Part 19

Originally _niwaka_ meant an impromptu farce, but about the era of Tenna (1681–1683) the character was changed though the meaning remains practically the same. The “Kiyū Shōran (嬉遊笑覽) says that the _niwaka_ seems to be an imitation of the Gion festival of Kyōto, and the festival cars (_nerimono_) of Shimabara and Sumiyoshi. It originated in the festival of the Kurosuke Inari which took place in the 8th month of the 19th year of Kyōhō (August 1734) on the occasion of that deity obtaining the title of _shō-ichi-i_ (first rank.) Owing to this fact, until recently, whenever a _niwaka_ dance took place, a bamboo tree, bearing leaves, was set up on either side of the _Ō-mon_ (gateway) and a straw rope was hung across in order to sanctify the place within: this practice has now ceased. From the 1st of this month the festival of the Kurosuke Inari at Suidō-jiri took place, festival cars were drawn about the streets, and the Yoshiwara was much crowded by sight-seers. The custom of erecting bamboos at the _Ō-mon_ (above referred to) appears to have been in vogue until the Bunkwa era (1804–1817). Again, from the 1st day of the 8th month the _yūjo_ who were proficient in singing and dancing performed _niwaka_ dances for the entertainment of the public every fine day for thirty days. The origin of this dance is stated to have been the visit of young _yūjo_ to the Mazaki Tenjin in the 4th year of Meiwa (1767) but anyway, judging from the style of the present _niwaka_, the dancing in the Meiwa era appears to have been the origin of this dance.

Mention is made in the “_Kwagai Yenkaku-shi_” (花街沿革誌) that in a picture of _niwaka_ dancing drawn in the era of Meiwa (1764–1771) was written:—

“Ōtsuye shosagoto hayashi kata, ō-deki, ō-deki!” (Dramatic representation of the _ō-tsuye_ musicians, splendid, splendid!). A drawing of a car-stage and of an elevated _shōji_ was depicted, and around this wistaria flowers were hung: inside were the musicians.

The _geisha_ O Ishi, O Kume, O Yuki, and O Nami, who wore clothes with long sleeves, and _hōkamuri_ (handkerchief covering the head and cheeks) played the _samisen_. _Yūjo_ Taneko (of Shinkana-ya) and Masuno (of Ō-Ebisuya) also in long-sleeved clothes and lacquered hats danced bearing wistaria flowers in their hands. Next there were lantern bearers of Kyōmachi It-chōme which were acted by more than ten _kamuro_. The five leading _yūjo_ were dressed in five-fold robes and red _hakama_, wore _yōraku_ (crowns) upon their heads and held _hishaku_ (sceptres) made of _hinoki_ wood: in their hands. As the women walked along they were kept carefully covered by means of a special umbrella held over their heads from behind.

In the programmes of _niwaka_ dances given in the Kyōwa era, (1801–1803) as well as in the pictures of the Bunkwa era (1854–1859) are to be seen men playing a farce before the railings of a brothel. At that period no stage car was used, but the pantomimic dance was performed in the open, the players being made visible by means of candles placed on stands in front of the persons taking part in the performance. The players appear to have been gifted with a considerable fund of ready wit and humour, as nearly every word and gesture excited roars of laughter from the lookers-on. The latter day _niwaka_ seems to have been derived from the dancing of _yūjo_. The famous “lion-dancing” and _kiyari_ songs which form the chief feature of the _niwaka_, were originated during the Ansei era (1854–1859) by a _geisha_ named O Ichi, who was very popular in her day by reason of her being an expert in these matters. It is stated that in the year 1898 the _niwaka_ scheme was abandoned owing perhaps to the fact that the result to the Yoshiwara was not commensurate with the large outlay involved in getting up the entertainments, but on making a careful investigation we find that the police authorities declined to sanction the dance even for half the usual time. The proprietor of one of the largest establishments states that he and his _confrères_ are greatly concerned about this attempt to abolish such an old custom, and that a supreme effort will be made to obtain the sanction of the police to produce the _niwaka_ as usual. His argument was that such an exhibition is not inimical to the morals of the public, and that persons who visit the Yoshiwara go there with the express purpose of amusing themselves with such spectacles!

Tori-no-machi.

(_The fête of Ōtori no Kami._)

On the days of the fowl, in the month of November every year, the festival of _Ōtori-no-kami_ is celebrated at the various places in Tōkyō where the “Eagle” shrines are located. On these occasions great crowds of people visit the Yoshiwara, as the most popular “market” is held in Ryūsenji-machi, Asakusa Tambo, close to the quarter.

