Part 7

The fees payable to a _geisha_ are calculated at the _kemban-sho_ by the number of hours her _samisen_ box is away from the office. The fee is 12-1⁄2 _sen_ per hour (it was 2 _shu_—_Yen_ 1.25—in the olden days) and the tip given (_tentō_ or _shūgi_) generally 1 _Yen_: for younger _geisha_ (_o shaku_) the fee is 10 _sen_ per hour and the tip about 20 _sen_. At present there is a class of cheap _geisha_ who charge the rate of a younger _geisha_ (_o shaku nami no gyoku-dai_ = a fee the same as that of an _o shaku_). A small percentage of the _geisha’s_ earnings is taken as commission by the tea-houses arranging the engagement. Some features of the old style of _geisha_ are still retained among the singing-girls of the Yoshiwara. For instance, they wear a large _maru-obi_ (a broad sash made out of a single piece of stuff folded lengthways once and sewn together at the edges, loosely tied and hanging down quite low) and a dress so long that it touches, and almost trails upon, the ground. The ancient styles of the coiffure are fast disappearing, their place being usurped by the _Ichōgaeshi_ (or inverted maidenhair-leaf which requires no false hair, but consists of two tresses parted at the crown, made into rings, and gathered in at the top) and even the _sokuhatsu_ (European style) style. Formerly the _shimada_ was _en regle_ and any other style was considered as impolite vis-a-vis guests. [Nowadays the ordinary _geisha_ in the cities violate ancient customs in a hundred and one ways]. They also considered it stylish and “the thing” to go about barefooted and never, even in the coldest weather, wore socks, whereas of late years the _geisha_ all wear _tabi_.

[Illustration: _Ichōgaeshi_ style of coiffure.]

It is stated that _geisha_ first came into existence at Kyōto and Ōsaka in the 1st year of Hōreki (1751), but they were vastly different to those of the present day. Up to the eras of Shōtoku (1711–1715) and Kyōhō (1716–1735) nearly all the courtesans were skilled in the arts of singing, dancing, music, etc., and as they were equal to the task of enlivening parties with their performances there was no room nor necessity for _geisha_. Besides the fact that the courtesans were accomplished, it was the custom for the wives and daughters of brothel-keepers to play the _samisen_ and dance for the amusement of guests: these were called _tori-mochi_ (entertainers). Again, those _shinzō_ who were versed in amusing arts such as dancing and music, were invited by guests to assist at parties, although no fixed arrangement was made with them. These things ceased at the end of the Hōreki era (1751–1763).

[Illustration: COURTESAN DANCING FOR THE ENTERTAINMENT OF GUESTS.—KWAMBUN ERA (1661–1671).]

Formerly there was a class of female professionals called _odori-ko_ (dancers), who not only gave exhibitions of dancing but even offered themselves as substitutes for the ordinary courtesans in order to eke out their means of subsistence.

