to be
32:23
Speaker 1: among the people. Someone who wants a horse, I will
32:26
Speaker 1: sell you to him who thus wants a horse. I
32:28
Speaker 1: can then buy a quantity of precious things and of food.
32:32
Speaker 1: Then I shall run away, and you, having the appearance
32:34
Speaker 1: of a horse, will be led out to eat grass
32:36
Speaker 1: and be tied up somewhere on the hillside. Then if
32:40
Speaker 1: I come and help you to escape, and we divide
32:42
Speaker 1: the food and the precious things equally between us, it
32:45
Speaker 1: would be profitable for both of us. Thus spoke the
32:48
Speaker 1: fox outside the hole, and the fox inside the hole
32:52
Speaker 1: was very glad and said, come and fetch me early tomorrow,
32:55
Speaker 1: and we will go off together. The man was hidden
32:58
Speaker 1: in the shade of the tree and had been listening.
33:02
Speaker 1: Then the fox who had been standing outside went away,
33:04
Speaker 1: and the man too went home for the night. But
33:07
Speaker 1: he came back next day to the mouth of the
33:09
Speaker 1: hole and spoke, thus imitating the voice of the fox
33:13
Speaker 1: whom he had heard speaking outside the hole the day before. Here,
33:16
Speaker 1: I am come out at once. If you will turn
33:19
Speaker 1: into a horse, we will go down to the shore.
33:22
Speaker 1: The fox came out. It was a big fox. The
33:25
Speaker 1: man said, I have come already turned into a man.
33:28
Speaker 1: If you turn into a horse, it will not matter,
33:30
Speaker 1: even if we are seen by other people. The fox
33:33
Speaker 1: shook itself and became a large chestnut, that is, red horse.
33:37
Speaker 1: Then the two went off together and came to a
33:39
Speaker 1: very rich village, plentifully provided with everything. The man said,
33:44
Speaker 1: I will sell this horse to anybody who wants one.
33:47
Speaker 1: As the horse was a very fine one, everyone wanted
33:50
Speaker 1: to buy it. So the man bartered it for a
33:52
Speaker 1: quantity of food and precious things, and then went away.
33:56
Speaker 1: Now the horse was such a peculiarly fine one that
34:00
Speaker 1: its new owner did not like to leave it out
34:02
Speaker 1: of doors, but always kept it in the house. He
34:05
Speaker 1: shut the door, and he shut the window and cut
34:08
Speaker 1: grass to feed it with. But though he fed it,
34:10
Speaker 1: it could not, being really a fox, eat grass at all.
34:14
Speaker 1: All it wanted to eat was fish. After about four
34:17
Speaker 1: days it was like to die. At last, it made
34:19
Speaker 1: its escape through the window and ran home, and, arriving
34:22
Speaker 1: at the place where the other fox lived, wanted to
34:25
Speaker 1: kill it, But it discovered that the trick had been
34:28
Speaker 1: played not by its companion fox, but by the man.
34:31
Speaker 1: So both the foxes were very angry and consulted about
34:35
Speaker 1: going to find the man and kill him. But though
34:37
Speaker 1: the two foxes had decided. Thus the man came and
34:40
Speaker 1: made humble excuses, saying, I came the other day because
34:44
Speaker 1: I had overheard you two foxes plotting, and then I
34:47
Speaker 1: cheated you for this, I humbly beg your pardon. Even
34:50
Speaker 1: if you do kill me, it will do no good.
34:53
Speaker 1: So henceforward I will brew rice beer for you, and
34:56
Speaker 1: set up the divine symbols for you, and worship you,
34:59
Speaker 1: worship you forever. In this way you will derive greater
35:03
Speaker 1: propit than you would derive from killing me. Fish too,
35:06
Speaker 1: Whenever I make a good catch, I will offer to
35:08
Speaker 1: you as an act of worship. This being so, the
35:11
Speaker 1: creatures called men shall worship you forever. The foxes, hearing this,
35:16
Speaker 1: said that is capital. We think that will do very well.
35:20
Speaker 1: Thus baked the foxes. Thus does it come about that
35:23
Speaker 1: all men, both Japanese and I knew, worship the fox
35:27
Speaker 1: So it is said, translated literally told by Ishanashta, fifteenth
35:32
Speaker 1: July eighteen eighty six. Tale ten the man who married
35:38
Speaker 1: the bear goddess. It was a very populous village. It
35:42
Speaker 1: was a village having both plenty of fish and plenty
35:45
Speaker 1: of venison. It was a place lacking no kind of food. Nevertheless,
35:50
Speaker 1: once upon a time a famine set in. There was
35:52
Speaker 1: no food, no venison, no fish, nothing to eat at all.
35:56
Speaker 1: There was a famine. So in that populous village all
36:00
Speaker 1: the people died. Now the village chief was a man
36:03
Speaker 1: who had two children, a boy and a girl. After
36:06
Speaker 1: a time, only those two children remained alive. Now the
36:09
Speaker 1: girl was the older of the two, and the boy
36:11
Speaker 1: was the younger. The girl spoke, thus, as for me,
36:15
Speaker 1: it does not matter even if I do die, since
36:17
Speaker 1: I am a girl. But you, being a boy, can,
36:20
Speaker 1: if you like, take up our father's inheritance. So you
36:24
Speaker 1: should take these things with you, use them to buy
36:26
Speaker 1: food with, eat it, and live. So spoke the girl,
36:30
Speaker 1: and took out a bag made of cloth and gave
36:32
Speaker 1: it to him. Then the boy went out onto the
36:35
Speaker 1: sand and walked along the sea shore. When he had
36:38
Speaker 1: walked on the sand for a long time, he saw
36:40
Speaker 1: a pretty little house a short way inland. Near it
36:43
Speaker 1: was lying the carcass of a large whale. The boy
36:46
Speaker 1: went to the house and after a time entered it.
36:50
Speaker 1: On looking around, he saw a man of divine appearance.
36:53
Speaker 1: The man's wife, too, looked like a goddess, and was
36:55
Speaker 1: dressed altogether in black raimond. The man was dressed altogether
36:59
Speaker 1: in speckled raiment. The boy went in and stood by
37:03
Speaker 1: the door. The man said to him, welcome to you,
37:06
Speaker 1: whensoever you may have come. Afterward, a lot of the
37:09
Speaker 1: whale's flesh was boiled, and the boy was feasted on it,
37:13
Speaker 1: but the woman never looked towards him. Then the boy
37:16
Speaker 1: went out and fetched his parcel, which he had left outside.
37:20
Speaker 1: He brought in the bag made of cloth which had
37:22
Speaker 1: been given to him by his sister, and opened its mouth.
37:25
Speaker 1: On taking out and looking at the things inside it,
37:28
Speaker 1: they were found to be very precious treasure. I will
37:31
Speaker 1: give you these treasures in payment for the food, said
37:33
Speaker 1: the boy, and gave them to that divine looking man
37:36
Speaker 1: of the house. The god, having looked at them, said
37:39
Speaker 1: they are very beautiful treasures. He said again, you need
37:43
Speaker 1: not have paid me for the food, But I will
37:45
Speaker 1: take these treasures of yours, carry them to my other house,
37:49
Speaker 1: and bring you my own treasures in exchange for them.
37:52
Speaker 1: As for this whale's flesh, you can eat as much
37:54
Speaker 1: of it as you like without payment. Having said this,
37:57
Speaker 1: he went off with the lad's treasures. Then the lad
38:00
Speaker 1: and the woman remained together. After a time, the woman
38:04
Speaker 1: turned to the lad and said, you, lad, listen to
38:07
Speaker 1: me when I speak. I am the Baar goddess. This
38:09
Speaker 1: husband of mine is the dragon God. There is no
38:13
Speaker 1: one so jealous as he is. Therefore, did I not
38:16
Speaker 1: look towards you, because I knew that he would be
38:18
Speaker 1: jealous if I look towards you. Those treasures of yours
38:22
Speaker 1: are treasures which even the gods do not possess. It
38:25
Speaker 1: is because he is delighted to get them that he
38:27
Speaker 1: has taken them with him to counterfeit them and bring
38:30
Speaker 1: you mock treasures. So when he shall have brought those
38:33
Speaker 1: treasures and shall display them, you must speak. Thus we
38:36
Speaker 1: need not exchange treasures I wish to buy the woman.
38:40
Speaker 1: If you speak thus, he will go angrily away because
38:43
Speaker 1: he is such a jealous man. Then afterwards we can
38:46
Speaker 1: marry each other, which will be very pleasant. That is
38:50
Speaker 1: how you must speak. That was what the woman said. Then,
38:54
Speaker 1: after a certain time, the man of divine appearance came back, grinning.
38:59
Speaker 1: He came bringing too sets of treasures, the treasures which
39:01
Speaker 1: were treasures, and his own other treasures. The gods spoke thus, you, lad,
39:07
Speaker 1: as I have brought the treasures, which are your treasures,
39:09
Speaker 1: it would be well to exchange them for my treasures.
39:12
Speaker 1: The boy spoke, thus, though I should like to have treasures, also,
39:17
Speaker 1: I want your wife even more than I want the treasures.
39:19
Speaker 1: So please give me your wife instead of the treasures,
39:22
Speaker 1: Thus spoke the lad. Yet no sooner uttered the words
39:26
Speaker 1: than he was stunned by a clap of thunder above
39:28
Speaker 1: the house. On looking around him, the house was gone,
39:32
Speaker 1: and only he and the goddess were left together. He
39:35
Speaker 1: came to his senses the treasures were there also. Then
39:39
Speaker 1: the woman spoke, thus, what has happened is that my
39:43
Speaker 1: dragon husband has gone away in a rage, and has
39:46
Speaker 1: therefore made this noise. Because you and I wish to
39:49
Speaker 1: be together, now we can live together, thus spoke the goddess.
39:53
Speaker 1: Afterwards they lived together. This is why the bear is
39:57
Speaker 1: a creature half like a human being. Translated literally told
40:02
Speaker 1: by Ishanashta, ninth November eighteen eighty six and of Part one,
40:09
Speaker 1: section one recording by ex patriot in Bangor, Maine, Part one,
40:20
Speaker 1: section two of Ainu Folk Tales by Basil Hull Chamberlain.
40:25
Speaker 1: This Librivax recording is in the public domain. Recording by
40:29
Speaker 1: expatriot in Bangor, Maine, Part one Tales Accounting for the
40:34
Speaker 1: Origin of All Phenomena, Section two, Tail eleven. The two foxes,
40:41
Speaker 1: the mole, and the crows, two brother foxes consulted together.
40:46
Speaker 1: Thus it would be fun for us to go down
40:48
Speaker 1: among men and assume human shape. So they made treasures,
40:52
Speaker 1: and they made garments out of the leaves of various trees,
40:55
Speaker 1: and they made various things to eat, and cakes out
40:58
Speaker 1: of the gum which comes out of trees. But the
41:01
Speaker 1: mole gods saw them making all these preparations. So the
41:04
Speaker 1: mole made a place like a human village and placed
41:07
Speaker 1: himself in it under the disguise of a very old man.
41:11
Speaker 1: The foxes came to that village. They came to the
41:14
Speaker 1: very old man's house, and the mole himself made beautiful treasures,
41:18
Speaker 1: and made garments out of various herbs and leaves of trees,
41:22
Speaker 1: and taking mulberries and grapes from the tops of the trees,
41:25
Speaker 1: he made good food. On the arrival of the foxes,
41:29
Speaker 1: the mole invited all the crows in the place, and
41:32
Speaker 1: all sorts of birds. He gave them human shape and
41:35
Speaker 1: placed them as owners in the houses of the village.
41:38
Speaker 1: Then the mole, as chief of the village, was a
41:40
Speaker 1: very old man. Then the foxes came, having assumed the
41:44
Speaker 1: shape of men, they thought the place was a human village.
41:48
Speaker 1: The old chief bought all the things which the foxes
41:50
Speaker 1: had brought on their backs, all their treasures and all
41:53
Speaker 1: their food. Then the old man displayed to them his
41:56
Speaker 1: own beautiful treasures. The old man displayed all his beautiful things,
42:00
Speaker 1: his garments. The foxes were much pleased. Then the old
42:04
Speaker 1: man spoke, thus, oh, you strangers, as there is a
42:08
Speaker 1: dance in my village, it will be well for you
42:10
Speaker 1: to see it. Then all the people in the village
42:13
Speaker 1: danced all sorts of dances. But at last, owing to
42:16
Speaker 1: their being birds, they began to fly upwards, notwithstanding their
42:21
Speaker 1: human shape. The foxes saw this and were much amused.
42:25
Speaker 1: The foxes ate both of the mulberries and of the grapes.
42:28
Speaker 1: They tasted very good. It was great fun too to
42:31
Speaker 1: see the dancing. Afterwards they went home. The foxes thought, thus,
42:37
Speaker 1: what is nicer even than treasures is the delicious food
42:40
Speaker 1: which human beings have. As we do not know what
42:43
Speaker 1: it is, let us go again and buy some more
42:46
Speaker 1: of it. So they again made treasures out of herbs.
42:49
Speaker 1: Then they again went down to that village. The mole
42:52
Speaker 1: was in a golden house, a large house. He was
42:55
Speaker 1: alone in it, having sent all the crows and the
42:58
Speaker 1: rest away. As the foxes entered the house and looked
43:01
Speaker 1: about them, they saw a very venerable god. The gods spoke, thus, oh,
43:06
Speaker 1: you foxes, because you had assumed human shape, you made
43:10
Speaker 1: all sorts of counterfeit treasures. I saw all that you did.
43:15
Speaker 1: It is by me, and because of this that you
43:17
Speaker 1: were brought here. You think this is a human village,
43:20
Speaker 1: but it is the village of me, your master, the mole.
43:23
Speaker 1: It seems you constantly do all sorts of bad things.
43:26
Speaker 1: If you do so, it is very wrong. So do
43:29
Speaker 1: not assume human shape anymore. If you will cease to
43:32
Speaker 1: assume human shape, you may henceforth eat your fill of
43:36
Speaker 1: these mulberries and grapes. You and your companion, the crows,
43:40
Speaker 1: may eat together of the mulberries and of all fruits
43:42
Speaker 1: at the top of the trees which the crows caused
43:45
Speaker 1: to drop down. This will be much more profitable for
43:48
Speaker 1: you than to assume human shape. Thus spoke the mole.
43:53
Speaker 1: Owing to this, the foxes left off assuming human shape,
43:56
Speaker 1: and from that time forward eat as they pleased of
44:00
Speaker 1: the mulberries and the grapes. When the crows let any drop,
44:03
Speaker 1: they went underneath the trees and ate them. They became
44:06
Speaker 1: very friendly together. Translated literally told by Ishanashta, eleventh November
44:13
Speaker 1: eighteen eighty six, Tail twelve. The Stolen Charm. A very
44:21
Speaker 1: rich man kept a puppy in a fox cup. Besides these,
44:24
Speaker 1: he possessed a tiny silver model of a ship, a
44:27
Speaker 1: charm given to him by some god, what God I
44:30
Speaker 1: know not. One day this charm was stolen and could
44:34
Speaker 1: nowhere be found. The rich man was so violently grieved
44:37
Speaker 1: at this that he lay down and refused old food
44:40
Speaker 1: and was liked to die. Meanwhile, the puppy and the
44:43
Speaker 1: fox cub played about in his room. But when they
44:46
Speaker 1: saw after some time that the man was really going
44:49
Speaker 1: to die, the fox cub said to the puppy, if
44:52
Speaker 1: our master dies, we shall die of hunger too, So
44:55
Speaker 1: we had better search for the charm. So they consulted
44:59
Speaker 1: as to the best way to say search for it,
45:01
Speaker 1: and at last the fox cub was struck by the
45:04
Speaker 1: idea that the ogre, who lived at the top of
45:06
Speaker 1: the large mountain that stands at the end of the world,
45:09
Speaker 1: might have stolen the charm and put it into his box.
45:12
Speaker 1: The fox cub seemed to see that this had really happened,
45:16
Speaker 1: so the two little animals determined to go and rescue
45:19
Speaker 1: the charm from the ogre. But they knew that they
45:22
Speaker 1: could not accomplish this alone and resolved to add the
45:25
Speaker 1: rat god to their number, So they invited the rat
45:28
Speaker 1: and the three went off dancing merrily. Now the ogre
45:32
Speaker 1: was always looking steadily in the direction of the sick
45:35
Speaker 1: rich man, hoping that he would die, so he did
45:38
Speaker 1: not notice the approach of the fox cub, the dog,
45:40
Speaker 1: and the rat, So when they reached the ogre's house,
45:43
Speaker 1: the rat, with the help of the fox cub, scooped
45:46
Speaker 1: out a passage under and into the house, by which
45:49
Speaker 1: all three made their way in. They then decided that
45:53
Speaker 1: it must be left to the rat to get hold
45:55
Speaker 1: of the charm by nibbling a hole in the box
45:57
Speaker 1: in which it has kept. Meanwhile, the fox cub assumed
46:01
Speaker 1: the shape of a little boy and the puppy that
46:03
Speaker 1: of a little girl. Two beautiful little creatures who danced
46:06
Speaker 1: and went through all sorts of antics, much to the
46:09
Speaker 1: amusement of the ogre. The ogre was, however, suspicious as
46:13
Speaker 1: to how they had come into the house and whence
46:16
Speaker 1: they had come, for the doors were not open, so
46:19
Speaker 1: he determined just to divert himself awhile by watching their frolics,
46:23
Speaker 1: and then to kill them. Meanwhile, the rat had nibbled
46:26
Speaker 1: a hole in the box, then getting into it, he
46:29
Speaker 1: rescued the charm and went out again through the passage
46:32
Speaker 1: in the ground. The little boy and girl disappeared too,
46:35
Speaker 1: how the ogre could not tell. He made to pursue
46:39
Speaker 1: them through the door when he saw them fleeing, but
46:41
Speaker 1: on second thought he came to the conclusion that, having
46:45
Speaker 1: been once taken in by a fox, there was no
46:47
Speaker 1: use in further endeavors, so he did not follow the
46:50
Speaker 1: three animals as they fled away. They returned to the village,
46:55
Speaker 1: the puppy and the fox cub to their master's house,
46:57
Speaker 1: a rat to its own place. Puppy and the fox
47:00
Speaker 1: cub took home with them the charm and placed it
47:03
Speaker 1: by their master's pillow, playing about near him and pulling
47:07
Speaker 1: his clothes. A little with their teeth. At length, he
47:10
Speaker 1: lifted his head and saw the charm. Then he worshiped
47:13
Speaker 1: it with great joy and gratitude. Afterwards, the fox, cub
47:17
Speaker 1: and the puppy caused him to see in a dream
47:20
Speaker 1: how the charm had been recovered through the rat's assistance.
