Part 10

“The old saying ‘_if you wish to see flowers go to Yoshino_’ seems somewhat stupid considering that one can find any flower which he desires to see if he goes to the Yoshiwara. Nowadays, however, customs of ancient times are changing, and the flowers no longer parade the Naka-no-chō. The flowers which are shown to the public are limited to those which blossom on the small fences, while the _oiran_ (who may be likened to the queen of all flowers) are concealed from the public view in the privacy of their own chambers, and may be compared to beautiful blossoms hidden from sight by a dense mist. However, the practice of promenading in the Naka-no-chō is too old a custom to be revived in these times, and so we have hit upon the plan of grouping a bevy of belles into the space of a small photograph-album, and leave our honourable guests to select the flowers their fancy may dictate, etc., etc.”

“This preface winds up with a poetical appeal—quite untranslatable owing to puns on words—that the patronage of guests “may not be as short as the dream of a spring night,” but as steady and constant as the bedding used in this house is thick and beautiful. [In Japanese the word “thick”—_atsui_—has a double meaning: it means “thick” as an antonym of “thin,” and also “plentiful, liberal, and bountiful.” It also has the sense of “excessively friendly” or “intimate,” and is sometimes used to express the idea of “in love with.”]

Photograph-album of the _Kado-ebi-rō_:—

“The Chinese character _kōzen_ (紅髯 = red beard) may be also read _kōzen_ (浩然 = resolute: firm) on account of the similarity of sound, and the characters _kairō_ (海考 = a shrimp. These characters also sound as “_ebi_”) which is part of the name of this house and resemble in pronunciation the letter _kairō_ (偕老 = becoming old together and being buried in the same spot undivided even by death.) In the letters in use from times immemorial are ideas not fully expressed. Individual selection may be left to individual taste.”

[Illustration: Guests making their toilettes preparatory to leaving the house.]

Shōgi no nedan ai-jirushi.

(_The signs and cyphers showing the fees of courtesans._)

According to the “_Kyokutei-Zakki_” (曲享雜記) written by the well-known novelist Bakin, the _tayū_ were all represented by the mark ⧗ in the _saiken_[30] (guide-books) during the Kyōhō era (1716–1735). * * * * At that time the price was 60 _momme_ (10 _Yen_). A class of courtesans called _kyō no tayū_ came into existence at the time, but dropped out of fashion without receiving much attention from the public. The various classes of women were represented by the following marks from the era of Kyōhō (1716–1735) to the Hōreki era (1751–1763):—

⧗ Tayū: ⌗ Kōshi-jōro: [SYM_3] Ni-nin Kaburo: [SYM_4] Yobi-dashi: [SYM_5] Tsuki-dashi: [SYM_6] Zashiki-mochi: [SYM_7] Kōkin: [SYM_8] Bunkin: ◓ Chū-ya: ㊁ Ni-shu: ╳ Uchi-komi: Yama-sancha: Umecha: ㊄ Go-sun Tsubone: ⬤ Nami-Tsubone and Ha-age-ya: ⬛ Chaya. By the 6th year of Gembun (1741) the fees of courtesans were stated in _Saiken_ for the first time as follows:—

⧗ Tayū, 80 _momme_ (_Yen_ 13.33) ⌗ Kōshi, 60 _momme_, (10 _Yen_); ヨ Yobidashi, 45 _momme_ (_Yen_ 7.50); ▲ Sancha (for day and night) 3 _Bu_ (_Yen_ 7.50); ⬤ Bun, 1 _Bu_ (Yen 2.50); ╳ 12 _momme_ (2 _Yen_); ㊃ _Shi-sun_: ㊀ Nami-Tsuboné; ∴ six tea-houses attached to the _ageya_. Since then matters have undergone various changes, but the following are the present (1890) cyphers used in the _Saiken-ki_:—

_Yen. Sen._ (Iriyamagata hitotsu-boshi) [SYM_7] fee is 1.20 (Iri-yamagata) [SYM_6] “ .90 (Mitsu-yamagata hitotsu-boshi) [SYM_9] “ .60 (Mitsu-yamagata) [SYM_10] “ .50 (Futatsu-yamagata hitotsu-boshi) [SYM_11] “ .40 (Shiro-yamagata) [SYM_12] “ .35 (Yamagata hitotsu-boshi) [SYM_13] “ .30 (Yamagata) [SYM_14] “ .25 (Tsuji) ╳ “ .20

San-gyō chōmen no tsuke-kata.

