[28] _Ko_, lake; _shto_, man. _Ko_ is probably a corruption of the Ainu word _to_, a lake or a swamp, and it is used by the j.a.panese of Yezo for "lake," instead of the word "_numa_."

One fact still remains to be explained, namely, who made the pottery that is disinterred in almost every pit and by the sh.o.r.es of lakes. The present Ainu do not know how to make pottery, and they have never been known to manufacture anything of the kind. All Ainu implements are made of wood, though of course the more civilised tribes have now purchased iron or porcelain implements from the j.a.panese. The question, then, is, supposing that the Ainu were formerly the pit-dwellers, have they lost the art of making pottery, or did the pottery belong to a different race of people?

[Ill.u.s.tration: KORO-POK-KURU POTTERY AND FRAGMENTS OF DESIGNS.]

It seemed singular to me that, conservative as the Ainu are of their relics, even allowing for its brittle nature, no pottery of the kind found in pits is ever to be seen in any Ainu hut. Had they made the pottery themselves, surely some specimens or parts of specimens would have been preserved.

Comparing facts, we find, then, that the Koro-pok-kuru built their huts over pits, made pottery, and used stone and flint implements; while the Ainu have never been known to dwell in pits, have never made pottery, and have always used bone or bamboo implements. Moreover, Ainu traditions of internecine wars, vague as they are, and their designating the enemy by the name of Koro-pok-kuru, are further proofs that the Ainu themselves do not regard the pit-dwellers as their forefathers. As, then, the few facts collected tend to prove that the Ainu and the Koro-pok-kuru were two distinct races, it would be interesting to know who the latter really were, and what became of them. A learned missionary, Mr. Batchelor, writing on this subject, says:--"But I am of opinion that these pit-dwellers were closely allied to the Ainu in descent, and that the remains of them may now be seen in Shikotan and other islands of the Kurile Group. The inhabitants of Shikotan are much shorter in stature than the Ainu of Yezo. They are not so good-looking, and are said to be a very improvident race. The Ainu look upon the Kurile Islanders as the remnants of the Koro-pok-gurus; but this is a mere opinion, to be adopted or rejected at pleasure. That they are pit-dwellers _is quite certain_, for _they live in pits_ at the present day."

Before being so certain as to what he was stating, it would have been well had the writer of the above lines visited the island in question.

He would not then have committed so many blunders in so few lines. The inhabitants of Shikotan are _not_ shorter than the Ainu of Yezo, and I cannot give a better proof of this than by asking my readers to compare the measurements which I took while there with the measurements of the Yezo Ainu. The medium height of the Shikotan Ainu is between sixty-one inches and sixty-two and three-quarter inches; the medium height of the Yezo Ainu is between sixty-one inches and sixty-two and three-quarters, or exactly the same. The chest inflated measures thirty-seven and a half inches with the Shikotan Ainu, and thirty-seven and a half with the Yezo Ainu, while the spinal column is only twenty-four inches with the Shikotan Ainu, and about twenty-six and three-quarters with the Yezo Ainu.

The Shikotan Ainu have the same structural peculiarity as the Yezo Ainu, namely, the length of their arms, which peculiarity, by the way, is greatly accentuated with them. The humerus is much longer than with the Yezo Ainu, while the ulna and radius are shorter; the hand is the same length. A Shikotan Ainu with outstretched arms is generally the length of one hand longer than his own height, which is more than is usually found with the Yezo Ainu. The medium foot is nine and a half inches with both Ainu. In the Ainu the tibia is rather flattened at its angular part, but the Shikotan Ainu have a nearly circular tibia. I do not know of any other existing race in the world in which such an extraordinary phenomenon occurs, and the tibia struck me also as being extremely long, while the femur appeared proportionately short. However, with the exception that the tibia is more circular than with the Ainu of Yezo, I could not see any material difference between them and the other Ainu.

As we have already seen, each tribe in Yezo has certain characteristics which other tribes have not; each tribe has conformed its habits to the climate of the district in which it lives, as well as to other circ.u.mstances; and each of these tribes has adopted a slightly different architecture for its dwellings; but it is plain that all belong to the same original race. The same might be said of the Shikotan Ainu. At this point it is well to explain that the Kurile Islands not many years ago belonged to Russia; but they were exchanged for the southern half of Sakhalin, then belonging to j.a.pan, and now form part of the j.a.panese Empire. The two larger islands--Kunashiri and Etorofu--are inhabited mainly by Ainu and a few j.a.panese, who migrate there from Yezo during the fishing season; while the Island of Shikotan is inhabited by sixty Ainu, brought there from the northern islands of Shirajima or Shimushir, and Urup, leaving thus all the islands north-east of Etorofu uninhabited.