47:23
Speaker 1: So he worshiped the rat. Also for this reason, the
47:27
Speaker 1: eye news do not think so very badly of the rat.
47:29
Speaker 1: After all. The fox, too, though often pursued by dogs,
47:34
Speaker 1: will sometimes make friends with them. And even when a
47:37
Speaker 1: dog is pursuing a fox, it will not bite the
47:40
Speaker 1: latter if it turns its face towards the pursuer. Written
47:44
Speaker 1: down from memory, told by Ishanashta, twenty one November eighteen
47:49
Speaker 1: eighty six, Tail thirteen. The Fox, the otter, and the monkey.
47:57
Speaker 1: In very ancient days, at the beginning of the war world,
48:00
Speaker 1: there were a fox and otter and a monkey, all
48:03
Speaker 1: three of whom lived on the most intimate terms of friendship.
48:07
Speaker 1: One day, the fox spoke to the other two as follows,
48:10
Speaker 1: what do you say to our going off somewhere and
48:13
Speaker 1: stealing food and treasures from the Japanese. His two companions
48:17
Speaker 1: having consented, they all went together to a distant place
48:21
Speaker 1: and stole a bag of beans, a bag of salt,
48:23
Speaker 1: and a mat from the house of a very rich man.
48:26
Speaker 1: When they had come home with their plunder, the fox said, Otter,
48:30
Speaker 1: you had better take the salt, for it will be
48:32
Speaker 1: useful to you in salting the fish which you catch
48:35
Speaker 1: in the water when you go fishing. Monkey, do you
48:38
Speaker 1: take the mat? It will be very useful for you
48:40
Speaker 1: to make your children dance upon. As for myself, I
48:44
Speaker 1: will take the bag of beans. After this, all three
48:47
Speaker 1: retired to their respective houses, and a little later the
48:51
Speaker 1: otter went to the river to fish, but as he
48:54
Speaker 1: took his bag of salt with him, when he made
48:56
Speaker 1: the plunge, all the salt was melted in a moment,
48:59
Speaker 1: to his great dess appointment. The monkey was equally unlucky
49:03
Speaker 1: for having taken his mat and spread it on the
49:05
Speaker 1: top of a tree and made his children dance there.
49:08
Speaker 1: The children fell and were dashed to pieces on the
49:11
Speaker 1: ground below. The monkey and the otter, enraged by the
49:16
Speaker 1: misfortunes which the foxes wiles had brought upon them, now
49:19
Speaker 1: joined together in order to fight the fox. So the
49:22
Speaker 1: latter took a lot of beans out of his bag
49:25
Speaker 1: chewed them to a pulp, smeared all his body with
49:28
Speaker 1: the paste, and lay down, pretending to be very ill.
49:31
Speaker 1: And when the otter and the monkey came and made
49:34
Speaker 1: to kill him, he said, see to what a pitiful
49:36
Speaker 1: plight I am reduced as a punishment for having deceived you.
49:41
Speaker 1: My whole body is now covered with boils, and I
49:43
Speaker 1: am on the point of death. There is no need
49:46
Speaker 1: for you to kill me. Go away, I am dying
49:49
Speaker 1: fast enough. The monkey looked and saw that the fox
49:52
Speaker 1: seemed to be speaking the truth, so he went testily
49:55
Speaker 1: away across the sea to Japan. That is the reason
49:59
Speaker 1: why there are are no monkeys in the land of
50:01
Speaker 1: the I news written down from memory, told by Ishanashta,
50:06
Speaker 1: eleventh July eighteen eighty six, Tail fourteen. The Fox and
50:13
Speaker 1: the Tiger number one, said the tiger to the fox,
50:17
Speaker 1: let us run a race from the top of the
50:19
Speaker 1: world to the bottom of the world, and he who
50:22
Speaker 1: wins it shall be lord of the world. The fox agreed,
50:26
Speaker 1: and off the tiger bounded, but without noticing that the
50:29
Speaker 1: fox had caught hold of his tail so as to
50:31
Speaker 1: get pulled along by him. Just as the tiger was
50:35
Speaker 1: about to reach the other end. He suddenly whisked round
50:38
Speaker 1: in order to jeer at the fox, whom he believed
50:41
Speaker 1: to be far behind. But this motion exactly threw the
50:45
Speaker 1: fox safely on to the far end, so that he
50:48
Speaker 1: was able to call out to the astonished tiger. Here,
50:50
Speaker 1: I am, what are you so long about? For this
50:54
Speaker 1: reason there are no tigers in Ainu Land number two,
50:59
Speaker 1: said the tiger to the fox. You are said to
51:02
Speaker 1: be the craftiest of all creatures. Let us now enter
51:05
Speaker 1: into rivalry and see which of us can roar the loudest,
51:08
Speaker 1: for to him shall belong the chieftainship of the world.
51:12
Speaker 1: The fox consented, and the two stood up alongside of
51:15
Speaker 1: each other. But as it was for the tiger to
51:19
Speaker 1: roar first, he remained standing up and did not notice
51:22
Speaker 1: how the fox scraped a hole with his paws to
51:25
Speaker 1: hide his head in so that his ears might not
51:27
Speaker 1: be stunned by the tiger's roaring. Well, the tiger roared
51:32
Speaker 1: to roar, which he thought must be heard from the
51:34
Speaker 1: top of the world to the bottom of the world,
51:36
Speaker 1: and must certainly stun the fox. But the fox, as
51:40
Speaker 1: soon as he knew the tigers roar to be at
51:42
Speaker 1: an end jumped up out of the hole where he
51:44
Speaker 1: had been hiding his ears, and said, why I hardly
51:47
Speaker 1: heard you. You can surely roar louder than that. You
51:50
Speaker 1: had better try again. The tiger was very angry at this,
51:55
Speaker 1: for he had expected that the fox would be stunned
51:57
Speaker 1: to death. However, he resolved to make another, still more
52:00
Speaker 1: tremendous effort. He did so while the fox again hid
52:04
Speaker 1: his head in the hole, and the tiger burst his
52:07
Speaker 1: inside in the attempt. For this reason, there are no
52:11
Speaker 1: tigers in Ainu land. For this reason also, foxes are
52:15
Speaker 1: crafty and eloquent even at the present day. Written down
52:20
Speaker 1: from memory, told by Ishanashta, twenty seventh November eighteen eighty six,
52:27
Speaker 1: Tale fifteen, The punishment of curiosity. In very ancient days,
52:33
Speaker 1: when the world had just been made, everything was still
52:36
Speaker 1: unsettled and dangerous. The crust of the earth was thin,
52:40
Speaker 1: and all was burning beneath. For this reason, the people
52:43
Speaker 1: did not dare to venture outside of their huts even
52:47
Speaker 1: to obtain food, for they would have scorched their feet.
52:50
Speaker 1: So they were fed by the god Oki Kurumi, who
52:53
Speaker 1: used to fitch for them and then send round his
52:56
Speaker 1: wife turash with what he had caught. But he commanded
52:59
Speaker 1: the people to ask ask no questions, and never to
53:02
Speaker 1: attempt to look at Turash's face. But one day, an
53:05
Speaker 1: anu in one of the huts was not content with
53:08
Speaker 1: being fed for nothing and disobeyed Oki Kuumi's commands. He
53:13
Speaker 1: wished to see who the woman was that came round
53:15
Speaker 1: every day with food, so he waited till her hand
53:18
Speaker 1: was stretched in at the window, seized hold of it
53:21
Speaker 1: and pulled her in by main force. She screamed and struggled,
53:25
Speaker 1: and when she was inside the hut, she turned into
53:28
Speaker 1: a wriggling, writhing dragon. The sky darkened, the thunder crashed,
53:33
Speaker 1: the dragon vanished, and the hut was consumed by lightning.
53:37
Speaker 1: Oki Kurumi was very angry at what the man had done,
53:41
Speaker 1: so he left off feeding the people and went away.
53:44
Speaker 1: None knew whither. That is why the i news had
53:47
Speaker 1: been poor and miserable ever since that time. Written down
53:52
Speaker 1: from memory, told by kuteyosh Guru, July eighteen, eighty six,
53:59
Speaker 1: Tale sixteen. How it was settled who should rule the
54:02
Speaker 1: world when the Creator had finished creating this world of men,
54:08
Speaker 1: the good and the bad gods were all mixed together,
54:10
Speaker 1: promiscuously and began disputing for the possession of the world.
54:15
Speaker 1: They disputed, the bad gods wanting to be at the
54:17
Speaker 1: head of the government of this world, and the good
54:20
Speaker 1: gods likewise wanting to be at the head. So the
54:23
Speaker 1: following arrangement was agreed to. Whoever, at the time of
54:27
Speaker 1: sunrise should be the first to see the luminary should
54:30
Speaker 1: rule the world. If the bad gods should be the
54:33
Speaker 1: first to see it rise, then they should rule, and
54:35
Speaker 1: if the good gods should be the first, then they
54:37
Speaker 1: should rule. Thereupon, both the bad gods and the brilliant
54:41
Speaker 1: gods looked towards the place where the luminary was to rise,
54:45
Speaker 1: but the fox god alone stood looking towards the west.
54:49
Speaker 1: After a little time, the fox cried out, I see
54:52
Speaker 1: the sunrise on the gods, both bad and good. Turning
54:56
Speaker 1: round and gazing, they saw in truth the refulgence of
54:59
Speaker 1: the luminary the west. This is the cause for which
55:02
Speaker 1: the brilliant gods ruled the world. Translated literally told by
55:07
Speaker 1: Ishanashta tenth July eighteen eighty six, Tale seventeen. The Man
55:15
Speaker 1: who lost his wife. A man had lost his wife
55:19
Speaker 1: and was searching for her everywhere over hill and dale,
55:22
Speaker 1: forest and seashore. At last he came to a wide
55:26
Speaker 1: plain on which stood an oak tree. Going up to it,
55:30
Speaker 1: he found it to be not so much an oak
55:31
Speaker 1: tree as a house in which dwell A kind looking
55:34
Speaker 1: old man. Said the old man, I am the god
55:37
Speaker 1: of the oak tree. I know of your loss and
55:40
Speaker 1: have seen your faithful search. Rest here awhile, and refresh
55:43
Speaker 1: yourself by eating and smoking. After that, if you hope
55:47
Speaker 1: to find your wife again, you must obey my orders,
55:50
Speaker 1: which are as follows. Take this golden horse, get on
55:53
Speaker 1: his back, fly up on him to the sky, and
55:56
Speaker 1: when you get there, ride about the streets constantly singing.
56:01
Speaker 1: So the man mounted the horse, which was of pure gold.
56:04
Speaker 1: The saddle and all the trappings were of gold. Also.
56:07
Speaker 1: As soon as he was in the saddle, the horse
56:09
Speaker 1: flew up to the sky. There the man found a
56:12
Speaker 1: world like ours, but more beautiful. There was an immense
56:16
Speaker 1: city in it, and up and down the streets of
56:18
Speaker 1: that city, day after day he rode singing. All the
56:22
Speaker 1: while everyone in the sky stared at him, and all
56:25
Speaker 1: the people put their hands to their noses, saying, how
56:28
Speaker 1: that creature from the lower world stinks. At last, the
56:31
Speaker 1: stench became so intolerable to them that the chief god
56:35
Speaker 1: of the sky came and told him that he should
56:37
Speaker 1: be made to find his wife if only he would
56:39
Speaker 1: go away. Thereupon, the man flew back to Earth on
56:42
Speaker 1: his golden horse. Alighting at the foot of the oak tree,
56:46
Speaker 1: he said to the Oak God, here am I. I
56:48
Speaker 1: did as you bade me, but I did not find
56:51
Speaker 1: my wife. Wait a moment, said the Oak God. You
56:54
Speaker 1: do not know what a tumult has been caused by
56:56
Speaker 1: your visit to the sky. Neither have I yet told
56:59
Speaker 1: you that. But it was a demon who stole your wife.
57:02
Speaker 1: This demon, looking up from hell below, was so much
57:05
Speaker 1: astonished to see and hear you riding up and down
57:08
Speaker 1: the streets of heaven, singing that his gaze is still
57:11
Speaker 1: fixed in that direction. I will profit hereby to go
57:14
Speaker 1: round quietly while his attention is absorbed, and let your
57:18
Speaker 1: wife out of the box in which he keeps her
57:20
Speaker 1: shut up. The Oak God did as he had promised.
57:24
Speaker 1: He brought back the woman and handed over both her
57:27
Speaker 1: and the gold horse to the man, saying, do not
57:30
Speaker 1: use this horse to make any more journeys to the sky.
57:33
Speaker 1: Stay on earth and breed from it. The couple obeyed
57:37
Speaker 1: his commands and became very rich. The gold horse gave
57:40
Speaker 1: birth to two horses, and these two bred likewise till
57:44
Speaker 1: at last horses filled all the land of the e
57:47
Speaker 1: News written down from memory, told by Ishanashta, twenty first
57:53
Speaker 1: July eighteen eighty six. Tale eighteen The first appearance of
57:59
Speaker 1: the horse in New Land. A very beautiful woman had
58:03
Speaker 1: a husband. He was a very skillful fellow. Once he
58:07
Speaker 1: went to the mountains and disappeared, but at night he'd
58:09
Speaker 1: returned bearing a deer on his back. After feasting on
58:13
Speaker 1: the deer, they went to bed, But in the middle
58:16
Speaker 1: of the night, the woman wept and screamed, saying, this
58:19
Speaker 1: man is not my husband. Though with shame, I will
58:21
Speaker 1: declare the fact as it is. His penis is so big,
58:25
Speaker 1: so big, so big, that it will not get into
58:28
Speaker 1: my vagina, and if it did get in, I should die.
58:32
Speaker 1: Alarmed by her cries, the neighbors ran out and came
58:35
Speaker 1: into her house, and one strong fellow took a stick
58:38
Speaker 1: and beat the husband, saying you must be some sort
58:41
Speaker 1: of devil. Whereupon the husband turned into a horse and
58:44
Speaker 1: ran away, neighing afterwards he was beaten to death. The
58:49
Speaker 1: truth was that the husband had been killed and supplanted
58:51
Speaker 1: by the horse. That was the first the i Knews
58:54
Speaker 1: saw of horses. In ancient days. Every sort of creature
58:58
Speaker 1: could thus assume human shape. So it is said translated
59:03
Speaker 1: literally told by Penri twelfth July eighteen eighty six, Tale
59:09
Speaker 1: nineteen sunrise. When the sun rises at the head of
59:14
Speaker 1: the world i e. In the east, a devil tries
59:17
Speaker 1: to swallow it, but some one thrust two or three
59:20
Speaker 1: crows or foxes into the devil's mouth. Meanwhile, the sun
59:24
Speaker 1: mounts on high. The creatures than which there are none
59:28
Speaker 1: more numerous in this world, are the crows in the foxes.
59:31
Speaker 1: That is why things are thus. In return for this
59:34
Speaker 1: service of theirs, the crows and foxes share an all
59:38
Speaker 1: man's eatables. It is because of the above fact translated
59:43
Speaker 1: literally told by Penri thirteenth July eighteen eighty six, Tail
59:50
Speaker 1: twenty The sex of the two luminaries. Formerly it was
59:54
Speaker 1: the female luminary that came out at night. But she
59:58
Speaker 1: was so greatly shocked at the imwre realities which she
1:00:01
Speaker 1: saw going on out of doors among the grass, that
1:00:04
Speaker 1: she exchanged with a male luminary, who, being a man,
1:00:07
Speaker 1: did not care so much. So now the Sun is
1:00:10
Speaker 1: a female deity and the Moon is a male deity.
1:00:13
Speaker 1: But surely the Sun must be often shocked at what
1:00:15
Speaker 1: she sees going on, even in the daytime, when the
1:00:18
Speaker 1: young people are in the open among the grass. Written
1:00:22
Speaker 1: down from memory, told by Ishanashta, November eighteen eighty six,
1:00:29
Speaker 1: end of Part one, Section two, recording by expatriot in Bangor, Maine,
1:00:41
Speaker 1: Part two of I Knew Folk Tales by Basil Hull Chamberlain.
