CHAPTER XXII.

Ainu Heads, and their Physiognomy.

The faces of the Ainu are far from ugly, and their heads are singularly picturesque, though of course there are the finer types as there are the meaner; by which we come to gradation and comparison. The general idea that all Ainu are hideous has arisen from the accounts of the few who have travelled in the more civilised parts of Yezo, and have seen and studied only a limited number of half-breeds and actual j.a.panese, mistaking them for Ainu. In one of the last publications on the Ainu, photographs of j.a.panese and half-breeds are given as typical specimens of the Ainu race; and one or two real Ainu are given as phenomena and exceptions. That the Ainu are disgustingly filthy is undoubted; that in many ways they are monkey-like is certain; but also that on a close examination many are not devoid of good features is undeniable. As regards looks, it is a great mistake to compare savages with ourselves, and to judge of them from our own standpoint. This is no more fair than to compare a thoroughbred fox-terrier with a thoroughbred poodle-dog, to the disadvantage of the one or the other. Pa.s.sing off half-breeds as pure types of course makes things ten times worse, and complicates matters for those who care for accuracy, and are interested in anthropological researches.

Ainu physiognomy is an interesting study. When seen full-face the forehead is narrow, and sharply sloped backward. The cheek-bones are prominent, and the nose is hooked, slightly flattened, and broad, with wide, strong nostrils. The mouth is generally large, with thick, firm lips, and the underlip well developed. The s.p.a.ce from the nose to the mouth is extremely long, while the chin, which is rather round, is comparatively short and not very prominent. Thus the face has the shape of a short oval. The profile is concave and the mouth and eyebrows are prominent, though of course the nose projects more than the lips, yet without being too markedly projecting. The chin and forehead recede, as has been said, and in the supraorbital region the central boss is extremely well marked; also the brow ridges, which, however, are slightly less conspicuous than the central boss. The ears are usually large, flat, and simply-developed, with long lobes; but unfortunately, owing to the heavy weight of their enormous earrings this part of their ears is generally much deformed. Sometimes I have seen children with a hole in their lobes large enough for me to pa.s.s my finger through; with others, where the skin was not so elastic, the lobes were torn right through and the two sides hung down. In older people one does not see this so much, as their long hair entirely covers their ears. The average length of a man's ear is two and three-quarter inches; of a woman's, two and a half inches.

People have cla.s.sified the Ainu as Mongolians, notwithstanding that they possess no characteristics whatsoever of the Mongolian races.

The colour of their skin is light reddish-brown, and not yellow and sallow, like that of Mongolians; they are very hairy, and the Mongolians are smooth-skinned; the features of the one race are diametrically opposed to those of the other; the mouth is strong and firm in the Ainu and weak in the Mongolian; and the Ainu eyes, the strongest characteristic of Mongolian races, do not slant upwards, nor are they long and almond-shaped, as with the Chinese or the j.a.panese, but with their long axes are in one horizontal plane, as in most Europeans.

Indeed, the Ainu have a much greater resemblance to the northmen of Europe in their prehistoric stage than to any modern races, and least of all to the Mongolians.

But let us examine the eye more carefully. The iris is light brown, sometimes tending towards dark grey. One seldom sees black or very dark brown eyes save in half-breeds; and they are deeply set, as with Europeans. The eyelids are no thicker than those of Caucasian races, though they droop, as is common among people exposed to the full glare of the sun. The broad ridges being very heavy and prominent, cover part of the upper eyelid over the outer angle of the opening. The eyelashes are extremely long, and the eyebrows are s.h.a.ggy and bushy. The eyes are full of animal-like expression and emotional warmth, a thing very rare with their neighbours the j.a.panese or Chinese. The long eyelashes shading the large eyes and rendering them soft, together with their pathetic and slow way of talking, make men and women singularly interesting. Like most animals, the Ainu can "speak" with their eyes.

The hair in Ainu adults is for the most part black, wavy, and easily breaking into large curls. Among children, however, one sees brown shades, which darken with years, until the hair turns quite black. Along the north-east coast of Yezo I came across several Ainu adults who had reddish hair and beard; and in the Kurile Islands, at Shikotan, several of the children had light auburn hair hanging in large loose curls and rather flaxy in texture, while the hair of adults was even darker than that of the Yezo Ainu.

The hair, which is coa.r.s.e and strong, is uniformly and thickly planted over the whole scalp, and reaches well down over the forehead, where, as my readers will remember, a s.p.a.ce is cut out or shaved off. It grows long in men as in women, but when it exceeds ten or twelve inches it is generally trimmed in the shape of a half-circle at the back of the head, and is cut off level with the shoulders at the sides. The men have a luxuriant beard, whiskers, and moustache, which grow to a great length.

