Pathway to Japanese Literature

Preface

When investigating Ainu-language place names, one surprisingly found many coastal or riverbank caves said to be entrances to paths leading to the Other World.
These caves were generally referred to by the following names.

1. Ahún-par (enter-entrance).
Ahún-paro (enter-that entrance).
—In the Iburi region.

2. Ahún-ru-par (enter-path-entrance).
Ahún-ru-paro (enter-path-entrance).
—In Iburi, Saru District of Hidaka Province, Chikabumi in Asahikawa City, and other locations.

3. Ahún-ru-char (enter-path-entrance).
Ahún-ru-charo (enter-path-entrance).
— In the northern region of Hokkaido.

4. Ahún-poru (enter-cave).
— In the Shizunai District of Hidaka Province.

5. Omán-ru-par (go to the depths-path-entrance).
Omán-ru-paro (go to the depths-path-entrance).
— In Iburi, Hidaka, and other areas.

6. Wén-ru-par (bad-path-entrance).
Wén-ru-paro (bad-path-entrance).
— In Ishikari Province’s Kamikawa District.

7. O-pókna-ru (from there・descend・path).
— In Kitami Province’s Abashiri region.

(8) Póru-char (cave’s・entrance) — In Hidaka Province’s Samani District.

(9) Póru (cave).
— Throughout Hokkaido.

(10) Tússo (cave).
— Throughout Karafuto (Sakhalin).

11. Pesúy (cave).
— In the Kitami and Kushiro regions of Hokkaido.

While some of these names merely signify caves in a basic sense, many fundamentally indicate through their very nomenclature that they serve as entrances to paths leading to the Other World, and it is common for various legends and beliefs to become intertwined with them.

While caves of this type are generally thought to be horizontal cavities in coastal or riverbank cliffs, this is not necessarily the case.
There are cases where waterfall basins are considered such entrances, and others where they are holes found in offshore reefs.
The recently surveyed Ahunrupar in Noboribetsu was an artificially excavated vertical shaft atop elevated ground.

The original purpose of this type of cave remains poorly understood.
While one can reasonably surmise that these were likely used in ancient rituals—particularly maritime ones—not a single concrete detail has been revealed regarding how they were actually employed in real religious practices.
The key to clarifying this likely lies within conducting exhaustive on-site surveys of these caves and collecting and examining related oral tradition materials.

This paper aims first to introduce oral tradition materials associated with this type of cave, while simultaneously reporting the results of the field survey of Noboribetsu’s Ahunrupar.

1. Chieftain’s Tale Concerning the Entrance to the Other World

In a type of Ainu prose narrative called Chieftain’s Tales, Ahunrupar frequently appears.
As explained earlier, this refers to an entrance to the path leading to the Other World, and in Chieftain’s Tales, it is depicted as either a coastal cave or a mountain riverbank cave.
And these types of stories are typically narrated as accounts of people who passed through Ahunrupar, visited the Other World while still alive and returned.
Through reading these accounts, we can grasp what concepts the Ainu held regarding Ahunrupar, the nature of the Other World, and human death.

I will first introduce the tradition preserved in Horobetsu Village, Horobetsu District, Iburi Province.
This had been transmitted by Kanenari Matsu, an elderly woman born in the same area.

(1) Horobetsu Chieftain’s Tale Concerning the Entrance to the Other World

I had a father, a mother, an older brother, and a younger brother.
I was the youngest child, doted on by everyone, living without want, and had now grown old enough to be sent running on errands here and there.
However, my father, my mother, and my brothers all fell ill with some unknown sickness—no sooner had they been bedridden for two or three days than they suddenly passed away—and I found myself utterly alone in an instant.
The villagers comforted me in my solitude in every way they could, and whenever there was something delicious to be had, they would bring it to me first.

Now, I had an uncle who governed the upper part of the village.
He was a man of great wealth, but one of terrible disposition with a fearsome reputation for greed.
Though he was my only blood relative, whenever I went to his house entrance, he wouldn't even turn to acknowledge me.
Even those who weren't particularly close relatives showed me such kindness, so you'd expect my own flesh-and-blood uncle—standing in place of my father and brothers—to teach me all manner of things about offshore fishing, mountain hunting, boat carving, net making, and engraving. Yet he didn't try to teach me a single thing.

That uncle—one day, for reasons unknown—came smiling and invited me on a mountain hunt.
Knowing my uncle's nature meant expecting no good intentions, I followed while praying inwardly to the gods until we reached a vast hole deep in the mountains.
After scanning our surroundings to confirm our isolation, my uncle turned to me and declared—

“Here, my dear nephew—you go on ahead into this hole.”
“I’ll be right behind you…”

I was certain his promise to follow was a lie, but mustering my courage, I entered the hole.
The cave stretched endlessly onward. As I advanced—the path ahead brightening while behind me darkened, then the rear brightening as the way forward dimmed, repeating this cycle—I suddenly emerged into a village of unforeseen beauty.

When I looked, the sea lay spread out vast and calm.
Offshore, Benzaisen ships lay anchored like rock formations while cargo-laden skiffs shuttled back and forth between them and the shore.
Along that shore stretched a village with countless houses—those at the rear blending into the forest while those in front jutted out into the sea.
At the village's edge, a broad river glistened whitely; what fish they might have been—the riverbed sand scraped against the lower shoal while sunlight scorched the upper school.
Approaching the village stood rows of large and small earth mounds piled upon one another.
Beside them clustered men's and women's grave markers like a dense forest.
From deeper within came young men and women descending, passing right by me without so much as a glance.
They passed while looking only elsewhere.
Occasionally, those who had died of illness in my childhood village would walk past too—yet they likewise went by without looking my way, gazes fixed on other things.
Only the dogs barked ferociously at me.
Then those people made puzzled faces.

Noticing a jet-black crowd gathered at the seashore, I went to look and found many people watching others unload cargo from a boat.
Among that group were Father and Mother, utterly unexpected.
I watched them unloading cargo—looking far younger and healthier than in memory—with smiles on their faces.
Not one person glanced my way.
As I stood restraining the urge to cry “Father! Mother!” and leap forward, my brothers emerged from a newly arrived cargo boat—startlingly youthful and vigorous—climbing ashore.
Even when passing right beside me, they showed no sign of notice.

