Part 17

In a light song in vogue in the Yoshiwara about the era of Kwambun (1661–1673), which was also popular even outside the quarter, it is said:—

“The shaven-pated _taiko-mochi_ (jester) Kōhei, wearing a long _haori_ (over garment), goes strutting round the place.”

In a song sung by _hōkan_ about the same period are the words—“It being very lonely we looked out at the brothels. In another direction the tinkling of _samisen_ and the sound of merry voices is heard. Who are these ladies wearing broad satin or damask _obi_? Let us ask their names. Who are they? They are Taka-o, Usugumo, Shibazaki, Tsushima, Yatsuhashi, Karasaki, and Yoshino. After having seen these beauties, our wives looked like the ghosts of Suzuki-chō. Having fed and clothed them, and left them at leisure, the beauty of these courtesans excels the celebrated cherry-blossoms of Yoshino. Well, well, I met with a remarkably lovely damsel. I rushed upon her with my javelin and we wrestled together right valiantly, then I pretended to be in my cups, and went round annoying everybody in the same manner as the plant-louse injures and vexes the azalea.

Do you support your parents? I am a night watchman; if you have compassion upon me pray speak to me. If possible give me your help.

The simpleton who has been jilted by the girl he fancies screens his face with a _haori_. Is there any girl who will become his partner? No doubt but that some _Kendon_ (low class strumpet) will be found for him; _taiko-mochi_ will negotiate for him.”

The fact that during the era of Kwambun (1661–1673) visitors to the Yoshiwara rode there on the backs of white horses, having the leaders of the animals sing the _komuro-bushi_, is well-known to the general public. The _komuro-bushi_ songs were generally sung by the horse coolies on the Tōkaidō when they were carrying the baggage of _daimyō_ passing to and from Yedo. Originally the songs appear to have begun in Mikawa province, and since the emigration of the people of that province to the East, when the Tokugawa family moved to Yedo, they resided in Mikawa-shima, Toshima-gōri, Musashi Province, and the songs gradually spread among their descendants. The most popular one is: “_How pretty are the beautifully dyed reins of the horses which go up and down carrying baggage! It is the habit of the_ mago (_horse-leaders_) _to accompany the sound of the horse-bells by singing in aloud voice—_‘_When one passes through Yoshida, somebody dressed in a long-sleeved garment of_ kanoko _beckons him from the second story_.’”

The notes of these songs are still remembered by some persons. Singers of _komuro-bushi_ in the old days may be compared to the people who go round the brothels nowadays singing ribald songs, _hōkai-bushi_, and _hayari-uta_.

Annals of a Year.

The “_Yedo Kwagai Enkaku-shi_” (江戶花街沿革誌 = Annals of the “Flower quarters” of Yedo) says that it will be interesting to mention the chief regular events which occur in the Yoshiwara—some of which still survive—all the year round.

Early on the morning of New Year’s day—about 4 o’clock—the bath-houses in Ageya-chō and Sumi-chō sent men round the five streets of the Yoshiwara calling out that the baths were ready, so the _yūjo_ arose while it was still dark, took their baths, and spent much time over their general toilet and dressing. By and by an announcement would be made by the _yarite_ summoning the _yūjo_ to assemble in the _hiroma_ (廣間 large room) where the master and mistress of the house were sitting, and here the employers and employed exchanged congratulations and wished each other a happy new year. On this occasion the company partook of _toso_ (spiced _saké_) and the keeper of the brothel made presents to the inmates of his house; to each _yūjo_ two dresses of silk crêpe, to each of the _shinzō_ and _yarite_ two dresses of _tsumugi_ (pongee), to each of the _kamuro_ a dress of cotton on which was dyed the pattern of pine-trees. After this ceremony was over, the _yūjo_ returned to their own apartments and exchanged the compliments of the season by going to each others’ rooms and paying formal calls. In the afternoon the first promenade of the year (hatsu-dōchū) took place, the _yūjo_ going through the Naka-no-chō and making New Year’s presents of sets of _saké_ cups to the tea-houses. Each _saké_ cup was inscribed with the crest of the _yūjo_ presenting it, and each set was packed in a tiny box of _kiri_ (paulownia) wood on which was written the _yūjo’s_ name and the name of the house to which she belonged. There was no special rule as to the style of the clothes which had to be worn by _yūjo_ on the occasion, but it was an invariable custom that each _kamuro_ attending her should carry a large battledore (_ō-hago-ita_) handsomely decorated with _oshi-e_ (a picture made by pasting on a board pieces of thick paper wrapped with cloth of various colours). Generally speaking, the most splendid decorations were to be seen outside the tea-houses of the Naka-no-chō. In front of the entrances were hung _ao-sūdare_ (green bamboo blinds), above the lintel of the door posts they hung lobsters (boiled red) and placed _mochi_ (rice cake); and over the whole was fixed a _kōmori-gasa_ (umbrella) bearing the signs of the respective houses, the latter being intended to ward off rain and protect the objects below. In front of every brothel larger New Year decorations were placed consisting of branches of pine and bamboo, among the dark green leaves of which were hung bright fragrant oranges. In the case of the smaller houses in the side streets the decorations were usually confined to what is called _senaka-awase no matsu-kazari_ (pine decorations set up back to back), thus making a double decoration with a space of about three feet between the two. (This custom is said to be observed even now). No _yo-misé_ (night exhibition in cages) was held on New Year’s day.