In the 4th year of Hōreki (1754) regular _geiko_ (kind of _geisha_) sprang into existence for the time, and the term _geisha_ developed later on about the 11th year (1761). In the latter year, we read that in the “_Daikoku-rō_” (brothel), was a _geiko_ named Toyotake Yasohachi, in the “_Ōgiya_” (brothel) a _geisha_ named Kasen, in “_Tama-ya_” (brothel) two _geisha_ called Ran and Toki respectively, while another _geisha_ known as Mondo was engaged in the “_Iseya_” (brothel), etc. The _geisha_ were experts in _gidayū_ (musical drama), _naga-uta_ (lyric poetry or song), and _bungo-bushi_ (a style of song which originated in Bungo), etc., and, as their name implies, they were accomplished women. The proper sphere of the _geisha_, on the other hand, was to entertain parties by playing popular airs and singing popular “catchy” songs. When the _geisha_ first came into existence—about the 10th or 11th year of Hōreki (1760–1761) they were employed by the brothels and lent to guests of the houses, but, as their popularity and number increased, they came to be engaged by tea-houses and individuals, or to start independently, and so gradually formed a separate and distinct profession. The liberty of action which they had acquired since they had set up independently soon degenerated into license, and it often happened that _geisha_ not only sold their accomplishments but their charms as well: this led to the establishment of the _kemban-sho_ by Daikoku-ya Shūmin in the 8th year of Anyei (1779) and the placing of _geisha_ under proper control. Prior to the establishment of this _kemban-sho_ the _geisha_ were at liberty to go out of the great gate with guests, but subsequently this was strictly forbidden except to two _geisha_ each day. Only on New Year’s day and the 13th day of the 7th month (_Bon no jū-san-nichi_) were they free to pass out of the Yoshiwara irrespective of number, but even on those days their hours of liberty expired at 4 o’clock in the afternoon. We find it recorded that the rules were so stringently enforced that comparatively few _geisha_ actually ventured outside the gateway even on the special days above mentioned. The _kemban-sho_ further made strict sumptuary regulations prohibiting _geisha_ from wearing unnecessarily fine clothes, believing that if these women were dressed too magnificently it might lead to their making easy conquests of the guests they met. The dress was limited to clothes of plain non-figured stuffs dyed with their crests, and collars of some white material (_shiro-eri muji no mon-tsuki_) while their coiffures had to be made in the “_shimada_” style ornamented with one _kōgai_ (hair-pin), one comb, and one smaller hair-pin only. This style of dress is adopted even in these times on certain days called _mom-bi_ (crest days). In order to make assurance doubly sure, _geisha_ were generally recruited from among comparatively plain women so as not to set up a counter-attraction to the _oiran_ or out-shine the latter, and in a party of guests they were not allowed to sit close beside the latter except in cases of sheer necessity. When a _geisha_ was suspected of too much intimacy with a guest an enquiry was held by the _kemban-sho_ people, and if they considered the suspicion to be well-grounded they would suspend the fair sinner from the exercise of her profession for the space of from one to three days and admonish her as to her future conduct. Nowadays, _geisha_ have perfect freedom of action in the matter of going out of the Yoshiwara, the only stipulation being that they are required to notify the _kemban-sho_ of their purpose. Formerly, _geisha_ licenses were issued by the _nanushi_ but are now given by the _kemban_. In the _kemban_ hung a number of wooden tickets bearing the names of _geisha_ registered there, and as soon as a woman was engaged her ticket was taken down and hung up again with its face to the wall: this enabled the _kemban_ people to tell instantly whether a certain _geisha_ was “in” or “out.” Three _geisha_ made one “set” (_kumi_) and not less than three could be engaged: this was a precaution against allowing one girl to make herself unduly familiar with a guest, but now the “set” has been reduced to two _geisha_ only. The hours of engagement were limited from noon to 10 p.m., and during that time 7 joss-sticks (_senkō shichi hon_) were supposed to have been consumed: the fee was fixed at 1 _ryō_ 3 _bu_ (_Yen_ 17.50) and was divided between the _kemban_ and the _geisha_, the latter receiving 2 _bu_ 2 _shu_ (_Yen_ 6.25). The _geisha_ also received a gratuity of from 2 _shu_ to 1 _bu_ (_Yen_ 1.25 to _Yen_ 2.50). In the Yoshiwara there were no _hakoya_ (_samisen_-box carriers) the clerks of the _kemban_ acting in that capacity: at night time these clerks carried lighted lanterns on which were painted the sign of the _kemban_.

On the 2nd day of the first month the ceremony of _hikizome_ (first playing of the _samisen_ in the new year) was observed. After about 4 o’clock in the afternoon the _geisha_ and _hōkan_, in groups of fives or sevens, went round to the various tea-houses and brothels in their holiday dress wishing the proprietors and inmates a happy new year, playing tunes of a felicitous nature, and soliciting future patronage. The tea-houses and brothels entertained these callers with _toso_ (spiced _saké_), ordinary _saké_, and food. This custom of celebrating the _hikizome_ still prevails.

In closing this chapter it may be of some interest to readers to note that the _Sakura-gawa_ school of _hōkan_ is the most influential in the Yoshiwara, and consequently many persons have concluded that this style is indigenous to the quarter: such, however, is not the case, for it originated in Fukagawa. Of late, several classes of amusements and many new songs, said to be in the _Sakura-gawa_ style, have been introduced, but they do not seem to be particularly noteworthy.

The Europeanization of the Yoshiwara and the Introduction of Loochooan Courtesans.