The hair of the beard often begins directly under the eyes, and covers all the lower part of the face. Many of the natives also have a few short coa.r.s.e hairs on the nose (especially noticeable in natives of the north-east coast of Yezo). The beard, whiskers, and moustache begin to grow in the Ainu when they are fairly young. A man at about twenty can grow a good beard, and at thirty his beard is very long. Ainu women, whom nature has not provided with such a luxuriant growth of hair on the lower part of the face, make up for it by having a long moustache tattooed on the upper and lower lip, which in their idea makes them look "very manly" (_see_ Tattoos). Baldness is not common among thoroughbred Ainu, even at a very old age, when, however, they generally turn grey and then white, which gives a patriarchal appearance to the hairy people.

The Ainu face seldom undergoes the marked changes common to civilised nations, as they are not subject to large emotions; but different expressions are as easily discernible by anyone who really knows and has studied the natives, as the different expressions in the eyes of animals by one who is familiar with them. When the Ainu is pleased he seldom wrinkles his face and draws back his mouth at the corners, as we do, but he shows it by a peculiar sparkle in the eyes and by an almost imperceptible wrinkle in his eyelids, which contract and diminish the opening. The corners of the mouth turn slightly upwards. The smile is an accentuation of this expression, with the additional lowering of the eyebrows, especially in the middle near the nose, causing the forehead to wrinkle.

Laughter Ainu know not. During my long stay among them I never once saw a _real_ Ainu laugh heartily, for the hero of the dab of blue paint laughed less than he roared with pleasure; and I do not remember even direct crosses doing so; hence travellers have reported the Ainu to be "dull," "sad," "expressionless."

Certainly, the first thing that strikes one on coming in contact with them is, how depressed they look, and how, even in their work, their games, their festivals, sadness is greater than joy. In fact, the Ainu, with their sentimental nature, enjoy sadness.

Astonishment and surprise are expressed by a perplexed look in the wide-opened eyes, by raising the eyebrows, and by the contraction of the mouth. The hands are not raised nor directed towards the object or person causing astonishment; but if the arms be hanging down, the fingers are widely separated. With the Ainu sorrowful emotions are more marked than the more pleasing, the more joyous. Thus, when in low spirits the head is bent forwards, the eyes are staring and drooping, and the mouth is drawn downwards. In greater grief howling is added to these signs. Ainu men occasionally indulge in quiet tears without sobbing, but women weep copiously at the death of their children when these are young.

When an Ainu stands very erect, with one hand in the other in front, and, turning his head on either shoulder, throws it back and looks down at you with expressionless eyes, in the meanwhile raising his eyebrows, you may be sure that he means to show contempt. If, however, his eyes are restless and his lips quiver, if the eyebrows are rapidly brought down over the eyelids, while he opens his eyes wide showing the whole of the iris; if the nostrils are inflated and he breathes heavily; if the head is thrown forward and he is slowly arching, and, as the French say, "making a round back," you may be certain that he is in a very bad temper, and means to go for you, if he sees his way to it.

When obstinate, the pose of the arms and legs is similar to that by which he wishes to show contempt, but the expression of the face is absolutely stolid, the eyes are firm and frigid, meaning in that way to impress you with the certainty that, come what may, he will not move from his decision.

When actively angry, the Ainu sneer and snarl at one another, frowning ferociously, and showing all their front teeth, but specially uncovering their fangs or dog teeth; the arms are stretched out, but always with the fist open--if no knife or other weapon be held in the hand. Shame and disgust are two expressions which one does not often see on Ainu faces. The former I cannot describe, for I never saw an Ainu who was ashamed of anything he had done; the latter is manifested by an upward movement of the corners of the lips, and a curling of the nose, with a sudden expiration almost like a snort.

Shyness, which is the nearest approach to shame, is shown by women when meeting a stranger, and gives them a submissive look. They bend their heads and look down until the first emotion has pa.s.sed, when they gaze at the new-comer with a certain restlessness and curiosity, again, as in so many of their gestures and ways, reminding one of monkeys. I never found any shyness whatever in Ainu men; neither could I detect in them any signs of fear for objects, animals, or powers with which they were familiar. Things which they do not understand of course frighten them, like eclipses of the sun or moon, or as my revolver did when I was attacked by them at Horobets; and also when I appeared as a black-winged rider on the north-east coast. In the latter case, unfortunately, I was too far off to see their faces clearly, and in the former, after the attack they showed more sensible submission to the inevitable than true cowardice. What I chiefly saw then was here and there a face with wide-open, undecided eyes heavily frowning; while some of the others shrugged their shoulders and closed their eyes, waiting for the loud report of the revolver, which unpleasant noise, heard before from j.a.panese guns, always gives a shock to their nerves.