1:00:46
Speaker 1: This LibriVox recording is in the public domain. Recording by
1:00:49
Speaker 1: expatriot in Bangor, Maine, Part two, Moral Tales Tale twenty one,
1:00:58
Speaker 1: The kind Giver and the Grudging. A certain man had
1:01:02
Speaker 1: laid his net across the river. Having laid his net,
1:01:06
Speaker 1: he killed a quantity of fish. Meanwhile, there came a
1:01:09
Speaker 1: raven and perched beside him. It seemed to be greatly
1:01:13
Speaker 1: hungering after the fish. It was much to be pitied.
1:01:16
Speaker 1: So the fisherman washed one of the fish and threw
1:01:18
Speaker 1: it to the raven. The raven ate the fish with
1:01:21
Speaker 1: great joy. Afterwards, the raven came again, though it was
1:01:26
Speaker 1: a raven, as spoke, thus, just like a human being,
1:01:29
Speaker 1: I am very grateful for having been fed on fish
1:01:32
Speaker 1: by you. If you will come with me to my
1:01:34
Speaker 1: old father, he too will thank you. So you had
1:01:37
Speaker 1: better come. The man went with the raven. Being a raven,
1:01:41
Speaker 1: it flew through the air. The man followed it on foot.
1:01:45
Speaker 1: After they had gone a long way, they came to
1:01:47
Speaker 1: a large house. When they got there, the raven went
1:01:51
Speaker 1: into the house. The man went in also. When he looked,
1:01:55
Speaker 1: it appeared like a human being, informed though it was
1:01:57
Speaker 1: a raven. There were also a divine old man and
1:02:01
Speaker 1: a divine old woman besides the divine girl. This girl
1:02:05
Speaker 1: was she who had led the man hither. The divine
1:02:08
Speaker 1: old man spoke, thus, I am very grateful to you,
1:02:11
Speaker 1: as I am very grateful to you for feeding my
1:02:14
Speaker 1: daughter with good fish. I have had you brought here
1:02:16
Speaker 1: in order to reward you, thus spoke the divine old man.
1:02:21
Speaker 1: Then there were a gold puppy and a silver puppy.
1:02:24
Speaker 1: Both these puppies were given to the man. The divine
1:02:27
Speaker 1: old man spoke, thus, though I should give you treasures,
1:02:31
Speaker 1: it would be useless. But if I give you these puppies,
1:02:34
Speaker 1: you will be greatly benefited. As for the excrements of
1:02:38
Speaker 1: these two puppies. The gold puppy excretes gold, and the
1:02:41
Speaker 1: silver puppy excretes silver. This being so, you will be
1:02:45
Speaker 1: greatly enriched if you sell these excrements to the officials.
1:02:49
Speaker 1: Understand this. Then the man, with respectful salutations, went away,
1:02:54
Speaker 1: carrying with him the two puppies, and came to his
1:02:57
Speaker 1: own house. Then he gave the puppies a little food
1:03:00
Speaker 1: at a time. When the gold puppy excreted, it excreted
1:03:04
Speaker 1: gold for him. When the silver puppy excreted it excreted
1:03:07
Speaker 1: silver for him. The man greatly enriched himself by selling
1:03:11
Speaker 1: the metal. Thereupon, another man, for the sake of imitation,
1:03:16
Speaker 1: set his net in the river. He killed a quantity
1:03:19
Speaker 1: of fish. Then the raven came. The man smeared a
1:03:23
Speaker 1: fish with mud, and then threw it to the raven.
1:03:26
Speaker 1: The raven flew away with it. The man went after it,
1:03:29
Speaker 1: and at last, after going a long way, reached a
1:03:32
Speaker 1: large house. He went in. There the divine old man
1:03:36
Speaker 1: was very angry. He spoke, thus, you men are a
1:03:40
Speaker 1: man with a very bad heart. When you gave my
1:03:42
Speaker 1: daughter a fish, you gave it all smeared all over
1:03:45
Speaker 1: with mud. I am very angry. Still, though I am angry,
1:03:49
Speaker 1: I will give you some puppies, as you have come
1:03:51
Speaker 1: to my house. If you treat them properly, you will
1:03:53
Speaker 1: be benefited. Thus spoke the divine old Man, and gave
1:03:58
Speaker 1: a gold puppy and a silver puppy to the man
1:04:01
Speaker 1: with a bow. The man went home with them. The
1:04:03
Speaker 1: man thought, thus, if I feed the puppies plentifully, they
1:04:07
Speaker 1: will excreete plenty of metal. It would be foolish to
1:04:10
Speaker 1: have them excreting only a little at a time. So
1:04:12
Speaker 1: I will do that and become very rich. Thinking thus,
1:04:16
Speaker 1: he fed the puppies plentifully on anything, even on dirty things.
1:04:21
Speaker 1: Then they excreted no metal for him. They only excreted
1:04:24
Speaker 1: dirty dung. The man's house was full of nothing but
1:04:27
Speaker 1: dirty dung. As for the former man, who had received
1:04:30
Speaker 1: puppies from the Divine old Man, he fed his on
1:04:33
Speaker 1: nothing but good food, a little at a time. Gradually
1:04:37
Speaker 1: the excreted metal. For him he was greatly enriched. Thus,
1:04:41
Speaker 1: in ancient times, with regard to men who wished to
1:04:44
Speaker 1: grow rich, they could grow rich if their hearts were
1:04:47
Speaker 1: as good as possible. As for bad hearted men, the
1:04:51
Speaker 1: gods became angry at all their various misdeeds. It was
1:04:54
Speaker 1: for this reason that, on account of their anger, even
1:04:58
Speaker 1: a gold puppy excreted nothing. But as for the house
1:05:01
Speaker 1: of that bad hearted man, it grew so full of
1:05:04
Speaker 1: dung as to be too dirty for other people to enter.
1:05:07
Speaker 1: This being so, all men do not be bad hearted.
1:05:12
Speaker 1: That is the story which I have heard translated literally
1:05:16
Speaker 1: told by Ishanashta twentieth July eighteen eighty six, Tail twenty two.
1:05:24
Speaker 1: The man who was changed into a fox. A certain
1:05:27
Speaker 1: man's conduct was as follows. He went to every place,
1:05:31
Speaker 1: making it his business to do nothing but tell lies
1:05:34
Speaker 1: and extort things from people. Then, after a time, when
1:05:37
Speaker 1: wanting to extort again, it went on to another place.
1:05:41
Speaker 1: While walking along, he used to think of what lies
1:05:43
Speaker 1: he could tell. Afterwards, he heard a voice. It was
1:05:47
Speaker 1: not human language. He walked saying pow pow note an
1:05:52
Speaker 1: automatopoeia for the bark of the fox en Note. When
1:05:57
Speaker 1: he looked at his own body it was a fox's.
1:06:00
Speaker 1: Then he thought that whether he might return to his
1:06:02
Speaker 1: own village or go to another place, the dogs would
1:06:05
Speaker 1: kill him. So with tears. He went away from the
1:06:07
Speaker 1: road into the mountains. There he found a large, leafy
1:06:11
Speaker 1: oak tree. He lay down, crying beneath it. Then he
1:06:15
Speaker 1: fell asleep. He dreamt that there was a large house.
1:06:18
Speaker 1: He was. Outside of that house, A divine woman came
1:06:21
Speaker 1: out of it and spoke, thus, Oh, what a bad man,
1:06:24
Speaker 1: what a villain? You would become a bad god, a devil,
1:06:28
Speaker 1: as a divine punishment for your misdeeds. Being thus made
1:06:32
Speaker 1: into a devil, Why do you come and stand near
1:06:34
Speaker 1: my house? I should like to leave you alone. But
1:06:37
Speaker 1: as I am this tree, which has made the chief
1:06:39
Speaker 1: of trees by heaven, and as it would defile me
1:06:42
Speaker 1: to have you die beside my house, I will turn
1:06:45
Speaker 1: you into a man again and send you home. Do
1:06:47
Speaker 1: not misbehave yourself. Henceforth, thus spoke the divine woman. Such
1:06:53
Speaker 1: was his dream. Meanwhile, the branches at the top of
1:06:56
Speaker 1: the tree broke and came crashing down, and he was
1:06:59
Speaker 1: greatly frightened. But when he started up he was a
1:07:02
Speaker 1: man again. Then he worshiped the tree. Then he returned home.
1:07:06
Speaker 1: Then afterwards he did not misbehave. So also must you
1:07:10
Speaker 1: not misbehave you men who live now translated literally told
1:07:15
Speaker 1: by Penry nineteenth July eighteen eighty six. Tale twenty three
1:07:21
Speaker 1: The rat Boy. In a certain village there lived a
1:07:25
Speaker 1: very rich couple, but they were childless. They were very
1:07:29
Speaker 1: anxious for a child. But one day, as the wife
1:07:32
Speaker 1: went to the mountains to fetch wood, he found the
1:07:34
Speaker 1: little boy crying beside a tree. Rejoiced at this, she
1:07:38
Speaker 1: took him down with her to the village. Thenceforth they
1:07:41
Speaker 1: kept the boy with them. It was a place where
1:07:44
Speaker 1: there was plenty of deer and also of fish. It
1:07:47
Speaker 1: was a place provided with all the things which people
1:07:50
Speaker 1: liked to eat. Though they hunted the deer, they could
1:07:53
Speaker 1: not catch them. Though they angled for the fish, they
1:07:55
Speaker 1: could not catch them. They were very hungry. Hearing that
1:07:59
Speaker 1: great quantities both of fish and of deer were killed
1:08:02
Speaker 1: in the village next to theirs towards the mountains, the
1:08:06
Speaker 1: wife went off to buy food there. Taking the child
1:08:08
Speaker 1: with her, she went to the village next to theirs
1:08:11
Speaker 1: towards the mountains. She went to the house of the chief.
1:08:15
Speaker 1: The woman looked and saw fish hanging on poles, and
1:08:18
Speaker 1: flesh hanging on poles. With tears. She longed for some.
1:08:22
Speaker 1: She went in she went into the chief's house. Then
1:08:25
Speaker 1: she stayed there. She was feasted on the best bits
1:08:29
Speaker 1: of the fish and on the best bits of the flesh.
1:08:32
Speaker 1: After that, as she lay down with her little boy,
1:08:35
Speaker 1: he rose quietly in the middle of the night. Then
1:08:37
Speaker 1: there was the sound of a rat nibbling at the
1:08:39
Speaker 1: fish and flesh on the poles. The woman thought it
1:08:42
Speaker 1: very strange. So at dawn the boy came quietly back,
1:08:47
Speaker 1: lay down by the woman's side, and slept there till
1:08:49
Speaker 1: the day was bright. The people of the house rose,
1:08:52
Speaker 1: and the chief went out and mumbled, thust to himself.
1:08:55
Speaker 1: Never were there such rats as this. There had been
1:08:58
Speaker 1: rats nibbling my good fish, good flesh. So the woman
1:09:01
Speaker 1: bought a quantity of fish and flesh and went off
1:09:04
Speaker 1: with it. She wanted the little boy to walk in
1:09:06
Speaker 1: front of her, but he disliked to do so, he
1:09:09
Speaker 1: would only walk after her. Then there was the sound
1:09:12
Speaker 1: of a rat nibbling at her load. When she looked back,
1:09:15
Speaker 1: the little boy was grinning. So they went on. They
1:09:18
Speaker 1: went home. Then she put both the fish and the
1:09:20
Speaker 1: flesh into the storehouse. Then she whispered to her husband.
1:09:24
Speaker 1: Then her husband went into the next room and made
1:09:27
Speaker 1: a trap. Then the trap was set in the storehouse.
1:09:30
Speaker 1: Then they went to bed. The little boy lay between
1:09:33
Speaker 1: the woman and her husband, but after a while he
1:09:35
Speaker 1: quietly rose and went out. He stayed away without coming back.
1:09:40
Speaker 1: Daylight came on the man of the house going into
1:09:43
Speaker 1: the storehouse. There was a large rat in the trap,
1:09:46
Speaker 1: so he brought it down, beat it to death, and
1:09:48
Speaker 1: swept it onto the dust heap. That night he had
1:09:51
Speaker 1: a dream a person of divine aspects spoke to him. Thus,
1:09:56
Speaker 1: you were childless and wanting to have a child. The
1:09:59
Speaker 1: most wicked the rats, seeing this, took the shape of
1:10:01
Speaker 1: a little boy, and dwell in your house. For this reason,
1:10:05
Speaker 1: your village has been polluted. But as you have now
1:10:07
Speaker 1: killed the rat, all will now be right. I am
1:10:10
Speaker 1: sorry for you, so you shall have a child. Thus
1:10:13
Speaker 1: did he dream that the god spoke to him, As
1:10:16
Speaker 1: it was true, they got a child, though they had
1:10:18
Speaker 1: been childless. For this reason, whether it be on the shore,
1:10:22
Speaker 1: or in the mountains, or anywhere else that one finds
1:10:25
Speaker 1: either a child or a puppy, one should not let
1:10:28
Speaker 1: it dwell in one's house without knowing its origin. Translated
1:10:32
Speaker 1: literally told by Penri twentieth July eighteen eighty six, Tail
1:10:38
Speaker 1: twenty four. Don't throw useful things away. A certain man
1:10:43
Speaker 1: had a little boy. A divine little boy, and a
1:10:46
Speaker 1: divine little girl used to come and play with him
1:10:48
Speaker 1: every day. But the little boy alone could see them.
1:10:52
Speaker 1: His parents could not see them, but believe their child
1:10:55
Speaker 1: to be alone. Now, one day he fell ill, and
1:10:58
Speaker 1: during his illness his two playmates did not come to
1:11:01
Speaker 1: see him. Only at the very last did they come,
1:11:04
Speaker 1: when he seemed to be on the point of death.
1:11:07
Speaker 1: Then they came, and the little girl said, we know
1:11:09
Speaker 1: the cause of your illness. Your grandfather possessed a beautiful axe.
1:11:14
Speaker 1: I myself am a small tray which he fashioned with
1:11:16
Speaker 1: that axe, and the little boy who comes with me
1:11:19
Speaker 1: is a pestle, which was also fashioned with it. So
1:11:22
Speaker 1: the axe was our chieftain, and we are its children.
1:11:25
Speaker 1: But your father has been bad. He has thrown away
1:11:28
Speaker 1: the axe, which is now rusting under the floor. For
1:11:31
Speaker 1: this reason, are you ill in order to punish your father?
1:11:35
Speaker 1: Because our chieftain the axe is angry. Therefore, as we
1:11:39
Speaker 1: were your playmates, we have come to warn you that
1:11:41
Speaker 1: if you wish to live, you must tell your father
1:11:43
Speaker 1: to search for the axe, to polish it, to make
1:11:46
Speaker 1: a new handle for it, and to set up the
1:11:48
Speaker 1: divine symbols in its honor. Then may you be cured,
1:11:52
Speaker 1: and the axe, too will pay you a visit in
1:11:54
Speaker 1: human shape. So the boy told his father of this.
1:11:58
Speaker 1: The father thought that his son had been instruct it
1:12:00
Speaker 1: in a dream. He searched under the floor of the
1:12:03
Speaker 1: house and found the axe, and polished it, and made
1:12:06
Speaker 1: a new handle for it, and set up the divine
1:12:08
Speaker 1: symbols in its honor. Then his son was immediately healed.
1:12:13
Speaker 1: After that, the axe, who appeared as a very handsome man,
1:12:16
Speaker 1: the tray, and the pestle all came and became the
1:12:19
Speaker 1: little boys brothers and sisters. The acts, being a god,
1:12:23
Speaker 1: knew all that went on and the causes of everything,
1:12:27
Speaker 1: and it and the tray and the pestle used always
1:12:30
Speaker 1: to tell the boy everything. Thus, if anyone was sick,
1:12:33
Speaker 1: he knew why the sickness had come and how it
1:12:36
Speaker 1: should be treated. He was looked upon as a great
1:12:39
Speaker 1: soothsayer and wizard who could turn death into life. This
1:12:43
Speaker 1: was because other people only saw him, They did not
1:12:46
Speaker 1: see his divine informants, the Axe, the tray, and the pestle,
1:12:50
Speaker 1: for this reason, never throw away anything that has belonged
1:12:53
Speaker 1: to your ancestors. You will be punished by the gods
1:12:56
Speaker 1: if you do so. In a very of this tale,
1:13:00
Speaker 1: the death of child after child born by a certain
1:13:03
Speaker 1: woman was owing to the fact that the doll with
1:13:06
Speaker 1: which she herself had played as a child, a piece
1:13:09
Speaker 1: of wood shaped like a bird, had been thrown away
1:13:11
Speaker 1: in the grass, and had thus had its anger aroused.
1:13:15
Speaker 1: A conversation on the subject between the spoon, the cup
1:13:17
Speaker 1: and the iron chain, whereby the kettle is hung over
1:13:20
Speaker 1: the fire from a hook in the ceiling, is overheard
1:13:24
Speaker 1: by a half burnt piece of firewood, who warns the
1:13:27
Speaker 1: woman's husband in a dream. The doll is then looked for,
1:13:31
Speaker 1: and when found, the divine symbols are set up in
1:13:34
Speaker 1: its honor. Thereupon the woman bears again. This time the
1:13:38
Speaker 1: child survives, to the delight of both its parents. Written
1:13:42
Speaker 1: down from memory, told by Ishanashta, second December eighteen eighty six.