The origin of the addition of _rō_ (樓 = a two-storied or “high” house) to the names of brothels is traced back to the _Go-mei-rō_ (五明樓) which was another name for the “_Ōgiya_” of the Shin Yoshiwara about the era of Temmei (1781–1786). In the pre-Restoration days no houses were allowed which exceeded two stories in height, but since the beginning of the _Meiji_ (the present) era changes have been introduced into the architecture of brothels and several magnificent and commodious houses have been built in a hybrid European style. The _Tōkyō-kaikwa-hanjō-shi_ (東京開化繁昌誌) states:—

“At the time of the Restoration, high and commodious buildings, such as had never been seen even in the mansions of nobles, were constructed in the European fashion, etc., etc.” Illustrations of the _Kimpei-rō_ and the _Go-sei-rō_ in the European style are given.

In the “_Shin-Yoshiwara-Zensei-kurabe-Shōgi-hyōban-ki_”, (新吉原全盛競娼妓評判記) published in 1870, is a passage which reads:—“Houses were built in the Western fashion and _many rare and delicate things were placed on the table_” (_sic_.)

The adoption of foreign costume by prostitutes was first introduced by the Yamada-rō of Ageya-machi in 1886, and later on this example was followed by the _Shin-Inaben-rō_ and several other houses, but before long the new fashion fell into disfavour and was abandoned. When the “foreign craze” was at its height, the Yamada-rō provided foreign bedsteads for the women, and served up food in foreign dishes; but they never got so far as knives and forks, and although the plates were of a Western pattern one was expected to eat the viands with the cedarwood chopsticks provided!!! The _Yamada-rō_ seems to be great on new sensations, for in 1889 that house engaged two or three Loochooan women as courtesans. This novel departure filled the house for a time, but before long the novelty wore off and the lovely Loochooans ceased to be an attraction.

Zegen.

(_Procurers_.)

There may be various causes which compel many an unfortunate girl to plunge into the “sea of trouble and bitterness” (_ku-gai_), and out of each the enterprising novelist and feuilleton writer has over and over again constructed a peg on which to hang his story, but, when all is said and done, _the_ cause of causes is _poverty_. Nowadays, the police regulations are so stringent that it is virtually impossible for persons to traffic in human flesh and blood and sell their fellow-creatures, but in former times there were rascally scoundrels known as “_zegen_” who made a regular business of procuring, selling, and buying women. These infamous pimps not only extorted outrageous fees for their services but treated their victims in a most cruel brutal manner, and they even had the temerity to kidnap young innocent girls for the purpose of selling them to brothels. Even the officials of the _Bakufu_ (Tokugawa Government) were startled out of their perfunctory method of doing things when they realized the danger these pestilent fellows were to the community, and in the 5th month of the 4th year of _Kwansei_ (1792) the following notification was issued by the government prohibiting procurers from exercising their nefarious calling:—

“Among those people living in this City who make it their business to find positions for men and women desiring to obtain employment are parties known as _zegen_ or _naka-tsugi_. The plan of action adopted by these individuals is to engage women for a specified number of years at certain fixed wages, although at the time there is in fact no opening offering. In the written memorandums of agreement entered into, it is provided that even should the women thus hired be employed in such disgraceful or low positions as _meshimori_ (lower class prostitutes kept in inns under the guise of servants) menial servants, or in any other capacities whatsoever, they shall have no grounds for raising objections or complaints of any kind on that account. Under these circumstances it is not usual for _zegen_ to keep women on their hands for long, and if no suitable situation be found within a short time they sell and transfer the girls to other _zegen_ for a certain sum of money. The _zegen_ also prolong the period of service contracted for with the result that the parents do not know when to expect their daughters back. In this manner the whereabouts of many women are lost, and their parents or relatives are compelled to apply to the authorities to search for and discover them and cause their restitution. It is also reported that sometimes _zegen_ extort money from parties seeking relatives, and from the proprietors of brothels, and thus matters are arranged and compromised privately without referring them to the authorities. These practices are tantamount to traffic in human beings and are highly reprehensible, therefore the profession of _zegen_ or _naka-tsugi_ is hereby prohibited. This law is to be strictly observed.”

