The daily morning journal and courier., 1905-10-19

ways began to weep. When asked tine wherefore, he said that the remainder of the narrative was so sad he could not sufficiently control his feelings to finish it,
 The AinOs, the second of the aborigi- nal tribes on the island of Sakhalin. are objects of even greater interest. They occupy the southern end of the island. While they and the Guiliaks have good deal in common, the Ainos are more civiliZed-at least a portion of them-owing to intercourse with the Japanese, who have established fshe- rfes near some of the villages and given them employment. Through this asso- citation they have been able to supply themselves with modern tools. More over, the Japanese have taught them how to enlarge their physical comfort. The Ainos are more reserved and less confident of themselves than the Guil- iaks. When a stranger enters the hut Of the latter he is greeted with laughter and childish antics; when he goes into that of the other he encounters serious, grave reserve. M. Labbe says that the conversation of an Aino is tinged with melancholy. His stories or legands are full of sadness.
 To-day in the Japanese island of YesO there are flourishing schools attended by Ainos. Among the most intelligent citizens of Tokio are many who, al- though they try to conceal it, are of Aino descent. These aborigines have legend which tells why the Japanese can read and write and they cannot.
 'On a certain day a Japanese god came to pay visit to an Aino deity. The latter asked his confrere to remain and dine with him. The meal was a copious one. What better could two gods do when dining together, than get drunk? The Aino deity fell asleep. The Japanese god took advantage of the opportunity and robbed him of his grammar and written language. That is why the Japanese know how to read and write and the Amos do not
 The Russians have attempted prose- lyting among the Ainos, but with little success. They cannot be weaned from the idea that a god is other than vim dictive and cruel. They devote them selves to the propitation of malevolent deities. M., Labbe gives an example of this characteristic of the. Amos. Pout- ka, one of the companions of the auth or, was a biz Aino, very jovial and obliging. With his long black beard and ragged clothing he had the air of a brigand, whereas he was the most gentle of men. Always in his company was a certain Otaka, most intelligent person, who told melancholy stories and recited Aino legends. He spoke Russian very well and was fond of theological discussion.
 "A Russian pope" he said to the author, "tried to convert me to his re- ligion, but he was only the priest of & false god. He depicted his God as beneficent and good, always ready to protect man and pardon him. A God as benevolent as that cannot exist; it is useless to pray to Him because he cannot do us any harm. Gods are wicked and they amuse themselves in seeing us suffer. Often poor little rat comes out of his hole in our village, the dogs are after him, barking and snap ping. They seize and play with him. He suffers for long time. Now the evil spirits and gods are like these gods. This poor little rat is the un- happy Aino whom they torture for their pleasure.
 Labbe asked Otaka if he thought gods and evil spirits could be placated with prayer.
 No, I do not think so" he replied. I''When the snow falls and the sea is furious the Aino lost in the forest or tossed about in his boat by the waves weeps and prays. But the snow con- tinues to fall and the tempest increases in fury. The gods only spare those who give them food and drink. A pray CT to them signifies nothing, The Rus- sian pope told me that we had soul and that that soul when we died would live with God. I, do not believe that If the dead lived in another world they would be concerned about us I had a son who died young, a father who lived to great age. If to-day they were with god they would make me feel It, they would let me know it; for they loved me too dearly to leave me incon- solable and weeping for so long a time."
 There is a proverb in my country" said Labbe, which pretends that when one is dead it is for a long time" .
 "Your proverbc lies" replied Otaka; "when one is dead it is for all time.'
 Poutka, on the other hand, like most of the Amos, believed in metempsycho- sis; that when man died if he had conducted himself properly in this world, he would inhabit the body of a superior animal, like a seal a dog, or even bear This converse tion is given to show how the intelligence of aborigi- nes like the Ainos~ can be awakened by contact with a race like the Japanese, and how it can be kept dormant, as in the case of the Guiliaks, through ex- elusive association with Russian con- victs.
 To a good-looking woman prisoner life is made very easy and agreeable. It is the same with 8 man who has money to bribe officials. A young criminal of family of influence committed for murder has it changed into a political offense and enjoys the privileges grant ed this class of offenders. A Russian officer of rank was sent to Sakhalin for selling military secrets to a foreign power. He was put in charge of con- fidential papers relating to the adminis-