[Illustration: Crowds Visiting the “_Tori-no-machi_.”]

These are the red-letter days for brothels and their inmates, and, as a rule, nearly all the _yūjo_ are engaged by previous arrangement with their guests. It is considered rather a disgrace to _yūjo_ to remain long on exhibition in their cages on such holidays. Popular women give ocular demonstration of their popularity by the means of _tsumi-yagu_ and _geisha_ usually obtain promises of engagement from some guests beforehand.

The three gates besides the Ō-mon, which are kept shut except on the _Tori-no-machi_ days and in case of fire or other emergency, are thrown open from early morning for the admission of the general public. The traders erect their stalls at the back of the Examination House (_kensa-ba_) as far as Suidō-jiri, and _yūjo_ appear in the cages even in the day-time. At night the bustle and confusion of the Yoshiwara becomes intensified.

Tipsy rascals “three sheets in the wind” stagger along the streets or swarm in front of the brothels, thickly bawling out unseemly ditties, while some _yūjo_ may be heard calling to would-be guests in their broad _patois_. The great crowd surges hither and thither like the eddies of the ocean, and the confusion well-nigh defies description; but, paramount above all, here, there, and everywhere is the ubiquitous blue-coated little policeman with sword, spectacles, lantern, and note-book, uttering his warning cry of “_koréya! koréya_” (“that’ll do now:—move on”) and overawing the _profanum vulgus_ with the majesty of the law visible and incarnate.

Yoshiwara Nana-fushigi.

(_The Seven Mysteries of the Yoshiwara._)

Contrary to the “Seven mysteries” of Echigo, Suwa, Honjō, etc., all of which consist of weird ghost stories or really inexplicable mysteries, the “_nana-fushigi_” of the Yoshiwara are most innocent and amusing in their nature: they are as follows:—

1.—Though the gateway, or great entrance door, is called the Ō-mon (great gate) there is no _genkwan_ (entrance porch) within.

2.—Though the moat around is called a creek (_kashi_) there are no boats visible.

3.—Though one of the wards is called _Sumi-chō_ (corner “ward” or “street”) it has no corner.

4.—Though the introducing houses are called “_cha-ya_” (tea-houses) yet they sell no tea.

5.—Though the servants in the brothels are called “_shinzō_” (young woman) most of them are old women.

6.—Among the _wakaimono_ (literally “_young men_,” but here meaning “men-servants”) are many bald-headed individuals.

7.—Although the old women in the brothels, are called _yarite_ (遣り手 = “givers”) they really give nothing but take all they can get.

Such are the “Seven mysteries” of the Yoshiwara, but the greatest mystery appears to be the fact that they should have been accepted as mysteries at all.

Yoshiwara no Kyo-ka.

(_Comic Poetry._)

Among the many witty and epigrammatic stanzas which have been composed by well-known literary men, the following have been selected as interesting and characteristic:—

“The sight of snowy evening at the Ō-mon is so beautiful that no man is fool enough to leave the Yoshiwara satiated.” (_Yomo Akara_).

“On a calm Spring evening, when the women of the quarter enter their cages, it seems as if flowers were being scattered in the Yoshiwara by the bell announcing night fall. (_Yomo Akara_).

“Though visitors may change, the _mikaeri yanagi_ (looking-back willow tree) is ever green, and flowers perennially scarlet.” (_Kyokutei Bakin_).

“Even without asking the question it is known that the _miyako-dori_ (“oyster-catcher”) lives in the Sumida river: the person I long for lives in the Yoshiwara.” (_Santō Kyōzan_).

“If the wind could be kept out by shutting the _Ō-mon_ (great gateway) the expenditure of a thousand _ryō_ would not be begrudged for the sake of the flowers.” (_Magao_).

“When one is intoxicated the same thing is repeated—‘the flowers are blooming in the Yoshiwara: in the Yoshiwara the flowers are blooming’.” (_Shoku Sanjin_).

“In the Yoshiwara a visitor’s life is prolonged by means of the bells of “_hiké yotsu_,” which is struck later by two hours than the bells of the outside world.” (_Shoji Nariyuki_).

“All the guests being tethered to the blossom-laden cherry-trees are led into the Yoshiwara as horses are put into harness together.” (_Moto no Mokuami_).

“It is the season of flowers and Yoshino will find itself outrivalled by the “_oiran_” blossoms of the Yoshiwara.” (_Tegara Okamochi_).

Yoshiwara Kwai-rok-ki.