[Illustration: 仲の町年礼の圖 Courtesans about to visit their friends on New Year’s Day. Period of Kiōwa (1801 to 1803). (After the Picture by Kitagawa Utamaro.)]

On the 2nd day of the 1st month the bath-house keepers again made the same announcement as they had the previous day. With the first cawing of the crow (_ake-garasu no koe to tomo ni_) the dealers of shell-fish thronged the quarter and cried their wares for sale in loud voices. Everyone who bought the _hamaguri_ (clams) purchased them only from the men who were entering the quarter, and not from those who were going out and back, as it was not considered lucky to buy from departing vendors. The fishmongers, however, were smart enough to head off their patrons, and entering the gate they walked up the street shouting away until they arrived at the end of the thoroughfare. Then they quietly sneaked back to the gate and started afresh. This practice was repeated several times until the artful fellows had contrived to secure all the business in sight, and the simple buyers were happy in the belief that they had bought _hamaguri_ from fishermen who had only just arrived in the Yoshiwara.

After this day guests began to arrive in increasing numbers, and, according to the charming little custom in vogue, _yūjo_ used to entertain their visitors with _toso_ (spiced saké) and make them presents of fans, towels, _hanshi_ (paper) and other trifling articles.

The wife of a brothel-keeper always made a point of coming out, dressed in ceremonial clothes, to congratulate every guest on the New Year, and at this season the food served to patrons was better and more varied than usual. On this day, wives of the tea-house-keepers returned the congratulatory visits of the _yūjo_, going from room to room for that purpose.

From the 2nd day, until the end of the 1st month, as well as on the first horse-day (_hatsu-uma_) of February, and on the 8th day of the same month, the _Daikoku-mai_ dancers came to every brothel and the _yūjo_ vied with each other in giving them tips.

Only Tsuta-ya of Yedo-chō formed an exception to this rule, as it was the habit of that house not to grant admittance to the dancers.

On the 7th day the _nanakusa-no-iwai_ (ceremony when a soup compounded of seven kinds of greens is eaten on the 7th day of the first month) was performed, and on the 11th day came the ceremony of opening store-houses for the first time in the year (_kurabiraki_). On the 14th followed the _toshikoshi_,[44] while on the 15th, 18th, and 20th there were some further ceremonies observed. The date of celebrating the _Ebisukō_[45] was not uniform, and each brothel had its own methods. In ancient times it was a universal custom to observe this ceremony twice a year, viz—in January and October. In the era of Bunsei (1818–1829) the ceremony in the 1st month became greatly curtailed, and finally the Ebisukō was only observed in the 10th month.

The _yūjo_ did not all appear in the cages until the 20th of the 1st month, so the night aspect of the Yoshiwara did not resume its normal appearance until this date. The _saruhiki_ and _dai-kagura_[46] began to pour into the Yoshiwara from the 1st day of the 2nd month: on the night of the first “horse day” the front of every brothel in the first and seconds wards of _Yedo-chō_ and of _Kyō-machi_ was illuminated by a large lantern on which was written the names of the _yūjo_ in the house. Votive offerings of red rice, fried bean-curd, and fruit were made to the family shrines of the god Inari.