All the while, the dogs kept barking incessantly at me.
Then the village elders came out to their doorways and, muttering something, vigorously scattered ashes all around.
As I watched in wonder, my elder brother came beside me and, while looking elsewhere, said—

“Now, little brother from the Upper World, listen well.
This village is what we call the Lower World.
When people die in the Upper World, their bodies are placed in grave pits where they decay, but their souls do not perish—they come to this Lower World and live happily while working like this.
However, those who commit evil deeds condemned by the gods in the Upper World—whether man or woman—cannot dwell in this Lower World even after death. They are sent to a place of punishment to be chastised, some transformed into frogs, others into vipers, others into lizards, and still others into wicked birds, before being cast back out to the Upper World.
When someone comes alive from the Upper World to this Lower World, the people of the Lower World cannot see their body.
Only dogs can dimly perceive it.
That’s why no one has tried to look at you since earlier.
The old women scatter ashes because the dogs bark and they cannot sleep.
When day ends in the Upper World, night breaks in the Lower World.
When night breaks in the Upper World, day ends in the Lower World.
You probably think you’ve only been observing here for a brief moment, but in reality, you’ve been here over ten days.
When we arrived in this Land of Gods and looked back, we saw that uncle—our father’s younger brother—had fixated on the six golden orbs and six silver orbs, our family heirlooms passed down through generations. Desiring them for himself alone, he made a pact with a demon and cursed us all to death.
And he had been trying to kill you too, but the villagers kept constant watch through their prayers to the gods, leaving him no opportunity.
After much deliberation, he lured you into a mountain hunt and deceived you into entering the Ahunrupar cave in the mountains.
The hole called Ahunrupar is what we refer to as the path to enter the Lower World.
(Ahun-ru-par ari a-ye suy anakne pokna-sir un ahun ru ene a-ye-i ne ruwene) Those who come alive to this Lower World without dying will not live long even if they return to the Upper World.
Some die after two or three days, some after two or three months, and some after a year.”

“Since he knew this was written in our ancestral teachings, that’s precisely why he deceived you and sent you here.”
“He returned home to watch whether you’d come back, but when the villagers discovered your sudden disappearance, they stormed to your uncle’s place,”

“What have you done with the youth we attend to at the village center?”
“If you killed him, where did you put the body?”

This marked over ten days of their relentless accusations without pause.
At first I secretly rejoiced you hadn’t returned, but now I can’t even steal the family’s golden and silver orbs as I please. Worse still, being hounded day after day without respite leaves me no chance to eat properly.
“You must return now to the Upper World where you were born and raised.”
“Those who enter the Lower World alive are doomed to perish swiftly from ill fortune upon return—unless they send a substitute. Then they’ll prosper and outlive others.”
“When you go back, go straight to your uncle’s. Tell him of this beautiful, joyful Lower World. Say we await him. Trick him into coming here by any means.”

Thereupon, I came again to the Ahunrupar as the dogs barked at me, and from there—just as before—the path ahead brightened while behind me darkened, then behind brightened while ahead darkened, repeating this cycle until finally I ran through the hole and returned to my village.

――This story continues for quite some time.

Henceforth unfolded—in the drawn-out manner characteristic of prose narratives—the sequence wherein this boy went to his uncle's house, deceived the uncle now being accused by the villagers, dispatched him as a substitute through Ahunrupar to the Other World, thereafter wed a beautiful woman, succeeded his deceased father as chieftain of Urashipet Village, and prospered alongside the community.

However, as the immediate purpose of this paper has already been achieved, I shall conclude here.

What follows next is a narrative related by Hirame Karepia, an elderly woman from Nibutani, Azana of Biratori Village in Saru District, Hidaka Province, to Mr. Kuboji Itsuhiko, the translation also being his work.
According to the same scholar, this is believed to be a kind of factual account wherein a person from the Usu or Abuta area of Iburi strayed into the Lower World through a certain coastal cave and, upon returning, narrated every detail to the villagers.

(2) The Saru Chieftain's Account Concerning the Entrance to the Other World

I was truly a great chieftain living a life that lacked nothing.
Whenever I heard of people making good profits by trading with the Japanese lands, I would grow envious and think, "Perhaps I should try this too." So I persuaded my wife, and we two set out together in a boat to trade.
When we arrived at the town where the Japanese lord resided and presented our trade goods—bear pelts and deer hides—they gave us many treasures like lacquerware and long swords, along with rice and sake, until our boat was filled to capacity.
Then we finally began our return journey, putting in at various coasts along the way and stopping here and there as we made our way back.

One day, before a steep cliff along an unfamiliar coast lay a small sandy beach where it seemed possible to pull up our boat and stay; deciding to spend the night there, we hauled the vessel onto the sand, gathered driftwood that had washed ashore, lit a fire, and cooked a meal—when suddenly looking out to sea, I found something dreadful.
A monstrous tsunami was surging toward us, appearing poised to come crashing down at any moment.
Not knowing what to do, I took my wife's hand and fled toward the cliffside, where there was a collapsed section of the cliff.
As we hurried through that space, we saw a large horizontal cave there.
Judging there was no other passable route besides this one, we entered the hole.
The depths stretched deep.
As we proceeded deeper, though it had been pitch dark at first, the path ahead began to grow dimly luminous.
As we continued pressing onward, letting our feet carry us forward, we eventually emerged into a place of breathtaking beauty.

As we, the married couple, walked on enraptured by the scenery, a village with numerous houses lining the roadside came into view, and along the coast, villagers were gathering just as a large Japanese-style ship was about to enter the harbor.
As we walked further, at the village's edge stood a single house, slightly set apart from the others.
We stood at the house's entrance and waited with a cough to announce our presence, whereupon a woman who appeared to be the mistress of the household emerged from inside and said, "Come in quickly," and so we entered.

The master of this house was a splendid man who indeed appeared to be a chieftain of some standing, and he greeted us with proper decorum as befitting a first meeting. Then when he asked me, "Why have you come here?" I explained everything that had happened up to that point in full detail, whereupon the master of the house said:

"As expected, we too came to this land in the same manner as you all. This is the country where the dead come. When you come to this Other World, you must never eat the food here. Though eating it would make one unable to return to the human world, we ended up consuming the food here—and now remain like this, never to go back. You all must not eat any food in this Other World. If you don't eat anything, you can return to the human world. You all may be hungry, but I'm sorry—I cannot let you eat anything here. In this world there are many deer and bears. We hunt and eat them. In this world, many dead people you know have also come to build villages and live here. To us living beings and to you all, we can see those people's forms, but to them our forms remain completely invisible. In the Upper World (human realm), the deceased cherished all items they used daily during their lifetimes and brought them down to this Lower World exactly as they wished, living here by using them. But those like us who came to this world with physical bodies cannot live together with other people (the deceased), so we dwell apart like this—and since we cannot return to the human world, we have no choice but to remain here living thus until death. You should hurry back from here. The place where you tried to stay likely harbors demons—that's why they made it appear as though a tsunami were about to strike despite no wave coming. When you return, the boat you came in will still be hauled up on the sandy beach just as it was. Then I'll give you these bear pelts, deer hides and other things I've prepared as gifts. I'll also give you this dried bundle of bear gallbladders. Take it back to the Upper World as a keepsake, and at least speak of this alone as proof that you met us."