(_Chronology of fire disasters in the Yoshiwara._)

In the 12th month of the 7th year of Kwan-ei (January 1631) fire broke out at Hatchōbori and burnt out Negichō, Hasegawa-chō, and Tomizawa-chō.

On the 14th day of the 12th month of the second year of Shōhō (30th January, 1646), after a lapse of 16 years, fire broke out at Owari-chō, and the Yoshiwara was burnt. The progress of the flames was checked at Hasegawa-chō, at Ōmon-dori. This fire was known as the “_Sakueymon kwaji_.”

In the 9th month of the 3rd year of Sho-ō (October 1654), after the lapse of 19 years, fire broke out at Kirigashi and the Moto Yoshiwara was burnt.

On the 18th day of the 1st month of the 3rd year of Meireki (2nd March, 1857), after the lapse of 13 years (something seems to be wrong in this calculation?) fire broke out in the Hommyō-ji temple, Maruyama, Hongo, and the greater portion of Yedo, including the Moto Yoshiwara, was burnt.

The following are the disasters which have occurred since the removal of the Yoshiwara to the present site:—

[Illustration: A Fire in the Yoshiwara.]

On the 7th day of the 12th month of the 4th year of Empō (10th January, 1677), after an interval of twenty years, fire broke out in a bath-house, kept by a man named Ichibei, at Kyō-machi-gashi, and the Yoshiwara was burnt.

On the 27th day of the 11th month of the 5th year of Empō (21st December, 1677) fire broke out in the house of Hanaya Ichibei, Yedo-chō _ni-chō-me_, and part of the street where the fire originated was burnt. Rain was falling heavily at the time.

In the 4th month of the 5th year of Meiwa (May 1768) fire broke out in the brothel at Yedo-chō kept by Yotsumeya Zentarō, and the Yoshiwara was burnt down after an interval of ninety-two years.

On the 23rd day of the 4th month of the 8th year of Meiwa, (5th June, 1771) fire broke out in the house of Umeya Ihei and the Yoshiwara was burnt after an interval of four years.

On the 29th day of the 2nd month of the 9th year of Meiwa (1st April, 1772) fire broke out in the Daitan-ji temple, Gyonin-zaka, Meguro, and the Yoshiwara was burnt after an interval of two years.

On the 30th day of the 9th month of the 1st year of Temmei (15th November, 1781) fire broke out in the houses of Aburaya Yasubei, Fushimi-chō, and Yedo-chō _ni-chō-me_ of the Yoshiwara was burnt after an interval of ten years. One account says that this fire originated in the Kadaya, Fushimi-chō, and that eleven houses in Yedo-chō _ni-chō-me_, ten houses Naka-no-chō, and ten houses at Fushimi-chō were burnt.

On the 16th day of the 4th month of the 4th year of Temmei (3rd June, 1784) fire broke out in the house of Maruebi-ya, and the Yoshiwara was burnt after an interval of four years.

On the 9th day of the 11th month of the 7th year of Temmei (18th December, 1787) fire broke out in the tea-house kept by Gorobei, Sumichō, and the Yoshiwara was burnt after an interval of four years.

On the 2nd day of the 4th month of the 6th year of Kwansei (1st May, 1794) fire broke out either in the brothel known as “Choji-ya” or in the house of Juzo (they stood close together) and the Yoshiwara was burnt after an interval of eight years. Tamachi (in Asakusa) was also burnt by this fire, sparks carried by the wind having ignited the residences there.

On the 23rd day of the 2nd month of the 12th year of Kwansei (18th March, 1800) fire broke out in the house of a farmer named Tsunasa Jinyemon, of Ryūsenji-mura, Shitaya district, and the Yoshiwara was burnt after an interval of seven years.

On the 21st day of the 11th month of the 9th year of Bunkwa (24th December, 1812) fire broke out in the compound of sheds belonging to Zenshichi (chief of beggars), and the Yoshiwara was burnt after an interval of thirteen years. This fire spread as far as Yama-no-shiku, and Tamachi (_ni-chō-me_), Asakusa.

On the 3rd day of the 5th month of the 13th year of Bunkwa (29th May, 1816) fire broke out in an unoccupied house owned by Shin-ebi-ya Kichisuké, (a brothel-keeper) at Kyō-machi _it-chō-me_, and the Yoshiwara was burnt after an interval of five years. The office of Sahei (a _nanushi_) at Yedo-chō _ni-chō-me_ escaped the general holocaust. This conflagration spread as far as Ryūsenji-machi, Asakusa.