1:13:49
Speaker 1: Tale twenty five The wicked Wizard punished. One day, a
1:13:55
Speaker 1: wizard told a man whom he knew that if any
1:13:58
Speaker 1: one were to climb a certain mountain peak and jump
1:14:01
Speaker 1: off onto the belt of clouds below, he would be
1:14:04
Speaker 1: able to ride about on them as on a horse,
1:14:06
Speaker 1: and see the whole world. Trusting in this, the man
1:14:09
Speaker 1: did as a wizard had told him, and in very truth,
1:14:12
Speaker 1: was enabled to ride about on the clouds. He visited
1:14:15
Speaker 1: the whole world in this fashion, and brought back a
1:14:18
Speaker 1: map which he had drawn of the whole world, both
1:14:20
Speaker 1: of men and of gods, And arriving back at the
1:14:24
Speaker 1: mountain peak in anu Land, he stepped off the cloud
1:14:27
Speaker 1: onto the mountain, and, descending to the valley, told the
1:14:30
Speaker 1: wizard how successful and delightful the journey had been, and
1:14:34
Speaker 1: thanked him for the opportunity kindly granted him of seeing
1:14:38
Speaker 1: sights so numerous and so strange. The wizard was overcome
1:14:42
Speaker 1: with astonishment for what he had told the other man
1:14:45
Speaker 1: was a lie, a wicked lie, invented with the sole
1:14:48
Speaker 1: intention of causing his death, for he hated him. Nevertheless,
1:14:52
Speaker 1: seeing that what he had simply meant for an idle
1:14:54
Speaker 1: tale was apparently an actual fact, he decided to see
1:14:57
Speaker 1: the world himself in this easy fashion. So, ascending the
1:15:02
Speaker 1: mountain peak and seeing a belt of clouds a short
1:15:05
Speaker 1: way below, he jumped off on to it, but was
1:15:08
Speaker 1: instantly dashed to pieces in the valley below. That night,
1:15:12
Speaker 1: the god of the mountain appeared to the good men
1:15:15
Speaker 1: in a dream and said, the wizard has met with
1:15:17
Speaker 1: the death, which is fraud and folly. Deserve you. I
1:15:21
Speaker 1: kept from hurt because you are a good man. So
1:15:25
Speaker 1: when obedient to the Wizard's advice, you leaped off unto
1:15:28
Speaker 1: the cloud. I bore you up and showed you the
1:15:31
Speaker 1: world in order to make you a wiser man. That
1:15:34
Speaker 1: all men learn from this, how wickedness leads to condign punishment.
1:15:39
Speaker 1: Written down from memory, told by Ishanashta, twenty first July
1:15:44
Speaker 1: eighteen eighty six. Tale twenty six The Angry Crow. A
1:15:51
Speaker 1: man came to a certain village whence was not known,
1:15:54
Speaker 1: dressed only in fine black robes. While he was there,
1:15:57
Speaker 1: some rice beer was brewed. On being given some of
1:16:01
Speaker 1: it to drink, he was very joyful and then danced.
1:16:04
Speaker 1: Then as he went out of doors, he re entered
1:16:07
Speaker 1: the house with a piece of hard dung in his
1:16:09
Speaker 1: mouth and put it in the alcove. As the master
1:16:12
Speaker 1: of the house became angry and beat him, he being
1:16:15
Speaker 1: a large crow, flew out of the window, making the
1:16:18
Speaker 1: sound ca ca for this reason, even crows are creatures
1:16:22
Speaker 1: to be dreaded. Be very careful. Translated literally told by
1:16:26
Speaker 1: Penri eleventh July eighteen eighty six. In another version of
1:16:31
Speaker 1: this story communicated to me by mister John Batchelor, the crow,
1:16:36
Speaker 1: enraged at not having received an invitation to a feast
1:16:39
Speaker 1: given by some of the more handsome birds, flies high
1:16:42
Speaker 1: into the air with a piece of hard dung in
1:16:44
Speaker 1: its mouth, and lets it drop into the middle of
1:16:47
Speaker 1: the party, to the great confusion of the guests. Some
1:16:50
Speaker 1: of the smaller birds take counsel together as to the
1:16:53
Speaker 1: advisability of interfering to restore the harmony of the occasion,
1:16:57
Speaker 1: but finally decide that it is not for them, who
1:17:00
Speaker 1: were also omitted from the list of invitations, to mix
1:17:04
Speaker 1: themselves up with such a matter. Moral. If you give
1:17:07
Speaker 1: a feast, ask all your friends to it. If any
1:17:10
Speaker 1: are left out, they are sure to feel hurt. Tail
1:17:14
Speaker 1: twenty seven. Oki Kurumi, Samayunguru and the Shark. Oki Kurumi
1:17:21
Speaker 1: and his henchman Samayunguru, went out one day to see
1:17:26
Speaker 1: and speared a large shark, which ran away up and
1:17:29
Speaker 1: down the sea. With the line in the boat, the
1:17:32
Speaker 1: two men grew very tired of pulling at him, and
1:17:35
Speaker 1: could not prevent the boat from being pulled about in
1:17:37
Speaker 1: all directions. Their hands were bloody and blistered, both on
1:17:41
Speaker 1: the backs and on the palms, till at last Samayung
1:17:45
Speaker 1: Guru sank dead in the bottom of the boat. At
1:17:48
Speaker 1: last Oki Kuumi could hold on no longer, and he
1:17:51
Speaker 1: cursed the shark, saying, you bad shark. I will cut
1:17:55
Speaker 1: the rope. But the tip of the harpoons, made half
1:17:57
Speaker 1: of iron and half of bone, shall remains sticking in
1:18:00
Speaker 1: your flesh, and you shall feel in your body the
1:18:03
Speaker 1: reverberation of the iron and the scraping of the bone,
1:18:07
Speaker 1: and on your skin shall grow the rasupa tree, and
1:18:10
Speaker 1: the shiuri tree of which the spear handle is made,
1:18:13
Speaker 1: and the high grass by which the tip of the
1:18:15
Speaker 1: harpoon is tied to the body of it, and the
1:18:18
Speaker 1: knee pest tree, of which the rope tying the harpoon
1:18:21
Speaker 1: itself is made. So that though you are such a
1:18:23
Speaker 1: mighty fish, you shall not be able to swim in
1:18:26
Speaker 1: the water, and you shall die and at last be
1:18:30
Speaker 1: washed ashore at the river mouth of Saaru. And even
1:18:33
Speaker 1: the carrier crows and the dogs and foxes will not
1:18:36
Speaker 1: eat you, but will only void their feces upon you,
1:18:39
Speaker 1: and you shall at last rod away to earth. The
1:18:42
Speaker 1: shark laughed, thinking this was merely a human being telling
1:18:45
Speaker 1: a falsehood. Okikurumi cut the rope and after a long time,
1:18:50
Speaker 1: managed to reach the land. Then he revived Samoyunguru, who
1:18:54
Speaker 1: had been dead, And afterwards the shark died and was
1:18:58
Speaker 1: washed ashore at the river mountain of Saru. And the
1:19:01
Speaker 1: tip of the harpoon, made half of iron and half
1:19:04
Speaker 1: of bone, had stuck in its flesh, and it had
1:19:07
Speaker 1: felt in its body the reverberation of the hammering of
1:19:10
Speaker 1: the iron and the scraping of the bone, and in
1:19:13
Speaker 1: its skin were growing the rasupa tree, and the shiuti
1:19:17
Speaker 1: tree of which the spear handle used by Oki kutumb
1:19:20
Speaker 1: was made, and the high grass by which the tip
1:19:23
Speaker 1: of the harpoon was tied to the body of it,
1:19:26
Speaker 1: and the knee peesh tree, of which the rope tying
1:19:28
Speaker 1: the harpoon itself was made. And even the carrion crows
1:19:32
Speaker 1: and the dogs and foxes would not eat the bad shark,
1:19:36
Speaker 1: but only voided their feces upon him. And at last
1:19:39
Speaker 1: he rotted away to earth. Therefore, take warning, oh sharks
1:19:43
Speaker 1: of the present day, lest you die as this shark died.
1:19:48
Speaker 1: Written down from memory, told by Ishinashta, twenty fourth November
1:19:53
Speaker 1: eighteen eighty six, end of Part two recording by expatriate
1:19:59
Speaker 1: in Bangor Main Part three of I Knew Folk Tales
1:20:09
Speaker 1: by Basil Hull Chamberlain. This LibriVox recording is in the
1:20:13
Speaker 1: public domain. Recording by expatriate in Bangor, Maine, Part three,
1:20:19
Speaker 1: Tales of the pana Umbe and pena Umbe cycle. Note
1:20:25
Speaker 1: pana Umbe means the person on the lower course of
1:20:28
Speaker 1: the stream. Pena Umbe means the person on the upper
1:20:32
Speaker 1: course of the stream. Tail twenty eight pana Umbe, pena Umbe,
1:20:39
Speaker 1: and the weeping foxes. There were pana Umbe and pena Umbe.
1:20:44
Speaker 1: Pana Umbe went down to the bank of a river
1:20:47
Speaker 1: and called out, oh, you fellows on the cliff behind
1:20:50
Speaker 1: yonder cliff, ferry me across. They replied, we must first
1:20:53
Speaker 1: scoop out a boat wait for us. After a little while,
1:20:57
Speaker 1: pana Umbe called out again, we have no pull, said they.
1:21:01
Speaker 1: We're going to make some poles wait for us. After
1:21:04
Speaker 1: a little longer he called out a third time. They replied, thus,
1:21:08
Speaker 1: we are coming for you. Wait for us. Then the
1:21:10
Speaker 1: boat started, a big boat, all full of foxes. So
1:21:15
Speaker 1: pana Umbe, having first seized hold of a good bludgeon,
1:21:18
Speaker 1: feigned dead. Then the foxes arrived and spoke, thus, pana Umbe,
1:21:23
Speaker 1: you are to be pitied. Were you frozen to death?
1:21:25
Speaker 1: Or were you starved to death? With these words, all
1:21:28
Speaker 1: the foxes came up close to him and wept. Thereupon
1:21:31
Speaker 1: Panaumbe brandished his bludgeon, struck all the foxes, and killed them.
1:21:36
Speaker 1: Only one fox did he let go, after breaking one
1:21:39
Speaker 1: of its legs. As for the rest, having killed them all,
1:21:42
Speaker 1: he carried them to his house and grew very rich
1:21:45
Speaker 1: by selling their flesh and their skins. Then Panaumbe came
1:21:49
Speaker 1: down to him and spoke, thus, whereas you and I
1:21:52
Speaker 1: were both equally poor, how did you kiss it a
1:21:55
Speaker 1: number of foxes and thereby become rich. Pana Umbe replied,
1:22:00
Speaker 1: if you will come and dine with me, I will
1:22:01
Speaker 1: instruct you the pena Umbe at once said, I have
1:22:05
Speaker 1: heard all about it before. With these words, he pissed
1:22:08
Speaker 1: against the door sill and went out. Descending to the
1:22:12
Speaker 1: bank of the river, he called, crying out as Panaumbe
1:22:15
Speaker 1: had done. The reply was, we are going to make
1:22:18
Speaker 1: a boat wait for us. After a little while, he
1:22:21
Speaker 1: called out again, they replied, we are going to make
1:22:24
Speaker 1: the poles wait for us. After a little longer they
1:22:27
Speaker 1: started a whole boat full of foxes. So Penaumbe first
1:22:32
Speaker 1: feigned dead. Then the foxes arrived and said, Penaumbe here
1:22:36
Speaker 1: is to be pitied. Did he die of cold or
1:22:38
Speaker 1: did he die from want of food? With these words,
1:22:41
Speaker 1: they all came close to Penaumbe and wept. But one
1:22:44
Speaker 1: fox among them, a fox who limped, spoke, thus, I
1:22:48
Speaker 1: remember something which once happened. Weep at a greater distance.
1:22:52
Speaker 1: So all the foxes sat and wept, ever further and
1:22:55
Speaker 1: further away. Penaumbe was unable to kill any of those foxes,
1:23:00
Speaker 1: and as he brandished his bludgeon, they all ran away.
1:23:04
Speaker 1: He did not catch a single one, and he himself
1:23:07
Speaker 1: died a miserable death. Literal translation told by Ishanashta, twenty
1:23:14
Speaker 1: third July eighteen eighty six, Tail twenty nine. Pana Umbe, Penaumbe,
1:23:21
Speaker 1: the fishes and the insects. There were Panaumbe and Penaumbe.
1:23:27
Speaker 1: Pana Umbe went down to the sea shore, squatted on
1:23:30
Speaker 1: the sand, pulled up his clothes, and, turning his back
1:23:33
Speaker 1: to the sea, opened his anus as widely as possible.
1:23:37
Speaker 1: Then all the whales, and the salmon and the other
1:23:39
Speaker 1: good fishes, both great and small, thought it was a
1:23:42
Speaker 1: beautiful cavern in the rocks. They all swam towards it
1:23:46
Speaker 1: and crowded into it. Pana Umbe was much pleased. When
1:23:50
Speaker 1: his inside was quite full, he closed his anis and
1:23:53
Speaker 1: ran home. When he got to the house, he closed
1:23:55
Speaker 1: the door in the window. Then he opened his anis
1:23:58
Speaker 1: again and let out all the whales and the salmon
1:24:01
Speaker 1: and the other good fishes, both great and small, so
1:24:04
Speaker 1: that the whole house was full of them. They could
1:24:07
Speaker 1: not swim away because the door and window were shut.
1:24:10
Speaker 1: So Panaumbe caught them all. Some he ate, and some
1:24:13
Speaker 1: he sold, so he became a very rich man. Then
1:24:17
Speaker 1: penna Umbe came down and spoke, thus you were poor before,
1:24:21
Speaker 1: now you are very rich. How have you managed to
1:24:24
Speaker 1: get so rich? Panaumbe said, come and dine with me.
1:24:28
Speaker 1: I can instruct you while we are eating. So when
1:24:31
Speaker 1: Ponatumbe had told penna Umbe how he had become rich.
1:24:34
Speaker 1: Penaumbe said, I knew that before. With these words, he
1:24:38
Speaker 1: pissed against the threshold and went out down to the seashore.
1:24:42
Speaker 1: Then he did as ponat Umbe had told him, and
1:24:45
Speaker 1: opened his anus as wide as possible towards the sea.
1:24:49
Speaker 1: Then he felt all the whales and salmon and the
1:24:51
Speaker 1: other fishes, both great and small, crowding in. When his
1:24:54
Speaker 1: inside was quite full, he closed his anus and ran
1:24:57
Speaker 1: home very quickly. When he got to the house, he
1:25:00
Speaker 1: closed the door in the window and stopped up even
1:25:03
Speaker 1: the smallest chinks. Then he opened his anus again and
1:25:06
Speaker 1: let out all the whales and salmon and the other
1:25:09
Speaker 1: good fishes, both great and small, so that the whole
1:25:12
Speaker 1: house was full of them. But when they came out,
1:25:15
Speaker 1: what had felt like whales and salmon and all sorts
1:25:17
Speaker 1: of fishes were really wasps and horseflies, and spiders and
1:25:21
Speaker 1: centipedes and other poisonous insects, which stung him terribly. They
1:25:26
Speaker 1: could not get out because Penaumbe had closed the window
1:25:29
Speaker 1: and the door, and had stopped up even the smallest chinks.
1:25:33
Speaker 1: So Penaumbe was stung to death by the wasps and
1:25:35
Speaker 1: centipedes and other poisonous insects which had come home in
1:25:39
Speaker 1: his inside. Written down from memory told by Kannariki June
1:25:46
Speaker 1: eighteen eighty six, Tail thirty pana Umbe, Penaumbe and the
1:25:53
Speaker 1: sea lion. There were pana Umbe and pena Umbe. Pana
1:25:58
Speaker 1: Umbe went down to the sea shop and walked up
1:26:00
Speaker 1: and down upon the sand. Then he saw a sea
1:26:03
Speaker 1: lion in the water. He wanted to catch that sea
1:26:06
Speaker 1: lion and eat its flesh, so he called out to it. Oh,
1:26:10
Speaker 1: mister sea lion, if you will come here, I will
1:26:12
Speaker 1: pick the lice out of your head. The sea lion
1:26:16
Speaker 1: was very glad to have the lice picked out of
1:26:17
Speaker 1: its head, so it swam to him. Then he pretended
1:26:21
Speaker 1: to pick the lice out of its head, but in
1:26:23
Speaker 1: reality he picked the flesh off its head and the
1:26:26
Speaker 1: fat and ate it. Then he said, all the lice
1:26:29
Speaker 1: are picked off, you may go. After the sea lion
1:26:32
Speaker 1: had swum a short way, it put its paw up
1:26:35
Speaker 1: to its head in order to see whether the lice
1:26:37
Speaker 1: had really all been taken off. Then it felt that
1:26:40
Speaker 1: its flesh and fat were all gone, and that only
1:26:42
Speaker 1: the bones remained, so it was very angry and swam
1:26:46
Speaker 1: back quickly towards the shore to catch pana Umbe and
1:26:50
Speaker 1: kill him. Pana Umbe, when he saw the sea lion
1:26:53
Speaker 1: pursuing him, ran inland towards the mountains. After running some time,
1:26:59
Speaker 1: he reached a place where the path divided. An old
1:27:02
Speaker 1: crow was perching on a tree there and said, right
1:27:05
Speaker 1: or left, Right or left, I see a clever man.