We, the married couple, received bear pelts, deer hides, and a bundle of bear gallbladders as gifts, bid farewell, and retraced our path back through the cave. Along the horizontal passageway, a village elder we recognized approached from the opposite direction carrying a sack on his back, but passed us by as though unable to see our forms. Pressing onward until we neared the cave entrance, another elderly man with a sack slung over his shoulder similarly walked past without noticing us. Emerging onto the original sandy beach, we found our boat exactly where we had left it. We boarded it and sailed for many days before reaching our home village. To the villagers, we recounted every detail of what we had witnessed in the underground realm. To our astonishment, we later learned that those we had encountered in the cave during our return were the souls of two elderly villagers whose funerals had only recently been held.

Some time later, one day, they went out to the trading post (an office handling trade with the Ezo people), and using the bear gallbladders and bear pelts they had received from the Other World as gifts, obtained a great deal of money.

Now, that couple we had met in the Lower World were actually living people with physical bodies, so we could not hold ancestral memorial services for them as we would for ordinary deceased, nor did we know how to properly perform rites for them. But feeling they deserved our pity, we wished to console them at least by telling their story in this way.

“From now on, you people who set out to trade with the land of the Japanese—even when embarking on trading journeys, do not lightly go ashore and lodge along the way.”

(Kuboji Itsuhiko, "Ainu Folktales: The Land of the Dead" — from the August 1955 Ainu Tribe Special Issue of the journal Genetics)

In these stories, the following points draw our attention.

(1) Just as ghosts from the Other World remain invisible to our eyes, so too do the forms of people who enter the Other World while still living remain unseen by its inhabitants.

(2) However, just as dogs in this world can perceive ghosts from the Other World, dogs in the Other World can see people who have entered there with their living bodies.
In this manner, when dogs bark at beings invisible to human eyes, this act is called "kuremik" (kúr-e-mik; barking at ghosts) in the Other World.
Thus in this world, ghosts lack physical bodies, while in the Other World, ghosts possess physical bodies—a complete inversion of states.

(3) In this world and the Other World, night and day are reversed.

(4) In this world and the Other World, the measure of time's passage differed. What one thought had been mere hours spent in the Other World turned out to have been over ten days upon returning to this world.

(5) If one ate the food of the Other World, one could no longer return to this world. This was what came to be called the "Other World Food Taboo."

(6) Those who returned from the Other World would die soon after—within a year at most. However, if they sent someone as a substitute, that person would instead prosper long.

(7) Since the Other World lies underground, it is called "pókna-mosir" (Lower World) and also "Kamúy-kotan" (Land of Gods). This realm constitutes a joyous domain where virtuous souls dwell in eternal peace. Consequently, we must consider it inaccurate to translate the caves in question—those serving as gateways to the Other World—as "Hell Caves." They would be more aptly termed "Paradise Caves."

II. Legends from Various Regions Concerning Entrances to the Other World

(1) The Ahunrupar on the Coast of Abuta

Along the Muroran Main Line, on the coast between Abuta and Toyoura, there exists a cave called Ahunrupar.
Concerning this place, the following legend has been passed down.

Long ago, the chieftain of Abuta had lost his wife and, overcome with grief, lost all will to act, doing nothing but sleep.
One day, a companion came to him and invited him to go catch rockfish.
For reasons unknown, he felt moved to go at that very moment. Each boarded their own boat, set out together, and rowed to the vicinity of a fortified settlement where a woman stood alone gathering seaweed on the shore.
The straw sandals she wore were turned inside out.
Her figure from behind bore an uncanny resemblance to his deceased wife.
The two men tied their boat to a rock and went ashore, stealthily approaching.
Suddenly, the woman turned around.
It was indeed his dead wife.
When she saw them, she whirled around and fled into the cave. The chieftain pursued her and emerged into the Other World.
There he met his wife’s father, received various admonishments, and returned to this world.
Then he told the waiting man all about the Other World’s nature—and added,

“Why don’t you come along soon? There was a message from the Other World!” he teased.
The man who had been teased boarded the boat trembling with rage, but collapsed inside and never moved again.
In contrast, the man who had visited the Other World was said to have lived a long life.
(From the author’s interviews with the late Elder Chiri Ishurek of Horobetsu Village)

The “Why don’t you come along soon?” remark represents what is called “iták-kirú”
(“word-reversing”) or “hórka-iták” (“inverted speech”)—a method frequently employed to turn misfortune into blessing.
By using this technique, the man who had journeyed to the Other World gained longevity, while the waiting man perished as his substitute.

(2) Muroran’s Ahunruparo

Within Muroran City, along the coast on the way from Minato-machi to Kobashinai, there exists a cave called Ahunparo or Ahunruparo. Additionally, on the coast along the way from Denshinhama to Masuichi Beach facing the open sea, there is also a cave bearing that name. These two caves are interconnected (Nagata Hōsei, *An Explanation of Ainu Place Names in Hokkaido*, Fourth Edition, p. 192), and the Ainu dread and shun them, claiming they lead down to hell. (*Muroran City History*, Volume 1, p. 31)

The statement that "the two caves are interconnected and lead down to hell" refers to how the path to the Other World branches midway—one route continuing directly to the Other World while the other connects to an external cave—a configuration demonstrated by subsequent legends and commonly understood in northern regions. When they refer to hell here, it naturally means the Lower World—that is, the Other World. Therefore, expressing this concept through the term "hell" constitutes an error, as I have previously stated. Furthermore, records indicating that the Ainu profoundly dread and shun these caves hold significant importance. Tracing back such sentiments likely reveals that these were sacred spaces where approach was taboo. Moreover, this site also intertwines with legends of the following nature.

A chieftain, having lost his wife to death and fallen into despair, had been doing nothing but lying in bed, but one day his mood suddenly changed, and when he went out to the rocky shore, he saw a woman with a handbag gathering kelp.
When he approached, he saw it was his dead wife, but when he tried to seize her, she fled into the Ahunruparo.
He chased after her into the Other World but was admonished and returned.
However, it is said that he died about a week later.
(From Horobetsu; account by the late Elder Chiri Ishurek)

I had never heard of anyone who entered there returning with an account, but it was said that if one were to put dogs inside, they would absolutely never emerge again.

(From former Muroran resident Elder Murozumi Saburō’s account — Sarashina Genzō, *Hokkaido Legend Collection: Ainu Volume*, p. 19)

(3) Tomikawa’s Omanruparo

Tomikawa Town in Saru District, Hidaka Province—a place formerly called Saruta—bears the original name *sár-putu*.
*sár-putu* (Sar River estuary), as the name suggests, is a town situated at the mouth of the Saru River.
On the cliff of the right bank slightly downstream from Tomikawa Station, there exists a cave called Omanruparo (entrance to the path leading inward).
Concerning this place, the following legend has been transmitted.