On the 26th day of the 1st month of the 6th year of Tempō (23rd February, 1835) fire broke out in the brothel kept by Matsugoro, Sumichō, and the Yoshiwara was burnt after an interval of twelve years.

On the 19th day of the 10th month of the 8th year of Tempō (16th November 1837) fire broke out in the house of Gentaro (who was the father and guardian of the proprietress of a small brothel at Yedo-chō _ni-chō-me_) and the Yoshiwara was burnt after an interval of three years. The office of _nanushi_ Nizayemon, at Yedo-chō _it-chō-me_, and the small houses in the back alleys, were not destroyed.

On the 5th day of the 12th month of the 2nd year of Kōkwa (2nd January, 1846) fire broke out in a brothel kept by Kawatsuya Tetsugoro, at Kyō-machi _ni-chō-me_, and the Yoshiwara was burnt after an interval of nine years. The office of _Nanushi_ Sahei at Yedo-chō, _ni-chō-me_, that of _nanushi_ Niyemon at Yedo-chō _it-chō-me_, and that of _nanushi_ Rokuroyemon at Kyō-machi _it-chō-me_, however, were not destroyed.

On the 2nd day of the 10th month of the 2nd year of Ansei (11th November, 1855) a destructive earthquake occurred, and all the houses in the Yoshiwara were demolished by shaking or burning after an interval of eleven years. Numerous lives were lost.

On the 29th day of the 9th month of the 1st year of Manen (12th November, 1860) fire broke out in the house of Kinoji-ya Tetsujirō (at the _kashi_ in Yedo-chō _ni-chō-me_) and the Yoshiwara was burnt after an interval of six years. The house of _nanushi_ Jinshiro, at Kyō-machi, _it-chō-me_, was saved.

On the 14th day of the 11th month of the 2nd year of Bunkyū (3rd January, 1863) fire broke out in the house of Shimidzu-ya Seisuké (Kyō-machi, _it-chō-me_) and the Yoshiwara was burnt after an interval of three years. The fire spread to Gojikken-machi. The houses of _nanushi_ Jinshiro and of Kaneko Hambei (at Kyō-machi _it-chō-me_) were saved.

On the 26th day of the 1st month of the 1st year of Genji (5th March, 1864), after an interval of three years, fire broke out in the store-house of a brothel (Ōguchi-ya Bunzayemon) of Yedo-chō _it-chō-me_, and all the houses in that street were burnt. The brothels on the creek-side of Ageya-chō were saved, and also some houses in Kyōmachi _it-chō-me_. On the 23rd day of the 9th month of the same year (23rd October, 1864) fire broke out in a tobacconist’s shop in Yedo-chō _it-chō-me_, and six houses were destroyed.

On the 11th day of the 11th month of the 2nd year of Kei-ō (17th December, 1866) after a lapse of three years, fire broke out in a small brothel named Ō-Masu-ya (in Yedo-chō _it-chō-me_) and a portion of the Yoshiwara was burnt.

On the 28th day of the 5th month of the 4th year of Meiji (28th May, 1871) fire broke out in a paper-dealer’s store, named Sanya Matsugoro, (in Kita Fushimi-chō) and the greater part of the Yoshiwara was burnt. The houses along the creek at Yedo-chō _it-chō-me_, Ageya-chō, and Kyōmachi _it-chō-me_ were saved, as was also the “_Kado-ebi_.”

On the 11th day of the 11th month of the 6th year of Meiji (11th November, 1873) fire broke out in the house occupied by Kobayashi-ya Rui, No. 25 Kyō-machi _ni-chō-me_, and this street, and Yedo-chō _ni-chō-me_, were completely demolished. In the vicinity of the _Ō-mon_ two tea-houses (the “Ōmori-ya” and “Yagata-ya”) only were saved. Some houses in Tamachi _ni-chō-me_, Yama-no-shiku, and Shōden Yokochō, were burnt in consequence of being set on fire by flying sparks.

On the 12th day of the 12th month of the 8th year of Meiji, at noon (12th December, 1875) fire broke out in the kitchen of the house of Nakamura Chōbei (Sano Tsuchi-ya) No. 25, Yedo-chō, _it-chō-me_, and in consequence Yedo-chō, _it-chō-me_ and _ni-chō-me_, Sumichō, Ageya-machi, and Kyō-machi _it-chō-me_ and _ni-chō-me_ were burnt. Besides these the fire destroyed some houses in other parts of the Yoshiwara.

On the 2nd day of the 1st month of the 11th year of Meiji (2nd January, 1878) after an interval of four years, fire broke out in the house of Nakamura Chōbei (Iseroku) Yedo-chō _it-chō-me_, but it was extinguished after consuming the building in which it originated. The cause of fire was kerosene oil.