When an Ainu wishes to show that something cannot be done, or that he cannot prevent someone else from doing it, he neither shrugs his shoulders like a Frenchman, nor shakes his head laterally like an Englishman; nor does he throw out his hands like a Neapolitan, but, quietly standing erect, and with his head slightly bent forward, he gently lifts it up, and slowly winking his eyes, says that he cannot do it.

When children are sulky or displeased they frown and protrude their lips, making a nasal noise similar to this--"Ohim"--without any of the vowels clearly p.r.o.nounced.

Our way of nodding the head vertically in sign of affirmation and shaking it laterally in negation is not known to the thoroughbred race.

Those, either Ainu or half-castes, who practise it have learned it from the j.a.panese. The right hand is generally used in negation, pa.s.sing it from right to left and back in front of the chest; and both hands are gracefully brought up to the chest and prettily waved downwards--palms upwards--in sign of affirmation. In other words, their affirmation is a simpler form of their salute, just the same as with us the nodding of the head is similarly used both ways.

It is quite enough to look at an Ainu's eyes to see at once whether he consents or not, just as it is quite enough to look at a monkey's face to know if it will accept the apple you offer it. Slyness and jealousy are well marked in the Ainu face, and the former is seen in the glittering, restless eyes, the latter in the sulky glance and protruding mouth. Slyness is a very common characteristic among Ainu men; jealousy is recognised and frequent in women.

I could give a large number of other characteristic expressions, of less ethnological importance, but in the present work I shall limit myself to the princ.i.p.al ones which I have attempted to describe, leaving out altogether "expressions" of half-castes, so as to avoid confusion.

I must beg my reader's forgiveness for the "dryness" of the imperfect description I have given of the Ainu physiognomy, as many will agree with me that it is a great deal easier to notice unfamiliar expressions on faces than to describe them accurately in so many words.

[Ill.u.s.tration: AINU MAN WALKING WITH SNOW-SHOES.]

CHAPTER XXIII.

Movements and Att.i.tudes.

The Ainu people may be called physically strong, but yet they are not to be compared to the Caucasian races. They are fairly good walkers, capable mountaineers, and deft marksmen, but they do not excel in any of these exercises, either by speed and endurance in the former two, or by special accuracy and long-range in the latter.

In the Ainu country most of the hard work is done by the women, who thus surpa.s.s the men in both endurance and muscular strength. Ainu men are indolent, save under excitement. They will cover a long distance--say forty miles--in one day, bear-hunting, and not suffer from great fatigue, while they will not be able to walk half that distance under less exciting conditions. The average distance which an Ainu can walk in one day on a fairly level track does not exceed twenty-five miles at the rate of two and a half miles an hour. The distance he can run would not go beyond ten English miles, and this is partly from want of training, as he never runs if he can help it. If, however, the walk of twenty-five miles, or the run of ten miles, had to be kept up for several days in succession at the same pace, few Ainu could manage to hold out for more than three days at most; while a walking average of fifteen miles and a running average of six miles each day could be kept up for a week. In walking and running women are as good as men in one day's distances; but, contrary to what they are in manual labour, they lack endurance in locomotion, and break down after the second or third day. Men regard running as unbecoming after childhood. "If we must go quick, why not go on horseback?" says the practical Ainu, who is as perfect a horseman as the Indian.

When riding, he is able to cover a distance of fifty-five miles easily in one day on a good pony, and about seventy miles if he changes his quadruped four times. Both men and women ride in the same fashion, astride, and nearly always on bareback, or with simply a bear-skin thrown over the horse. Pack-saddles are only used when carrying wood, fish, sea-weed, or other heavy articles; and though the j.a.panese of Yezo designate these by the name of _Ainu kurah_ (Ainu saddles), they are only in reality rough imitations of their own pack-saddles. Though women do ride on occasions, it is the men who are the true equestrians. From their infancy they spend a great deal of their time on horseback, while women ride only when obliged. Being, therefore, accustomed from their earliest days to ride pretty nearly from morning to night, men can stand many days of hard riding, and are not so easily exhausted as by walking or running. The Ainu are good at horse-racing, as we have seen at the Piratori festival, but foot-racing, even when the distance was short, gave but poor results.