Many of the _yūjo_, accompanied by their guests, visited the four temples in or near the quarter dedicated to Inari Sama,[47] viz.—Kurosuké Inari, Akashi Inari, Kai-un Inari and Enomoto Inari. _Kagura_ dances[48] were performed in the Jishimban (guard or watchman’s office) at Yedo-chō Ni-chō-me, and all was bustle and confusion in the Yoshiwara. The following day the brothel-keepers contributed to the shrine of Inari the large lanterns which had been hung before their establishments the previous evening. On and after the 3rd day of the 3rd month cherry-planting (_hana-ue_) commenced.[49] Cherry-trees were planted on both sides of the streets of the Naka-no-chō, and these drew a multitude of sight-seers who gazed with delight on the delicate pink and white blossoms which smothered the branches in a rolling mist of fairy-like florescence. The origin of this custom is mentioned elsewhere.

In April the cherry-blossoms had already fallen, green leaves had appeared on the trees, and everything foretold the rapid approach of Summer. Towards the end of this month fire-fly dealers (_hotaru-uri_) began to perambulate the Naka-no-chō, exhibiting their luminous wares as if in mockery of those who scorched their bodies in the fire of lust and dissipation!

On the 5th day of the 5th month the _yūjo_ changed their winter clothes for those of summer, and used to present new summer dresses to _shinzō_ and _kamuro_, but it seems that the cost of these latter was defrayed by guests of the house out of compliment to the _yūjo_ with whom they were acquainted. There is a comic song which runs:—“_Those guests who ran away during the last days of the old year, and returned in the Spring, have again fed on account of the utsuri-gae_ (change of garments).” It is rather laughable that the _yūjo_ themselves would tease guest by reciting these lines. On this day, as on New Year’s Day, the _yūjo_ visited the tea-houses of Naka-no-chō to wish them the compliments of the season. Later on, it became a custom to plant iris blossoms in the quarter, after this day, as a means of attracting visitors. After the beginning of the _doyō_ season in June, _yūjo_ made presents of fans to their familiar guests, and to tea-houses, as a token that they solicited continued patronage at the hands of their friends.

On the 7th day of the 7th month the festival of the weaver was celebrated in the quarter by _yūjo_ tying branches of bamboo (with white fans, on which poems were written, fixed to them) before their doors. Even the inmates of smaller brothels observed this time-honoured custom. In some houses the keepers, acting on the advice of guests, took advantage of the opportunity to make a display of rare curios and furniture, and consequently the Yoshiwara was thronged with visitors.

On the 10th day the festival of the Asakusa Kwannon took place. This day was called the “_shi-man-roku-sen-nichi_ (46,000 days) the idea being that he who visited the temple on that day performed as meritorious an action as if he made a pilgrimage there on 46,000 occasions, and consequently it follows that one visit to the Asakusa Kwannon on the 10th day of the 7th month ensured the pilgrim a life-long blessing from Buddha.

This festival attracted crowds of people to the Yoshiwara and “trade” boomed up on account of the large number of visitors seeking “blessings”! From the dawn of the 12th day until 9 o’clock on the following day the stalls of dealers in articles necessary for celebrating the festival of the dead were erected between the _Ō-mon_ and _Suidō-jiri_. This festival was called the “_Kusa-ichi_” (Grass-market). Toilet articles and toys were also sold on this occasion. On the night of the 13th day no guests were received, and the _yūjo_ roamed about the quarter, as they choose, in groups of threes or fives. In their rooms the _i-hai_ (a wooden tablet bearing the posthumous name of dead persons) of their parents were placed on their wardrobes and before these improvised altars _yūjo_ offered tearful prayers from aching hearts. A Japanese stanza says:—

_Ushi uma no tsunagare-nagara nagare-keri, chiisai toki wo hanasu keisei._

“Courtesans separated from their parents in early childhood and drifting over the sea of life tethered together like dumb driven cattle.”