Long ago, a man who had lost his wife lived in loneliness until one day when he went to work at the shore, he saw his deceased wife and another woman wearing unfamiliar clothes gathering kelp. When they noticed the man's face, they suddenly looked bashful, so as he began approaching them, the women hurriedly fled.

When he pursued them, the woman had entered a small hole, so the man followed into it as well. Inside was pitch-dark, but after proceeding awhile, it brightened and a settlement came into view.

Arriving there, he found two elderly people who seemed to be the woman's parents sitting.

But when the old woman's finger touched the fleeing woman, her figure vanished abruptly, and all the neighbors gathered to perform a funeral with ritual offerings.

The man, who had been vacantly watching this scene, suddenly came to his senses and tried to return when he realized the funeral offerings had somehow entered his pocket. He took the items home and recounted his experience.

This place is called the "Hell Cave."

(Collected by Mr. Yoshida Iwao; published in *Journal of Anthropology* Volume 29, Number 10 — *Hokkaido Legend Collection* pp. 61–2)

In this legend, the description of the Other World woman suddenly dying and having a funeral conducted there constitutes problematic phrasing.
This stems from death's absence in the Other World being a universal tenet within Ainu oral narratives.
The designation "Hell Cave" is naturally an erroneous term.

(4) Yoichi’s Omanruparo

In Yoichi Town, Yoichi District, Shiribeshi Province as well, legends associated with this type of cave had been transmitted down.

Long ago, there lived a young man who had lost his wife and dwelt in solitude.
One day while fishing off Shiripa Cape, he spotted a woman intently gathering nori on the rocky shore beneath the cape's cliffs.
In that inaccessible place stood a figure who bore striking resemblance to his deceased wife.
Guiding his boat closer to the shore, he beheld the unforgettable face of his spouse.
In his rapture he leapt onto the rocks, startling the woman into fleeing without glance backward, so the youth gave chase while crying her name until she vanished into a cave shunned by all.
When he too plunged inside, strangely the cavern glowed with light rather than darkness.
Before him spread a splendid village toward which the woman hastened.
Pursuing her, he found himself among those who should have long been dead.
Then from one dwelling emerged an old man,

“This is not yet a place for you to come! Leave quickly!”

Yet no matter how much he pleaded, they would not listen, and in the end he was driven away.

The young man who had returned to Yoichi in vain while gazing at his wife’s figure could no longer apply himself to work in his utter despondency and ended up dying while idling about.
Ever since then, this cave came to be called “the entrance to the path leading from this world to hell” and referred to as “the Ending Path’s Entrance,” with people ceasing to approach it.
(From Yoichi Town Local History — Hokkaido Legend Collection: Ainu Volume, pp. 107–8)

"The phrasing 'the entrance to the path leading to hell' and 'the Ending Path's Entrance' represents an unclear formulation."
"Moreover, the phonetic annotation of 'Omanruparo' for 'Ending Path's Entrance' constitutes a mistranslation arising from misinterpretation of *oman* (to proceed inward)."

(5) Omanruparo in the Upper Reaches of the Saru River

Slightly downstream from Niseu in the upper reaches of the Saru River lies Omanruparo (Entrance to the Path to the Other World). An old man unaware of this saw a fox entering the hole and waited at the entrance to catch it, but when it still did not emerge no matter how long he waited, he crawled into the hole intending to search for it. The cave entrance was so narrow that only a sliver of light could enter, and the interior was pitch-dark, but as he proceeded deeper, he emerged into a bright area. There, countless ghosts were gathered about. However, since the ghosts did not seem able to see the old man, he walked forward nonchalantly—but whenever they stumbled over his toes or bumped into his knees, the ghosts would collapse dead one after another. Unsettled by this, he hastily fled back out of the hole.

(Collected by Mr. Yoshida Iwao; *Journal of Anthropology* Volume 29, Number 10 — *Hokkaido Legend Collection* p. 69)

The people of the Other World are not ghosts within the Other World.
Therefore, the expression "ghosts are swarming there" appears to reflect the collector's personal bias.
The phrasing "the ghosts flopping down dead one after another" is also concerning because it contradicts the universal belief in Ainu oral traditions.

(6) Biratori Village’s Omanruparo

In the Kiso-omappu area of Biratori Village, Saru District, Hidaka Province, there existed what was called a bottomless pit; this was said to be an Omanruparo leading to Poknashir. Those who died would go to Poknashir beneath the earth; those who died in Poknashir would proceed to the world below it; those who died there would descend to the lowest world; and it was believed that those who died here would be resurrected to return to the living world.

(*Biratori Ga-hakkason-shi* [Chronicle of Biratori and Eight Surrounding Villages] — *Hokkaido Densetsu-shū* [Hokkaido Legend Collection] pp. 63–4)

(7) Omanruparo in the Upper Reaches of the Shoro River

In Shiranuka Town, Kushiro Province, there has long been said to exist a hole connecting the Shoro River to Akan, which is speculated to be an Omanruparo (entrance to the path leading to the Other World).
Long ago, when two dogs chased a bear, the bear escaped into this hole, so the two dogs followed inside. One managed to pursue the bear and emerge at the base of Akan, but the other never came out.
Thus, the hole splits into two branches, and it is said that one might lead to the Other World.
(Collected by Mr. Sarashina Genzō from Ms. Kusaka Yuki in Bihoro Town, Abashiri District, Kitami Province — Hokkaido Legend Collection: Ainu Volume p. 183)

In the Bihoro dialect, it should be called not Omanruparo but Omanrucharo (omán-ru-charo: entrance to the path leading inward).

(8) Wenruparo on the Pippu River Bank

The Sōya Line departs Nagayama Station, crosses the Ishikari River, and follows the Pippu River northward to its mouth, where there stands a slender mountain called Tussho along the river. On this mountain lies a cave that has long been called the "Hell Cave," said to connect to the underworld.

Long ago, when two elders went near this mountain for hunting, they saw a badger entering the "Hell Cave."
Soon after, the badger came darting out of the hole as if being chased.
Then from behind emerged a man carrying a bow, who looked around in apparent surprise before hastily retreating back into the hole. Suspecting there might be something inside, the elders followed after him to investigate.
The hole gradually narrowed until it became just barely passable by crawling, but once they crawled through that section, it widened again and eventually emerged into a bright area.
Looking around, they saw mountains and rivers there, with numerous badgers and fish. Houses hung abundantly with fish lined the area, and dogs barked incessantly at them. Yet the people present seemed unable to see the elders’ forms—though provoked by the dogs’ barking,

“Maybe a monster has come! Smoke some rags to ward it off!”

and set fire to the rags, fumigating them.
When the elders tried to turn back from there, their robes had become strangely heavy; upon closer inspection, they found that numerous people had latched onto the hems without them noticing.
They grabbed them, flung them off, tossed them aside, and finally managed to get back out through the original hole.
One old man,

“I like that kind of village—I’d want to live there.”