1:27:08
Speaker 1: The road to the right was broad, and the road
1:27:10
Speaker 1: to the left was narrow, because it was in a
1:27:13
Speaker 1: valley which ended in a point. Pana Umbe thought, thus,
1:27:17
Speaker 1: if I take the broad path to the right, the
1:27:19
Speaker 1: sea lion will overtake me and kill me. But if
1:27:22
Speaker 1: I take the narrow path to the left, he will
1:27:24
Speaker 1: run so fast that he will get stuck at the
1:27:26
Speaker 1: end of the narrow valley, and I, being small, can
1:27:30
Speaker 1: slip out between his legs and beat in his head
1:27:32
Speaker 1: from behind and kill him. So pana Umbe ran along
1:27:36
Speaker 1: the narrow path to the left, and the sea lion
1:27:39
Speaker 1: pursued him. But the sea lion ran so heedlessly and
1:27:43
Speaker 1: quickly that it got stuck at the end of the
1:27:45
Speaker 1: narrow valley. Then pana Umbe slipped out between the sea
1:27:49
Speaker 1: lion's legs and beat in his head from behind and
1:27:52
Speaker 1: killed him and took homb his flesh and his skin.
1:27:56
Speaker 1: Then pana Umbe became very rich. Afterwards, Umbe came down
1:28:01
Speaker 1: to him and said, you and I were both poor.
1:28:03
Speaker 1: How is it that you are now so rich. Pana
1:28:06
Speaker 1: Umbe said, if you will come and dine with me,
1:28:08
Speaker 1: I will instruct you. So they went together to pana
1:28:12
Speaker 1: Umbe's house, where pana Umbe's mother and his wife and
1:28:15
Speaker 1: children were eating the flesh of the sea lion. But
1:28:18
Speaker 1: pena Umbe, when he had heard what pana Umbe had done, said,
1:28:22
Speaker 1: I knew that before. Then he stepped in the dishes
1:28:24
Speaker 1: set before pana Umbe's mother and wife and children and
1:28:28
Speaker 1: spilt their food. Then he pissed on the threshold and
1:28:31
Speaker 1: went away. Pana Umbe went down to the seashore and
1:28:35
Speaker 1: saw a sea lion. As pana Umbe had done, he
1:28:39
Speaker 1: called out to the sea lion, Oh, mister sea lion,
1:28:42
Speaker 1: if you will come here, I will pick the lice
1:28:44
Speaker 1: out of your head. So the sea lion swam to him.
1:28:48
Speaker 1: Then pena Umbe pretended to pick the lice out of
1:28:50
Speaker 1: its head, but in reality he picked the flesh and
1:28:54
Speaker 1: the fat off its head and left nothing but the bones.
1:28:57
Speaker 1: The sea lion felt a little pain, but thought that
1:29:00
Speaker 1: it was owing to the life being picked out. So
1:29:02
Speaker 1: when pena Umbe had finished picking and eating the flesh
1:29:05
Speaker 1: off its head, it swam away, But afterwards, feeling the
1:29:09
Speaker 1: pain more sharply, the sea lion put its paw up
1:29:12
Speaker 1: to its head and found that nothing but bone was left.
1:29:15
Speaker 1: So it was very angry and swam back quickly towards
1:29:18
Speaker 1: the shore to catch pena Umbe and kill him. Pana Umbe,
1:29:23
Speaker 1: when he saw the sea lion pursuing him, ran inland
1:29:26
Speaker 1: towards the mountains. After running some time, he reached the
1:29:30
Speaker 1: place where the path divided. The old crow, which was
1:29:33
Speaker 1: perching on the tree, said left or right, left or right,
1:29:36
Speaker 1: I see a fool. Pena Umbe took a broad road
1:29:40
Speaker 1: to the right in order to be able to run
1:29:42
Speaker 1: more easily, But the sea lion ran more quickly than
1:29:46
Speaker 1: he could and caught him and ate him up. Then
1:29:49
Speaker 1: pena Umbe died, But if he had listened to advice,
1:29:52
Speaker 1: he might have become a rich man like pana Umbe.
1:29:57
Speaker 1: Written down from memory told by kana Riki June eighteen
1:30:01
Speaker 1: eighty six, Tale thirty one pana Umbe, Penaumbe and the
1:30:08
Speaker 1: Lord of Matomai. Pana Umbe wanted very much to become rich.
1:30:14
Speaker 1: For this reason, he stretched his penis across to the
1:30:16
Speaker 1: town of Matomai. Then the Lord of Matomai spoke, thus,
1:30:20
Speaker 1: this is a pole sent by the gods, so it
1:30:23
Speaker 1: will be well to dry all the clothes upon it.
1:30:26
Speaker 1: So all the clothes and beautiful garments were dried. After
1:30:29
Speaker 1: a time, pana Umbe drew back his penis, and all
1:30:33
Speaker 1: those clothes and beautiful garments came sticking to it. His
1:30:36
Speaker 1: house was greatly benefited. He became a very rich man. Afterwards,
1:30:41
Speaker 1: pana Umbe came down and said, my dear pana Umbe,
1:30:44
Speaker 1: what have you done to become so rich. Pana Umbe said,
1:30:48
Speaker 1: come and eat, and I will tell you. Afterwards, Penaumbe said,
1:30:52
Speaker 1: this is the thing I intended to do. Abominable, pana Umbe. Bad,
1:30:57
Speaker 1: pana Umbe, you have forestoled me with these words. He
1:31:00
Speaker 1: pissed on the threshold and went out. Then he went
1:31:04
Speaker 1: down to the sea shore and stretched his penis across
1:31:06
Speaker 1: the sea to Matomai. The Lord of Matomai said, this
1:31:09
Speaker 1: is a pole sent by the gods. It will be
1:31:12
Speaker 1: well to dry all the clothes and beautiful garments upon it.
1:31:15
Speaker 1: For this reason, all the clothes and beautiful garments were
1:31:18
Speaker 1: brought down and put upon the divine pole. Tena Umbe
1:31:22
Speaker 1: wanted to become rich quickly by drawing back his penis,
1:31:26
Speaker 1: so he drew it back quickly. The divine pole moved,
1:31:29
Speaker 1: and the Lord of Matomai spoke. Thus it happened thus
1:31:32
Speaker 1: before there was a pole sent by the gods. For
1:31:35
Speaker 1: this reason, the clothes and beautiful garments were dried upon it.
1:31:39
Speaker 1: Then a thief stole the divine pole away. We all
1:31:42
Speaker 1: became poor. Now again our clothes and beautiful garments have
1:31:45
Speaker 1: been placed upon a pole. Now there seems to be
1:31:48
Speaker 1: a thief again. Quickly cut the divine pole. For that reason,
1:31:52
Speaker 1: the servants of the lord all drew their swords. They
1:31:55
Speaker 1: cut the divine pole, and all the clothes and beautiful
1:31:58
Speaker 1: garments were taken. Penna Umbe was left with only half
1:32:02
Speaker 1: a penis. He drew it in. Then he had nothing.
1:32:05
Speaker 1: Then he became very poor. If penna Umbe had listened
1:32:09
Speaker 1: to pana Umbe's advice. He might have had food to eat,
1:32:12
Speaker 1: he might have become rich, but he did not like
1:32:15
Speaker 1: to listen to advice. For this reason he became poor.
1:32:20
Speaker 1: Translated literally original communicated by mister John Batchelor June eighteen
1:32:25
Speaker 1: eighty six, also printed an I Knew Memoir, page one
1:32:28
Speaker 1: thirty three, but with the indecent expressions softened down Tail
1:32:35
Speaker 1: thirty two. Drinking the sea dry. There was the chief
1:32:39
Speaker 1: of the mouth of the river and the chief of
1:32:41
Speaker 1: the upper current of the river. The former was very
1:32:45
Speaker 1: vain glorious, and therefore wished to put the latter to shame,
1:32:48
Speaker 1: or to kill him by engaging him in the attempt
1:32:51
Speaker 1: to perform something impossible. So he sent for him and said,
1:32:55
Speaker 1: the sea may be a useful thing in so far
1:32:57
Speaker 1: as it is the original home of the fish which
1:32:59
Speaker 1: come up the river, but it is very destructive in
1:33:02
Speaker 1: stormy weather, when it beats wildly upon the beach. Do
1:33:06
Speaker 1: you now drink it dry so that there may be
1:33:08
Speaker 1: rivers in dry land? Only? If you cannot do so,
1:33:11
Speaker 1: then forfeit all your possessions. The other greatly, to the
1:33:15
Speaker 1: vainglorious men's surprise, said I accept the challenge so on
1:33:20
Speaker 1: their going down together to the beach, the chief of
1:33:23
Speaker 1: the upper current of the river took a cup and
1:33:25
Speaker 1: scooped up a little of the sea water with it,
1:33:28
Speaker 1: drank a few drops, and said, in the sea water
1:33:31
Speaker 1: itself there is no harm. It is some of the
1:33:34
Speaker 1: rivers flowing into it that are poisonous. Do you, therefore,
1:33:37
Speaker 1: first close the mouths of all the rivers, both in
1:33:41
Speaker 1: Ainu land and in Japan, and prevent them from flowing
1:33:44
Speaker 1: into the sea, And then I will undertake to drink
1:33:47
Speaker 1: the sea dry. Here upon, the chief of the mouth
1:33:50
Speaker 1: of the river felt ashamed, acknowledged his error, and gave
1:33:54
Speaker 1: all his treasures to his rival. Written down from memory,
1:33:58
Speaker 1: told by ishanasht eighteenth November eighteen eighty six. End of
1:34:05
Speaker 1: Part three recording by Expatriot in Bangor, Maine. Part four,
1:34:16
Speaker 1: Section one of Ainu folk tales by Basil hul Chamberlain.
1:34:21
Speaker 1: This LibriVox recording is in the public domain. Recording by
1:34:25
Speaker 1: Expatriot in Bangor, Maine, Part four, Miscellaneous Tales, Section one,
1:34:33
Speaker 1: Tail thirty three The Island of Women. In ancient days,
1:34:39
Speaker 1: an Ainu chieftain of Iwanai went to sea in order
1:34:43
Speaker 1: to catch sea lions, taking with him his two sons.
1:34:46
Speaker 1: They speared a sea lion, which, however, swam off with
1:34:50
Speaker 1: the spear sticking in its body. Meanwhile, a gale began
1:34:54
Speaker 1: to blow down from the mountains. The men cut the
1:34:57
Speaker 1: rope which was fast to the spear. Then their boat fled.
1:35:01
Speaker 1: After some time they reached a beautiful land. When they
1:35:04
Speaker 1: had reached it, a number of women in fine garments
1:35:07
Speaker 1: came down from the mountains to the shore. They came
1:35:10
Speaker 1: bearing a beautiful woman in a litter, and all the
1:35:13
Speaker 1: women who had come to the shore returned to the mountains.
1:35:16
Speaker 1: Only the one in the litter came close to the
1:35:19
Speaker 1: boat and spoke, Thus this land is woman land. It
1:35:23
Speaker 1: is a land where no men live. It being now spring,
1:35:26
Speaker 1: and there being something peculiar to this country of mine.
1:35:30
Speaker 1: You shall be taken care of in my house until
1:35:32
Speaker 1: the autumn, and in the winter you should become our husbands.
1:35:35
Speaker 1: The following spring, I will send you home. So now
1:35:38
Speaker 1: do you bear me to my house. Thereupon the ainuw
1:35:42
Speaker 1: chief and his sons bore the woman in the litter
1:35:45
Speaker 1: to the mountains. They saw that the country was all
1:35:48
Speaker 1: like more land. Then the chieftainess entered the house. There
1:35:52
Speaker 1: was a room there with a golden netting like a
1:35:54
Speaker 1: mosquito net. The three men were placed inside it. The
1:35:58
Speaker 1: chieftainess fed them herself. In the daytime, numbers of women
1:36:02
Speaker 1: came in. They sat beside the golden mosquito net looking
1:36:05
Speaker 1: at the men. At nightfall they went home. So gradually
1:36:10
Speaker 1: it got to be autumn. Then the chieftainess spoke, as follows,
1:36:14
Speaker 1: as the fall of the leaf has now come, and
1:36:17
Speaker 1: as there are two vice chieftainesses besides me, I will
1:36:20
Speaker 1: send your two sons to them. You yourself shall be
1:36:23
Speaker 1: husband to me. Then two beautiful women came in and
1:36:27
Speaker 1: led off the two sons by the hand, while the
1:36:30
Speaker 1: chieftainess kept the chief for herself. So the men dwelt there.
1:36:35
Speaker 1: When spring came, the chieftain's wife spoke thus to him,
1:36:39
Speaker 1: We women of this country differ from yours. At the
1:36:42
Speaker 1: same time as the grass begins to sprout, teeth sprout
1:36:46
Speaker 1: in our vaginas, so our husbands cannot stay with us.
1:36:50
Speaker 1: The east wind is our husband. When the east wind blows,
1:36:53
Speaker 1: we all turn our buttocks towards it, and thus conceive children.
1:36:57
Speaker 1: Sometimes we bear male children, but these male children are
1:37:01
Speaker 1: killed and done away with when they become fit to
1:37:04
Speaker 1: lie with women. For that reason, this is a land
1:37:06
Speaker 1: which has women only. It is called woman land. So,
1:37:10
Speaker 1: when brought by some bad god, you came to this
1:37:14
Speaker 1: land of mine, there were teeth in my vagina because
1:37:16
Speaker 1: it was summer, for which reason I did not marry you.
1:37:20
Speaker 1: But I married you when the teeth fell out. Now,
1:37:23
Speaker 1: as the teeth are again sprouting in my vagina, because
1:37:26
Speaker 1: spring has come, it is now impossible for us to
1:37:29
Speaker 1: sleep together. I will send you home tomorrow. So do
1:37:32
Speaker 1: you tell your sons to come here to day in
1:37:35
Speaker 1: order to be ready. The sons came. The chieftainess stayed
1:37:39
Speaker 1: in the house. Then, with tears streaming down her face,
1:37:42
Speaker 1: she spoke, thus, though it is dangerous to night, is
1:37:45
Speaker 1: our last night? Let us sleep together. Then the man,
1:37:49
Speaker 1: being much frightened, took a beautiful scabbard in a bag
1:37:53
Speaker 1: in his bosom, and lay with a woman. With this scabbard.
1:37:56
Speaker 1: The mark of the teeth remained on the scabbard. The
1:38:00
Speaker 1: next day dawned. Then the man went to his boat,
1:38:03
Speaker 1: taking his sons with him. The chieftainess wept and spoke, thus,
1:38:07
Speaker 1: as a fair wind is blowing away from my country. You,
1:38:11
Speaker 1: if you set sail and sail straight ahead, will be
1:38:14
Speaker 1: able to reach your home at Iwanaie. So then the
1:38:17
Speaker 1: men entered their boat and went out to sea. A
1:38:20
Speaker 1: fair wind was blowing down from the mountains, and they
1:38:23
Speaker 1: went along under sail. After a time they saw land.
1:38:26
Speaker 1: They saw the mountains about ew and I. Going on
1:38:30
Speaker 1: for a time, they came to the shore of ew
1:38:31
Speaker 1: and I. Their wives were wearing widows caps, so their
1:38:35
Speaker 1: husbands embraced them. So the story of Womanland was listened
1:38:39
Speaker 1: too carefully. All the Ewes saw the beautiful scabbard which
1:38:44
Speaker 1: the chief had used with that woman. Translated literally told
1:38:48
Speaker 1: by Penri seventeenth July eighteen eighty six, Tail thirty four.
1:38:55
Speaker 1: The Worship of the Salmon the divine fish. A certain
1:39:00
Speaker 1: I knew when out in a boat to catch fish
1:39:02
Speaker 1: in the sea. While he was there, a great wind arose,
1:39:05
Speaker 1: so that he drifted about for six nights. Just as
1:39:08
Speaker 1: he was like to die, Land came in sight, Being
1:39:12
Speaker 1: borne onto the beach by the waves, he quietly stepped ashore,
1:39:16
Speaker 1: where he found a pleasant rivulet. Having walked up the
1:39:19
Speaker 1: bank of this rivulet for some distance, he saw a
1:39:22
Speaker 1: populous place near the place where crowds of people, both
1:39:25
Speaker 1: men and women. Going on to it, and entering the
1:39:29
Speaker 1: house of the chief, he found an old man a
1:39:31
Speaker 1: very divine aspect. That old man said to him, stay
1:39:35
Speaker 1: with us a night, and we will send you home
1:39:37
Speaker 1: to your country tomorrow. Do you consent? So the I
1:39:40
Speaker 1: knew spent the night with the old chief. When next
1:39:43
Speaker 1: day came, the old chief spoke, Thus, some of my people,
1:39:47
Speaker 1: both men and women, are going to your country for
1:39:49
Speaker 1: purposes of trade. So if you will be led by them,
1:39:53
Speaker 1: you will be able to go home. When they take
1:39:56
Speaker 1: you with them in the boat, you must lie down
1:39:58
Speaker 1: and not look about you, but completely hide your head.
1:40:02
Speaker 1: If you do that, you may return. If you look,
1:40:05
Speaker 1: my people will be angry. Mind you do not look.