Of Kunashiri and Etorofu I shall say no more in connection with the pit-dwellers, but a few more words on the Shikotan inhabitants may prove interesting, especially as people have been led to believe that they are the descendants of the Koro-pok-kuru, and not really Ainu.

I shall begin by saying that the Shikotan people call themselves Kurilsky _Ainu_, and that they speak both Ainu and Russian. Their features are not very ma.s.sive, and their cheek and temple bones slightly project. They have strong mouths, and eyes identical in shape and colour with those of the Yezo Ainu. They are as hairy; they live by fishing and hunting; they clothe themselves in skins; and they are fond of beads and shining ornaments. Their huts have angular roofs, and are built in the same style as those of the Yezo Ainu, but on a smaller scale. The interiors are also alike, and equally dirty, if not more so. The Ainu huts at Shikotan are sixteen in number, and _not one_ of them is built over a pit, thus showing that Mr. Batchelor was a little rash, when, relying on mistaken information, he drew a conclusion which is not in accordance with the facts. One thing that has misled most people as regards these Kurilsky Ainu is, that they were compelled to cut their hair and shave their beards. To the superficial observer this naturally gives them a different physiognomy from that of the Yezo Ainu, who let their hair grow long, and have flowing beards. Prof. Milne, who some years ago visited the Island of Shumshu,[29] relates that he saw there a small group of Kurilsky Ainu, who, all included, numbered twenty-two.

Their dress, although made of skins, was European in form, and the upper garment, shaped like a shirt, was made of bird-skins (puffins) with the feathers inside. The back was ornamented with the plumes of the yellow puffin, and the edge was trimmed with seal-fur. The men wore garments tied at the waist with a belt of sea-lion hide. Their feet and legs up to the knee were covered with moccasins, also made of sea-lion skin, and their food consisted of a few berries, the eggs and flesh of sea-birds, seals, and other meat. They were few and migratory, and carried with them all their property when migrating. Prof. Milne, in a paper contributed to the Asiatic Society of j.a.pan, thinks that the chief point in connection with these people is, that they constructed houses by making shallow excavations in the ground, which were then roofed over with turf, and that these excavations had a striking resemblance to the pits now found further south. I believe, however, that Prof. Milne never saw them excavating these pits, and the fact that hardly two dozen people in the extreme north-east Kuriles having temporarily adopted shallow excavations which they roofed over, is barely sufficient proof that they were pit-dwellers, and, as will be seen later, I had ample evidence afterwards that they were not. It is probable that this wandering band, owing to the scarcity or difficulty of procuring timber in those regions--the smallness of their canoes not permitting them to transport the materials for above-ground structures from one island to another--it is probable, I say, that, having come upon pits already dug, they had roofed them over and lived in them, finding them suitable to the severe climate. When I visited Shikotan (September, 1890), where not only these Shimushir people, but all the Kurilsky Ainu, numbering sixty, are now collected, and where they have built dwellings in their own style, the architecture and mode of construction were identical with those of the Yezo Ainu, and there were _no_ pits whatever to their huts.

[29] The correct name and p.r.o.nunciation is _Shimushir_.

Had they been pit-dwellers, why should they have so suddenly modified their habits as to construct huts wholly above-ground without any reason for so doing? Supposing they were actually pit-dwellers, and had lived generation after generation in pits, why should they abandon this chief structural characteristic in a place where the climate is as severe as in the islands they formerly inhabited? I am willing to admit that the Kurilsky Ainu, like all barbarians, made the best of what they found in their migrations from one island to another, and that, having found pits already dug, they had lived in them simply for convenience, and to protect themselves from the cold. The impossibility of constructing their own style of dwellings, which would have required too much time and a great amount of timber and reeds--two articles scarce in the north-east Kuriles--may account for their being driven to occupy pits already dug; but I am certainly not inclined to admit that therefore the few remaining Kurilsky Ainu are in any way connected with or related to the Koro-pok-kuru. I believe that I have given sufficient evidence to prove this. At any rate, I have given such evidence as it was in my power to collect, and I have based my statements on what I actually saw, and not on what I heard people say. As others have speculated on this subject, I shall now ask the forgiveness of the reader if I am also dragged into a little pre-historic speculation as to who the Koro-pok-kuru were, and whence they came.