When he said this, the other old man,

“I somehow hate that village.”
the other objected.

Not long after, the old man who had said he liked it died, while the old man who had said he disliked it lived on for a very long time.
Through these old men’s accounts, it became clear that this hole was a "hell cave" connecting to the Other World.

(From Chikabumi, Asahikawa City; collected by Mr. Sarashina Genzō from Granny Kawahara Muisasimatsu — Hokkaido Legend Collection, pp. 266–7)

There was a mountain called Pipu in the upper reaches of the Chūbetsu River, a tributary of the Ishikari River.
This mountain grew thick with Japanese umbrella pines, creating an eerie place dim even at midday. Within that thicket lay a deep stone pit of unknowable depth, from whose dark bottom foul-smelling winds occasionally gusted forth. People called this hole Wenruparo ("Entrance to the Evil Path") and feared approaching it.

Long ago, two Kamikawa Ainu resolved to investigate this detested hole and entered inside. As the passage gradually narrowed until they could no longer stand upright, they finally crawled forward until abruptly emerging into a bright, spacious area.
The pair decided to split up and follow separate paths.
The path taken by one man opened into an even broader field.
Crossing this field brought him to the seaside.
There he found a boat filled with corpses, surrounded by many dogs that had gathered from somewhere—they barked fiercely and nearly bit him. As he fought them off, suddenly from the sky above his head—

Shiritar tonashi funa (Huh? A death spirit already?)

A voice rang out.
The man, startled and furious at being called a death spirit despite not yet having died, hurriedly entered the hole he had come from while pursued by dogs, managing at last to escape.
It turned out the other person who had parted ways midway had met the same experience. From then on, people declared this hole must lead to hell, and no one entered it anymore.
(Nagata Hōsei, *Ezo Zatsuwa* [Miscellaneous Notes on Ezo] — *Hokkaido Densetsu-shū* [Hokkaido Legend Collection], pp. 267–8)

(9) Waterfall Basin in the Upper Reaches of the Nibutani River

In the upper reaches of the Nibutani River in Hidaka Province, there was a waterfall ruled by a river otter deity; in ancient times, an altar had stood there where people prayed for abundant catches.
The waterfall basin extended to the earth's depths and was also said to form a hell cave.
This could be understood from how upstream sections maintained greater water volume while downstream areas conversely had less.
Long ago, a large deer had once fallen into this basin without resurfacing, having passed beneath the soil to emerge near the shore.
Thus it was said that when people entreated the river otter deity during floods to channel water underground, they could avoid inundation.

(From Kyōdō Village, Nibutani Village; collected by Mr. Sarashina Genzō from Mr. Nashimoto Masajirō — *Hokkaido Densetsu-shū* [Hokkaido Legend Collection] pp. 75–6)

(10) Mukawa Cave

Shortly after the Tominai Line branched off from Mukawa Station, there was a place called Ukotui.
In ancient times when the mountains formed continuous ridges, a great tsunami had split them apart, washing away and completely destroying a large village that once stood there.

This Ukotui contained a cave where human figures would occasionally appear nearby, only to vanish without trace when approached.
Thus it came to be known as a portal to the Other World.
The cave entrance narrowed to a crawl space, but after progressing slightly further it widened into a bright expanse revealing seaside vistas - where people hauled fishing nets along shores while others fished from dugout canoes on rivers.
Drawing nearer revealed these workers were all long-deceased members of one's own village; their clamorous labor continued unheard even when addressed.
Overcome with nostalgia after years apart, if one touched any inhabitant they would instantly perish.
Though rare delicacies like exotic fish and berries abounded there, consuming anything brought back meant certain death.
Should the dead discover an intruder and scatter mustard or ash over them, these substances clung stubbornly until dislodged while squeezing back through the narrow entrance.
They say seasons inverted there - summer here meant winter there; night here brought daylight there.

(From the hamlet of Chin, Mukawa Town, Yūfutsu District, Iburi Province; collected by Mr. Sarashina Genzō from Mr. Katayama Kashindeashi — *Hokkaido Legend Collection*, pp. 34–5)

(11) Kamuiyerok in the Upper Reaches of the Tokachi River

In Kuttari district, Shintoku Town of Tokachi Province, there stands a precipitous cliff called Wen-shiri (1) overlooking the Tokachi River banks, midway up whose slope lies a cave known as Kamuiyerok (2).
Long ago, a man lowered a rope from the mountaintop and entered this cave, but he never returned; so his child followed after him into the cave, but this child also never came back.
They then erected wooden ritual sticks on the opposite bank to worship there and sternly warned against entering this place.
(Matsuura Takeshirō, *Tokachi Nikki*)

In this Kamuiyerok there once lived a giant monstrous bird called Freu.
Freu would journey far out to sea each day to catch whales and fish to eat, scattering leftover bones in mountain hollows. Perhaps because it never lacked for food, the creature never troubled humans.
However, one day a woman crossed the stream where Freu customarily drank while lifting her hem high, enraging the bird so greatly that it seized her in its beak, carried her behind the mountain, cast her down there, and flew off to distant lands.
The abandoned woman survived by gnawing on bones Freu had left uneaten, but eventually starved to death.
Years later, a young man lost his way while bear hunting and came to this Wen-shiri. As he stood startled at the sight of whale and fish bones strewn about, a beautiful woman suddenly appeared before him with an invitation.
Terrified, the youth tore his hand from hers and fled homeward, but from that day found himself haunted by her specter until he sickened, wasted away, and finally died.
(Kudō Umijirō, Ainu Folktales pp. 150–3)

(1) The etymology is *Wén-sir* (precipitous/sheer cliff).
If pronounced in the Ainu style, it should become *Wéy-sir* (ウェイシル).

(2) *kamúy-rok-i* (deity · there · resides [honorific] · place).
*Kamuiyeroki*, or *Kamuiyero ki*.

(12) Peshuī of the Abashiri Coast and Abashiri Riverbank

Following the coast northward from the mouth of the Abashiri River brought one to a place called Futatsu-iwa (Two Rocks), where along that shore lay a cave known as Peshuī (3).
Upon entering this cave and proceeding inward, the path eventually split left and right. Following the left path led through to another Peshuī cave situated on the cliff across the Abashiri River from Ōmagari in Abashiri City, while taking the right path carried one to Poknashir (4) (the Other World).
This constituted what was termed Opokunar (5) (a passage descending to the lower world).
The cave was alternatively called Fūrishui (6) (Fūri's Hole).

The following legend has been passed down concerning this.

