The Nightless City; Or, The "History Of The Yoshiwara YūKwaku" - free ebook by J. E. (Joseph Ernest) De Becker

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The Nightless City; Or, The "History Of The Yoshiwara YūKwaku"

J. E. (Joseph Ernest) De Becker

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105 chapters

THE NIGHTLESS CITY

THE NIGHTLESS CITY

不夜城 O R THE “HISTORY OF THE YOSHIWARA YŪKWAKU” By J. E. DE BECKER Twenty Years a Resident of Japan “Virtuous men have said, both in poetry and classic works, that houses of debauch, for women of pleasure and for street-walkers, are the worm-eaten spots of cities and towns. But these are necessary evils, and if they be forcibly abolished, men of unrighteous principles will become like ravelled thread.” 73rd section of the “ Legacy of Ieyasu ,” (the first Tokugawa Shōgun.) With Numerous Illustrati

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PREFACE TO THE FIRST EDITION.

PREFACE TO THE FIRST EDITION.

So long as the human race shall last, so long as human appetites demand illegitimate gratification, so long as human blood shall course hot in the veins, so long as men have passions, so long as women are frail, so long as illicit pleasure has attraction for bewildered wallowing humanity, and so long as lust—“the headstrong beast”—stalks through the earth, venery and dissipation will undoubtedly continue to claim thousands of unhappy victims. “Vice, like disease, floats in the atmosphere,” and n

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PREFACE TO THE THIRD EDITION.

PREFACE TO THE THIRD EDITION.

Subsequent to the anonymous publication of the first edition of “ The Nightless City ” in 1899, the author was severely remonstrated with by certain unctuous persons for writing a work which lays bare a phase of Japanese social phenomena before which all writers (with the notable exception of Mr. Henry Norman) have studiously drawn a veil. To this class of persons he neither owes, nor offers an apology; but, in order to obviate any misunderstanding of his motives, it may be well to explain the r

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History of the Yoshiwara Yūkwaku

History of the Yoshiwara Yūkwaku

It was not until after the City of Yedo had become the seat of the Tokugawa government that regular houses of ill-fame were established, and up to the period of Keichō (1596–1614) there were no fixed places set apart for brothels and assignation houses. Under these circumstances, the brothels of Yedo were to be found scattered all over the city in groups of twos or threes, but among the many localities in which such stews were situated were three spots where the houses were to be found in larger

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Nihon-dsutsumi. (The Dyke of Japan.)

Nihon-dsutsumi. (The Dyke of Japan.)

It is mentioned in the “Dōbō Goyen” 洞房語園 that there was an hereditary farmer at Minowa named Shibazaki Yohei, and according to his story he had heard from his grandfather that the Nihon-dsutsumi was constructed about a hundred years ago in the year of the “large monkey.” Now countrymen often call the year of Kōshin the “year of the large monkey,” so the year referred to by Yohei’s grandfather may be the 7th year of Genna (1621). It is also mentioned, in a supplement to the book, that the charact

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Mi-kaeri Yanagi. (Gazing back Willow-tree.)

Mi-kaeri Yanagi. (Gazing back Willow-tree.)

This well-known willow-tree stands at the entrance of Go-jik-ken-machi, on the left, below the Nihon-dsutsumi. It has been so called because many a visitor to the Yoshiwara has looked regretfully back as he passed the willow tree, feeling reluctant to leave the pleasures of the quarter and to be separated from his fair, even though frail, inamorata....

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Yoshiwara Jinja. (Yoshiwara Shrine.)

Yoshiwara Jinja. (Yoshiwara Shrine.)

This is situated on the right hand side of the Go-jik-ken-michi. Formerly there was on this site a shrine called Yoshitoku Inari, but of late years the Enomoto Inari (at the corner of Yedo-chō Ni-chō-me) the Kai-un Inari (at the corner of Kyō-machi, It-chō-me) the Kurosuke Inari (at the corner of Kyō-machi Ni-chō-me) and the Akashi Inari (at the corner of Yedo-chō Ni-chō-me—Fushimi-chō) were all amalgamated into one. The name of “Yoshiwara Jinja” was given to the new shrine and it has been made

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The “Aisome-zakura.” (Cherry-tree of first meeting.) AND The “Koma-tsunagi-matsu.” (Colt teathering pine-tree.)

The “Aisome-zakura.” (Cherry-tree of first meeting.) AND The “Koma-tsunagi-matsu.” (Colt teathering pine-tree.)

The above trees stand close to the Yoshiwara shrine....

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The “Ryo-jin no Ido.” (Traveller’s Well.)

The “Ryo-jin no Ido.” (Traveller’s Well.)

This well is situated about the centre of the Go-jik-ken-michi, on the right hand side....

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Government Edict-board and Regulations at the Ōmon.

Government Edict-board and Regulations at the Ōmon.

Up to the time of the Restoration—some 30 odd years ago—the following official regulations were posted up before the Ō-mon (great gateway) of the Yoshiwara:— “Persons other than doctors are forbidden to enter riding in Kago (palanquin) or norimono (sedan chair). “Long weapons are forbidden.” 15 [This meant spears or long swords, and also other warlike weapons which formed part of the ordinary paraphernalia of a Daimyō’s (noble’s) train.]”...

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The Present Ōmon.

The Present Ōmon.

On the present Ō-mon (great gateway) are inscribed the following characters from the pen of Mr. Fukuchi Genichirō (a well-known playwright) better known under his nom de plume of “Ōchi Koji”:— 春夢正濃滿街櫻雲。秋信先通兩行燈影 “ Shum-mu masa ni komayaka nari, mangai no ō-un. Shū-shin saki ni tsūzu ryōkō no tō-yei ,” or freely translated into English:— “ A dream of Spring-tide when the streets are full of the cherry blossoms. Tidings of the autumn when the streets are lined on either side with lighted lanterns.

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Of the Reason Why Going to the Yoshiwara was Called “Chō ye yuku.”

Of the Reason Why Going to the Yoshiwara was Called “Chō ye yuku.”

In the “Yoshiwara Ō-kagami,” ( 吉原大鑑 “Great Mirror of the Yoshiwara”) it is mentioned that the origin of the common expression in former days of “Chō ye yuku” (going to Chō)—meaning “going to the Yoshiwara”—was as follows: Formerly the streets of the Yoshiwara were laid out in the shape of a cross, but afterwards one of the entrances was closed, changing the cross into a shape like that of the Chinese character “Chō” ( 丁 ), hence the saying. In later times this expression was changed, and nowaday

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Classes of Brothels.