(_The system of book-keeping employed by brothels, tea-houses, and courtesans._)

In former days there were no fixed rules as to the system of making entries in books kept by brothels and tea-houses, and, in consequence, considerable inconvenience was experienced by the authorities when they found it necessary to examine the accounts. In February, 1884, the “Controller of the Three Professions” fixed a uniform system of entries to be made in the account-books of brothels and tea-houses, instructing the proprietors of such establishment to adhere to the same in future. The system thus inaugurated in 1884 is still in force, and the following is a description of the ledgers, etc., used.

On the cover of a brothel ledger—right in the very centre—are written the words “_Kashizashiki Motochō_,” on the right “_Meiji nan nen nan gatsu nan nichi yori, nan nen nan gatsu nan nichi made_” (From the _______ day of _______, to the _______ day of _______, 189__); and on the left the name of the house and its proprietor. The book is to consist of upwards of 200 sheets of _Nishi-no-uchi_ or _Ōban-shi_ (paper), and the following particulars are to be printed in it:—

1.—Name of the brothel.

2.—That the book is to be preserved for at least four years.

3.—That taxes are to be paid daily in accordance with the regulations.

4.—That in this book are to be entered in detail the names of every guest, names of the _shōgi_ engaged, names of _geisha_ called, names of the _hikite-jaya_ concerned, the fees of _shōgi_ and _geisha_, amounts spend by guests, advances made, etc. [These items may be expressed by signs (in cypher) but their total must be written in ordinary characters.]

5.—That in the first page of this book the signs (cyphers) to be used in a brothel in describing various items shall be shown, and that in case of alteration of such cyphers due notice shall be given to the manager’s office.

6.—That besides this ledger the use of two memorandum books (one for the proprieter of the house and one for the _shōgi_ herself) shall be allowed, but that such memorandum books shall be stamped with the stamp of the manager and be kept at least for one year.

7.—That the payment of taxes shall be made in accordance with this ledger, and that daily accounts shall be made up in the following form. (The monthly accounts shall be made up in the same manner.)

(_See over._)

(ACCOUNT FORM.)

Number of guests

Number of women engaged _____________

Total gross receipts _Yen_. _____________

=====================================================+======+======= ITEMIZED ACCOUNT. |_Yen_.|_Sen_. -----------------------------------------------------+------+------- _Shōgi age-dai_ (Courtesan’s fees) | | _Sekiryō nan ko_ (Hire of rooms) | | _Shu-kō-han ko-mono-dai_ (_Saké_, food and sundries) | | _Geigi age-dai_ (_Geisha_-fees) | | _Shūgi sono hoka tate-kae_ (Gratuities and advances) |______|______ Total receipts of the brothel |______|______ Taxes due thereon |______|______ Total receipts of the courtesans |______|______ Taxes due thereon |______|______ | | Total taxes due |______|______ --------------

The foregoing rules are issued by the Metropolitan Police Board and are to be strictly complied with.

(Date) ______

Controller of the Shin-Yoshiwara.

(The number of pages in this book are ______)

The signs used in this book are as follows:—

◯ Fee of courtesan ____ _sen_

⬤ Ditto.

☐ Ditto.

▉ Ditto.

△ _Geisha’s fee_ ____ _sen_.

[SYM_15] Food.

▯ Ditto.

[SYM_16] _Saké_, 1 bottle ____ _sen_.

[SYM_17] _Saké_, 2 bottles ____ _sen_.