1:40:08
Speaker 1: Thus spoke the old chief. Well, there was a whole
1:40:12
Speaker 1: fleet of boats, inside of which crowds of people, both
1:40:15
Speaker 1: men and women, took passage. There were as many as
1:40:18
Speaker 1: five score boats, which all started off together. The Innu
1:40:22
Speaker 1: laid down inside one of them and hid his head,
1:40:25
Speaker 1: while the others made the boats go to the music
1:40:27
Speaker 1: of a pretty song. He liked this much. After a while,
1:40:31
Speaker 1: they reached the land When they had done so, the Ainu,
1:40:35
Speaker 1: peeping a little, saw that there was a river, and
1:40:38
Speaker 1: that they were drawing water with dippers from the mouth
1:40:40
Speaker 1: of the river and sipping it. They said to each other,
1:40:43
Speaker 1: how good this water is. Half the fleet went up
1:40:46
Speaker 1: the river, but the boat in which the Nu was
1:40:49
Speaker 1: went on its voyage and at last reached his native place,
1:40:53
Speaker 1: whereupon the sailors threw the Ainu into the water. He
1:40:57
Speaker 1: thought he had been dreaming. Afterwards, he came to himself
1:41:01
Speaker 1: the bow and its sailors had disappeared. Whither he could
1:41:04
Speaker 1: not tell, but he went to his house, and, falling asleep,
1:41:08
Speaker 1: dreamt a dream. He dreamt that the same old chief
1:41:11
Speaker 1: appeared to him and said, I am no human being.
1:41:14
Speaker 1: I am the chief of the salmon, the divine fish.
1:41:17
Speaker 1: As you seemed in danger of dying in the waves,
1:41:19
Speaker 1: I drew you to me and saved your life. You
1:41:21
Speaker 1: thought you only stayed with me one night, but in
1:41:24
Speaker 1: truth that night was a whole year. When it was ended,
1:41:27
Speaker 1: I sent you back to your native place. So I
1:41:29
Speaker 1: shall be truly grateful if henceforth you will offer rice
1:41:33
Speaker 1: beer to me, set up the divine symbols in my honor.
1:41:36
Speaker 1: And worship me with the words, I make a libation
1:41:39
Speaker 1: to the chief of the salmon, the divine fish. If
1:41:42
Speaker 1: you do not worship me, you will become a poor man.
1:41:44
Speaker 1: Remember this well. Such were the words which the divine
1:41:48
Speaker 1: old man spoke to him in his dream. Translated literally
1:41:53
Speaker 1: told by Ishanashta, seventeenth July eighteen eighty six, Tail thirty five.
1:42:00
Speaker 1: The hunter in Hades, a handsome and brave young man
1:42:05
Speaker 1: who was skillful in the chase, one day pursued a
1:42:08
Speaker 1: large bear into the recesses of the mountains. On and
1:42:12
Speaker 1: on ran the bear, and still the young fellow pursued
1:42:15
Speaker 1: it up heights and crags, more and more dangerous, but
1:42:18
Speaker 1: without ever being able to get near it enough to
1:42:21
Speaker 1: shoot it with his poisoned arrows. At last, on a
1:42:25
Speaker 1: bleak mountain summit, the bear disappeared down a hole in
1:42:28
Speaker 1: the ground. The young man followed it in and found
1:42:31
Speaker 1: himself in an immense cavern, at the far end of
1:42:35
Speaker 1: which was a gleam of light. Towards this he groped
1:42:38
Speaker 1: his way, and, on emerging found himself in another world.
1:42:43
Speaker 1: Everything there was as in the world of men, but
1:42:45
Speaker 1: more beautiful. There were trees, houses, villages human beings with these, However,
1:42:52
Speaker 1: the young hunter had no concern. What he wanted was
1:42:55
Speaker 1: his bear, which had totally disappeared. The best plan seemed
1:42:59
Speaker 1: to be to seek it in the remoter mountain district
1:43:02
Speaker 1: of this new world underground. So he followed up a valley, and,
1:43:07
Speaker 1: being tired and hungry, picked the grapes and mulberries that
1:43:10
Speaker 1: were hanging to the trees and ate them as he
1:43:13
Speaker 1: trudged along, happening suddenly, for some reason or other, to
1:43:17
Speaker 1: look down upon his own body. What was not his
1:43:20
Speaker 1: horror to find himself transformed into a serpent. His very
1:43:24
Speaker 1: cries and groans on making the discovery were turned into
1:43:28
Speaker 1: serpents hisses. What was he to do? To go back
1:43:32
Speaker 1: like this to his native world, where snakes are hated,
1:43:35
Speaker 1: would be certain death. No plan presented itself to his mind,
1:43:39
Speaker 1: But unconsciously he wandered, or rather crept, and glided back
1:43:44
Speaker 1: to the entrance of the cavern that led home to
1:43:46
Speaker 1: the world of men, And there, at the foot of
1:43:49
Speaker 1: a pine tree of extraordinary size and height, he fell
1:43:52
Speaker 1: asleep to him. Then, in a dream appeared the goddess
1:43:56
Speaker 1: of the pine tree and said, I am sorry. To
1:43:59
Speaker 1: see you in this state. Why did you eat of
1:44:01
Speaker 1: the poisonous fruits of Hades. The only thing you can
1:44:04
Speaker 1: do to recover your proper shape is to climb to
1:44:07
Speaker 1: the top of this pine tree and fling yourself down.
1:44:11
Speaker 1: Then you may perhaps become a human being again. On
1:44:15
Speaker 1: waking from this dream, the young man, or rather snake,
1:44:19
Speaker 1: as he still found himself to be, was filled half
1:44:22
Speaker 1: with hope and half with fear. But he resolved to
1:44:25
Speaker 1: follow the goddess's advice, So, gliding up the tall pine tree,
1:44:30
Speaker 1: he reached its topmost branch, and, after hesitating a few moments,
1:44:34
Speaker 1: flung himself down. Crash he went on coming through his senses,
1:44:38
Speaker 1: he found himself standing at the foot of the tree,
1:44:41
Speaker 1: and close by was the body of an immense serpent,
1:44:44
Speaker 1: ripped open so as to allow of his having crawled
1:44:47
Speaker 1: out of it. After offering up thanks to the pine
1:44:51
Speaker 1: tree and setting up the divine symbols in its honor,
1:44:54
Speaker 1: he hastened to retrace his steps through the long tunnel
1:44:57
Speaker 1: like cavern through which he had originally entered Hades. After
1:45:02
Speaker 1: walking for a certain time, he emerged into the world
1:45:05
Speaker 1: of men to find himself on the mountaintop whither he
1:45:08
Speaker 1: had pursued the bear, which he had never seen again.
1:45:11
Speaker 1: On reaching his home, he went to bed and dreamt
1:45:14
Speaker 1: a second time. It was the same goddess of the
1:45:17
Speaker 1: pine tree that appeared before him and said, I have
1:45:20
Speaker 1: come to tell you that you cannot stay long in
1:45:22
Speaker 1: the world of men. After once eating the grapes and
1:45:25
Speaker 1: mulberries of Hades. There is a goddess in Hades who
1:45:28
Speaker 1: wishes to marry you. She it was who, assuming the
1:45:31
Speaker 1: form of a bear, lured you into the cavern and
1:45:34
Speaker 1: thence to the underworld. You must make up your mind
1:45:37
Speaker 1: to come away, And so it fell out. The young
1:45:41
Speaker 1: man awoke, but a grave sickness overpowered him. A few
1:45:45
Speaker 1: days later he went a second time to Hades and
1:45:48
Speaker 1: returned no more to the land of the Living. Written
1:45:52
Speaker 1: down from memory told by Ishanashta twenty second July eighteen
1:45:56
Speaker 1: eighty six, Tale thirty Siven, an inquisitive man's experience of Hades.
1:46:04
Speaker 1: Three generations before my time, there lived in Anu who
1:46:08
Speaker 1: wished to find out whether the stories told about the
1:46:11
Speaker 1: existence of an underworld were true. So one day he
1:46:15
Speaker 1: penetrated into an immense cavern, since washed away by the
1:46:19
Speaker 1: waves at the river mouth of Sarubutsu. All was dark
1:46:23
Speaker 1: in front, all was dark behind, But at last there
1:46:27
Speaker 1: was a glimmer of light ahead. The man went on
1:46:29
Speaker 1: and soon emerged into Hades. There were trees and villages,
1:46:33
Speaker 1: and rivers in the sea, and large junks loading fish
1:46:37
Speaker 1: and seaweed. Some of the people were Anu, some were Japanese,
1:46:41
Speaker 1: just as in the everyday world. Among the number were
1:46:44
Speaker 1: some whom he had known when they were alive. But
1:46:46
Speaker 1: though he saw them, they strange to see, did not
1:46:50
Speaker 1: seem to see him. Indeed, he was invisible to all,
1:46:53
Speaker 1: excepting to the dogs, for dogs see everything, even spirits,
1:46:57
Speaker 1: and the dogs of Hades barked at him fear. Hereupon,
1:47:01
Speaker 1: the people of the place, judging that some evil spirit
1:47:04
Speaker 1: had come among them, threw him dirty food, such as
1:47:07
Speaker 1: evil spirits eat, in order as they thought, to appease him.
1:47:11
Speaker 1: Of course, he was disgusted and flung the filthy fish
1:47:14
Speaker 1: bones and soiled rice away, But every time that he
1:47:18
Speaker 1: did so, the stuff immediately returned to the pocket in
1:47:21
Speaker 1: his bosom, so that he was greatly distressed. At last,
1:47:25
Speaker 1: entering a fine looking house near the beach, he found
1:47:28
Speaker 1: his father and mother, not old as they were when
1:47:31
Speaker 1: they died. But in the heyday of youth and strength,
1:47:35
Speaker 1: he called to his mother, but she ran away. Trembling.
1:47:38
Speaker 1: He clasped his father by the hand and said, father,
1:47:40
Speaker 1: don't you know me? Can't you see me? I am
1:47:43
Speaker 1: your son? But his father fell yelling to the ground.
1:47:47
Speaker 1: So he stood aloof again and watched how his parents
1:47:50
Speaker 1: and the other people in the house set up the
1:47:52
Speaker 1: divine symbols and prayed in order to make the evil
1:47:55
Speaker 1: spirit depart. In his despair at being unrecognized, he did depart,
1:48:01
Speaker 1: with the unclean offerings that had been made to him
1:48:04
Speaker 1: still sticking to his person, notwithstanding his endeavors to get
1:48:08
Speaker 1: rid of them. It was only when, after passing back
1:48:11
Speaker 1: through the cavern, he had emerged once more into the
1:48:14
Speaker 1: world of men, that they left him free from their pollution.
1:48:18
Speaker 1: He returned home and never wished to visit Hades again.
1:48:22
Speaker 1: It is a foul place, written down from memory, told
1:48:27
Speaker 1: by Ishinashta twenty second July eighteen eighty six, Tail thirty seven,
1:48:33
Speaker 1: The child of a God. There was a very beautiful
1:48:36
Speaker 1: woman who was still without a husband. A man had
1:48:40
Speaker 1: already been fixed upon to become her husband, but he
1:48:42
Speaker 1: had not yet lain with her. Nevertheless, the woman suddenly
1:48:46
Speaker 1: was with child. For this reason she was greatly surprised.
1:48:50
Speaker 1: As for other people, they thought, thus she has probably
1:48:53
Speaker 1: become with child through lying with some other man. That
1:48:56
Speaker 1: was what other people said. The man who was to
1:48:59
Speaker 1: be her husband was very angry, but he could not
1:49:02
Speaker 1: know whence it was that she was with child. Then
1:49:05
Speaker 1: she was delivered, she bore a little snake. She was
1:49:09
Speaker 1: greatly ashamed. Her mother took the little snake, went out
1:49:12
Speaker 1: and spoke, thus with tears, what God has deigned to
1:49:15
Speaker 1: beget a child in my daughter, Though he should deign
1:49:18
Speaker 1: to beget one, it would at least be well if
1:49:21
Speaker 1: he had begotten a human child. But this little snake,
1:49:25
Speaker 1: we human beings cannot keep. As it is the child
1:49:28
Speaker 1: of the God who begot it, he may as well
1:49:30
Speaker 1: keep it, so saying she threw it away. Then the
1:49:33
Speaker 1: old woman went in, this being so. Afterwards there was
1:49:37
Speaker 1: the noise of a baby crying. The old woman went
1:49:40
Speaker 1: out and looked. It was a nice baby. Then the
1:49:43
Speaker 1: old woman carried it in. The woman who had given
1:49:46
Speaker 1: birth to the child rejoiced with tears. Then the baby
1:49:49
Speaker 1: was found to be a boy, and was kept Gradually
1:49:52
Speaker 1: he grew big. After a time he became a man. Then,
1:49:55
Speaker 1: being a very fine man, he killed large numbers, both
1:49:58
Speaker 1: of deer and of bears. The woman who had given
1:50:01
Speaker 1: birth to him was alone, astonished. What had happened was
1:50:05
Speaker 1: that while she slept, the light of the sun had
1:50:07
Speaker 1: shone upon her through the opening in the roof. Thus
1:50:10
Speaker 1: had she become with child. Then she dreamt a dream
1:50:14
Speaker 1: which said, I, being a god, have given you a
1:50:16
Speaker 1: child because I love you. When you die, you shall
1:50:19
Speaker 1: truly become my wife. Your and my son, when he
1:50:23
Speaker 1: gets a wife, shall have plenty of children. The woman
1:50:26
Speaker 1: dreamt thus and worshiped. Then that son of hers, when
1:50:30
Speaker 1: pursued by the bears, could not be caught. He was
1:50:33
Speaker 1: a great hunter, a very rich man. Then the woman
1:50:37
Speaker 1: died without having had a human husband. Afterwards, her son,
1:50:41
Speaker 1: getting a wife, had children and became rich. His descendants
1:50:45
Speaker 1: are living to this day. Translated literally told by Penri
1:50:50
Speaker 1: twenty first July eighteen eighty six and of Part four,
1:50:56
Speaker 1: section one recording by Expatriate and bang Main Part four,
1:51:08
Speaker 1: section two of I Knew Folk Tales by Basil Hall Chamberlain.
1:51:13
Speaker 1: This LibriVox recording is in the public domain recording by
1:51:17
Speaker 1: expatriate in Bangor, Maine. Part four Miscellaneous Tales, Section two.
1:51:24
Speaker 1: Tale thirty eight Buying a Dream. A certain thickly populated
1:51:30
Speaker 1: village was governed by six chiefs, the oldest of whom
1:51:34
Speaker 1: lorded it over the other five. One day he made
1:51:37
Speaker 1: a feast, brewed some rice beer, and invited the other
1:51:40
Speaker 1: five chiefs and feasted them. When they were departing, he said, tomorrow,
1:51:45
Speaker 1: each of you must tell me the dream which he
1:51:47
Speaker 1: shall have dreamt over night, and if it is a
1:51:49
Speaker 1: good dream, I will buy it. So next day four
1:51:53
Speaker 1: of the chiefs came and told their dreams, but they
1:51:55
Speaker 1: were all bad dreams, not worth buying. The fifth, however,
1:51:59
Speaker 1: did not come, though he was waited for at first,
1:52:02
Speaker 1: and then sent for several times. At last, when brought
1:52:06
Speaker 1: by force, he would not open his lips. So the
1:52:09
Speaker 1: senior chief flew into a rage and caused a hole
1:52:12
Speaker 1: to be dug in front of the door of his
1:52:14
Speaker 1: own house, and had the man buried in it up
1:52:17
Speaker 1: to his chin, and left there all that day and night.
1:52:21
Speaker 1: Now the truth was that the senior chief was a
1:52:23
Speaker 1: bad man, that the junior chief was a good man,
1:52:26
Speaker 1: and that this junior chief had forgotten his dream, but
1:52:29
Speaker 1: did not dare to say so. After dark, a kind god,
1:52:33
Speaker 1: the God of the Privy, came and said, you are
1:52:36
Speaker 1: a good man. I am sorry for you, and will
1:52:38
Speaker 1: take you out of the hole. This he did, and
1:52:41
Speaker 1: at that very moment the chief remembered how he had
1:52:44
Speaker 1: dreamt of having been led up the bank of a
1:52:46
Speaker 1: stream through the woods to the house of a goddess
1:52:48
Speaker 1: who smiled beautifully, and whose room was carpeted with skins,
1:52:53
Speaker 1: as she had comforted him, fed him plenteously, and sent
1:52:57
Speaker 1: him home in gorgeous array, and with instructions for deceiving
1:53:00
Speaker 1: and killing his enemy the senior chief. I suppose you
1:53:04
Speaker 1: remember it all now, said the God of the Privy.
1:53:07
Speaker 1: It was I who caused you to forget it, and
1:53:10
Speaker 1: thus saved you from having it bought by the wicked
1:53:12
Speaker 1: senior chief, because I am pleased with the way in
1:53:15
Speaker 1: which you keep the privy clean, not even letting grass
1:53:18
Speaker 1: grow near it. And now I will show you the
1:53:20
Speaker 1: reality of that of which before you saw only the
1:53:23
Speaker 1: dream image. So the man was led up the bank
1:53:27
Speaker 1: of a stream through the woods to the house of
1:53:29
Speaker 1: the goddess who smiled beautifully, and whose room was carpeted
1:53:33
Speaker 1: with skins. She was the badger Goddess. She comforted him,
1:53:37
Speaker 1: fed him plenteously, and said, you must deceive the senior chief,
1:53:42
Speaker 1: saying that the god of door posts, pleased at your
1:53:44
Speaker 1: being buried near him, took you out and gave you
1:53:47
Speaker 1: these beautiful clothes. He will then wish to have the
1:53:50
Speaker 1: same thing happened to him. So the man went back
1:53:53
Speaker 1: to the village and appeared in all his splendid raiment
1:53:56
Speaker 1: before the senior chief, who had fancied him to be
1:53:58
Speaker 1: still in the hole, a punishment which would be successful
1:54:02
Speaker 1: if it made him confess his dream, and also if
1:54:05
Speaker 1: it killed him. Then the good junior Chief told him
1:54:09
Speaker 1: the lies in which the Badger Goddess had instructed him.
