In this custom is expressed a belief in the transmigration of human souls into turtles. From a later account it appears that the custom is a mode of interceding with the ancestral spirits for rain.
In this custom we find expressed in the clearest way a belief in the transmigration of human souls into the bodies of turtles.[540] The theory of transmigration is held by the Moqui Indians, who belong to the same race as the Zunis. The Moquis are divided into totem clans—the Bear clan, Deer clan, Wolf clan, Hare clan, and so on; they believe that the ancestors of the clans were bears, deer, wolves, hares, and so forth; and that at death the members of each clan become bears, deer, and so on according to the particular clan to which they belonged.[541] The Zuni are also divided into clans, the totems of which agree closely with those of the Moquis, and one of their totems is the turtle.[542] Thus their belief in transmigration into the turtle is probably one of the regular articles of their totem faith.[543] What then is the meaning of killing a turtle in which the soul of a kinsman is believed to be present? Apparently the object is to keep up a communication with the other world in which the souls of the departed are believed to be assembled in the form of turtles. It is a common belief that the spirits of the dead return occasionally to their old homes; and accordingly the unseen visitors are welcomed and feasted by the living, and then sent upon their way.[544] In the Zuni ceremony the dead are fetched home in the form of turtles, and the killing of the turtles is the way of sending back the souls to the spirit-land. [pg 179] Thus the general explanation given above of the custom of killing a god seems inapplicable to the Zuni custom, the true meaning of which is somewhat obscure. Nor is the obscurity which hangs over the subject entirely dissipated by a later and fuller account which we possess of the ceremony. From it we learn that the ceremony forms part of the elaborate ritual which these Indians observe at the midsummer solstice for the purpose of ensuring an abundant supply of rain for the crops. Envoys are despatched to bring “their otherselves, the tortoises,” from the sacred lake Kothluwalawa, to which the souls of the dead are believed to repair. When the creatures have thus been solemnly brought to Zuni, they are placed in a bowl of water and dances are performed beside them by men in costume, who personate gods and goddesses. “After the ceremonial the tortoises are taken home by those who caught them and are hung by their necks to the rafters till morning, when they are thrown into pots of boiling water. The eggs are considered a great delicacy. The meat is seldom touched except as a medicine, which is curative for cutaneous diseases. Part of the meat is deposited in the river with kóhakwa (white shell beads) and turquoise beads as offerings to Council of the Gods.”[545] This account at all events confirms the inference that the tortoises are supposed to be reincarnations of the human dead, for they are called the “otherselves” of the Zuni; indeed, what else should they be than the souls of the dead in the bodies of tortoises seeing that they come from the haunted lake? As the principal object of the prayers uttered and of the dances performed at these midsummer ceremonies appears to be to procure rain for the crops, it may be that the intention of bringing the tortoises to Zuni and dancing before them is to intercede with the ancestral spirits, incarnate in the animals, that they may be pleased to exert their power over the waters of heaven for the benefit of their living descendants.
§ 5. Killing the Sacred Bear.
Ambiguous attitude of the Aino towards the bear.
Doubt also hangs at first sight over the meaning of the bear-sacrifice offered by the Aino or Ainu, a primitive people who are found in the Japanese island of Yezo or Yesso, as well as in Saghalien and the southern of the Kurile Islands. It is not quite easy to define the attitude of the Aino towards the bear. On the one hand they give it the name of kamui or “god”; but as they apply the same word to strangers,[546] it may mean no more than a being supposed to be endowed with superhuman, or at all events extraordinary, powers.[547] Again, it is said that “the bear is their chief divinity”;[548] “in the religion of the Aino the bear plays a chief part”;[549] “amongst the animals it is especially the bear which receives an idolatrous veneration”;[550] “they worship it after their fashion”; “there is no doubt that this wild beast inspires more of the feeling which prompts worship than the inanimate forces of nature, and the Aino may be distinguished as bear-worshippers.”[551] Yet, on the other hand, they kill the bear whenever they can;[552] “in bygone years the Ainu considered bear-hunting the most [pg 181] manly and useful way in which a person could possibly spend his time”;[553] “the men spend the autumn, winter, and spring in hunting deer and bears. Part of their tribute or taxes is paid in skins, and they subsist on the dried meat”;[554] bear's flesh is indeed one of their staple foods; they eat it both fresh and salted;[555] and the skins of bears furnish them with clothing.[556] In fact, the worship of which writers on this subject speak appears to be paid chiefly to the dead animal. Thus, although they kill a bear whenever they can, “in the process of dissecting the carcass they endeavour to conciliate the deity, whose representative they have slain, by making elaborate obeisances and deprecatory salutations”;[557] “when a bear has been killed the Ainu sit down and admire it, make their salaams to it, worship it, and offer presents of inao”;[558] “when a bear is trapped or wounded by an arrow, the hunters go through an apologetic or propitiatory ceremony.”[559] The skulls of slain bears receive a place of honour in their huts, or are set up on sacred posts outside the huts, and are treated with much respect: libations of millet beer, and of sake, an intoxicating liquor, are offered to them; and they are addressed as “divine preservers” (akoshiratki kamui), or “precious divinities.”[560] The skulls of foxes are also fastened to the sacred posts outside the huts; they are regarded as charms against evil spirits, and are consulted as oracles.[561] Yet it is expressly said, “The live fox is revered just as little as the bear; rather they avoid it as much as possible, considering it a wily animal.”[562] The bear can hardly, therefore, be [pg 182] described as a sacred animal of the Aino, nor yet as a totem; for they do not call themselves bears, and they kill and eat the animal freely. However, they have a legend of a woman who had a son by a bear; and many of them who dwell in the mountains pride themselves on being descended from a bear. Such people are called “Descendants of the bear” (Kimun Kamui sanikiri), and in the pride of their heart they will say, “As for me, I am a child of the god of the mountains; I am descended from the divine one who rules in the mountains,” meaning by “the god of the mountains” no other than the bear.[563] It is therefore possible that, as our principal authority, the Rev. J. Batchelor, believes, the bear may have been the totem of an Aino clan; but even if that were so it would not explain the respect shewn for the animal by the whole Aino people.