Classes of Brothels.

In ancient times the houses were classified according to the position and standing of their inmates. As we mention elsewhere, the courtesans were formerly classed as Tayū, Kōshi-joro, Tsubone, Sancha-joro, Umecha-joro (also read “Baicha-joro”) and Kirimise-joro, and in a similar manner brothels were also divided as Tayū-mise, Kōshi-mise, Tsubone-mise, Sancha-mise, Umecha-mise (or “Baicha-mise”) Kiri-mise, etc. Afterwards, the name of the Tayū-mise and Kōshi-mise was changed to “Yobidashi,” and t

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Hikite-jaya.

Hikite-jaya.

The business of hikite-jaya is to act as a guide to the various brothels, and to negotiate introductions between guests and courtesans. There are seven of these introducing houses within the enclosure ( kuruwa ) fifty in Naka-naga-ya, Suidō-jiri, and outside of the Ō-mon (great gate). Besides these there are many houses in Yedo-chō, Sumi-chō, Kyō-machi (It-chō-me and Ni-chō-me) Ageya-machi, etc. The first-mentioned seven houses are first-class, those in Naka-naga-ya second-class, while those at

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The Jū-hachi-ken-jaya. (Eighteen Tea-houses.)

The Jū-hachi-ken-jaya. (Eighteen Tea-houses.)

The “ Yoshiwara Zatsuwa ” 吉原雜話 states that there were in Ageya-machi, besides the “ Ageya ” themselves, eighteen tea-houses to which persons repaired for the purpose of watching the tayū entering the various “ ageya .” According to the regulations of the Yoshiwara in ancient times, the construction of tsuki-age-do (shutters which slide up into a groove above the window, like shop-shutters) in the windows of the second stories of these houses was permitted, whereas it was prohibited in any other

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The “Amigasa-jaya.” (Braided hat tea-houses.)

The “Amigasa-jaya.” (Braided hat tea-houses.)

It is mentioned in the “ Yoshiwara Taizen ” ( 吉原大全 ) that there were tea-houses, standing on each side of the Go-jikken-michi outside the great gate, which were known as “ Amigasa-jaya ” because they lent to samurai, nobles, and people who wished to conceal their identity, “ amigasa ” which covered the entire head, face and all. 21 These hats were usually made of rush, and being very deep looked something like inverted baskets. The twenty tea-houses are still to be seen in Go-jikken-machi, but t

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The “Kujaku Nagaya.”

The “Kujaku Nagaya.”

In the “ Yedo Sunago ” ( 江戸砂子 ) we find this passage:— “The Kujaku-nagaya (a nagaya is a long building in which are several separate residences. The old nagaya were used as a species of barracks for the retainers of the feudal lords. Kujaku = peacock) are situated at the rear of the street at the end of the paddy-fields, and are so called because from this place the brilliant spectacle of the lighted Yoshiwara can be seen to great advantage. The spot has therefore been compared to the body of a

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The “Kembansho.” (Office which manages the affairs of geisha and other professionals.)

The “Kembansho.” (Office which manages the affairs of geisha and other professionals.)

“The “ Yedo-Kwagai Enkaku-shi ” ( 江戶花街沿革誌 ) says:—“In the 7th year of Anyei (1778) there were about 100 professional artists in the Yoshiwara including 20 otoko-geisha (male geisha ) 50 female geisha , and 16 young dancing girls ( geiko ).” These people had to obtain licenses from the headmen of their respective districts, but as no fixed taxes were imposed upon them, all their earnings, including tips ( shūgi ) and fees ( gyokudai ), went into their pockets intact. Under these circumstances, ma

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Classes of Prostitutes.

Classes of Prostitutes.

The custom of dividing courtesans into higher and lower classes had already sprung into existence while the Yoshiwara was situated at Yanagi-machi (close by the present Tokiwa-bashi). They were then classified as Tayū and Hashi-jōro . 22 During the period of the Yoshiwara three classes were added, viz:— Kōshi-jōro , Tsubone-jōro , and Kirimise-jōro . After the opening of the new ( Shin ) Yoshiwara, Hashi-jōro and Tsubone-jōro ceased to exist, while at the same period ( Genroku = 1688–1703) Sanch

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Kamuro. (Young Female Pages.)

Kamuro. (Young Female Pages.)

It is mentioned in the “ Yoshiwara Daizen ” ( 吉原大全 ) that Kaburo (or Kamuro ) was the name of young females in the Imperial Court who had the greater part of their head shaven and only a long kind of scalp-lock left hanging. The little girls who attended to the courtesans in ancient times were dressed in imitation of the child attendants formerly attached to the Court, and were styled Kiri-Kamuro . Their portraits are often seen in pictures of the Tosa and Hishikawa ukiyō-e (realistic pictures)

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Shinzō.

Shinzō.

In the “ Yoshimura Daizen ” ( 吉原大全 ) it is mentioned that the name of Shinzō (newly constructed) has been borrowed owing to the fact that a newly launched ship is so called. When kamuro (these girls generally entered service between the ages of five to seven years) had grown up to thirteen or fourteen they were made Shinzō , according to the discretion of the ane-jōro . About ten days prior to this event the girls obtained some ohaguro 24 (collected from seven different friends of their ane-jōro

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Yarite. (Female Managers.)

Yarite. (Female Managers.)

The duties of a yarite consist in watching everything which happens in a brothel, and includes the management of the courtesans and the due espionage of both the inmates of the house and their guests. Nowadays these women are called “ obasan ” (“auntie!”) The yarite’s room is generally situated in front of the stairs so as to be more convenient as a position from which the general affairs of the house can be observed. No person can fill this important post satisfactorily unless she be thoroughly

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The “Kutsuwa.”

The “Kutsuwa.”

In the “ Yoshiwara-Daizen ” ( 吉原大全 ) it is stated that the custom of calling the proprietor of a brothel “ kutsuwa ” came into vogue when the prostitute quarter was situated at Yanagi-chō. The place was laid out in the form of a Japanese bridle-bit ( kutsuwa = a bit: shaped like a cross moline within a circle) and the houses were built in that shape, so it became the fashion for visitors to call the brothels kutsuwa . It is stated in the “ Ruishū-Sanyō ” ( 類聚纂要 ) that brothels were named kutsuwa

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Wakaimono. (Male Servants.)

Wakaimono. (Male Servants.)