On the 15th day the _yūjo_ paid another complimentary visit to the tea-houses, in the same way as they were wont to do on New’ Year’s Day. From the last day of the 6th month, and during the 7th month, while the “Feast of Lanterns” continued, the _hikite-ja-ya_ (tea-houses) of the Naka-no-chō hung lanterns, generally square in shape, inside and outside their houses, but on the 13th and 14th this practice was suspended and after the 15th new lanterns were substituted. The lighting of _bon-dōrō_ (memorial lanterns) during the _bon_ (feast in memory of the dead) is a universal custom in Japan, and originally lanterns of various shapes were used in the Yoshiwara. But since the lighting of a special kind of lantern in the 7th month of the 13th year of the Kyōhō era (1728) in memory of the third anniversary of the death of Tamagiku of the Manji-ya, the pattern has become more uniform and the custom more general in the quarter.

On the 1st day of the 8th month (_hassaku_) the _yūjo_ went in procession through the Yoshiwara wearing _shiro-muku no kosude_ (wadded clothes of white silk). In ancient times _yūjo_ wore lined clothes (_awase_) of dyed stuffs on the _tango no sekku_ (the festival of the sweet flag celebrated on the 5th day of the 5th month) and similar clothes of white silk on the 1st day of the 8th month. One year, in the beginning of the _Kwambun_ era (1661–1672), it happened to be extraordinarily cold and a _yūjo_ named Yūgiri (evening mist) belonging to the Sōgyoku wore wadded clothes on the 1st of August, thus making a departure from the established usage. Her costume attracted universal attention, and she looked more beautiful and happier in it than the other women, who appeared chilly and uncomfortable in their lighter garments. Two years later, on the 1st day of the 8th month, all the _yūjo_ turned out in wadded clothes in spite of the fact that the season was unusually warm, and henceforth this costume was generally adopted. Another version attributes its origin to the fact that during the Genroku period (1688–1703) a _yūjo_ named Takahashi, of the Tomoeya, went to an _ageya_ in response to the invitation of an intimate guest, despite her illness, attired in her night-garment of white wadded silk. This version of the origin of the custom is of doubtful authority. During the same period a _yūjo_ belonging to the Myōgo-ya, named Ōshū, used to promenade wearing clothes of white silk on which were depicted human skulls and _susuki_ (_eularia japonica_: “reed-grass”) painted in India ink, greatly surprising spectators with her extraordinary taste. On the 14th, 15th, and 16th, the ceremony of “viewing the moon” (_tsuki-mi_) was observed. On those nights _sambo_ (wooden stands) were stood out and loaded with dumplings, chestnuts, beans in pods, sweet potatoes, persimmons, lespedeza blossoms (_hagi_), eularia grass (_sususki_), aster blossoms (_shion_) etc., as offerings to the moon. They also set out vessels filled with sacred wine, and burnt altar-lamps in her honour.

[Illustration: 八朔之圖 Gathering of Courtesans at the “_Hassaku_” (1st day of the 8th month). (_After the Picture by Kitagawa Utamaro._)]

In the rooms of the _yūjo_ were set out artificial representations of the seven kinds of autumn flowers to represent an autumnal field, or a _sudare_ of glass was hung in front of the shelf by way of ornament. At first liliputian (boy) actors, and puppet showmen, etc., were called into brothels to give entertainments on these nights, but later on this custom disappeared. During the greater part of the eighth month, commencing on the 1st day, the festival of Kurosuke Inari was celebrated, and the Yoshiwara then presented a very lively spectacle in consequence of the exhibition of cars, filled with dancers and musicians (_neri mono_), which were drawn about the streets. Up to the Bunkwa era (1804–1817) bamboo branches were set up on either side of the _ō-mon_ (great gateway) and _shime-nawa_[50] were hung upon them. Throughout this month _yūjo_ who were proficient in singing and dancing took part in _niwaka_[51] dancing for the amusement of the general public whenever the weather was fine.

The first day of the 9th month being considered a day of good omen (_kashin_) every brothel celebrated it in an appropriate manner. On the 9th day of the same month, another day of good omen, called the _chōyō no sekku_,[52] chrysanthemum blossoms soaked in _saké_ were eaten. This custom was borrowed from China.

On the 12th, 13th, and 14th, moon-viewing parties were held as in the previous month, and those guests who had been present at a party on the eighth month were under obligation to again take part in this second observance, as the _yūjo_ evinced much aversion to _kata-mi-dzuki_ (a partial moon-viewing). The second “moon-viewing” was known as (_nochi no tsuki-mi_). In the 9th year of Bunkwa (1812) chrysanthemums were planted in the Naka-no-chō for the first time: this was repeated several times in succeeding years but, probably owing to the show not being sufficiently interesting to draw any large number of fresh guests, it was eventually abandoned as too expensive a practice.

