Before birth, clothes are got ready for the expected baby, who is washed as soon as born.[F] The divine symbols are set up, and thanks are offered to the gods. Only women are present on the occasion. Generally in each village there are one or two old women who act as midwives.
The child may be named at any time. Ishanashte said that it was usually two or three months, Penri said that it was two or three years, after birth. The name chosen is usually founded on some circumstance connected with the child, but sometimes it is meaningless. The parent's name is never given, for that would be unlucky. How, indeed, could a child continue to be called by such a name when its father had become a dead man, and consequently one not to be mentioned without tears?—(Written down from memory. Told by Penri and Ishanashte, July, 1886.)
[F] For the only time in its whole life!
lii.—The Pre-eminence of the Oak, Pine-tree, and Mugwort.
At the beginning of the world the ground was very hot. The ground was so hot that the creatures called men even got their feet burnt. For this reason, no tree or herb could grow. The only herb that grew at that time was the mugwort. Of trees, the only ones were the oak and the pine. For this reason, these two trees are the oldest among trees. Among herbs, it is the mugwort. This being so, these two trees are divine trees; they are trees which human beings worship. Among herbs, the mugwort is considered to be truly the oldest.
Listen well to this, too, you younger folks!—(Translated literally. Told by Penri, 19th July, 1886.)
liii.—The Deer with the Golden Horn.—(A specimen of Aino history.)
My very earliest ancestor kept a deer. He used to tie the divine symbols to its horns. Then the deer would go to the mountains, and bring down with it plenty of other deer. When they came outside the house my ancestor would kill the deer which his deer had brought from the mountains, and thus was greatly enriched. The name of the village in which that deer was kept was Setarukot.
There was a festival at a neighbouring village. So the man who kept the deer went off thither to the festival with all his followers. Only his wife was left behind with the deer. Then a man called Tun-uwo-ush [i.e. "as tall as two men">[, from the village of Shipichara, being very bad-hearted, came in order to steal that deer. He found only the deer and the woman at home. He stole both the woman and the deer, and ran away with them. So the man who kept the deer, becoming angry, pursued after him to fight him. Being three brothers in all, they went off all three together. So Tun-uwo-ush invoked the aid of the whole neighbourhood. He called together a great number of men. Then those three brethren came together to fight him. As they were three of them, the eldest, having killed three score men, was at last killed himself. The second brother killed four score men, and was then killed himself. Then the youngest brother, seeing how things were, thought it would be useless to go on fighting alone. For this reason he ran away. Having run away, he got home. Having got home, he came to his house. Then he invoked the aid of all the neighbourhood. He invoked the aid even of those Ainos who dwelt in the land of the Japanese. Then he went off with plenty of men. Having gone off, he fought against Tun-uwo-ush. In the war, he killed Tun-uwo-ush and all his followers. Then he got back both the deer and the woman. That was the last of the Aino wars.—(Translated literally. Told by Ishanashte, 8th November, 1886.)
liv.—Dreams.