The “ Yoshiwara Shin-hanjō-ki ” ( 吉原新繁昌記 ) says:—According to the custom of the Yoshiwara, all men-servants in brothels were called wakaimono (young fellows), and this term was applied, in a most inconsistent manner, even to middle-aged or old men in the employ of these houses. The word is practically equivalent to “boy” as used by foreign residents in the East. There are different duties assigned to the wakaimono . In the best houses they are divided into mise-no-hito (“shopmen”), naka-don (ins

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Hōkan and Geisha.

Hōkan and Geisha.

In the Yoshiwara, taiko-mochi ( hōkan ) are called otoko-geisha in contra-distinction to female geisha . More generally they are called tayū-shū . At first they were divided into several classes, among them being Uji (Uji’s school) Sugano (Sugano’s school) Ogiye (Ogiye’s school) and Sukura-gawa ; their profession was to attend saké parties and sing or play to amuse the guests. Gradually, however, they were forced to look after various affairs of their customers in order to buy the good-will of t

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

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 bu

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Zegen. (Procurers.)

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 fo

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The Dress of Courtesans.

The Dress of Courtesans.

Nowadays there is no fixed rule as to the dress of these women, and they dress themselves in accordance with the wishes of the brothel-keepers or according to the dictates their own taste. Thus we find some of the modern courtesans dressed in gold or silver embroidered brocades after the fashion of oiran of bygone days, others are clad in gaudy red crêpe ( hi-jirimen ) with embroidered collars, and wear gigantic satin sashes ( obi ) tied in front, while others again try and make themselves look

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Coiffures of the Yūjo.

Coiffures of the Yūjo.

Although it is remarked in the “Yoshiwara Taizen” ( 吉原大全 ) “their hair even now is dressed in the ‘Hyōgo’ style after the fashion of the Hyōgo-ya brothel at Ōhashi, Yanagi-chō,” yet when we find no coiffure of this style in the pictures painted prior to the Tenna era (1681–1683) the correctness of the assertion may be doubted. Judging from ancient pictures of the “Uki-yo-e” school, it would appear that up to the era of Keichō (1594–1614) courtesans wore their hair hanging down the back, and that

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Rooms of the Yūjo.

Rooms of the Yūjo.

There is but little difference between the modern apartments ( kyo-shitsu ) of the yūjo and those of ancient times. The room in which a yūjo receives her guests is called the “ zashiki ,” and generally contains about eight mats ( hachi-jō-jiki ), while the adjoining room ( tsugi no ma ) is a smaller private apartment containing perhaps three or four mats. Some women have a third room placed at their disposal in addition, but this consideration is mostly granted to the “ o shoku ” exclusively. Ty

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Tsumi-yagu no koto. (The piling up and exhibition of bedding.)

Tsumi-yagu no koto. (The piling up and exhibition of bedding.)

In the “ Ume-no-haru ” (by Kiyomoto) are the words:— A pile of as many as twenty of the rich floral brocade futon and bedding which share the couch of Benten San. 28 This passage refers to a custom known as “ tsumi-yagu ” which forms one of the leading features of the gay quarter: there are several songs and stanzas of poetry extant in which the splendid spectacle of a pile of magnificent brocade night-clothes and bedding is rapturously dilated upon in amorous language. Vanity is an inherent att

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“Sōbana.” (All round “tips.”)

“Sōbana.” (All round “tips.”)

A “ sōbana ” is a tip by a guest to all the servants of a brothel, and is shared in by the yarite , shinzō , men-servants, and bath-room attendants. It is usually given on a mombi (crest day: New year’s day, the go-sekku tori-no-machi festival, etc.) and varies in amount according to the class of house: the sums given are regularly classified and divided into amounts of 2-1⁄2, 3, 4, and 5 Yen , etc., as the case may be. When sōbana is given, the names of the donor and his lady friend are posted

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“Shokwai” AND “Mi-tate” (First meeting) AND (Selection of women.)

“Shokwai” AND “Mi-tate” (First meeting) AND (Selection of women.)

The “ Zensei Kuruwa Kagami ” ( 全盛廓鑑 ) says that in the dusk of the evening, when all is chilly and lonesome, the deep-toned curfew bell of Iriya sends forth a resonant and withal melancholy clang which depresses the spirits and fills the heart with a vague sense of gloomy sadness. Strange as the coincidence may be, just at the very time the solemn sound of the temple bell is reverberating over hill and dale, the women file into their cages ( misé wo haru ) in the brothel quarter, the “ flowers o

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“I-tsudzuke no koto.” (Spending several consecutive days in a brothel.)

“I-tsudzuke no koto.” (Spending several consecutive days in a brothel.)

The “ Zensei-Kuruwa-Kagami ” ( 全盛廓鑑 ) says:—“The act of remaining in a brothel for several days, owing to stress of weather or other cause, is known as i-tsu-dzuke .”...

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“O cha wo hiku” to iū koto. (“Tea powdering.”)

“O cha wo hiku” to iū koto. (“Tea powdering.”)

It is remarked in the “ Dōbō Go-yen ” ( 洞房語園 ) that the term o-cha wo hiku , as applied to women of ill-fame who have no guests, is of ancient origin and should be considered as one of the peculiar idiomatic expressions of the Yoshiwara dialect: everywhere in prostitute quarters some special dialect is exclusively used, and this is more especially true of the Yoshiwara of Tōkyō. In the era of Keichō (1596–1614) the servants of the various tea-houses at Uji (near Kyōto) were practically unlicense

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Shiki-zome no soba-burumai no koto. (Presentation of buck-wheat macaroni to celebrate the first use of night-clothes.)

Shiki-zome no soba-burumai no koto. (Presentation of buck-wheat macaroni to celebrate the first use of night-clothes.)

It appears to be a universal rule to present soba to all the inmates of the house whenever a yūjo uses her newly-made night-clothes for the first time. This custom is binding on all classes of women from the proud oiran down to the nagaya-jōro , but, practically, the lower class women are debarred from making an exhibition of night-clothes (either on their own account or by the assistance of guests) by reason of the expense involved: it may therefore be said that this ceremony is performed by wo

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“Shashin-mitate-chō.” (Photograph albums for facilitating the selection of women.)

“Shashin-mitate-chō.” (Photograph albums for facilitating the selection of women.)

In lower-class houses the women are exhibited after nightfall, when the lamps are lighted, in the long narrow cages of the brothels, where they sit with powdered faces and rouged lips looking for all the world like so many motionless wax figures, and are, to all intents and purposes, set out for sale like ordinary articles of merchandise. Under these conditions, a would-be guest has the opportunity of making his selection very easily, for he has only to indicate the woman he fancies to obtain he

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Shōgi no nedan ai-jirushi. (The signs and cyphers showing the fees of courtesans.)