As I remarked at the beginning of this chapter, we find that pits are more numerous as we go in a north-east direction. Thus, few are found at Hakodate; and though none or few have been found along the south-west coast of Yezo, still, flint arrow-heads, pottery, and stone adzes collected here and there, show us that the Koro-pok-kuru had travelled along that coast, probably journeying in their canoes, landing to hunt, or to fight the Ainu.

Along the south-east coast the pits increase in number as we approach Kusuri, and at this place the largest number of pits in Hokkaido is found; then they are numerous all along the coast as far as Nemuro; and in the islands of Kunashiri and Etorofu the population must have been large, as there are numerous pits throughout. Pits are found in the smaller islands of the Kurile group, and I believe also in Kamschatka.

From Nemuro, following the coast-line of Yezo, we find some along the north-east coast of Yezo, and none down the west coast until we reach the narrower part of the island near Sappro. This said, we have two points to consider:--

(1.) That the pit-dwellers moved from north-east to south-west.

(2.) That the main bulk of the population settled in Etorofu, Kunashiri, and at Kushiro. Few went further south to settle.

All evidence tends to show that they came either from Kamschatka, or perhaps more probably from the Aleutian Islands. It seems not improbable, looking at the volcanic formation of the Kurile group, that in bygone days Yezo was joined to Kamschatka, affording a land pa.s.sage to the migratory people; but this we need not take into consideration.

From what one can gather of this race, the habits and customs of the Koro-pok-kuru must have had many points in common with the present Esquimaux. Very likely their pits were roofed over with a snow vault.

They evidently lived by fishing and hunting, like the Esquimaux, and all that we know identifies them more with the latter race than with the Ainu.

I believe that the present Aleuts have a striking resemblance to the Esquimaux; and if this were the case, there is no reason why we should not suppose that they in former days inhabited the Kuriles, part of Kamschatka and the north-east portion of Yezo. It is a well-known fact that the Esquimaux formerly lived in corresponding lat.i.tudes on the east coast of America, and that they withdrew little by little to the more inhospitable regions of the north, and the same might have occurred here after the Ainu invasion of Yezo. The Koro-pok-kuru were apparently more civilised than their conquerors the Ainu, for they made pottery and worked stone; but owing to their retiring nature and weaker physique, and outnumbered by the savage hairy people, they became extinct. As to the Ainu, they also are undoubtedly a race of the north. Their music, their decorations, their habits, display characteristics of northern origin; but the Ainu, as we have seen from their structures and customs, were by no means accustomed to so cold a climate as their predecessors the pit-dwellers. In my opinion they did not invade Yezo from the Kuriles, but came from the continent of Asia, probably across Siberia, and descended as far as Sakhalin Island, where many Ainu are still to be found. As the Koro-pok-kuru resemble the Esquimaux, the Ainu have a striking resemblance in many ways to the Northmen of Europe, and this is what makes me suppose that they came across the northern part of the continent, and not from the northern islands of the Pacific. They made their way south, probably crossing over the La Perouse Strait, and the main contingent of them came down the north-east coast of Yezo. I base this theory on the fact that the strong current which pa.s.ses through the La Perouse Strait from west to east would have made it impossible for the Ainu in their light "dug-outs" to navigate against it, or straight across from Sakhalin to Soya Cape, and in crossing they were undoubtedly drifted far south-east on the north-east coast, probably landing near Abashiri or Shari. Another evidence which made me think that the Ainu came from Sakhalin is, that all knew of another island besides Yezo, which they called Krafto, by which name they designate Sakhalin. Of the Kuriles no one knew except those in the immediate neighbourhood. At one time the Ainu are said to have inhabited the whole of j.a.pan as far south as Satsuma. Archaeologists are puzzled by the discovery in the main island of Nippon of various kitchen-middens, which include fragments of pottery identical with those attributed to the Koro-pok-kuru, and also of sh.e.l.l heaps, which some consider of Ainu origin, others as pre-Ainu.

No pits, however, have been found near these sh.e.l.l heaps, nor on any part of Nippon. Thus another question is raised as to who the originators of these sh.e.l.l heaps and kitchen-middens were. Is it not likely that, as the Ainu proceeded south, they encountered the Koro-pok-kuru at Nemuro and then at Kushiro, and, having easily defeated them, forced some of them to retreat in the direction of the Kuriles, while the rest went towards the south? They probably fled along the coastline in their "dug-outs," those who moved south occasionally landing to hunt or to attack their pursuers. Thus we can account for the occurrence along that coast of some of their implements, but of no pits, which they were not likely to dig in such circ.u.mstances. Having then retreated as far south as Ushongosh (Hakodate), and with the conquering Ainu still at their heels, there was nothing more natural than that they should cross the Tsugaru Strait,[30] only a few miles in width, carrying with them their kitchen-middens and pottery.