Long ago, a giant monstrous bird called Fūri dwelled in the Peshuī cave and would repeatedly attack the nearby kotan (village), seizing people to devour, throwing the villagers into great panic.
At that time, in the Moiwa kotan of Abashiri existed a renowned sword called Pinnemosomi ("Slender Male Sword"), said to slay a thousand men with a single draw. Similarly, in the Bihoro kotan there was Mannemosomi ("Slender Female Sword"), equally capable of felling a thousand with one strike.
Thereupon, six warriors were chosen from Moiwa and set out to subjugate Fūri, bearing the renowned Pinnemosomi.
They witnessed Fūri snatch a woman carrying a child en route to the Tanneshiari fishing grounds and dive into the cave, whereupon they pursued it into the depths.
However, the three who charged in first with the divine sword never returned alongside Fūri, and only the three who leapt into the hole moments later emerged at the Peshuī cave opening facing the Abashiri River bank.
Afterward, it is said the treasured sword vanished from Moiwa.

The counterpart Fūri happened to emerge from the hole and was resting atop Futatsu-iwa, the twin rocks in the sea ahead of Pairakī.
The people of Moyoro, seeking to subjugate this one as well, borrowed the renowned sword Mannemosomi from Bihoro village and advanced to Futatsu-iwa.
When they attempted to cross by building a bridge from the shore with reed stems, the stems snapped, making passage impossible.
Thereupon, taking aim from the shore, they hurled the renowned sword—which instantly devoured Fūri (the Ainu call such swords *Ipetam* [*ipé-tam*], literally meaning "man-eating blade").
Thus originated expressions like "devoured."
This Mannemosomi transformed into a snake and hung from an offshore rock, left unrecovered until it eventually vanished altogether.
Afterward, it is said the treasured sword was lost from Bihoro village too.
(October 1950, Bihoro Kotan; collected from Mr. Kikuchi Ginosuke)

(3) *pesúy*（，-e）[peshūi, pesui] means "cave."

(4) *pók-na-sir* (-i) [Poknashir] (lower·direction·land).

(5) O-pókna-ru [Opokunar] (from there · descending · path).

(6) Húri-suy（，-e）[Fūrishui, Fūrisui] (Fūri’s Hole).

(13) The Cave of Mt. Tosso on the East Coast of Karafuto

In the northern part of Karafuto’s east coast stands a precipitous rocky mountain called Tosso (突岨).
The base of Tosso Mountain forms a cliff jutting out into the sea, where there is a cave.
This cave is deep, and no one has ever ascertained its depths.
Long ago, a man from Chikaboronai resolved to ascertain its depths; having prepared ample provisions, he entered this cave.
As he advanced through the pitch darkness, his surroundings abruptly brightened, and a cormorant (Uriri) appeared. The bird admonished the man’s recklessness, urged him to turn back immediately, and declared it would retreat deeper into the cave to pray to the gods so that his village people might obtain whatever they desired—fish, game, or anything else—whereupon it vanished instantly, plunging the surroundings back into darkness.
The man turned back as instructed and safely emerged from the hole.
Though he had thought he stayed only briefly inside, he had actually remained for three days.
Afterward, as promised, many birds came to dwell on the rock before the village, and the people began taking their eggs to eat.
(Taroji Chitoku, *Karafuto Ainu Sōwa*, pp. 82–3)

(14) The So-Called "Hell Cave" (7) within Honbetsu Town

In Furatanai (8), Honbetsu Town, Tokachi Province, there was a stream with a cemetery beside it, but deeper in the marshland lay what had long been called the "Hell Cave." It was said that when people went there in winter, elders would gather and eat butterbur despite the season.
However, those who witnessed this were said to soon die.
(Chietoi, Honbetsu Town, Tokachi Province; collected from elderly woman Kiyokawa Neusarumon by Mr. Sarashina Genzō — *Hokkaido Legend Collection*, p. 171)

(7) Since translating this as "Hell Cave" was inaccurate, the author rendered it as the "so-called 'Hell Cave'."
There remained regret that collectors had not recorded whether locals called it *Ahunporu* or *Oman-ru-char*.

(8) Húratnay [Furatanai] (< hura-at-nay "smell-possessing marsh").

(15) The Omanrupar in Chitose Town

Downstream from the Fourth Power Plant on the Chitose River in Chitose Town, Iburi Province, there lay a place called Shunechise (9). Long ago, an old man lived there who ate lush green Gyōja garlic (10) even in winter, though no one knew where he obtained it from. When the young villagers asked him to share some of it with them,

“I will soon be gone from this world, so it’s fine for me to eat this. However, this is something obtained by having someone go to the Other World (11) and bring it back—it’s not for young ones like you to eat.”

But despite their repeated pleas, he refused to share any.
Thus, they came to understand that an Omanrupar (entrance to the path leading to the Other World) existed nearby, but no one knew its location.

It is said there was also an Omanrupar on the riverbank at Pesaput (12), a place located a short distance from Shunechise.
(June 2, 1951; Chitose Town; account from Mr. Imaizumi Shigekichi)

(9) Suné-chise [Sune-chise, Shune-chise]: A torch hut (a shelter where people stayed overnight to burn torches while salmon fishing).
[Sutúkunnei [S゚kunnéi, Sh゚kunnéi]] and [Osatkot [Osátkot]].

(10) hú pukúsa [fū pukusa] (raw ascetic garlic)

(11) ár-kotán [ar-kotan] (the Other World).
Mr. Imaizumi had recounted the story in Japanese but inserted the original term "ar-kotan" (the Other World) only at this point. Mr. S—who accompanied me at the time—misinterpreted this as "a certain kotan (village)" and consequently wrote "a special village" in his work *Legend Collection*.
I find this rather an amusing misunderstanding.

(12) Pesá-putu〔ぺさプト゚〕 (Entrance to the Place Where Deer Writhe)

(16) The Pōruchar in Samani

On the coast of Nishi-Samani in Samani Town, Hidaka Province, there was a cave called Pōruchar (13). According to accounts from an elderly native of the area, this was called Ahunruchar (14)—the entrance to the path leading to the Other World—and peering into it had been strictly forbidden, as it was a hole through which the souls of deceased people passed. The entrance had been extremely small, and it was said to have since been sealed. (Nishi-Samani, Samani Town; account from Mr. Okamoto Sankichi)

Nearby lay a large depression (16) said to be the mark where Kotan-kar-kamuy (15), while roasting a whale impaled on a mugwort skewer, broke the skewer and fell on his rear; there was also a rock (17) identified as the charred skewer from that incident. A hilltop in the vicinity had reportedly hosted a ritual site for the sea god, while close by stood Otahumpe (18) ("Whale of the Sandy Shore")—a whale-shaped rocky mountain that appeared to be an ancient site associated with whale ceremonies. To clarify what the so-called "Hell Cave" originally represented, it would be necessary to situate it among all surrounding archaeological sites and consider it in relation to the whole.