EXAMPLE OF THE USE OF ABOVE CYPHER.

Date _________________

Name of _hikite-jaya_.

◯ Name of guest.

“ “ courtesan.

◯ [SYM_18] “ “ guest.

“ “ courtesan.

◯ [SYM_19] “ “ guest.

“ “ courtesan.

[SYM_20]. Total _________________

The above example shows that a party of three guests engaged three _shōgi_ and one _geisha_, the latter having been employed during the burning of four joss-sticks (_senkō_). It also shows that they were supposed to have ordered three sets of _ō-dai_ (large dishes) and one set of _nami-dai_ (small-dishes) and consumed four bottles of _saké_. It is superfluous to give an example of the system of book-keeping employed in _hikite-jaya_ because it is practically the same.

There is another small book (_te-bikae_) kept by each _shōgi_ which is commonly known as the “_gyoku-chō_” and in which the number of her engagements is noted. As to the mode of entering up this _gyoku-chō_, there appears to be no fixed rule, but according to the regulations each _shōgi_ must make up an account of her earnings every ten days and get the entry certified by the stamp of the brothel-keeper. This book must be kept as long as she remains in the business.

Mr. Norman, in his “_The Real Japan_,” observes with regard to the book-keeping methods of the Yoshiwara:—“It goes without saying that no Solomon could devise theoretical safeguards which would practically protect a girl under such circumstances from unscrupulous greed. For instance, every person in Japan has a private seal corresponding to a signature with us, with which all documents, even down to private letters, are attested, and to counterfeit or reproduce such a seal is forgery. Now the keeper of every _kashi-zashihi_ is compelled by law to keep a big ledger in which all money transactions between himself and the _shōgi_ are entered, and the _shōgi_ is compelled to keep a similar smaller book in which the keeper makes identical entries, each of which must be attested by her private seal. This book is regularly inspected by the police with a view to prevent extortion, and it is expressly forbidden by law for the keeper to take away the girl’s seal. On one occasion I visited the largest and best _kashi-zashiki_ in the Yoshiwara in company with my official interpreter. The keeper was a sharp-looking woman of fifty, who had 45 _shōgi_ in her house, which she had just built at a cost of 45,000 dollars. We were taking tea ceremoniously in her private apartments, and after a while I inquired if I might put a special question to her. “Certainly,” she replied. “Any question?” “Certainly.” “Then,” I said to the old lady through my official interpreter, “will you be so kind as to show me some of the seals belonging to your ladies, that you have at this moment in your possession.” She winced visibly and turned several colours, but after a minute got up without a word, trotted off and returned immediately with the private seal of a certain Miss Man, and I took an impression of it in my note-book, to her evident great alarm. This meant, of course, that she was in the habit of entering the accounts in all the books, attesting them herself with the seals of all her _yūjo_, and thus the police would be shown an immaculate record, while the _shōgi_ themselves would never even see the books, or know with how much they were debited and credited from week to week.”

By the way, a hypothetical specimen of the entries made in a book kept by courtesans is given in the “_Share-bon_” (洒落本) written by Jippensha Ikku—the ancient Mark Twain of Japan.

HOW A VISITOR’S BOOK SHOULD BE KEPT.

1st • (first) Dearly beloved one. Oh! how I love you! come—do come! _Hamanoya_.

2nd ◦• Vexing and horribly irritating. _Kichisama_.

3rd • As he does not know my real mind it is very irritating. _Ryūsama_.

4th • (second) Oh! you sickeningly ugly brute! Your face is like that of Heisaku the Octapus! _Sumiya_.

5th • (first) The fellow looks just like Hachibei of Tamachi. (_i.e._ “_an ass_.”) _Iseya_.

6th ◦• (first) I love you! Come quickly! _Sumiya_.

7th • (first) Yes you are handsome: if you want to come then come. _Minatoya_.

8th ◦• Ah! what joy and gladness! _Minatoya_ (and) _Yasu Sama_.