1:54:12
Speaker 1: Thereupon the senior Chief caused himself to be buried in
1:54:16
Speaker 1: like fashion up to the neck, but soon died of
1:54:18
Speaker 1: the effects. Afterwards, the Badger Goddess came down to the
1:54:22
Speaker 1: village and married the good man, who became the senior
1:54:25
Speaker 1: of all the chiefs. Written down from memory, told by Ishanashta,
1:54:31
Speaker 1: sixteenth November eighteen eighty six, Tale thirty nine The Baby
1:54:37
Speaker 1: and the Box it was once a woman who was
1:54:41
Speaker 1: tenderly loved by her husband. At last, after some years,
1:54:45
Speaker 1: she bore him a son. Then the father loved this
1:54:47
Speaker 1: son even more than he loved his wife. She therefore thought, thus,
1:54:52
Speaker 1: how pleasant it used to be formerly when my husband
1:54:55
Speaker 1: loved me alone. But now since I have borne him
1:54:58
Speaker 1: this nasty child, he loves it more than he does.
1:55:00
Speaker 1: May it will be well for me to make away
1:55:03
Speaker 1: with it. Thus thinking, she waited till her husband had
1:55:06
Speaker 1: gone off bear hunting in the mountains, and then put
1:55:09
Speaker 1: the baby into a box, which she took to the
1:55:12
Speaker 1: river and allowed to float away. Then she returned home.
1:55:16
Speaker 1: Later on, her husband came back, and she, with feigned tears,
1:55:20
Speaker 1: told him that the baby had disappeared, stolen or strayed,
1:55:24
Speaker 1: and that she had vainly searched all round about the
1:55:26
Speaker 1: house and in the woods. The man lay down, like
1:55:30
Speaker 1: to die of grief, and refused all food. Only at length,
1:55:34
Speaker 1: when he saw that his wife, too went without her food,
1:55:37
Speaker 1: did he begin to eat a little, fearing in his
1:55:40
Speaker 1: affection for her, that she too might die of hunger. However,
1:55:45
Speaker 1: it was only when he was present that she fasted.
1:55:47
Speaker 1: She ate her fill behind his back at last one day,
1:55:51
Speaker 1: not knowing what to do to rouse him, she said
1:55:54
Speaker 1: to him, look here, I will divert you with a story.
1:55:58
Speaker 1: Then she told him the whole story exactly as it
1:56:00
Speaker 1: had happened, being herself all the while under the delusion
1:56:04
Speaker 1: that she was telling him an ancient fairy tale. And
1:56:07
Speaker 1: he flew into a rage, took his bludgeon, beat her
1:56:10
Speaker 1: to death, and then threw her corpse out of doors.
1:56:14
Speaker 1: This was the way in which the gods chose to
1:56:16
Speaker 1: punish her. Then the husband, knowing now that his search
1:56:19
Speaker 1: must be made down the stream, started off at last.
1:56:23
Speaker 1: After seeking for a long time, he came to a
1:56:26
Speaker 1: lonely house where he found a very venerable looking old man,
1:56:30
Speaker 1: an old woman, and their middle aged daughter, and also
1:56:33
Speaker 1: a boy. He said to the old man, I come
1:56:36
Speaker 1: to ask whether you know anything of my little boy,
1:56:38
Speaker 1: who was placed in a box and set to float
1:56:41
Speaker 1: down the stream. The old man replied, one day, when
1:56:44
Speaker 1: my daughter here went to draw water from the river,
1:56:47
Speaker 1: she found a box with a little boy in it.
1:56:50
Speaker 1: We knew not whether the child was a human creature,
1:56:52
Speaker 1: a god or a devil, so doubtless he is yours.
1:56:56
Speaker 1: We have kept the box too. Here it is you
1:56:58
Speaker 1: can judge by looking at it. Turned out to be
1:57:02
Speaker 1: the same box and the same boy. So the father rejoiced,
1:57:06
Speaker 1: and the old man said, remain here, I will give
1:57:09
Speaker 1: to you for wife, this daughter of mine, my only child.
1:57:13
Speaker 1: Live with us as long as my old wife and
1:57:15
Speaker 1: I remain alive, feed us, and then you shall inherit
1:57:18
Speaker 1: from me. The man did so. When the old people died,
1:57:23
Speaker 1: he inherited all their possessions, and then, with his new
1:57:26
Speaker 1: wife and his beloved son, returned to his own village.
1:57:30
Speaker 1: So you see that even among us, I knews, there
1:57:33
Speaker 1: are wicked women. Written down from memory, told by Ishanashta,
1:57:38
Speaker 1: seventeenth November eighteen eighty six, tail forty, The bride bewitched.
1:57:46
Speaker 1: It was once a very beautiful girl who had many suitors.
1:57:50
Speaker 1: But as soon as she was married to one, and
1:57:51
Speaker 1: he laid down beside her and then stretched out his
1:57:54
Speaker 1: hand towards her vagina, a voice came from it warning
1:57:58
Speaker 1: him to desist. So much alarmed the bridegroom that he fled.
1:58:03
Speaker 1: This happened nine or ten times till at last the
1:58:05
Speaker 1: girl was in despair, for none would now wed her,
1:58:08
Speaker 1: and her old father was put to shame, they plunged
1:58:12
Speaker 1: her into the water of the river, but it had
1:58:14
Speaker 1: no effect. So at last, in her grief, she ran
1:58:16
Speaker 1: to the mountains and threw herself down at the foot
1:58:20
Speaker 1: of a magnolia tree. When, after some difficulty she fell asleep,
1:58:25
Speaker 1: she dreamt that the tree was a house, outside of
1:58:27
Speaker 1: which she was lying, and from the window of which
1:58:30
Speaker 1: a lovely goddess popped out her head and said, what
1:58:33
Speaker 1: has happened is in no way your fault. Your beauty
1:58:36
Speaker 1: has caused a wicked fox to fall in love with you.
1:58:39
Speaker 1: It is he who has got into your vagina, and
1:58:42
Speaker 1: who speaks out of it in order to prevent the
1:58:44
Speaker 1: approach of any ordinary mortal husband. He too, it is
1:58:48
Speaker 1: who has lured you out here, to carry you away altogether,
1:58:52
Speaker 1: that do not allow yourself to become subject to his influence.
1:58:56
Speaker 1: I will give you some beautiful clothes and cause you
1:58:59
Speaker 1: to reach your house in safety. You must tell your
1:59:01
Speaker 1: father all about me. Then the girl awoke and went home.
1:59:06
Speaker 1: Her father exercised the fox at last by carving an
1:59:09
Speaker 1: exact likeness of his daughter and offering it to the
1:59:12
Speaker 1: fox with respectful worship. Then she married and gave birth
1:59:16
Speaker 1: to children, and was happy all her life. Written down
1:59:21
Speaker 1: from memory told by Ishanashta, seventeenth November eighteen eighty six,
1:59:28
Speaker 1: Tale forty one The Wicked Stepmother. In ancient days, when
1:59:33
Speaker 1: men were allowed to have several wives, a certain man
1:59:36
Speaker 1: had two, one about his own age, the other quite young,
1:59:40
Speaker 1: and he loved them both with equal tenderness. But when
1:59:44
Speaker 1: the younger of the two bore him a daughter, his
1:59:46
Speaker 1: love for his daughter made him also perhaps a little
1:59:49
Speaker 1: fonder of the mother of the child than of his
1:59:51
Speaker 1: other wife. To the latter's great rage, she revolved in
1:59:55
Speaker 1: her mind what to do, and at last feigned a
1:59:58
Speaker 1: grave illness, pretending not to be able even to eat,
2:00:02
Speaker 1: though she did eat when everybody's back was turned. At last,
2:00:06
Speaker 1: being to all appearance on the point of death, she
2:00:09
Speaker 1: declared that one thing alone could cure her. She must
2:00:12
Speaker 1: have the heart of her little stepchild to eat. On
2:00:16
Speaker 1: hearing this, the man felt very sad and knew not
2:00:18
Speaker 1: what to do, for he loved this wicked wife of
2:00:21
Speaker 1: his and his little daughter equally dearly. But at last
2:00:25
Speaker 1: he decided that he might more easily get another daughter
2:00:28
Speaker 1: than another wife, whom he would love as much as
2:00:30
Speaker 1: he did this one, so he commanded two of his
2:00:33
Speaker 1: servants to carry off the child to the forest while
2:00:37
Speaker 1: her mother was not looking to slay her there and
2:00:40
Speaker 1: bring back her heart. So they took her, but being
2:00:44
Speaker 1: merciful men, they slew instead of her a dog that
2:00:47
Speaker 1: came by that way, and brought the child back secretly
2:00:51
Speaker 1: to her mother, who was much frightened to hear what
2:00:53
Speaker 1: had happened, and who fled with the child. Meanwhile, the
2:00:57
Speaker 1: dog's heart was brought to the stepmother, who was so
2:01:00
Speaker 1: overjoyed at this sight of it that she declared she
2:01:03
Speaker 1: required no more, so without even eating it, she left off,
2:01:07
Speaker 1: pretending to be sick. For some time after this, she
2:01:11
Speaker 1: lived alone with her husband, but at last he was
2:01:14
Speaker 1: told of what had happened, and he grew very sullen. She,
2:01:17
Speaker 1: seeing this, wished for a livelier husband, So one day,
2:01:22
Speaker 1: when her husband was out hunting, a young man beautifully
2:01:25
Speaker 1: dressed all in black came and courted her, and she
2:01:28
Speaker 1: flirted with him and showed him her breasts. Then they
2:01:31
Speaker 1: fled together and came to a beautiful house with gold mats,
2:01:35
Speaker 1: where they slept together. But when she woke in the morning,
2:01:38
Speaker 1: it was not a house at all but a rubble
2:01:40
Speaker 1: of leaves and branches in the midst of the forest,
2:01:43
Speaker 1: and her new husband was nothing but a carrion crow
2:01:46
Speaker 1: perching overhead, and her own body too was turned into
2:01:50
Speaker 1: a crow's, and she had to eat dung. But the
2:01:53
Speaker 1: former husband was warned in a dream to take back
2:01:57
Speaker 1: his younger wife and his child, and the three lived
2:02:00
Speaker 1: happily together ever after. From that time forward, most men
2:02:04
Speaker 1: have left off the bad habit of having more than
2:02:07
Speaker 1: one wife. Written down from memory, told by Ishanashte November
2:02:13
Speaker 1: eighteen eighty six, Tail forty two. The Clever Deceiver. A
2:02:20
Speaker 1: long long time ago, there was a rascal who went
2:02:24
Speaker 1: to the mountains to fetch wood. As he did not
2:02:27
Speaker 1: know how to amuse himself, he climbed to the top
2:02:29
Speaker 1: of a very thick pine tree. Having munched some rice,
2:02:33
Speaker 1: he stuck it about the branches of the tree, so
2:02:36
Speaker 1: as to make it look like birds dung. Then he
2:02:38
Speaker 1: went back to the village, to the house of the chief,
2:02:40
Speaker 1: and spoke thus to him, I have found a place
2:02:43
Speaker 1: where a beautiful peacock has its nest. Let us go
2:02:46
Speaker 1: there together. Being such a poor man, I feel myself
2:02:50
Speaker 1: unworthy of going too near the divine bird. You, being
2:02:53
Speaker 1: a rich man, should take the peacock. It will be
2:02:56
Speaker 1: a great treasure for you. Let us go, so the
2:02:59
Speaker 1: chief win there with him. When the chief looked, there
2:03:02
Speaker 1: truly were many traces of birds dung near the top
2:03:05
Speaker 1: of the tall pine tree. He thought the peacock was there,
2:03:09
Speaker 1: So he said, I do not know how to climb trees,
2:03:12
Speaker 1: though you are a poor man, you do know how
2:03:14
Speaker 1: to do so, so go and get the peacock, and
2:03:17
Speaker 1: I will reward you. Well, go and get the divine peacock.
2:03:21
Speaker 1: So the poor man climbed the tree. When he was
2:03:23
Speaker 1: half way up, he said, oh, sir, your house seems
2:03:26
Speaker 1: to be on fire. The chief was much frightened. Owing
2:03:30
Speaker 1: to his being frightened, he was about to run home.
2:03:33
Speaker 1: Then the rascal spoke, thus, by this time your house
2:03:36
Speaker 1: is quite burnt down. There is no use in your
2:03:38
Speaker 1: running there. The rich man thought he would go anywhere
2:03:41
Speaker 1: to die, so he went towards the mountains. After he
2:03:45
Speaker 1: had gone a short way, he thought, thus, you should
2:03:48
Speaker 1: go and see even the traces of your burnt house.
2:03:51
Speaker 1: So he went down there. When he looked, he found
2:03:54
Speaker 1: that his house was not burnt at all. He was
2:03:57
Speaker 1: very angry and wanted to kill that rascal. Then the
2:04:00
Speaker 1: rascal came down. The chief commanded his servants, saying, you, fellows,
2:04:05
Speaker 1: this man is not only poor, but a very badly
2:04:07
Speaker 1: behaved deceiver. Put him into a mat and roll him
2:04:10
Speaker 1: up in it without killing him. Then throw him into
2:04:13
Speaker 1: the river. Do this, thus spoke the chief. The servants
2:04:18
Speaker 1: put the rascal into the mat and tied it round tight.
2:04:21
Speaker 1: Then two of them carried him between them on a
2:04:23
Speaker 1: pole to the river bank. They went to the river.
2:04:26
Speaker 1: The rascal spoke, thus, though I am a very bad man,
2:04:30
Speaker 1: I have some very precious treasures. Do you go and
2:04:33
Speaker 1: fetch them. If you do so, it can be arranged
2:04:36
Speaker 1: about their being given to you. Afterwards, you can throw
2:04:39
Speaker 1: me into the river. Hearing this, the two servants went
2:04:43
Speaker 1: off to the rascal's house. Meanwhile, a blind old man
2:04:47
Speaker 1: came along from somewhere or other. His foot struck against
2:04:50
Speaker 1: something wrapped up in a mat. Astonished at this, he
2:04:54
Speaker 1: tapped it with his stick. Then the rascal said, blind man,
2:04:57
Speaker 1: if you will do as I tell you, the gods
2:04:59
Speaker 1: will give you up and you will be able to see. So.
2:05:02
Speaker 1: Do so. If you will untie me and do as
2:05:04
Speaker 1: I tell you. I will pray to the gods, and
2:05:07
Speaker 1: your eyes will be opened. The blind old man was
2:05:10
Speaker 1: very glad. He untied the mat and let the rascal out.
2:05:14
Speaker 1: Then the rascal saw that though the man was old
2:05:17
Speaker 1: and blind, he was dressed very much like a god.
2:05:21
Speaker 1: The rascal said, take off your clothes and become naked,
2:05:24
Speaker 1: whereupon your eyes will quickly be opened. This being so,
2:05:28
Speaker 1: the blind old man took off his clothes. Then the
2:05:31
Speaker 1: rascal put him naked into the mat and tied it
2:05:33
Speaker 1: round tight. Then he went off with the clothes and hid.
2:05:37
Speaker 1: Shortly afterwards, the two men came and said, you rascal,
2:05:40
Speaker 1: you are truly a deceiver. So though you possess no treasures,
2:05:44
Speaker 1: you possess plenty of deceit. So now we shall fling
2:05:47
Speaker 1: you into the water. The blind old man said, I
2:05:51
Speaker 1: am a blind old man. I am not that rascal.
2:05:54
Speaker 1: Please do not kill me. But he was forthwith flung
2:05:57
Speaker 1: into the river. Afterwards, the two men went home to
2:06:00
Speaker 1: their master's house. Afterwards, the rascal put on the blind
2:06:04
Speaker 1: old man's beautiful clothes. Then he went to the chief's
2:06:07
Speaker 1: house and said, my appearance of misbehavior was not real.
2:06:12
Speaker 1: The goddess who lives in the river, was very much
2:06:14
Speaker 1: in love with me, so she wanted to take and
2:06:16
Speaker 1: marry my spirit. After I should have been killed by
2:06:19
Speaker 1: being thrown into the river. So my misdeeds are all
2:06:22
Speaker 1: her doing. Though I went to that goddess, I felt
2:06:26
Speaker 1: unworthy to become her husband because I am a poor man.
2:06:29
Speaker 1: I have arranged so that you, who are the chief
2:06:31
Speaker 1: of the village, should go and have her. And I
2:06:34
Speaker 1: have come to tell you so that being so, I
2:06:37
Speaker 1: am in these beautiful clothes because I come from the goddess.