Weights and burdens are carried entirely by women, and they carry them either on the head, if the load be not too heavy, or on the back by means of a _Thiaske Tarra_, or simply _Tarra_, a long ribbon-like band tied round the bundle, leaving a loop which goes over the forehead, thus dividing the weight between the shoulders and the forehead. When carrying a weight with the _Tarra_ the woman stoops, and the greater the weight the lower the head has to be. The strain on the forehead and muscles of the neck is greatly modified by bending the body more or less; the weight increasing on the shoulders in proportion as the pull decreases from the forehead. The advantage of this contrivance is that it leaves both hands free. Very heavy loads can be carried by average women with this simple contrivance, and its common use may account for the strong and well-developed necks noticeable among them, but not among the men. Children are carried on the back of other children by means of a modified _Tarra_ that has a stick about twenty inches long, the two ends of which are fastened to the two ends of the band. The child carried sits comfortably on this stick while the centre part of the _Tarra_ rests on the head of the child-carrier. This centre part is generally lined with a piece of skin or cloth, and ornamented with a few simple Ainu designs. A weight which cannot be lifted with both hands is easily borne for a long distance by the aid of the _Tarra_; and I should think that with it a strong woman could carry on her back a load, say, of from eighty to ninety pounds. It is difficult to inst.i.tute comparative tests of strength, as constant practice, without counting "knack," often enables a person to perform feats which baffle a much stronger man. Taken altogether, the Ainu strength is relative to their height; but they are somewhat below the average Caucasian races both in endurance, and yet more in speed and muscular power.

[Ill.u.s.tration: THE THIASKE-TARRA, FOR CARRYING CHILDREN.]

When actively employed, the Ainu can abstain from food for fourteen or sixteen hours; when quiescent for about twenty. They can go without drink (when it is not alcoholic) for ten or twelve hours without feeling inconvenience. A pebble is often sucked, or a straw is chewed when fluid is not obtainable, thus causing a flow of saliva, which to a certain extent quenches their thirst. However, the reason given by the Ainu is not this. According to them, certain stones and some kinds of gra.s.s contain a great amount of water.

More interesting to me than their physical characteristics were their movements and att.i.tudes, which I was able to study and note correctly without their observation. For instance when Ainu try to move some heavy object they pull it towards them. Thus, when they drag their "dug-outs"

and canoes on sh.o.r.e, and again when they launch them, they never push from them, but always pull towards them. If an Ainu has to break a stick planted in the ground he does it by pulling it; whereas a j.a.panese will push it. Again, in pulling a rope the Ainu pull; the j.a.panese push by placing the rope over one shoulder and walking in the direction wanted.

In a crowd where a j.a.panese would push his way through by extending his arms and thus separating people, the Ainu seizes a man on each side, pulling one to the right and the other to the left till s.p.a.ce for him to pa.s.s is made.

As muscles are only strengthened by exercise, it is not astonishing that we never find well-developed arms among the hairy people, who so seldom make vigorous use of them. Children are as fond of climbing trees as the average English boy; and sometimes this is done in our way, by putting the legs and arms round the trunk and gradually "swarming" up; but with trees of a small diameter the ways of monkeys are adopted. The arms are stretched, and one hand is placed on each side of the tree. Both feet are then pushed against the trunk, keeping the leg slightly bent, but stiff. One hand goes rapidly over the other, one foot above the other, and so on; and the more rapid the movement the easier the climb, if care be taken to plant the feet firmly so as not to slip. Ainu boys are dexterous at this; but I have never seen full-grown men attempt it, though I am sure they could if they chose. Elderly people are very sedate in Ainuland, and violent movements are generally avoided.

Where the Ainu are indeed great is at making grimaces. The Ainu resemble monkeys in many ways, but in this special accomplishment they beat monkeys hollow. It would take volumes to describe all the different grimaces which I saw them make, especially at myself while I was sketching them; but one or two of their "favourites" may prove worth describing.

One Ainu at Shari, on the north-east coast, excelled in moving his scalp, and by raising his eyebrows at the same time creased the skin of his forehead to such an extent as to make his eyebrows almost meet his hair. The nostrils were expanded and the upper lip was raised so as to show the teeth firmly closed. The same man was also good at moving his ears. Others preferred to put out their tongue, emitting at the same time a harsh sound from the throat.