Aino custom of catching a bear cub, rearing it for several years, and killing it at a solemn festival.
But it is the bear-festival of the Aino which concerns us here. Towards the end of winter a bear cub is caught and brought into the village. If it is very small, it is suckled by an Aino woman, but should there be no woman able to suckle it, the little animal is fed from the hand or the mouth. If it cries loudly and long for its mother, as it is apt to do, its owner will take it to his bosom and let it sleep with him for a few nights, thus dispelling its fears and sense of loneliness. During the day it plays about in the hut with the children and is treated with great affection. But when the cub grows big enough to pain people by hugging or scratching them, he is shut up in a strong wooden cage, where he stays generally for two or three years, fed on fish and millet porridge, till it is time for him to be killed and eaten.[564] But “it is a peculiarly striking fact that the young bear is not kept merely to furnish a good meal; rather he is regarded and [pg 183] honoured as a fetish, or even as a sort of higher being.”[565] In Yezo the festival is generally celebrated in September or October. Before it takes place the Aino apologise to their gods, alleging that they have treated the bear kindly as long as they could, now they can feed him no longer, and are obliged to kill him. A man who gives a bear-feast invites his relations and friends; in a small village nearly the whole community takes part in the feast; indeed, guests from distant villages are invited and generally come, allured by the prospect of getting drunk for nothing. The form of invitation runs somewhat as follows: “I, so and so, am about to sacrifice the dear little divine thing who resides among the mountains. My friends and masters, come ye to the feast; we will then unite in the great pleasure of sending the god away. Come.”[566] When all the people are assembled in front of the cage, an orator chosen for the purpose addresses the bear and tells it that they are about to send it forth to its ancestors. He craves pardon for what they are about to do to it, hopes it will not be angry, and comforts it by assuring the animal that many of the sacred whittled sticks (inao) and plenty of cakes and wine will be sent with it on the long journey. One speech of this sort which Mr. Batchelor heard ran as follows: “O thou divine one, thou wast sent into the world for us to hunt. O thou precious little divinity, we worship thee; pray hear our prayer. We have nourished thee and brought thee up with a deal of pains and trouble, all because we love thee so. Now, as thou hast grown big, we are about to send thee to thy father and mother. When thou comest to them please speak well of us, and tell them how kind we have been; please come to us again and we will sacrifice thee.” Having been secured with ropes, the bear is then let out of the cage and assailed with a shower of blunt arrows in order to rouse it to fury. When it has spent itself in vain struggles, it is tied up to a stake, gagged and strangled, its neck being placed between two poles, which are then violently compressed, all the people eagerly helping to squeeze the [pg 184] animal to death. An arrow is also discharged into the beast's heart by a good marksman, but so as not to shed blood, for they think that it would be very unlucky if any of the blood were to drip on the ground. However, the men sometimes drink the warm blood of the bear "that the courage and other virtues it possesses may pass into them"; and sometimes they besmear themselves and their clothes with the blood in order to ensure success in hunting. When the animal has been strangled to death, it is skinned and its head is cut off and set in the east window of the house, where a piece of its own flesh is placed under its snout, together with a cup of its own meat boiled, some millet dumplings, and dried fish. Prayers are then addressed to the dead animal; amongst other things it is sometimes invited, after going away to its father and mother, to return into the world in order that it may again be reared for sacrifice. When the bear is supposed to have finished eating its own flesh, the man who presides at the feast takes the cup containing the boiled meat, salutes it, and divides the contents between all the company present: every person, young and old alike, must taste a little. The cup is called “the cup of offering” because it has just been offered to the dead bear. When the rest of the flesh has been cooked, it is shared out in like manner among all the people, everybody partaking of at least a morsel; not to partake of the feast would be equivalent to excommunication, it would be to place the recreant outside the pale of Aino fellowship. Formerly every particle of the bear, except the bones, had to be eaten up at the banquet, but this rule is now relaxed. The head, on being detached from the skin, is set up on a long pole beside the sacred wands (inao) outside of the house, where it remains till nothing but the bare white skull is left. Skulls so set up are worshipped not only at the time of the festival, but very often as long as they last. The Aino assured Mr. Batchelor that they really do believe the spirits of the worshipful animals to reside in the skulls; that is why they address them as “divine preservers” and “precious divinities.”[567]
Dr. Scheube's description of the Aino custom of killing of a bear ceremonially.
The ceremony of killing the bear was witnessed by Dr. B. Scheube on the tenth of August at Kunnui, which is a village on Volcano Bay in the island of Yezo or Yesso. As his description of the rite contains some interesting particulars not mentioned in the foregoing account, it may be worth while to summarise it.[568]