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 (1716–1

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San-gyō chōmen no tsuke-kata. (The system of book-keeping employed by brothels, tea-houses, and courtesans.)

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 sys

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Yūjo no hiki-fuda. (Brothel advertisements.)

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

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Ageya no sashi-gami. (Summons to the “Ageya.”)

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 Ma

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“Kuruwa-kotoba” or Yoshiwara Dialect.

“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:— “Wh

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Shōgi no okonau juho. (Magic charms practised by the Yoshiwara courtesans.)

Shōgi no okonau juho. (Magic charms practised by the Yoshiwara courtesans.)

The Yoshiwara inhabitants are all peculiarly superstitious people and great believers in omens, consequently they carefully avoid anything which may be construed as fore-shadowing ill-luck. The word cha (tea) is supposed to be unlucky because it occurs in the phrase o cha wo hiku (literally “ to pulverize tea ,” but idiomatically it is applied to women of ill-fame who are unpopular and means “ to be out of employment ”) therefore it is carefully eschewed not only by courtesans but by geisha also

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Some Queer Japanese Superstitions.

Some Queer Japanese Superstitions.

When the combined ages of a married couple can be divided by three without leaving a remainder, a girl will be born, but if there is a remainder a boy will be born. If the yet unborn child shall have been conceived in one year and its birth be due in the following year, the ages of the parents should be added together, one year added to the number resulting, and then the total should be divided by three. If a pregnant woman asks her first-born child (whether boy or girl is a matter of indifferen

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Yoshiwara “Pot-pourri.”

Yoshiwara “Pot-pourri.”

The following items are given in the “ Yoshiwara Ō-kaga-mi ” ( 吉原大鑑 = The Great Mirror of the Yoshiwara) under the heading of “ Sho-yaku Hyaku-monogatari ” ( 諸譯百もの語 One Hundred Miscellaneous Tales). Things which are long : The Nihon-dzutsumi ; a dispute between lovers; the magaki song at night; the night to a guest who has been jilted by a yūjo . Things that are short : Night of a lovers’ meeting; the first letter from a yūjo to a strange guest. Things one would like to see : The Diary of a yūjo

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Dai-ya no koto. (Cook-houses of the Yoshiwara.)

Dai-ya no koto. (Cook-houses of the Yoshiwara.)

In former days the present “ Dai-ya ” (cook-houses) were called “ Ki-no-ji-ya ” owing to the fact that a man named Oda-wara-ya Ki-ue first established such houses. Originally only the smaller brothels were supplied with food from these dai-ya , but now-a-days all the brothels, irrespective of size or grade, draw their foodsupply from the cook-houses. These dai-ya supply every conceivable kind of food, be it sushi (a fish and rice roll), kwashi (cakes), soba (buck-wheat macaroni), midzu-gwashi (f

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Famous Things of the Yoshiwara ALSO Peddlers, Hawkers, and Beggars.

Famous Things of the Yoshiwara ALSO Peddlers, Hawkers, and Beggars.

These things were very popular (even outside the Yoshiwara) from the An-ei (1772–1780) to Bunsei (1818–1829) eras, and the “ Dote no kin-tsuba ” (a cake made in the shape of the guard on a sword-hilt), was well known even after the Restoration. There is still one store which deals in this time-honoured cake, and it is as popular as ever. The meibutsu (famous things) at present are the following:—The cuisine of the Kaneko restaurant; the kama-meshi (iron-pot-rice) of Horikawa; the tempura (fried

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The Examination of Licensed Women at the Hospital for Venereal Complaints.

The Examination of Licensed Women at the Hospital for Venereal Complaints.

In September 1867, a hospital for the treatment of venereal diseases of prostitutes was established in Yokohama for the first time in the history of Japan, and subsequently similar institutions were established at Kōbe and Nagasaki. This measure was adopted by the Bakufu Government owing to the representations made by an Englishman—Dr. Newton, R. N.—who, in spite of much opposition from prejudice and ignorance, succeeded in converting the authorities to his views after a long struggle. At first

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Results of Medical Inspection.

Results of Medical Inspection.

Results of Medical Inspection. 1897. There were about 2900 to 3000 women in the Shin-Yoshiwara, and therefore each yūjo must have entertained, on the average, between 415 to 460 guests during the year....

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Mu-sen Yū-kyō. (Going on a “Spree” without having any money to pay for it.)

Mu-sen Yū-kyō. (Going on a “Spree” without having any money to pay for it.)

Mu-sen yū-kyō , or going on a gay frolic without being possessed of the necessary means, is locally known in the Yoshiwara as “ Ebisu-kō ” or Hōritsu (“Law”). The former term has been brought into use because the majority of those who intentionally go “on the spree” without money attire themselves in the garb of wealthy people and so resemble the God of Wealth ( Ebisu ), who is much en evidence at the festival of “Ebisukō” (in honor of the God of Wealth), although in reality they haven’t a “red

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Yoshiwara-gayoi no Jinrikisha. (The jinrikisha traffic of the Yoshiwara.)

Yoshiwara-gayoi no Jinrikisha. (The jinrikisha traffic of the Yoshiwara.)

The use of tsuji-kago (palanquin) by the general public was permitted from the Genroku era (1688–1703), but the number of these conveyances in Yedo was limited to one hundred only! People, therefore, were in the habit of visiting the Yoshiwara on horseback. [The name of a street in the Yoshiwara—Uma-michi (Horse-street)—testifies to the fact that horses used to pass to and from the quarter.] Later on the palanquin traffic increased, but with the appearance of the Meiji (present) period, kago dro

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Sanya-uma da-chin-dzuké. (The cost of hiring horses to and from the Yoshiwara.)

Sanya-uma da-chin-dzuké. (The cost of hiring horses to and from the Yoshiwara.)

The “ Kinsei Kisekikō ” ( 新世奇跡考 ) says that in the olden days young bloods who frequented the Yoshiwara used to travel to and fro on horse-back. It was also a fashion of the period to consider everything white to be tasteful. Thus the craze went so far that people fancied white horses, white sword-hilts, white leather hakama (loose pantaloons), white sleeves, and white everything else. In a book called the “ Ko-uta Sō-makuri ” ( 小唄總まくり )—published in the second year of the Kwambun (1661–1372) er

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Byō-chū oyobi In-shoku no koto. (Of the sickness of prostitutes and of their meals.)