Although many Ainu could not voluntarily move their scalp they often did so unaware. When eating, especially if a piece of food required some effort to swallow, the neck was outstretched, the mouth closed tight, the eyebrows raised high, and the scalp brought far forward over the forehead. In masticating, the ears would sometimes move involuntarily, as with dogs or monkeys.

The Ainu are also good at rapid "winking," first with one eye, then the other, each eye playing at an inexpressibly funny kind of bo-peep. _En revanche_, they make no great use of their hands, and it is not uncommon for them to use their feet to a.s.sist their hands. Indeed, their toes are supplementary fingers, and they often hold things between the big toe and the next, as when making nets or _Inaos_ (wooden wands with overhanging shavings). When making nets, the string is firmly held by the big toe bent over; when shaping _Inaos_ the lower point of the wand is pa.s.sed between the two toes, which keep it fast while the long shavings are cut.

When women wind the thread made of the _Ulmus campestris_ fibre, they often let it run between the two larger toes while they wind it on a spool or a reed. Then, again, the toes are often used to pick up small objects out of the reach of the hands, and also to scratch the lower extremities. The two middle fingers of the hand and the three smaller toes of the foot are seldom used by the Ainu, and are somewhat inert.

The little finger is slightly more active. Whenever Ainu point at anything they habitually do so with the open hand, for they have a certain difficulty in using any finger separately. This difficulty is not so great with the first finger; but where a European would use only his thumb and first finger, an Ainu uses all four fingers and his thumb as well, as in carrying food to his mouth, picking up small objects, lifting a cup, pulling his own hair, scratching his ears, &c. That the Ainu have more muscular power in the head than either in the hands or feet when violent exertion is required is certain, as I had frequent proof when requiring natives to make my baggage fast with ropes to my pack-saddle. Where a European would have done this by pa.s.sing the ropes round the baggage and pulling them fast to the saddle, the Ainu set his foot (generally the right) against the baggage and pulled the ropes with his teeth. By this method he used one-third more force than he would had he done his work with his hands. Though the Ainu are very supple about the body, they are nevertheless stiffer than we are about the knees and hands, which last peculiarity prevents them from learning any kind of sleight-of-hand. They are supple because of the singular flexibility of their spine and the "looseness" of their arms about their shoulders.

When resting or tired, the shoulders droop so far forward as to prove that the muscular tension which we constantly exert to have "square shoulders" is foreign to the hairy people. The Ainu are deficient in biceps, and such an arm as a blacksmith's or athlete's, which is not uncommon among ourselves, is in Ainuland a thing unknown. Their muscles have not the firmness of those of civilised men. Want of use entails loss of power in the muscular system, and that, unfortunately, produces further results in paralysis, _kaki_, and rheumatism. In the legs the _tendo Achillis_, which often a.s.sumes such enormous proportions with us, is only moderately developed with them, though it is generally larger than the biceps, owing to the habit of walking and riding.

Notwithstanding this, the centre of muscular power, as we have seen, is undoubtedly in the head, as with inferior animals; and the Ainu are fully aware of this, for if not why should they carry all weights on the head or by the help of the head? Why should they use their teeth instead of their hands when an extra powerful pull is required? And why should they _push_ with their heads when pulling with their teeth is not practicable?

Having examined the different movements of the Ainu, let us now take some account of their att.i.tudes. What struck me most was the unconscious ease with which they stood, sat, and slept, no matter in what circ.u.mstances.

It may be well to repeat here that the Ainu are not burdened, as we are, with articles of furniture and a code of manners which so greatly modify our att.i.tudes and make us conscious of all we do. Moreover, we wear crippling boots and nonsensical garments, which, besides not being ornamental, more or less alter and deform different parts of our body, considerably restrict certain att.i.tudes, and greatly stiffen some of our limbs; as, for example, the exaggerated smallness of waist in women.

It is remarkable what a close resemblance the hairy people bear to the prehistoric man as constructed by _savants_ out of skulls and skeletons--a resemblance found, I believe, in no other race of savages.

Take an Ainu standing at ease; he carries his head straight, but without stretching his neck, so that if a horizontal line were pa.s.sed through the _meatus auditorius_ it would cut the face directly under the eyes.

If another line were drawn perpendicular to the horizontal, we should find that the front of the face is not on the same plane with the forehead, but projects considerably beyond in its lower part. In thoroughbred Ainu the head is well posed on the cervical vertebrae, and seldom shows an inclination from back to front, from right to left, or _vice versa_; but in half-castes an inclination forward, and also slightly from the left to the right, is a marked characteristic.