(13) póru-char (cave’s entrance)

(14) ahún-ru-char (enter・path・entrance)

(15) Kotan-kar-kamuy (land・creator・deity): The Ainu ancestral deity.
He was formerly a shaman.
See *Hoppō Bunka Kenkyū Hōkoku*, Seventh Issue, my article "The Shaman and the Otter."

(16) Osór-kot [Osór-kot] (buttocks · depression)

(17) I-má-nit [Imani] (it · roasted · skewer).
Now called Candle Rock.

(18) Otá-humpe [Otá-humpe] (Whale of the Sandy Shore)

(17) The Ahunporu in Shizunai (19)

In Hidaka Province's Shizunai Town, there were three so-called "Hell Caves". Of these, the one in Higashi-Shizunai was a horizontal hole attached to a reef in nearshore waters—its entrance became visible at low tide, though normally submerged beneath the sea, detectable only by faint white waves breaking above it. In the nearby waters lay Humpeshuma (20), a rock resembling the shape of a whale, while on the adjacent sandy shore stood Mui (21), a rock shaped like a winnowing basket. It was said that in early spring, villagers would divine that year's agricultural fortunes by observing how sand accumulated within this basket-shaped formation.
(Higashi-Shizunai; account from Mr. Sasaki Tarō)

(19) Ahún-porú [Afunpōru] (entrance · cave).
It is also called Oman-ru-char.

(20) Húmpe-suma [Fumpeshuma] (Whale Rock)

(21) Muy [Mui] (Winnowing basket)

(18) The Ahunrupar in Tororohama

On the coastal cliffs between Osoㇽkochi and Fushikobetsu in Tororohama, Shiraoi Town, Shiraoi District, Iburi Province, there existed a cave called Ahunrupar. From this cave, deceased people would emerge carrying bags on their backs, work along the shore, and gather kelp—a sight that people often witnessed.
This cave is normally filled with seawater, its entrance just large enough to enter by small boat; however, when the tide recedes, the water drains completely down to the bottom of the hole.
If three cannon-like booms echoed in quick succession within this cave, a storm would surely arrive.
(Born in Horobetsu Honcho; account from Elder Chiri Ishurek)

In this vicinity also existed a large depression (22) said to be the mark where Kotan-kar-kamuy, while roasting a whale on a mugwort skewer, broke the skewer and fell on his rear; a submerged rock (23) identified as that broken roasting skewer; a fort; a ritual site; a plaza that appeared to have been a ceremonial ground (24); and a cape called Humpesapa (25) that seemed related to whale ceremonies.

(22) Osór-kochi: The mark left by that fall on his rear.

(23) Imánichi: The significance of that roasting skewer.

(24) Kamúy-mintar: The significance of the divine plaza.

(25) Húmpe-sapa: The significance of the whale’s head.

III. Concerning the Ahunrupar of Noboribetsu

In the areas surrounding Muroran Main Line’s Noboribetsu Station—Ayoro, Pon-Ayoro Hill, Fumbe Mountain, Rampokka Hills, and other high cliffs overlooking the sea—numerous myths, legends, and place names from the Ainu era remained preserved.
On September 25, 1955, a team comprising Chiri Mashiho, Yamada Hidezō, Mizuochi Akio, Chiri Asa, and Hagiwara Nakamie—guided by Elder Chiri Takayoshi, a Noboribetsu native with extensive knowledge of the local geography—conducted an on-site survey of these lands. During this investigation, they visited the site known as Ahunrupar atop Rampokka Hill, whose remarkably rare morphology suggested significant implications for future research. Consequently, they subsequently performed field mappings of the site on several additional occasions.
What follows is a record of this survey.

(1) Location and Environment of Ahunrupar

The railway line heading from Noboribetsu Station toward Horobetsu Honcho and Muroran first crossed the Noboribetsu River upon leaving the station, then soon passed through a tunnel before emerging at the coastal areas of Tomariura and Horobetsu Honcho. The area above this tunnel was colloquially known as Rampokka Heights, whose ancient Ainu name from the Ainu era was RÍ-hur-ka (high · hill · [on] top). Atop the so-called Rampokka Cape (original name: Rámpok-etu), where a long ridge jutted out into the sea as a cliff, the beauty of the ocean vista had been notably recorded in ancient documents such as *Tōezo Nikki* (Eastern Ezo Journal) and *Ezo Kōteiki* (Ezo Itinerary).

The summit of this hill's eastern ridge was called "Hasínausi" (＜ hasinaw-us-i [branch-offerings · cluster · place]). Elder Chiri recalled that two ritual sites still remained here during his youth, testifying to this hill's ancient role as a ceremonial ground for the sea deity. Immediately above these ritual sites lay a plaza that had likely been known anciently as Kamúy-mintar (deity's garden). Since antiquity, this hilltop had been revered as sacred ground where a great deity—said to take the form of a black fox—resided, issuing warnings of impending disasters and approaching storms. Local tradition also tells of an ancient tsunami that submerged the entire world save for an area no larger than a dining tray atop this hill, thereby preserving humanity from complete extinction.

The Ahunrupar we are concerned with crosses westward over the flatland atop the hill from this Hasínausi to the vicinity of the cliff overlooking Tomariura Village on the western side—formerly called Rampokka, with its original Ainu name *Rámpok* (< ran-pok [slope · below]) or *Rám-pokke* (ran-pok-ke [slope · below · place]). The old road long used to cross over the hills began at Tomariura, met the mountains near the Rampokka Tunnel of the railway line, ascended the steep slope commonly called Seven Bends to emerge atop the hill, passed through the eastern plateau, and descended to the Noboribetsu River. It was this road that old records described as possessing the world's most spectacular view.

From where the steep slope of Seven Bends culminated, this Ahunrupar lay within a field slightly diverging northward from the path. That place had been prohibited since ancient times as a site one must not approach. In the vicinity grew fine Angelica ursina in abundance, but this spot alone was established as forbidden for harvesting. Moreover, eagles would often come to perch on a large tree nearby, but people refrained from capturing them precisely because of their proximity to the Ahunrupar (Elder Chiri Takayoshi). Children were admonished not to go peer into this hole said to lead to hell and paradise. At nightfall, it was recounted that deceased people would emerge from here to gather shore items like kelp and sea urchins before returning—a testimony from Horobetsu Honcho's Elder Itakusu Monekichi.

The location that Elder Chiri had indicated on-site as the place formerly called Ahunrupar was, surprisingly, not a cave but rather a large depression situated within a flat cultivated field.
Within this depression, weeds and shrubs had grown to the same height as the surrounding flatland, but upon parting the vegetation to inspect it, one found it unexpectedly deep.
Descending to the bottom revealed a small flat area.
It was roughly elliptical.
Climbing eastward from the bottom while parting grass and trees showed it to be terraced with several levels.
This was an Ahunrupar of unimaginable form.