Byō-chū oyobi In-shoku no koto. (Of the sickness of prostitutes and of their meals.)

Generally speaking, every yūjo possesses a room in which she lives irrespective of the fact of whether she has visits from guests or otherwise; but, in some houses, when a prostitute falls sick, she is not allowed to remain in her room, and is sent down to the ō-beya (large apartment) for treatment: this room is known among the inmates of the brothel as “ yosé-ba ” (place of gathering). In a courtesan’s apartment is to be found every cooking utensil necessary in the preparation of a meal, and th

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Hiké no koto. (Closing hours in the Yoshiwara.)

Hiké no koto. (Closing hours in the Yoshiwara.)

Mention is made in the “ Yoshiwara Ōkagami ” ( 吉原大鑑 ) that the hiké was fixed at 10 o’clock, but afterwards this was considered too early, and no clapping of hyōshigi (a pair of wooden blocks which are struck together as a signal) was made at that hour. The great gate ( Ō-mon ) was shut at 10 o’clock, but the kuguri-do (a small low door cut in a gate) was left open so as to permit ingress and egress. When the hour of midnight struck, (then called kokonotsu-doki ), the hyōshigi were clapped toget

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Kōchō no koto. (The next morning.)

Kōchō no koto. (The next morning.)

In the “ Yoshiwara Ōkagami ” ( 吉原大鑑 )—referred to in the preceding chapter—it says that “ the parting and return home in the morning is called “ Kōchō ” ( 後朝 ), but in ordinary Japanese the parting of two lovers in the morning is idiomatically termed “ Kinu-ginu no wakare .”...

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Hiru-jimai Yo-jimai no koto. (The day and night engagements of courtesans.)

Hiru-jimai Yo-jimai no koto. (The day and night engagements of courtesans.)

The “ Yoshiwara Ōkagami ” ( 吉原大鑑 ) also says that there were formerly two kinds of shimai ( 仕舞 here the word means “engagement”) viz:— Hiru-jimai (day engagement) and Yo-jimai (night engagement.) 36...

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Raku-seki no koto. (The removal of names from the register of the Yoshiwara.)

Raku-seki no koto. (The removal of names from the register of the Yoshiwara.)

The “ Yoshiwara Ōkagami ” ( 吉原大鑑 ) says:— There are three kinds of rakuseki . One is to leave the Yoshiwara at the expiry of the term of engagement ( nenki aki ); the second is to be redeemed by a guest before the term of service has expired ( mi-uke ); the third is to be redeemed by parents (also mi-uke ). When a woman is discharged by her master, owing to the expiry of her term of engagement, she receives back from him her contract ( shōmon ) of service and goes away after bidding farewell to

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Gwaishutsu oyobi tōbō. (Exit and flight from the Yoshiwara.)

Gwaishutsu oyobi tōbō. (Exit and flight from the Yoshiwara.)

The Yoshiwara Ō-kagami ( 吉原大鑑 ) says that the going abroad of prostitutes was prohibited at the founding of the Yoshiwara, and only tayū were occasionally allowed to attend the Hyō-jō-sho (Supreme Court) to wait on officials. In the case of a “jōro” being summoned before the “ machibugyō ” she was accompanied by two wakaimono , the master of the brothel, five wardsmen (“ go-nin-gumi ”) a representative of the “ nanushi ” and her “ yarite .” The latter made a small present to the attendants of th

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Yūjo byō-shi oyobi jō-shi no koto.

Yūjo byō-shi oyobi jō-shi no koto.

The Yoshiwara Ō-kagami , ( 吉原大鑑 ) says that as the life of a courtesan is generally spoken of as “ the painful world ” ( Ku-gai 苦界 ) its really painful nature may be well imagined. Not only does a woman who has fallen into this unhappy position become a mere plaything to gratify the lusts of immoral men, but her freedom is so curtailed by circumstances that she cannot even sleep and eat independently, and therefore often has her constitution ruined owing to her irregular mode of eating and drink

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Shin-Yoshiwara no Bodaiji. (The Cemetery of the Shin-Yoshiwara.)

Shin-Yoshiwara no Bodaiji. (The Cemetery of the Shin-Yoshiwara.)

The Jōkan-ji temple at Minowa, and the Dōtetsu on 39 the bank (the Nihon-dzutsumi), were formerly the fixed burial places of the Yoshiwara yūjo who died during their terms of service and who had no person to take charge of their remains. Since the Restoration, however, the regulations of the prostitute quarters having been altered, the burial of a yūjo in these cemeteries is a rare occurrence. The grave of the famous Taka-o of the Mi-ura-ya, and that of Usugumo, are both in the Dōtetsu cemetery.

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Karitaku no Koto. (The temporary prostitute quarter.)

Karitaku no Koto. (The temporary prostitute quarter.)

The kari-taku means the establishment of a temporary place for carrying on business when the Yoshiwara is completely destroyed by fire. When such a disaster occurs, the brothel-keepers apply to the authorities for a permit to establish a kari-taku , and their application is said to be granted forthwith, even in case of only partial destruction of the quarter by fire. The Yoshiwara has been enjoying comparative immunity from fire for quite a long period, but as late as 1862 (May 29th) more than h

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Dōchū no koto oyobi tsuki-dashi no koto. (The procession of yūjo and the first appearance of “recruits” in the Yoshiwara.)

Dōchū no koto oyobi tsuki-dashi no koto. (The procession of yūjo and the first appearance of “recruits” in the Yoshiwara.)

The procession, or promenade, of yūjo has been considered as, par excellence , the most splendid spectacle and important ceremony of the Yoshiwara. Once in the earlier years of Meiji , and once again in 1887, when the cherry-blossoms were in full bloom, this wonderful procession took place, but since then no attempt has been made to revive the time-honoured custom. Even on the two occasions referred to, the affair was not carried out in strict accordance with the ancient style, but in a far simp

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Yo-misé “Suga-gaki” no koto. (The night exhibition and the suga-gaki.)

Yo-misé “Suga-gaki” no koto. (The night exhibition and the suga-gaki.)

In view of the approaching “mixed residence” of foreigners in the interior, it is said that the authorities are contemplating the advisability of interdicting the present custom of exposing yūjo in “cages” to public view; and that Susaki will be the first prostitute quarter to discontinue this somewhat scandalous practice. Even as it is, the exhibition of yūjo in cages is not openly recognized except in the Yoshiwara and a few other yūkwaku , so the probability is that is will be discontinued er

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Daijin-mai no koto. (Dancing of millionaires.)