Yūjo no hiki-fuda.

(_Brothel advertisements._)

Up to the 20th year of Meiji, both brothels and _hikite-jaya_ were in the habit of freely distributing hand-bills for the purpose of attracting guests, but since then all classes of advertisements, having for their object the enticing of visitors to prostitute quarters, have been strictly prohibited by the authorities. Under these circumstances, it may prove interesting to reproduce some specimens of the old hand-bills issued by enterprising brothel-keepers in past times, and accordingly they are printed below.

[_Note_.—The first of these two hand-bills is dated the 5th month of the 1st year of Kayei (1818), the second the 5th month of the 1st year of Ansei (May 1854) and the third the 8th year of Meiji (1875). The last-named, unlike the others, was neither “antique” nor “refined” and was printed on foreign paper with regular foreign-style type, showing that the resources of civilization are pressed into every kind of service in this go-ahead country!]

Specimen No. 1.

It affords me much pleasure to know that my patrons are all doing well. By reason of your kind patronage and favour, for which I am extremely grateful, I have been enabled to continue the business of brothel-keeping for many years, but regret to observe that there are signs that the prosperity of the Yoshiwara is on the wane. The cause of this state of affairs may be attributed to the fact that evil practices have arisen in the houses of some of my confrères, who are carrying on their profession according to the dictates of their own fancies and entirely disregarding the regulations promulgated in the era of Kwansei (1789–1800). For instance, a custom has arisen of paying to _hikite-jaya_ as much as 300 to 350 _mon_ (about 30 to 35 _sen_) commission for each 2 _shu_ (_yen_ 1.25) spent by a guest, or even of equally dividing between tea-house and brothel the amount of money spent by him, the consequence being that more than three hundred _hikite-jaya_ have sprung into existence within the past few years. Under these circumstances, it follows as an inevitable consequence that the food and drink served to guests is allowed to deteriorate in quality, thus causing a general depression in our “trade.” I have therefore hit upon a different plan of carrying on the profession, and decided not to receive any guests sent from tea-houses in future, but to conduct my business on cheap and expeditious lines at the “spot cash” prices mentioned below. Moreover I have engaged a large number of “_filles de joie_” who are guaranteed to afford satisfaction to guests in every respect, and I propose to pay scrupulous attention to the quality of _saké_, _food_, and _bedding_. I shall be greatly obliged if you will kindly inform your friends of these improvements introduced by me, and earnestly beg that you will favour me with a visit, either in the daytime or night-time, coming direct to my establishment without making your arrangement through a tea-house.

(Hitherto.) (Reduced price.)

1. Women possessing _zashiki_ 1 _Bu_ 12 _Momme_ (_silver_) (_Yen_ 2.50) (_Yen_ 2.00)

2. Women possessing _heya_ 2 _Shu_ 6 _Momme_ (“) (_Yen_ 1.25) (_Yen_ 1.00)

3. _Private geisha_ 2 _Shu_ 6 _Momme_ (“) (_Yen_ 1.25) (_Yen_ 1.00)

N.B.—We supply the “_Masamuné_” brand of _saké_, and our cuisine is fully equal to that of the leading restaurants.

Tips and gratuities to “lady friends” and _geisha_ may be given according to the discretion of guests.

Positively no guest sent through a tea-house will be received or entertained.

(Date)

(Signed) MANJI-YA MOKICHI,

Sumi-chō,

Shin Yoshiwara.

Should any woman be found unsatisfactory another may be substituted.

[Illustration: 卍: (Manji) 引手なし: (No introducer required.) 現金: (Terms “spot cash.”) 遊女大安賣: (_Filles de joie_ for sale at very cheap prices.)]

Specimen No. 2.

Verbal Message.