On the 23rd day of the 1st month of the 24th year of Meiji (23rd January, 1891), after an interval of seventeen years, fire broke out in the house of Kobayashi Kyūtarō (“Kobayashi-rō”) No. 19, Kyōmachi _ni-chō-me_, and at Sumi-chō; forty-six houses were completely, and five partially, burnt. At Kyōmachi _ni-chō-me_ thirteen houses were completely, and two partially, burnt. At Yedo-chō _ni-chō-me_ two houses were completely, and nine partially, destroyed.

On the 4th day of the 4th month of the 26th year of Meiji (13th April, 1893) at 7.30 p.m. fire broke out in the third story of Irita Yoshitarō (“Baiman-rō”) No. 31, Ageya-chō, and some forty-five houses were completely, and nine partially, burnt at Ageya-chō, Yedo-chō _it-chō-me_, and Kyōmachi _it-chō-me_.

The latest destructive conflagration in the Yoshiwara occurred at 4.30 a.m. on March 15th, 1896. It was started at the rear of the tea-houses _Shin Kirihan_ and _Kanetama-ya_ (which were situated on the border of Yedo-chō _ni-chō-me_ and Sumi-chō) and quickly spread to Yedo-chō _ni-chō-me_, Naka-no-chō, Sumi-chō, and even to the outside of the _Ō-mon_. Altogether 139 houses were destroyed. In this fire a _yūjo_ named Koiginu, 24 years of age, belonging to the “Kawachi-rō” (Sumi-chō) was burnt to death, her way of escape having been cut off by smoke.

A man-servant of the “Tanaka-rō” was also asphyxiated to death on this occasion.

Furi-sodé Kwaji.

(_The Great Fire of Meireki._)

The following interesting legend is an almost literal translation of a popular Japanese tradition.

It seems that on the 18th day of the 1st month of the 3rd year of Meireki (2nd March, 1657), a fire broke out in the Honinyō-ji (temple) at Maru-yama in Hongo, which raged through the City of Edo during three days and three nights, burning everything before it. The number of persons who were burnt to death was over 108,000 souls, and tradition says that from ancient times to the present day no fire has broken out which can be even compared to this conflagration, and indeed that it is impossible to express in words the extent of this terrible and sad calamity. On enquiring about the origin of the fire, it appears that at the end of the Spring in the 2nd year of Meireki, when the cherry blossoms were blooming, the daughter of a certain Hatamoto who resided in the neighbourhood of Banchō, was taken in company with some neighbours to see the flowers at Ueno. At that time the young page of a certain temple was passing by the Sam-mai-bashi (bridge) at Hirokōji in Ueno, and was seen by the young lady who was going in an opposite direction. The youthful page was a fine handsome young follow, and the girl, on glancing carelessly at him, noticed he was a youth of about sixteen or seventeen years of age, and was wearing a black _haori_ (a kind a loose overcoat) with long sleeves (_furi-sodé_) on which was dyed a pattern composed of water-wheels (a favorite Japanese design). His _hakama_ (loose trousers) were made of striped brown material, and as he walked along with his swords (the scabbards of which were decorated with a flower design) thrust straight down in his belt, he looked like the ancient pictures of Narihira, or of Minamoto-no-Mitsu-uji, when they were children, at the time of their first admittance to the rank of knighthood. Then she wondered how anyone could surpass this youth, for his lips were red as the reddest of blossoms, his eyebrows arched and beautiful, his hair black and glossy, and his head in front showed the signs of the rite of _gembuku_, while his front hair was parted in the fashion of those times: and altogether he looked very prepossessing with his fair complexion which laughed at the driven snow, and his fresh appearance which seemed to be striving to emulate the beauty and fragrance of the fullblown flowers. As he passed the young lady, the long sleeves of his garment brushed against her dress, her heart was spontaneously affected, and she fell in love with him after a single glance. Although they were going in opposite directions, she could not help glancing round and wondering whether it was a man or a god that she had seen, and, as she gazed after him, her first love developed like the blossoming of the buds of the cherry flowers. However, as she had persons with her, she went on with them, although she was loath to be parted from her lover. Then she went on to Ueno with her friends, but, although she looked at the cherry-blossoms and sat there amongst them on the matting laid out for the accommodation of guests, the form of the youth she had seen kept dancing before her eyes, and the laughter and gaiety of the crowds assembled became very annoying to her as she sat wrapped in gloomy thought.