Daijin-mai no koto. (Dancing of millionaires.)

This style of dancing was most popular in the Yoshiwara during the Shōtoku era (1711–1715). The songs which were sung as a kind of accompaniment to this dancing are said to have been composed by a comic actor named Nakamura Kichibei (commonly known as Nishiban). Kichibei, being an expert singer of ko-uta (light songs), was present at many saké parties given by rich people, and entertained the guests so well with his singing and dancing that he became very popular. According to a certain book of

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Daikoku-mai no koto. (Daikoku-mai dancing.)

Daikoku-mai no koto. (Daikoku-mai dancing.)

The custom of performing this Daikoku-mai dance has now completely disappeared in the Yoshiwara. According to the reply given by Shichizaemon, manager of the dancing, and also a subordinate chief of beggars ( hi-nin kogashira ) to an enquiry made of him by the nanushi of the Yoshiwara in the 12th month of the 13th year of Tempō (January 1843,) there was, during the Genroku era (1688–1704), a subordinate chief of beggars, named Manjirō, living at the creek-side of Nihon-bashi, and this Manjirō wa

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INTRODUCTORY SONGS OF THE “DAIKOKU-MAI.”

INTRODUCTORY SONGS OF THE “DAIKOKU-MAI.”

“In the morning of New Year’s day, facing the lucky direction of the compass, Daikoku-ten smiles as benignly as the fukujusō (Adonis amuraisis.) Like the rising sun flows a spring of toso saké and crysanthemum saké . The kamuro crysanthemum emits the odour of youthful fragrance. Various species of oranges, including that of the ukon , and also the cherry-tree of sakon are planted in the gardens and covered with a purple hood. Look at the Daijin-mai dance! Look at the Daijin-mai dance. On the hea

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Dote-bushi no koto oyobi Hayari-uta. [Dote-bushi (songs) and popular songs.]

Dote-bushi no koto oyobi Hayari-uta. [Dote-bushi (songs) and popular songs.]

Nowadays, a visitor to the Yoshiwara usually hurries there in a jinrikisha , drawn by a couple of agile and sprightly young fellows who rush along like the wind, brandishing their lanterns and giving vent to unearthly yells as they run. In former days, in contrast to the present time, a visitor rode slowly to the quarter on the back of a white horse caparisoned in white and red, the animal being led by two mago (grooms) who sang komuro-bushi in turn as they walked. The charges from Nihon-bashi t

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Annals of a Year.

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

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Naka-no-chō no Hana-ue. (Flower-planting in the Naka-no-chō.)

Naka-no-chō no Hana-ue. (Flower-planting in the Naka-no-chō.)

Every year, on and after the 3rd day of the 3rd month (old style), notice of the opening of the flower season ( hana-biraki no fuda ) is posted at the ō-mon (great gateway), and in the middle of Naka-no-chō fences of green bamboo are constructed within which are planted blooming cherry-trees. The commingling cherry-blossoms, blending together into one dense mass of soft fleecy rolling cloud which braids the trees with visible poetry and transforms the avenue into a veritable fairy bower of pink

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Tōrō no koto. (Lanterns.)

Tōrō no koto. (Lanterns.)

At present, in the month of August every year, a large lantern, on which is a painting from the brush of some well-known artist, is exhibited in the centre of the Yoshiwara at Naka-no-chō for the purpose of attracting people. Besides this show-piece, revolving and other lanterns of various shapes and designs are hung in front of the tea-houses and lit up nightly. Under these circumstances many persons—not excepting women—flock into the Yoshiwara to witness the brilliant spectacle, and many a pro

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“Niwaka” Dancing.

“Niwaka” Dancing.

The performance of “ Niwaka ” dancing is considered to be one of the most interesting features in the life of the Yoshiwara. It consists of a kind of dramatic representation given by the professional buffoons ( hōkan ) and singing girls ( geisha ) of the quarter, and it takes place about August or September each year. When this comic dance takes place the performers visit all the tea-houses giving an exhibition of their buffoonery, and it is said that this entertainment is given in return for th

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Tori-no-machi. (The fête of Ōtori no Kami.)

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. 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 considere

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Yoshiwara Nana-fushigi. (The Seven Mysteries of the Yoshiwara.)

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:— 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....

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Yoshiwara no Kyo-ka. (Comic Poetry.)

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 vi

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Yoshiwara Kwai-rok-ki. (Chronology of fire disasters in the Yoshiwara.)

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 l

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Furi-sodé Kwaji. (The Great Fire of Meireki.)

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

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Taka-o.

Taka-o.

The first Taka-o flourished in the period of the former ( moto ) Yoshiwara, and was called Myōshin Taka-o. She was also known as Ko-mochi Taka-o ( child-bearing Taka-o ) as she used to promenade attended by a wet-nurse who carried the child of which she had been delivered. The second Taka-o was known as Daté Taka-o. The third Taka-o was “Saijō Taka-o” who was redeemed by one Saijō Kichiyemon (a retainer of Kii Chūnagon) and taken by him to his native province (Kii). Another account says that she

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Hana-ōgi.

Hana-ōgi.

The Yedo-Kwagai-Enkahushi says that the brothel-keeper named Ōgi-ya Uyemon was a pupil of Katō Chiin, well versed in the composition of Japanese poems, and favourably known by his literary name of Bokuka ( 墨河 = “Inky River”). Among the inmates of this gentle poetaster’s house was a yūjo named Hana-ōgi who was very popular at that time. About the 6th year of Kwansei (1794) she escaped from the Yoshiwara and lived with a man with whom she had contracted intimate relations, but she was soon detecte

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Tamakoto.

Tamakoto.

In one of the poems of the famous Bashō it is said:— “The pine-tree of Karasaki is more obscure than the flowers.” This poem is considered to be written in praise of the virtue of the evergreen solitary pine-tree which is inferior to the flowers on a cloudy night. Tamakoto may be favourably compared to this pine-tree of Karasaki (which is a universally recognized symbol of virtue), as she is described to us as “ a model of sincere, charitable, and charming womanhood, whose graceful manner and de

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Katsuyama.

Katsuyama.

In the employ of Yamamoto Sukeyemon, of Kyō-machi ni-chō-me, was a yūjo named Katsuyama who, though a sancha-jorō , was a gentle and kindhearted woman, accomplished in the art of composing Japanese poems and very æsthetic in her nature. Once, on the occasion of the celebration of Hina-matsuri in the third month of a certain year, a well-known poet of that age—Ransetsu—happened to be in Katsuyama’s room and witnessed her preparations for the festival, and he wrote the following stanza:— “ It is p

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Segawa.