I am exceedingly glad to know that my patrons are all in good health. I am also thankful that, owing to the long period of continued tranquillity and peace we are enjoying, I have been enabled to pursue my occupation undisturbed for many years. Wishing to introduce some novelty for the amusement of my guests, I have devised a new style of dance which is performed by my _yūjo_ to the accompaniment of popular songs. This dance is something like that anciently performed by _shira-byōshi_ (a kind of singing girl of the _Hetaira_ type) and I am confident that it will prove a source of pleasure to my august patrons. Persons coming to my establishment, either through the medium of tea-houses or direct, will be treated with all possible courtesy and attention, and as regards the question of expenses the aim of my house will be to make my prices as moderate as may be compatible with doing everything conducive to the entertainment of guests. I hope that this new departure may be made known to the public at large; the members of which are respectfully solicited to visit my house in an unceasing stream (in numbers).

Hire of _yūjo_, and cost of _saké_, soup, | 3 _Bu_. _on-suzuributa_ (a tray of cooked foods), (fish | (_Yen_ 7.50) served _on-hachizakana_ in dishes), and _mitsu-mono_ | (a set of three procelain vessels containing food).

Hire of _yūjo_ and cost of _saké_, soup, a tray of | 2 _Bu_. cooked food, and _mitsumono_. | (_Yen_ 5.00)

Hire of _yūjo_ and cost of _saké_, soup, _kuchi-tori_ | 1 _Bu_ 2 _Shu_. (a side dish), and _mitsumono_. | (_Yen_ 3.75)

Hire of _yūjo_ and cost of _saké_, soup, side-dish, | 1 _Bu_. and _futatsu-mono_. | (_Yen_ 2.50)

Hire of _yūjo_ and cost of soup, and _futatsu-mono_. | 2 _Shu_. | (_Yen_ 1.25)

Per _geisha_ and cost of one dish of food. | 2 _Shu_. | (_Yen_ 1.25)

N.B.—For those who do not like _saké_, tea and _kuchi-tori_ (a side dish of sweet food) will be served.

In force from the 10th day of the 5th month (cycle of the Tiger).

Daikoku-ya. Bunshirō.

Yedo-chō It-chō-me,

Shin Yoshiwara.

Specimen No. 3.

Notice.

At the time of the establishment of the _Sangyō-kwaisha_ (office of the “three professions”) I was obliged, by reason of unavoidable circumstances, to transact the business of the office, and in consequence trouble arose between the brothel-keepers and owners of tea-houses. For a time it appeared as if the trouble had blown over, but apparently such is not the case, as I now learn that the tea-houses have combined and agreed not to send a single guest to my house. Far from being affected by their compact, my business is as brisk as ever, because, I depend on my patrons themselves and not on the tea-houses. Nor is this all, for when the three and twenty fair ladies (_oiran_) who belong to my house heard about the selfish decision of the tea-house keepers, they justly gave vent to their indignation at this attempt to interfere with their profession. They proposed that in future they and I should combine to increase the popularity of our house, and with this end in view I have been urged by the _oiran_ to do all in my power to ensure the satisfaction of guests, while they on their part have promised to cooperate with me in order to convince the tea-house folk of the fact that the Yoshiwara would prosper without any _hikite-jaya_ at all. What is meant by the resolution of the fair damsels it is for visitors to my house to explain. Accordingly I have decided on the following plan of action:—Firstly, to endeavour to curtail the expenses of guests to the lowest possible figure, and secondly, to see that every care is taken to ensure their pleasant entertainment. As to the females in waiting, their number will be further increased, and they will appear clad like the graceful _nakai_ (waitresses) of Kyōto and Ōsaka. Care will also be exercised in the _cuisine_ of my house, and certain dishes will be served without extra charge. These alterations will take effect on and after September 1st next, and it will then remain with you to test the truth of this announcement. I trust that these facts will become known far and wide, and hope to be favoured with your continued visits and patronage.

September, 1875.

Kimpei Daikoku. (_Kashi-zashiki_ keeper) Yedo-chō It-chō-me, Shin-Yoshiwara.

Ageya no sashi-gami.

