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. 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. 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 honoured as a fetish, or even as a sort of higher being. 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. 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 arouse 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 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.
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 summarize it.