Segawa.

The second Segawa of the Matsuba-ya of Yedo-chō ni-chō-me (Yoshiwara) was redeemed by the master of E-ichi-ya (an establishment in the vicinity of Ryōgoku-bashi), and the third Segawa by a blind musician named Toriyama. The second Segawa lived on affectionate terms with her redeemer, but by and by she fell sick and lay helpless for a long time in spite of everything which her doctor could do. Some person having suggested that if she were named after an animal she would recover, Segawa changed he

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Usugumo

Usugumo

In the Genroku period (1688–1703) Usugumo was one of the most popular of the Yoshiwara courtesans and ranked next to Taka-o in this respect. She was an exceedingly beautiful woman, graceful and slender as a willow-tree, and moreover she was versed in all those polite accomplishments the acquirement of which is necessary to a Japanese lady. On the 15th day of the 8th month of a certain year she was holding a “moon-viewing” party with her guest in the second story of an “ age-ya ” and was busily c

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Ōsumi.

Ōsumi.

Though Ōsumi was comparatively lower in rank than Shiragiku of the “Yamagata-ya” and Karyū of the “Hyōgo-ya”, she was a very popular courtesan and more sought after than they. One day she was suddenly taken ill, and her malady increasing in severity she could get no rest even at night. When, worn out with fatigue she finally succeeded in dropping into a fitful slumber, she shrieked and groaned in an agony of terror, while the cold sweat poured in a profuse stream from her quivering frame. Her sy

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Ko-murasaki

Ko-murasaki

The name of this courtesan is known throughout the length and breadth of Japan, and the fame of the fair girl has been spread even to Western lands by means of a story entitled “ The Loves of the Gompachi and Komurasaki ” given in Mitford’s “Tales of Old Japan”. She is regarded as a specimen of feminine faithfulness as exhibited by women of her class. She was proficient in the art of literary composition, wrote a beautiful hand, and was well versed in all those other graceful accomplishments whi

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Kaoru

Kaoru

Kaoru was an exceptionally beautiful woman and was the leading courtesan of the “Tomoye-ya.” A certain enthusiast has left a record of the impression made upon him by this belle in the words—“Everyone who gazed upon her lovely countenance and noted her charming and graceful mien was intoxicated with the joy of her presence and remembered the story of the historical Chinese beauties Rifujin ( 李夫人 ) and Seishi ( 西施 ).” Once, one of her familiar guests brought her a water-vessel containing four or

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Kokonoye

Kokonoye

Kokonoye was the name of a well-known courtesan who was possessed of considerable literary ability. Her story is a sad and withal interesting one as it reveals the vein of illogical reasoning traversing the unnecessarily severe and inhumane judgments of the Japanese judicial authorities in ancient times. It appears that Kokonoye had been in the employment of a certain respectable citizen of Tōkyō as wet-nurse for his infant son. By and by the child grew older, and one day while playing, he got d

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Kinokuni-ya Bunzaemon.

Kinokuni-ya Bunzaemon.

In the Empō era (1673–1680) there lived, in the vicinity of Nakahashi, Yedo, a man named Bunzaemon. This individual was a person of very humble extraction, but aided by his native shrewdness he managed to amass an enormous fortune in a comparatively short time, and the extravagance of his expenditure furnishes the theme for many a strange story to be found in Japanese novels. The true narrative of Bunzaemon’s life has probably never been written, as every version appears apocryphal and more or l

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THE LAW RELATING TO BROTHELS

THE LAW RELATING TO BROTHELS

Notification No. 40. Issued by the Metropolitan Police Board, Tōkyō, 7th July, 1896 ( Meiji 29 nen 7 gwatsu 7 ka .) Notification No. 12 containing regulations relative to the control of brothels ( kashi-zashi ), introducing tea-houses ( hikite-jaya ) and courtesans ( shōgi ) issued by the Metropolitan Police Board in March 1889 ( Meiji 22 nen 3 gwatsu ) is hereby amended and revised as follows: The new regulations are also to be enforced in Nishitama-gōri , Minamitama-gōri and Kitatama-gōri , an

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Forms of Contracts between Brothels and Courtesans.

Forms of Contracts between Brothels and Courtesans.

The following is the text of a form of contract used at Susaki. It is practically the same as that used in the Yoshiwara:— 一金　　　　　　　　借用金高内譯金金右借用金ニ對シ貸座敷ト結約スル證書謄本左ノ如シ結約證書一金但シ利子ハ一ヶ月ニ付元金ノ百分一トス右ハ自分義無據事情有之親戚承諾ノ上貴殿放ニ於テ娼妓稼業致候ニ付前書ノ金額正ニ借用致候處確實也然ル上ハ自分稼高所得ヲ以テ返金ノ目的トナシ左ノ項々結約仕候右之通り結約候處如件明治　　　年　　　月　　　日　　　　　　　　　　本人　　　　　　　　　　保證人　　　貸座敷　　　　　殿右之通り結約仕候也　　　　　　　　　　娼妓　　　　　　　　　　貸座敷右之通り結約候處如件明治　　　年　　　月　　　日　　　　　　　　　　本人　　　　　　　　　　保證人　　　貸座敷　　　　　殿右之通り結約仕候也　　　　　　　　　　娼妓　　　　　　　　　　貸座敷 The following is the t

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The Medical Aspect.

The Medical Aspect.

According to a report of an investigation of venereal diseases, drawn up by Dr. Takai Hayao in 1892, and published in No. 4 of the “ Medical Monthly Report ” ( 醫務月報 ) for that year, the percentage of infection in the six prostitute quarters of Tōkyō was, during 1891, as follows:— the stated average being 1.67509 per 100 women. In Kanagawa Prefecture (including the prostitute quarters of Yokohama and Yokosuka) among 2634 women the average percentage of disease for 1898 was officially stated as 2.

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Statistics re Social Evil in Japan in 1898.

Statistics re Social Evil in Japan in 1898.

The following figures are stated to be the result of official investigation, and they are given for reference. Readers will please understand that it is virtually impossible to verify the details, and therefore the correctness of the information cannot be guaranteed:—...

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Pros and Cons.

Pros and Cons.

As the writer has absolutely no axe to grind, and only desires to offer materials for further investigation of the subject, he has thought it well to annex some correspondence which appeared in the “ Japan Times ” in March 1899....

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Correspondence. A SOCIAL QUESTION. To the Editor of the “Japan Times.”