2:06:41
Speaker 1: Thus he spoke. As the chief of the village saw
2:06:44
Speaker 1: that the rascal was dressed in nothing but the best clothes,
2:06:47
Speaker 1: and thought that he was speaking the truth, he said,
2:06:49
Speaker 1: it will be well for me to be tied up
2:06:51
Speaker 1: in a mat and flung into the river. Therefore this
2:06:54
Speaker 1: was done just as had been done with the rascal,
2:06:57
Speaker 1: and he was drowned in the water. After that the
2:07:00
Speaker 1: rascal became the chief and dwelt in the drowned chief's house. Thus,
2:07:05
Speaker 1: very bad men lived in ancient times also, so it
2:07:09
Speaker 1: is said translated literally told by Ishanashta eighteenth July eighteen
2:07:15
Speaker 1: eighty six, Tale forty three Yoshisunna. It has been generally
2:07:23
Speaker 1: believed both by Japanese and Europeans who have written about
2:07:26
Speaker 1: the Ainus, that the latter worship Yoshitsunna, a Japanese hero
2:07:31
Speaker 1: of the twelfth century, who is said, not indeed by
2:07:34
Speaker 1: Japanese historians, but by Japanese tradition, to have fled to
2:07:38
Speaker 1: Yezo when the star of his fortune had set. The
2:07:41
Speaker 1: following details concerning Yoshitsunna bear so completely the stamp of
2:07:46
Speaker 1: the myth that they may perhaps be allowed a place
2:07:48
Speaker 1: in this collection. It should be mentioned that Yoshitsunna is
2:07:52
Speaker 1: known to the Ainus under the name of Hungai Sama.
2:07:56
Speaker 1: Sama is a Japanese for mister or lord. Yungai is
2:08:01
Speaker 1: the form in which, according to a regular law of
2:08:03
Speaker 1: permutation affecting words adopted into Ainu from Japanese, the word Hogwan,
2:08:09
Speaker 1: which was Yoshitsuna's official title, appears. The name of Hungai
2:08:14
Speaker 1: Sama is, however, used only in worship, not in the
2:08:18
Speaker 1: recounting of the myth. Mister Bachelor, whose position as missionary
2:08:22
Speaker 1: to the Ainus must give his opinion great weight in
2:08:25
Speaker 1: such matters, thinks that the Ainus do not worship Yoshitsine,
2:08:30
Speaker 1: but I can only exactly record that which I was
2:08:32
Speaker 1: told myself. Oki Kurumi, accompanied by his younger sister Tureshi,
2:08:39
Speaker 1: had taught the Ainus all arts, such as hunting with
2:08:42
Speaker 1: the bow and arrow, netting and spearing fish, and many more,
2:08:46
Speaker 1: And himself knew everything by means of two charms or treasures.
2:08:50
Speaker 1: One of these was a piece of writing, the other
2:08:52
Speaker 1: was an abacus, and they told him whence the wind
2:08:55
Speaker 1: would blow, how many birds there were in the forest,
2:08:58
Speaker 1: in all sorts of other things. One day there came
2:09:02
Speaker 1: none knew whence a man of divine appearance, whose name
2:09:05
Speaker 1: was unknown to all. He took up his abode with
2:09:08
Speaker 1: Oki Kutumi, and assisted the latter in all his labor
2:09:11
Speaker 1: with wonderful ability. He taught Oki Kutumi how to row
2:09:15
Speaker 1: with two oars instead of simply polling with one pole,
2:09:19
Speaker 1: as had been usual before in Ainu land. Oki Kutumi
2:09:23
Speaker 1: was delighted to obtain such a clever follower, and gave
2:09:26
Speaker 1: him his sister Tueshi in marriage and treated him like
2:09:29
Speaker 1: his own son. For this reason, the stranger got to
2:09:33
Speaker 1: know all about Oki Kutumi's affair, even the place where
2:09:36
Speaker 1: he kept his two treasures. The result of this was
2:09:39
Speaker 1: that one day, when Oki Kutumi was out hunting in
2:09:42
Speaker 1: the mountains, the stranger stole these treasures and all that
2:09:46
Speaker 1: Oki Kutumi possessed, and then fled with his wife Tereshi,
2:09:49
Speaker 1: in a boat of which they each pulled an oar.
2:09:52
Speaker 1: Oki Kutumi returned from the mountains to his home by
2:09:55
Speaker 1: the sea side and pursued them alone in a boat,
2:09:59
Speaker 1: but could not come up to them because he was
2:10:01
Speaker 1: only one against two. Then Tereshi excreted some large feces
2:10:06
Speaker 1: in the middle of the sea, which became a large
2:10:08
Speaker 1: mountain in the sea, at whose base Oki Kutumi arrived.
2:10:12
Speaker 1: But so high was it that Oki Kutami could not
2:10:15
Speaker 1: climb over it. Moreover, even had not the height prevented him,
2:10:20
Speaker 1: the fact of its being nothing but filthy feces would
2:10:22
Speaker 1: have done so, as for going round either side of it,
2:10:26
Speaker 1: that would have taken him too much out of the way.
2:10:29
Speaker 1: So he went home again feeling quite spiritless and vanquished
2:10:33
Speaker 1: because robbed of his treasures. This is the reason why,
2:10:37
Speaker 1: ever since we iknews have not been able to read
2:10:41
Speaker 1: written down from memory. Told by Ishanashta twenty fifth, November
2:10:46
Speaker 1: eighteen eighty six, end of Part four recording by expatriate
2:10:52
Speaker 1: in Bangor, Maine, Part five of anew folk Tales by
2:11:04
Speaker 1: Basil Hull Chamberlain. This LibriVox recording is in the public domain.
2:11:08
Speaker 1: Recording by Expatriate in Bangor, Maine, Part five, Scraps of Folklore,
2:11:16
Speaker 1: Tail forty four. The Good Old Times. In ancient days,
2:11:20
Speaker 1: rivers were very conveniently arranged. The water flowed down one
2:11:24
Speaker 1: bank and up the other, so that you could go
2:11:26
Speaker 1: either way without the least trouble. Those were the days
2:11:29
Speaker 1: of magic. People were then able to fly six or
2:11:32
Speaker 1: seven miles and to light on the trees like birds
2:11:35
Speaker 1: when they went out hunting. But now the world is dekrepit,
2:11:38
Speaker 1: and all good things are gone. In those days people
2:11:42
Speaker 1: used the fire drill. Also, if they planted anything in
2:11:45
Speaker 1: the morning, it grew up by mid day. On the
2:11:48
Speaker 1: other hand, those who ate of this quickly produced grain
2:11:51
Speaker 1: were transformed into horses. Written down from memory, told by Ishanashta,
2:11:56
Speaker 1: November eighteen eighty six, Tail forty five. The Old Man
2:12:02
Speaker 1: of the Sea. The Old Man of the Sea Atui
2:12:07
Speaker 1: koro Ekashi is a monster able to swallow ships and whales.
2:12:12
Speaker 1: In shape, it resembles a bag, and the suction of
2:12:15
Speaker 1: its mouth causes a frightfully rapid current. Once a boat
2:12:19
Speaker 1: was saved from this monster by one of the two
2:12:21
Speaker 1: sailors in it, flinging his loin cloth into the creature's
2:12:24
Speaker 1: open mouth. That was too nasty a morsel for even
2:12:27
Speaker 1: this monster to swallow, so it let go its hold
2:12:30
Speaker 1: of the boat. Written down from memory, told by Ishanashta,
2:12:35
Speaker 1: July eighteen eighty six, Tail forty six. The cuckoo. The
2:12:42
Speaker 1: male cucko is called kakok the female tutut. Both are
2:12:46
Speaker 1: beautiful birds and live in the sky, but in spring
2:12:49
Speaker 1: they come down to earth to build their beautiful bottle
2:12:52
Speaker 1: shaped white nests. Happy the man who gets one of
2:12:55
Speaker 1: these nests and lets no one else see it, he
2:12:58
Speaker 1: will become rich and prosperous. Nevertheless, it is unlucky for
2:13:03
Speaker 1: a cuckoo to light on the window sill and look
2:13:05
Speaker 1: into the house, for disease will come there. If it
2:13:08
Speaker 1: lights on the roof, the house will be burnt down.
2:13:12
Speaker 1: Written down from memory, told by Penri sixteenth July eighteen
2:13:17
Speaker 1: eighty six, Tail forty seven. The horned owl. There are
2:13:23
Speaker 1: six owls brethren. The eldest of them is only a
2:13:26
Speaker 1: little bigger than a sparrow. When perching on a tree,
2:13:30
Speaker 1: it balances itself backwards, for which reason it is called
2:13:33
Speaker 1: the faller backwards. The youngest of the six has a
2:13:36
Speaker 1: very large body. It is a bird which brings great luck.
2:13:40
Speaker 1: If anyone walks beneath this bird, and there comes a
2:13:43
Speaker 1: sound of rain falling on him, it is a very
2:13:46
Speaker 1: lucky thing, for such a man will become very rich.
2:13:49
Speaker 1: For this reason, the youngest of the six owls is
2:13:52
Speaker 1: called mister owl. The rain here mentioned is supposed to
2:13:56
Speaker 1: be a rain of gold from the owl's eyes. Translated literally,
2:14:01
Speaker 1: told by Penri sixteenth July eighteen eighty six, Tail forty eight.
2:14:07
Speaker 1: The peacock in the sky a cloudless sky has a
2:14:11
Speaker 1: peacock in it, whose servants are the eagles. The peacock
2:14:15
Speaker 1: lives in the sky and only descends to earth to
2:14:17
Speaker 1: give birth to its young. When it has borne one,
2:14:20
Speaker 1: it flies back with it to the sky. Written down
2:14:24
Speaker 1: from memory, told by Penris July eighteen eighty six and
2:14:29
Speaker 1: by Ishanashta November eighteen eighty six, Tail forty nine. Trees
2:14:35
Speaker 1: turned into bears, The rotten branches or roots of trees
2:14:40
Speaker 1: sometimes turn into bears. Such bears as these are termed
2:14:44
Speaker 1: PieP kamui, that is, divine walking creatures, and are not
2:14:49
Speaker 1: to be killed by human hand. Formerly they were more
2:14:52
Speaker 1: numerous than they are now, but they are still sometimes
2:14:55
Speaker 1: to be seen. Written down from memory, told by Penri,
2:15:00
Speaker 1: July eighteen eighty six. Tail fifty coition. The eye news
2:15:07
Speaker 1: think it very unlucky for the woman to move ever
2:15:10
Speaker 1: so slightly during the act of coition. If she does so,
2:15:14
Speaker 1: she brings disasters upon her husband, who is sure to
2:15:18
Speaker 1: become a poor man. For this reason, the woman remains
2:15:21
Speaker 1: absolutely quiet and the man alone moves. Written down from memory,
2:15:28
Speaker 1: told by Pengri, July eighteen eighty six. Tale fifty one
2:15:34
Speaker 1: Birth and Naming. Before birth, clothes are got ready for
2:15:39
Speaker 1: the expected baby, who is washed As soon as born.
2:15:42
Speaker 1: The divine symbols are set up and thanks are offered
2:15:45
Speaker 1: to the gods. Only women are present on the occasion. Generally,
2:15:50
Speaker 1: in each village there are one or two old women
2:15:52
Speaker 1: who act as midwives. The child may be named at
2:15:55
Speaker 1: any time. Ihanashta said that it was usually two or
2:15:58
Speaker 1: three months. Penri said it was two or three years
2:16:01
Speaker 1: after birth. The name chosen is usually founded on some
2:16:05
Speaker 1: circumstance connected with the child, but sometimes it is meaningless.
2:16:10
Speaker 1: The parent's name is never given, for that would be unlucky.
2:16:13
Speaker 1: How indeed, could a child continue to be called by
2:16:16
Speaker 1: such a name when his father had become a dead
2:16:18
Speaker 1: man and consequently one not to be mentioned without tears?
2:16:23
Speaker 1: Written down from memory told by Penri and Ishanashta July
2:16:28
Speaker 1: eighteen eighty six, Tale fifty two, The pre eminence of
2:16:35
Speaker 1: the oak, pine, tree, and mugwart. At the beginning of
2:16:39
Speaker 1: the world, the ground was very hot. The ground was
2:16:42
Speaker 1: so hot that the creatures called men even got their
2:16:45
Speaker 1: feet burnt. For this reason, no tree or herb could grow.
2:16:49
Speaker 1: The only herb that grew at that time was the
2:16:51
Speaker 1: mugwart of trees, the only one worthy oak and the pine.
2:16:56
Speaker 1: For this reason, these two trees are the oldest among
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Speaker 1: trees among herbs. It is the mugwart. This being so,
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Speaker 1: these two trees are divine trees. They are trees which
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Speaker 1: human beings worship. Among herbs, the mug war is considered
2:17:11
Speaker 1: to be truly the oldest. Listen well to this, too,
2:17:14
Speaker 1: you younger folks. Translated literally told by Penri nineteenth July
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Speaker 1: eighteen eighty six. Tale fifty three The Deer with a
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Speaker 1: Golden Horn, a specimen of Iknew history. My very earliest
2:17:31
Speaker 1: ancestor kept the deer. He used to tie the divine
2:17:35
Speaker 1: symbols to its horns, and the deer would go to
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Speaker 1: the mountains and bring down with it plenty of other deer.
2:17:41
Speaker 1: When they came outside the house, my ancestor would kill
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Speaker 1: the deer which his deer had brought from the mountains,
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Speaker 1: and thus was greatly enriched. The name of the village
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Speaker 1: in which that deer was kept was Setarukote. There was
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Speaker 1: a festival at a neighboring village, so the man who
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Speaker 1: kept the deer went off thither to the festival with
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Speaker 1: all his followers. Only his wife was left behind with
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Speaker 1: the deer. Then a man called toun ou USh that
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Speaker 1: is as tall as two men, from the village of Shipichara,
2:18:11
Speaker 1: being very bad hearted, came in order to steal that deer.
2:18:14
Speaker 1: He found only the deer and the woman at home.
2:18:17
Speaker 1: He stole both the woman and the deer and ran
2:18:20
Speaker 1: away with them. So the man who kept the deer,
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Speaker 1: becoming angry, pursued after him. To fight him. Being three
2:18:27
Speaker 1: brothers in all, they went off, all three together, so
2:18:30
Speaker 1: toon O wu USh invoked the aid of the whole neighborhood.
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Speaker 1: He called together a great number of men. Then those
2:18:37
Speaker 1: three brethren came together to fight him. As they were
2:18:41
Speaker 1: three of them. The eldest, having killed three score men,
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Speaker 1: was at last killed himself. The second brother killed four
2:18:48
Speaker 1: score men and was then killed himself. Then the youngest brother,
2:18:52
Speaker 1: seeing how things were, thought it would be useless to
2:18:55
Speaker 1: go on fighting alone. For this reason, he ran away,
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Speaker 1: run away, he got home. Having got home, he came
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Speaker 1: to his house. Then he invoked the aid of all
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Speaker 1: the neighborhood, invoked the aid even of those Ainus who
2:19:08
Speaker 1: dwelt in the land of the Japanese. Then he went
2:19:11
Speaker 1: off with plenty of men. Having gone off, he fought
2:19:14
Speaker 1: against tun U w o USh. In the war. He
2:19:17
Speaker 1: killed tun U w o USh and all his followers.
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Speaker 1: Then he got back both the deer and the woman.
2:19:23
Speaker 1: That was the last of the I Knew Wars translated
2:19:27
Speaker 1: literally told by Ishanashte eighth November eighteen eighty six, tail
2:19:33
Speaker 1: fifty four. Dreams to dream of rice, beer, a river swimming,
2:19:39
Speaker 1: or anything connected with liquids causes rainy weather. For instance,
2:19:43
Speaker 1: I dreamt last night that I was drinking rice beer,
2:19:46
Speaker 1: and accordingly it is raining today. To dream of eating
2:19:50
Speaker 1: meat brings disease. So does dreaming of eating sugar or
2:19:54
Speaker 1: anything red. To dream of killing or knocking a man
2:19:57
Speaker 1: down is lucky. To dream of beer. Being killed or
2:20:00
Speaker 1: knocked down is unlucky. To dream that a heavy load
2:20:04
Speaker 1: which one is carrying feels light is lucky. The contrary
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Speaker 1: dream prognosticates disease. To dream of a long rope which
2:20:13
Speaker 1: does not break and in which there are no knots,
2:20:16
Speaker 1: even when it is wound up is lucky and prognosticates victory.
2:20:22
Speaker 1: To dream of flying like a bird and perching on
2:20:24
Speaker 1: a tree prognosticates rain in bad weather. When a man
2:20:29
Speaker 1: is about to start off hunting, it is very lucky
2:20:32
Speaker 1: for him to dream of meeting a god in the mountains,
2:20:35
Speaker 1: to whom he gives presents and to whom he makes obeisance.
2:20:38
Speaker 1: After such a dream, he is certain to kill a bear.
2:20:41
Speaker 1: To dream of being pursued with a sharp weapon is unlucky.
2:20:45
Speaker 1: To dream that one is wounded and bleeding freely is
2:20:48
Speaker 1: a good omen for the chase. To dream of the
2:20:51
Speaker 1: sun and moon is probably unlucky, especially if one dreams
2:20:55
Speaker 1: of the waning moon, but it is not unlucky to
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Speaker 1: dream of the new moon. To dream of a bridge
2:21:02
Speaker 1: breaking is unlucky, but to dream of crossing a bridge
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Speaker 1: in safety is lucky. For a husband to dream of
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Speaker 1: his absent wife as smiling, well dressed, or sleeping with
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Speaker 1: himself is unlucky. Written down from memory, told by Ishanashta,
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Speaker 1: November eighteen eighty six. End of Part five Scraps of
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Speaker 1: Folklore Recording by Expatria in Bangor, Maine. End of Aneu
2:21:31
Speaker 1: folk Tales by Basil Hall Chamberlain