[30] The opposite coast of Nippon can be seen plainly from Hakodate.

The Ainu crossed after them, and, pushing the retreating Koro-pok-kuru further and further south, exterminated them, and became the masters of the whole of j.a.pan, the Kuriles, and Sakhalin. As they were thus pursued by the Ainu, whom they knew as a warlike people, and stronger than themselves, there seems to me no cause for wonder that the Koro-pok-kuru did not dig any pits while on the main island of Nippon, first, because these pits would have been the sure means of bringing the Ainu on their track, to their certain annihilation; next, because the climate, being a great deal warmer, they had no need for them. On the other hand, it is more than probable that the retreaters carried with them their kitchen-middens and pottery, which const.i.tuted their treasures, and without which they could not have prepared their food. The barbarous Ainu then came in contact with the j.a.panese, at whose hands they received the same treatment as that which they had inflicted on the Koro-pok-kuru. Little by little the land so easily conquered was lost again, and the conquering Ainu were ere long in retreat towards the north. They were beaten and defeated by the more civilised j.a.panese, and the few who survived had to cross over the Tsugaru Strait back to Yezo.

There is not a single Ainu now to be found in Nippon, with the exception of a child, a half-caste, whose mother was an Ainu, and who lives about sixty miles south of Awomori. The mother of this child was the last of her race who was born on and who inhabited the main island of Nippon.

Ainu blood can be traced in many of the j.a.panese in the northern part of Nippon, especially between Shiranoka to Awomori, and also some corrupted Ainu words are still in use in the dialect spoken in that part of j.a.pan. Names of places, rivers, towns, etc., of Ainu origin, are common all over j.a.pan. It was this former occupation of j.a.pan by the Ainu that for some time led people to believe that the Ainu were the forefathers of the j.a.panese; and when pits were found in Yezo, the same hastily-judging people attributed them to the Ainu; and then, when mention was made of the Koro-pok-kuru and the Ko-shto, they affixed this name to the Kurilsky Ainu whom they had never seen nor studied.

I am not prepared to say whether or not traces of these Koro-pok-kuru are to be found in the Aleutian Islands, as I have not visited them; but it would prove interesting to trace a connection between them and some existing race, in case my supposition be not correct, though I am sure that it is nearer the mark than any of the conjectures made by others with regard either to the Ainu or the Koro-pok-kuru. At any rate, as I do not pretend to infallibility; should my supposition be wrong, the facts given above will remain, and a more successful student and investigator will be able to work on them with a decided advantage over the writer, who had to start from the very beginning, and work on information which was more of an obstacle than a help.

[Ill.u.s.tration: STONE ADZES AND HAMMERS.]

[Ill.u.s.tration: AINU HUTS AND STOREHOUSES ON KUTCHARO LAKE.]

CHAPTER X.

The Kutcharo River and Lake--A Sulphur Mine--Akkeshi and its Bay.

The Kutcharo River is of some importance, for though not of great length, it is navigable by small boats for nearly twenty miles from its mouth.

I left Kushiro one morning, and made my way up the river, not by boat but along its banks on horseback, so as to get a better idea of the surrounding country and its inhabitants. At Kushiro I left more than half my luggage, to be sent down to Hakodate by the first ship that happened to call, and this greatly changed my mode of travelling.

Instead of two ponies, one pony would now be quite sufficient to carry my baggage and myself; and where ponies were not obtainable, I could carry all my paraphernalia on my own back with no very great difficulty, and in this way I should not be hindered on my journey.

I daresay the baggage I was carrying now weighed about forty-five pounds. It mostly consisted of painting materials, and wooden panels, on which I usually paint my sketches when travelling.

As to clothes and boots, I was beginning to be rather "hard up." No weaver's work, no tailor's garments, nor tanner's hides, can stand the wear and tear of such rough travelling as I had had, and the old saying, that a "light heart and a thin pair of breeches carry you a long way,"

is most decidedly not to be applied to anyone journeying to and fro on a pack-saddle in Yezo. My coat and trousers were showing signs of rapid decay, and I thought with vain desire of needle and thread, b.u.t.tons and hooks. My boots were falling to pieces owing to their continual immersion in salt water. The impossibility of cleaning or greasing them added to the original damage; and, worse luck of all, they could not be replaced. Altogether, what with frayed garments, leaky boots, a battered hat, and a general out-at-elbows air, I was scarcely presentable in any society a grade above that of the hairy Ainu.