Given that weeds and trees covered the area, making it difficult to clearly discern its shape, we decided to conduct an accurate survey later with assistance from volunteers at the Hokkaido Soda Company Horobetsu Plant where Yamada worked, concluding our initial investigation by withdrawing from the site.

Additionally, since Elder Chiri had noted that a Wákka-o-i (water-pooling place) existed nearby, we proceeded to investigate.

The location lay a short distance southeast from Ahunrupar—crossing the old road and proceeding over two hundred paces—where hilltop terrain formed a ravine-like depression. Descending revealed a small spring welling up, its water flowing out as a narrow stream.

This water was said to seep into the ground and disappear near the area above the tunnel.

Also, in the ravine-like depression to its east lay "Wakataushi".

It was noted that there existed a place name called Wákatausi (< wakka-ta-us-i [water-drawing-attached-place])—meaning "water-drawing place".

(2) Measured Sketch of the Ahunrupar

The land registry designation for Ahunrupar and Wakkāoi was Noboribetsu-cho 124-banchi, Horobetsu Town, Horobetsu District. The surrounding area comprised a flat expanse across the hilltop, though the depression's northern side dipped slightly lower at one point. In the measured diagram's north-south cross-section, the depth appeared shallow due to having been measured from the northern ground level. However, on-site inspection revealed this not to be a simply modified ravine-like depression but rather one that appeared purely artificial. After obtaining the landowner's consent through Elder Chiri, work commenced with clearing away overgrown trees and weeds. Participants in the multiple surveys consisted of volunteers from Hokkaido Soda Company: the following individuals.

Yamada Hidezō, Kokubu Tsuneji, Mizuochi Akio, Yoshida Yasuhiko, Nishijima Osamu, Kashiwagi Keiichi, Kaneko Isamu, Suzuki Akihide, Itaya Ryūtarō, Etō Kenji, Katō Sadako.

When all weeds were cleared away, it became apparent that there was an elliptical depression shaped like a mortar bowl.
It was elongated east-west and shorter north-south.
The eastern end—which detailed measurements revealed deviated approximately 31 degrees south from true east—was slightly constricted and could be perceived as egg-shaped depending on perspective.
The details have been entered in Sketches I and II, but the general form was as follows.

Major diameter of upper rim: Approximately 30 meters

Minor diameter: Approximately 22 meters

Bottom major diameter: Approximately 10 meters (depending on measurement method, could register as 13 meters or appear as 9 meters).

Minor diameter: Approximately 6 meters

Depth: Approximately 4 meters and some

On the surrounding slopes, strange stairs spiraled around in a coil.
In places, they had collapsed, with some sections appearing to have two steps merged into one, but generally speaking, the vertical rise between steps measured approximately 50 to 70 centimeters—some areas containing seven steps, others six—while in seemingly collapsed sections, two steps had become one.
It appeared that if one followed along from the eastern end of the bottom in a form allowing natural ascent onto the steps, they would gradually climb upward.
(However, as parts had collapsed along the way, it could not be known precisely.)

The bottom was generally flat, but when viewed along its longer east-west axis, the central area was depressed into an almost circular shape containing holes with diameters of 1 to 0.7 meters arranged in a semicircle.
The holes were circular in shape, being shallow and nearly cylindrical, but the surrounding walls remained surprisingly intact.
Had there been one or two more holes, this area would have formed a roughly circular shape, but nothing resembling them could be found.
They appeared somewhat like post holes.
Additionally, another hole was located slightly higher up near the slope, separated from that cluster.
It was later discovered through Chiri's subsequent investigation that this hole had been dug several years prior by a certain Noboribetsu Elementary School teacher who, thinking something might be found there, had led his students to excavate.
(No artifacts were reportedly found.)

Having never before encountered or heard of ruins of this form existing elsewhere, I was struck by an extremely peculiar impression. In contrast to what are elsewhere called "hell caves"—which, as already observed, are almost entirely natural caverns located along coastal cliffs or riverbanks and predominantly horizontal in orientation—this was clearly an artificial vertical pit. As for the significance of its spiral-like staircase as well, this too must be left to future research. However, when considering the ruins scattered throughout the vicinity, their names, and the legends and beliefs traditionally associated with them, it might be conjectured that this was a ritual-related site where laypeople were not permitted to approach.

Furthermore, it has long been said that another Ahunrupar existed about half a *ri* downhill from this plateau toward Horobetsu Honcho—beyond where Mr. Yamashita currently resides.
It was said that the late Elder Chiri Ishurek had searched for it while gathering wild vegetables in this area but could not find it.
The Elder had apparently assumed it to be a cave as common sense would dictate, but this too appeared to have been a vertical pit dug into flat ground like the Ahunrupar at Rampōsha Plateau.
The site has now become cultivated land, but the field's owner—finding the hole troublesome—had repeatedly gathered debris from the field and thrown it inside until finally burying it completely, though even now that spot alone reportedly remains slightly sunken in the hole's original shape.
(February 20, 1955, Noboribetsu Middle School; recorded by Chiri from Mr. Tsuchihashi Gen.)
(It is said he heard this from his father.)

Moreover, the trees that had grown within this area were young, with even the thickest being no more than the girth of a walking stick, all of which could be cut down with sickles. Furthermore, although the stairs had partially collapsed, they largely retained their shape. Considering that the earthen steps, even if covered by weeds, retained their shape to this extent, it seemed likely they had remained in use until relatively recent times. However, having now cleared away the vegetation and fully exposed its structure through this investigation, we were deeply concerned that reckless excavations, recreational activities, or exposure to wind and rain might lead to the destruction of this precious ancient cultural asset. During these measurements conducted over multiple sessions, fearing damage to the site, we deliberately refrained from excavation work, confined ourselves to sketching its form, and resolved to leave all matters for subsequent academic investigation and research.

× × ×

In the sketch diagrams, symbols such as AA' and BB' were added to conveniently clarify cardinal directions.
AA' was marked along the depression's longest axis.
Furthermore, CC' indicates the shortest axis, forming a right angle with AA'.
BB' and DD' each denote directions forming 45-degree angles with AA'.

As the stairs consist of earthen cuttings, they possess inclined surfaces and lack mechanical verticality or horizontality.
To calculate their dimensions, we measured and recorded both vertical and horizontal distances between each step's base points.
Though every step has sufficient width for walking, this actual width differs from that shown in the diagrams due to discrepancies arising solely from the inclined surfaces.

〈Co-author Yamada Hidezō〉〈*Northern Culture Research Report* Vol. 11, March 1956〉