On and after the first “wild boar” day of the 10th month the big braziers (_ō-hibachi_) were brought out in every brothel, and summer clothing was changed to that of winter. The festival of Ebisukō fell on the 20th day, and banquets were giving throughout the quarter: the _yūjo_ had a holiday on this occasion, but some of the most popular of them were accustomed to invite certain familiar guests as they were proud enough to consider it rather a disgrace to allow such an interruption of the exercise of their profession.

The _hi-busé_, or “fire preventing festival” took place on the 8th day of the 11th month, when oranges were scattered about the gardens of the _jōroya_ and scrambled for by children. On this night, lanterns were lighted throughout the Yoshiwara. On the 17th and 18th, what was called the _Aki-ha-matsuri_ (festival) took place. In front of the large street lamp at Suidō-jiri, dealers in various articles erected temporary sheds for the sale of their wares, and the neighbourhood was crowded by _yūjo_ and other people. On every “day of the bird” in this month all the gates of the Yoshiwara were thrown open, and the _Tori-no-ichi_ festival was held in the quarter. On this night large numbers of persons thronged the quarter and formed an immense and surging crowd. The origin of the _Tori-no-ichi_ festival is stated in another chapter.

On the 8th day of the 12th month “_kotohajime_”, or New Year’s preparations, began, and on the 13th was the regular _susu-harai_ or general house-cleaning, but, as a matter of fact, the _susu-harai_ was generally finished earlier than that date. The 17th and 18th days of the 12th month being “market days” (_ichi_) of the Asakusa Kwannon, a larger number of persons than usual visited the Yoshiwara, and the brothel keepers sent men to the market to purchase paper images of Daruma which they placed on the main pillars of their houses for good-luck. After the 20th, the making of _mochi_ (rice-cake) commenced at each house, and firemen from Minowa, Kanasugi, Sanya, Imado, and vicinity, came to render assistance in pounding the _mochi_ of those brothels which usually patronized them. In return for this assistance, the _yūjo_ were in the habit of giving these firemen new _hanten_, _momohiki_ and _tenugui_ as presents of the season. This custom is said to have been originated by Chōzan of Chōji-ya during the Hōreki era (1751–1763). The following verses of a song while pounding _mochi_ may be of interest:—

“I can hear your voice but cannot see you. You are really like a cricket that chirps in the field.”

“If you live in Owari while your wife lives in Mino, you will naturally long for the latter province even though there be no rain.”[53]

“Even a ship which is slowly sailing on the sea quickens its speed if beckoned by a courtesan.”

[Illustration: 餅つきの圖 Preparing “_Mochi_” (Rice Flour Cake) for the New Year in the Yoshiwara. Period of Kiōwa (1801 to 1803). (_After the Picture by Kitagawa Utamaro._)]

From the 20th day of the 12th month the night exhibition of _yūjo_ ceased for the year in the best houses, and even the other brothels followed this example after the 20th day.

From about the 22nd day of the 12th month, until the 7th day of the 1st month, a hole was dug in the open space within the brothel entrance, and in this a fire was kindled by _shinzō_ and _kamuro_. This hole was called _niwa-gama_ (garden furnace), and the custom of lighting a fire in such a position was observed until the era of Bunkwa, when it gradually fell into desuetude.

The above were the principal events in the life of _yūjo_ in former days, but besides these there were days called _maru-bi_ and _mom-bi_: on these days guests were obliged to pay the _agedai_ for both day and night, although their stay might be limited to only one of those two general divisions of time. The _marubi_ included the first seven days of the first month, also the 14th, 15th, and 25th days—in all 10 days. The _mom-bi_ (crest-days) consisted of the five _sekku_ days (as mentioned in an earlier part of this book) and they were so named because there were five crests dyed on ceremonial clothes. Some people pronounced this word _mono-bi_.

By the era of Kyōhō (1716–1735) the number of the _mom-bi_ had greatly increased and reached ten every month, but then they gradually decreased and there are only three or four observed at present.

Naka-no-chō no Hana-ue.

(_Flower-planting in the Naka-no-chō._)