In the official rules relative to deeds of engagement of courtesans issued in the 7th year of Kwansei (1797)—that is four years after the issue of the above notification—occurred the following clauses:—

“1.—When a brothel engages a new courtesan through the medium of a professional (_kuchi-ire no mono_ = a person who finds situations for would-be employés, and employés for would-be employers) full enquiries shall be privately instituted as to whether the woman has been kidnapped or otherwise, her birth-place, status, position, etc. Also as to whether she is a real or adopted child of her reputed parents. Enquiries shall also be made as to the status, residence, etc., of her surety. These matters must be thoroughly investigated previous to entering into a contract of engagement: the enquiries are to be made through the medium of third parties and not from the said middleman himself, and if the woman be actually engaged the above-mentioned details shall be entered into the _nanushi’s_ book. The term of engagement arranged must not exceed twenty years.

“2.—The profession of _zegen_ and _naka-tsugi_ having been prohibited in the 4th month of the 4th year of Kwansei (the year of the “Ox”) on the application of interested parties the authorities rendered the following decision:—

“Whereas heretofore there have been numerous instances of _zegen_ and _naka-tsugi_ having signed and sealed documents as sureties for courtesans under the pretence that they were relatives of the women, it is hereby decreed that, on and after the 5th month of the present year, when the period of service has expired (as mentioned in the separate bonds of guarantee handed to their masters) the ex-courtesans shall not be given over to their sureties but to their own actual blood relations, and it is further ordered that the proprietors of brothels are to assist the time-expired women in the matter of placing them in the charge of such actual blood relations as aforesaid.

“Should any _zegen_ residing within the precincts of the Yoshiwara receive applications direct from women seeking employment as courtesans, such _zegen_ shall conduct the applicants to a brothel for the purpose of introducing them to an employer. When engagements are finally concluded the _zegen_ shall not (as formerly) seal the agreements inasmuch that he is only permitted to act as a mere introducer between the parties.

“3.—Should the number of middlemen in the Yoshiwara be limited, the profession would become a monopoly, and to prevent the selling and buying of the goodwill of the trade, as well as to prevent any dishonest practices, an agreement was lodged by each middleman with the _nanushi_. The latter has been in the habit of reminding the middlemen of the contents of this contract once in every month, and obtaining their signatures each time in proof of his having done so. Of late, persons plying a similar profession have appeared in the vicinity of the Yoshiwara, but have remained outside the enclosure. This is contrary to the notification and makes it difficult to exercise proper control over them, therefore they shall be compelled to move into the Yoshiwara under pain of having the exercise of their profession suspended. Henceforth all persons desirous of carrying on the business of a middleman shall only be allowed to do so inside the gates of the quarter.”

From the above it would appear that the profession was not altogether abolished, and that it was merely concentrated in the Yoshiwara for the purpose of enforcing a strict control over _zegen_ and _naka-tsugi_. Even these regulations were relaxed in course of time, and by the era of Tempō (1830–1843) there were over ten houses carrying on the business of _zegen_ in Tamachi, Asakusa, and Sanya. Among these, the most famous was the establishment of Ōmiya Sampachi, as he employed ten or more _kobun_ (partly employé and partly protégé) who, in conjunction with the provincial _zegen_, freely resorted to the practice of kidnapping girls. These _zegen_ sent agents into the country to buy, beg, borrow, or steal, women and girls, whom they brought back and locked up securely till the moment of their absolute transfer into the hands of brothel-keepers. How they maltreated the poor wretches whom they had kidnapped may be inferred from the fact that the owners of these “registry offices” were in the habit of stripping the girls absolutely naked every night, and hiding their clothes under their own _futon_ (mattress) lest the unhappy victims should escape. When the women were about to be sold to the brothels with whom the men had made previous arrangements, they were nicely dressed in hired clothes (in order to make them appear to better advantage and thus enhance the selling price) and taken round as “goods on view.” Then followed protracted negotiations between the parties interested, each haggling over the bargain like a fish-monger and a house-wife, the _zegen_ trying to squeeze out as much money as possible from the intending buyer, and the brothel-keeper endeavouring to beat him down. At length the price would be settled to the satisfaction of both the buyer and seller, but even then there would generally ensue a struggle relative to the payment of _mizu-kin_, or rebate allowed to the buyer as a fund with which to provide the woman with an outfit. (Some people say that this word should be _mizu-kin_ 不見金 = _money without seeing_ because the money was never seen by the parents but deducted immediately by the brothel-keeper). Another version says that is a corruption of _mi-tsuki-kin_ (身付金 = money attached to the body) because with this money the clothes and personal effects of the woman were supposed to be purchased. When a girl was sold as a prostitute, a certificate—called a _nenki shōmon_ (年季證文)—was given by the parents to the brothel-keeper. It ran (freely translated) as follows:—

_Name of the girl ______________

Age ______________

This ______________ (name) residing at ______________

daughter of ______________ you ______________, owner of ____________

brothel, agree to take into your employ for ___________ years at the

price of ______________ ryō.