A road has been cut between Kushiro and Shibetcha, a distance of thirty miles; but though quite new, it is already out of repair, and it will not be long before it is washed away entirely. The j.a.panese Government does its best to open roads near the largest settlements, but j.a.panese officials do not seem to understand that after a road has been made it has to be kept in repair.

The country all along is good, and the soil seems rich and fertile.

Nearly half-way up, on the east side of the Kutcharo River, are three lakes,--the Takkobe, the Tori Lake, and the Shirin. The Tori is the largest. Its length is five miles, its width about one mile. On the southern sh.o.r.e of this lake is a picturesque Ainu village, with its old tumble-down huts, and close to it is a group of j.a.panese houses. The contrast between the dirty and neglected old hovels of the Ainu and the clean, spruce, and somewhat finikin houses of the j.a.panese is very striking. In this difference we read an epitome of the way in which civilisation has travelled from primitive barbarism. The road runs through dense forests; but in several places, especially on its highest level, we come to lovely views of mountain scenery, towering over the shimmering water of the underlying lakes.

In the evening I reached Shibetcha, a nice little place, constructed on each side of a large road which rises considerably as it goes through the village. The village lies in a small valley surrounded by moderately high mountains, and is on the western side of the Kutcharo River, which intersects the valley. A wooden bridge and a three-storied j.a.panese tea-house are the two main structures in the place. There are sixty-eight houses in the village, and nearly half of them are houses of ill-fame, the three-storied tea-house being the princ.i.p.al.

At a distance of twenty-five miles from here is a sulphur mine, and the miners, after having ama.s.sed sufficient money, come and squander it at Shibetcha, thus supporting this nook of demoralization in the wilderness of these mountains. As the river becomes very shallow, the mineral from the sulphur mine of Yuzan was carried until quite recently on pack-saddles as far as here, whence it was brought down by boat to Kushiro for shipment; but a small railway, on which only a "truck train"

is now running once a day from the mine to Shibetcha, has greatly simplified matters, and increased the export returns of the mine.

By the kind permission of the Mitsui Company I was allowed to travel on one of the trucks (no pa.s.senger carriages being provided), and the two and a half hours' journey was thus accomplished much more comfortably than if I had ridden the twenty-five miles on my pack-saddle. The railway took me to the foot of Mount Yuzan, and that same afternoon I made the ascent of the mountain. The most valuable sulphur deposits in j.a.pan are found on this mountain, the quant.i.ty of the mineral being practically unlimited. The ascent was hard work, but it was interesting to see the _fumaroles_, whence the sulphur is extracted, and whence a dense smoke shoots out with great force. The whole mountain is covered with thick layers of sulphur of very good quality, and when more practical processes are employed for the extraction and carriage of the mineral there is no doubt that the sulphur trade will a.s.sume a very prominent place in the exports of Yezo. Dozens of men are employed now to carry the sulphur from the mountain to the railway, but there is work enough for hundreds and hundreds more. All the sulphur is at present carried on small wheelbarrows, which each man slings on to his shoulders when empty and he is going up the mountain. When the sulphur is reached the workman sits down, pulls out his pipe, which he fills from the folds of his tobacco-pouch, has a quiet smoke and a good rest, then he slowly fills his wheelbarrow with the primrose-yellow blocks, and comfortably wheels it down hill to the station, a considerable distance. Such a primitive fashion of carriage involves great loss of time, and a simple mechanical contrivance, by which a large quant.i.ty of mineral could be brought down at one time, would save an enormous amount of labour, and therefore expense. A cable railway would answer the purpose to perfection, and the cost of running the steam motor would be insignificant, owing to the amount of wood and coal found within easy reach. I pa.s.sed through a large gorge in the mountain, and finally reached the summit of Yuzan. Walking on sulphur beds is like walking on ice, and many a time in the climb I landed on my knees. Near the summit is a huge pinnacle of volcanic rock, standing up perpendicularly, and of impossible access. From the foot of this pinnacle a lovely view of the Kutcharo Lake is obtained, and it has as a background chain after chain of thickly-wooded mountains, beyond which are visible Oakan and Moyokan, two volcanic peaks, respectively four thousand and three thousand four hundred feet above the level of the sea. On Moyokan are some hot springs and acc.u.mulations of sulphur. Both these peaks can be seen from the coast on a clear day. A small lake lies between Moyokan and Oakan, which takes its name from the latter mountain, and finds an outlet in the Oakan River. The Oakan joins the Kutcharo River not far from the sea.