(_Summons to the “Ageya.”_)

In ancient times a guest was unable to visit a brothel direct, but had to negotiate for the services of courtesans through the “_Age-ya_.” The “_Age-ya_” then issued a written request or “summons” (_sashi-gami_) to the brothel, nominating the woman desired. The bearer of these _sashi-gami_ accompanied the courtesans both going and coming between brothels and “_Age-ya_,” and as soon as guests had finished their “spree” and left, the _yūjo_ were sent back to their respective houses. In the “_Kwagai Manroku_” (花街漫錄) a specimen copy of the summons is given: the size is about 11″ x 5″ (actually 9 _sun_ 6 _bu_ x 4 _sun_ 3 _bu_) and wording as follows:—

Specimen of “_Sashigami_.”

To Shōzaburō Esq.

As we have a guest to-day, we desire to engage the services of a courtesan belonging to your house named Tsumasaki during the day-time. I guarantee that my guest is not one of those persons who are “wanted” by the authorities, but a respectable party, and should anyone be found to allege anything to the contrary I am prepared to offer an explanation of the matter at any time or place. The above is written for future reference.

5th day of the 5th month.

(Signed.) Kyūyemon. (Proprietor.)(Seal)

(Countersigned.) Chōbei. (Monthly Manager.) (Seal)

The above was issued in the “_year of the dog_”—the second year of Tenna (1682)—and at that time Shōzaemon was the keeper of the “Kadomanji-ya” in Sumi-chō. Again, in the same book, (_Kwagai Manroku_) are given the following rules, relating to _age-ya_, which were in force in the Tenna era:—

1.—_Yūjo_ shall not be detained after the departure of a guest.

2.—A man-servant shall be provided by the _ageya_ for the purpose of escorting _yūjo_ to and from the tea-house: such servant to be barefooted (_su-ashi_.)

3.—Should a courtesan be unwilling to attend any particular guest, the _yarite_ (female manager of a brothel) shall endeavour to prevail upon her to reconsider her decision, and, if the negotiation be successful, a summons shall be sent to her and the fee paid at the time of settling accounts. [In practice, the _yarite_ had the option of deciding whether or not the guest should be accepted.]

4.—When a _yūjo_ who had a previous engagement has been induced to attend to a later guest, the latter shall pay _shurai-gin_ (an extra fee) to the tea-house which first engaged her. In case, however, of a substitute _yūjo_ being chosen, no _shurai-gin_ shall be paid, and if the original guest who had made special arrangements beforehand fails to appear, no room-rent (_zashiki-dai_) shall be charged.

Thus, when one wished to engage a courtesan in those times, he had to make a special arrangement in advance, fixing the date so as to avoid inconvenience, this agreement was termed a _ken-yaku_ (兼約 = a previous convenant). The act of inducing a woman to cancel a previous engagement in favour of a later guest was called “_morai_” (貰ひ = something received, (a gift)), and when this was insisted upon, the successful bidder had to pay, besides the regular fee, an extra sum as compensation to the _age-ya_ which was party to such previous engagement. This extra fee was the “_shurai-gin_” referred to in the above rules. The origin of the “_age-ya_” dates back to the Moto-Yoshiwara, and by the eras of Tenna (1681–1683) and Teikyō (1684–1687) these establishments had reached the zenith of their popularity. Since the _sancha-jōro_ appeared, the _age-ya_ gradually declined until the 10th year of Hōreki, when they completely disappeared, leaving _hikita-jaya_ in their place.

“Kuruwa-kotoba” or Yoshiwara Dialect.

It appears that owing to the Yoshiwara being a rendezvous of people from various parts of the country, there were a great many provincialisms spoken. This caused considerable inconvenience to persons visiting the quarter, and therefore, for the purpose of making the language used as uniform as possible, a kind of dialect known as the “_sato-kotoba_” (里言葉 language of the prostitute quarter) was coined, and all the prostitute were taught to speak it. The “_Hoku-jo-ryo Kigen_” (北女閭起原) says:—