_______________ ryō you retain as “mizu-kin”__________ ryō, the balance, I have received.

I guarantee that the girl will not cause you trouble while in your employ.

She is of the _________________ sect, her ancestral temple being the

_____________ in _________ street.

Parents name ___________________ (SEAL.)

Guarantor ______________________ (SEAL.)

Landlord _______________________ (SEAL.)

_____________________ Name of “teishu.”

_____________________________ “jōroya.”_

It must be understood that many of these documents were “fakes” as regards the signatures of the parent and of the landlord of the parents’ house. So long as some persons were found to act as the necessary parties, the papers were signed and stamped, and in exchange for such an instrument the _mi-no-shiro-kin_ (price of the body) was paid over in hard cash on strictly business principles. The “parcel of goods” having been taken delivery of by the brothel keeper, the _zegen_ appropriated 10 per cent as his commission, but besides that they generally managed to obtain further sums of money on various pretexts, including _hone-ori-kin_ (money for labour performed) _ifuku no son-ryō_ (hire of clothes), _makanai-ryō_ (expenses for food and lodging), etc., etc. [In passing, it may be noted that in _zegen_ circles a girl who had been kidnapped was known by the name of “_Inari_” (really the Goddess of Rice, but in popular superstition the fox-deity) which is perhaps the reason why people often call courtesans “_kitsune_” (foxes)].

As already mentioned, the Kwansei (1789–1800) notification prohibiting the improper selling of women by _zegen_ had very little practical effect, but on the 2nd October, 1872 (2nd day of the 10th month of the 5th year of Meiji) the Japanese Government earned the everlasting gratitude of right-thinking persons by issuing Decree No. 295 which ordered the _unconditional_ liberation of all prostitutes throughout the length and breadth of the Empire. This Decree reads, according to the official translation, as follows:—

“Whereas transactions involving the sale of persons and their entire subjection to the will of their masters for life or for a period are contrary to the principles of humanity, and in consequence have been prohibited from olden times; and whereas the actual condition of persons heretofore hired for a term of years as servants, or in any other capacity, virtually amounts to servitude, therefore all such transactions are henceforth strictly prohibited.

“It shall be admissible for any persons to bind themselves as apprentices for the purpose of acquiring practical training in agriculture, trade, or art. Nevertheless the term of such apprenticeship shall in no case exceed seven years, after the expiration of which, such term may be prolonged with the consent of both parties.

“In the case of ordinary servants or employés the terms of service shall be limited to one year; and if the service be continued after the expiration of that period the agreements shall be renewed.

“The release of all prostitutes, singing girls, and other persons bound to serve for any term of years, is hereby ordered, and it is further directed that no suits relating to debts incurred by, or on account of such persons, shall be entertained.”

NOTIFICATION ISSUED IN OCT., 1872, (5th YEAR OF MEIJI) BY THE JUDICIAL DEPARTMENT.

No. 22.

(PUBLISHED BROADCAST.)

“Whereas on the second day of this month the Council of State issued a decree No. 295, persons are hereby notified relative to the same and are to bear in mind the following articles:—

Although the sale of persons has been forbidden from olden days yet persons are hired for periods under various names, but in reality this “hiring” constitutes a “sale” and it is considered that the capital of persons hiring prostitutes, singing girls, &c., is equivalent to stolen money, therefore should any person complain about the foregoing, upon investigation the whole of the money in dispute shall be confiscated by the Government.

As stated above, prostitutes and singing girls having lost the rights of human beings, they may likened to cattle (_gyū-ba ni kotonarazu_ = they do not differ from oxen and horses.) There is no sense for human beings to endeavour to exact repayment from cattle!