Correspondence. A SOCIAL QUESTION. To the Editor of the “Japan Times.”

Dear Mr. Editor,—Will you kindly give the following “facts” a place in your paper. How long is the Government of this land going to sanction a condition of things that permits of such cruel enslavement of her women?—for, Mr. Editor, however the law may “read,” morally, these girls have no liberty; and so long as legalized prostitutes are possible, so long will such sacrifices be forced upon the women of Japan. If it be true that a nation is judged by the esteem in which her women are held,—is it

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Note on “Jigoku” or Illicit Prostitutes.

Note on “Jigoku” or Illicit Prostitutes.

The Jigoku : These women are the legitimate representatives of the ancient Yo-taka (night-walker). The origin of the word “ Yo-taka ” is given in an accepted Japanese encyclopœdia as follows: In the eighteenth century, there was, in Yoshida Street, Tōkyō City, a house called the “ Yotaka-ya ” (the sign of the “Night-hawk”) where women repaired to be painted and decked out when the ravages of disease had made them unpresentable. Thus women who were full of disease were painted and made up to look

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The Government of “The Nightless City”

The Government of “The Nightless City”

Since the first edition of the “Nightless City” was published in June 1899, many changes tending to ameliorate the condition of prostitutes have been made in the Japanese laws, and the writer believes it may be of more than a passing interest to foreign readers to be presented with a brief digest of the minute regulations at present governing the Yoshiwara in Tōkyō. One word of warning is, however, essential as a preliminary to what follows. Taken as a whole, the rules are apparently well drafte

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Details of “Employees” Books.

Details of “Employees” Books.

These are made of strong Japanese “ Mino ” paper, folded in four, and contain at least six such sheets. The cover is made of stout paper and the whole is bound together with an extra sheet at the back which is pasted securely to both covers ( fukuro-toji ). Remarks which should properly be entered by the Police cannot be entered by the holder. Roughly speaking, the books are divided into two portions; ( a ) entries re employer, employment, discharge, and date; ( b ) re changes in personal regist

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The Medical Inspection of Prostitutes.

The Medical Inspection of Prostitutes.

Notification No. 39 of the Metropolitan Police Board, issued on the 10th October, 1900, under the signature of Ōura Kanetake, Commissary of Police, which superseded Notification No. 22 of March, 1894, provides for the medical inspection of public women as follows: All prostitutes are to undergo both regular and special inspections. Regular inspection is to take place once a week, and the days appointed in Tōkyō are:—...

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Special Inspection

Special Inspection

The special inspection days in Tōkyō are:— Upon being inscribed upon the Registers of Prostitutes , new-comers are to be examined, on one of the special inspection days, by the surgeons of the Inspection Office ( Kensa-jo ). Special provisions are made to meet all cases needing inspection, and the regulations require all infected women to enter the Lock Hospital for proper treatment under penalty of a fine of not exceeding Yen 1.95 (U.S. $0.97-1⁄2, or a little under 4/-s sterling.) Patients inte

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Hospital Regulations.

Hospital Regulations.

Various regulations exist, but those of the great Yoshiwara Lock Hospital are typical of the others. They were revised in March 1900, and provide substantially as follows:— Object of the Hospital. —The hospital is established for the purpose of treating prostitutes who are suffering from venereal diseases, consumption, and other contagious maladies contracted or developed in the Yoshiwara brothel-quarters. Staff. —The permanent staff consists of about fifty people, including several surgeons, a

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Medical Statistics.

Medical Statistics.

The medical statistics of the Yoshiwara for seven years (1898 to 1904 inclusive) are as follows:— The figures show that during seven years the average ratio of infection was 5.18 per 100, but whether these show the true facts of the case is hard to determine. However, they have the merit of being “official” even if somewhat erroneous. Taking into consideration the above results, it appears that the figures for the whole Empire given in the “ Annual Report of the Central Sanitary Bureau of the Ho

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Digest of the Regulations of the Yoshiwara Guild.

Digest of the Regulations of the Yoshiwara Guild.

General. —In December 1901, in accordance with Article 26 of the Metropolitan Police Board Notification No 37, issued in 1900, the brothel-keepers, introducing-tea-house-keepers, and prostitutes of the Yoshiwara established a Guild, and in February 1904 the rules of this Guild were revised. Object. —The object of the association is to secure and maintain intimate relations between its members, to protect the common interests of the “trade,” and to preserve ancient picturesque customs of the quar

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The Validity of Debts.

The Validity of Debts.

At present, debts contracted by prostitutes are held to be valid and legally recoverable, although contracts binding women to serve in brothels in consideration of a loan would probably be held illegal. The leading case on the question is Ōkuma Kin ( and two others ) v. Watanabe Mase decided in the First Civil Division of the Supreme Court of Japan (Case “ O ” 398 of 1901) on the 6th February, 1902. The principles enunciated are thus stated in the digests:—“ Prostitution being a publicly recogni

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Yarō. “Peccatum illud horribile, inter Christianos non nominandum.”

Yarō. “Peccatum illud horribile, inter Christianos non nominandum.”

The subject is so horribly repulsive and distasteful that the writer would have preferred to close his eyes to the existence of this awful phase of human depravity and pass it by in silence, but friends, in whose judgment he places entire confidence, have pointed out that the very nature of this work demands at least a passing allusion to one terrible form of venery which prevailed in Japan in the later Middle Ages. In the early part of the Yedo period (commenced 1587,) traces of the surviving c

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Golgatha.

Golgatha.

The following sad description of the last hours, death, and burial of an inmate of the Yoshiwara is gleaned from the “ Yūkwaku no Rimen ” ( 遊廓の裏面 ) published in 1903:— “Even in the case of a courtesan who for a time has been famous as the star of her brothel, and who has become so skilful that she has robbed many men of their very souls, what will her ultimate fate probably be when suddenly attacked by a serious disease? I believe that there is no fate more piteous than that of a courtesan whose

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Five Curious Legal Documents actually used in the Yoshiwara in 1902.

Five Curious Legal Documents actually used in the Yoshiwara in 1902.

(No. 1.) Agreement. Whereas I _______________, being unable to maintain myself, have consented to _______________’s practising prostitution in your establishment for the purpose of aiding in my support, it is hereby agreed as follows:— Art. 1.—I acknowledge and confirm the fact that I have consented to _______________’s practising prostitution in your house for a period of _______________. Art. 2.—I hereby acknowledge the receipt of the sum of Yen _______________ which you have advanced to me at

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