[Ill.u.s.tration: KUTCHARO LAKE FROM MOUNT YUZAN.]

The descent was easier than the ascent, and I put up at a small tea-house, the only one in the place. The landlord promised to get me a good pony early the next morning, but, like a true j.a.panese, he did not keep his promise. He called me at 5 A.M., saying that the pony would be ready in a few minutes, and at 9 A.M. the quadruped had not put in an appearance; and after numberless excuses, compliments, bows, and lies, the landlord acknowledged that no ponies were to be had. I gave my luggage to a railway _employe_, who undertook to bring it back to Shibetcha, and I started on foot for Lake Kutcharo. From Yuzan a track across the mountains goes due north to Abashiri, on the north-east coast. I went in a south-westerly direction, and as on the previous day from the summit of Yuzan I had noted the position of Lake Kutcharo, I had no difficulty in finding my way there; in fact, I came upon a small Ainu track leading to it. A delightful walk of ten miles in the forest took me to the Ainu village of Kutcharo, on the borders of the lake of the same name. The village is a miserable one; it differs from all other Ainu villages in its huts, which have semicircular roofs instead of angular ones, as is the case with the Ainu of Volcano Bay and of the Saru and Tokachi Rivers. I entered some of the huts, and in a few minutes I was surrounded by the small population--I daresay about twenty souls, all included--whom I led out into the open air to see what they were like. They appeared to me smaller than other Ainu, and their bones were less ma.s.sive; they were not so hairy, and more inclined to baldness. Their garments were wretched, and resembled those worn by the Tokachi Ainu; namely, a few rags held together one could scarcely say how. Women were tattooed on their lips and arms, but less extensively than are those of other tribes, and the tattooing was not so accurately done.

Other Ainu whom I met in the forest in the neighbourhood of this village bore the same characteristics, and everyone seemed to be curiously melancholy and depressed. An Ainu existence is certainly not one's ideal of comfort and hilarity, but their gloom and melancholy seem to me to be purely racial and congenital.

The Lake Kutcharo is very large--too large to be seen to advantage from its borders, as one can see only parts, and not the whole of it at once.

It has a pretty island in the centre, and on the west side is a peninsula projecting almost as far as the island. On this peninsula a small active geyser is found, which rises to a height of about twelve feet, and acts spasmodically. The high mountains which surround the lake would make the latter a pleasant summer resort were the place within the circle of civilisation. The scenery is very similar to that of Norway or the Scotch lakes. The Kutcharo River, as can be seen on the map, is an outlet of the Lake Kutcharo, into which the waters of the latter discharge themselves a few hundred yards west of the Ainu village.

[Ill.u.s.tration: SULPHUR MINE.]

An Ainu pointed out to me the track leading to Tetcha, or Tetchkanga, and I directed my steps in that direction, the Ainu having informed me that it was very far, and that I could only reach it at night. I crossed the stream in a "dug-out," and found the track on the other side. I walked fast, for the most part through a thickly-wooded country, and at about sunset I reached Tetcha. The distance from Kutcharo, I should think, is about ten or twelve miles. Tetcha is an Ainu village, near which a few j.a.panese houses have been built. The Kutcharo River intersects it, and the sulphur train from Yuzan stops here to take water on its way to Shibetcha. The train had gone through some hours previously, and I was left the alternative of walking on to Shibetcha, twenty miles further, or of sleeping at Tetcha. I had walked twenty or twenty-two miles already that day, and I felt in very good form. I knew that it would be full moon that night; and walking through a forest by moonlight has always had a great charm for me. Watching the shadows, with their thousand different fantastic forms, running in and out through the trees and playing round them, has the same weird fascination for me as one of Tieck's tales, or the suggestive music of an aeolian harp. Some of the Ainu and a j.a.p entreated me not to attempt to cross the forest at night, for wolves and bears were numerous, they said, and in all probability I should be attacked by them. This last announcement, which I was destined to hear every day in Yezo, and which, of course, I did not believe, decided me to go, and I started.

"But," cried after me the astonished j.a.panese, "_anata micci wakarimasen_!"--"You do not know the way!"