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 raison d’être of the book.

The voluminous data on which is based the science of Medical Jurisprudence, the records of all Courts, and the experience and common knowledge of mankind, prove the universal existence of the “social evil� to be, a present and undeniable fact.

History shows that from the earliest ages society was never free from the devastating influences of a vice which arises from an apparently inextinguishable natural impulse inherent alike in human beings and in the lower creation. Wrap ourselves up as we may in a mantle of prudery, refuse as we may to recognize the evil, it is still there, and like the poor, it will probably “be with us always.�

We can no more hope, to eradicate or suppress it than to control an earthquake or harness the winds and waves! Its existence being thus palpable, is it not far wiser to frankly recognize and investigate the phenomenon with a view to control, by judicious regulations, the current of the vice and direct it into channels where it may be, at least to a certain extent, grappled with and arrested, than to foolishly close our eyes and refuse to discuss the subject on the cowardly plea that we may possibly disturb the “conventionalities� by publicly and fully investigating the evils of prostitution?

The author utterly denies the proposition that there can be any impropriety in enquiring into the facts of a matter which virtually affects, either directly or indirectly, the whole community; on the other hand he affirms that much good may be done by collecting facts and statistics which may prove of value to the legislator, the philanthropist, and the clergy. Without adequate data, how can we ever hope to devise measures of a preventative or ameliorative nature, and how can such data be obtained if we are all to be deterred from necessary investigations by the mawkish sensibility of Mrs. Grundy?

Legislators of all nations, at different times, have apparently endeavoured to crush out or control prostitution, and by various high-handed methods sought to single out and distinguish, for the alleged protection of the public, women known to be guilty of leading a professedly abandoned life. Moses, the great Jewish law-giver, hurled cruel and oppressive edicts against improper unions among the children of Israel. Greece made the Disteriads wear a distinguishing costume, and, branding these women with infamy, made regulations by which they were subjected to the control of the municipal police, and were forbidden to offend the public by open indecency. Rome required the registration of its prostitutes, who, under the directions of the Ædile were forced to wear special garments and to dye their hair a certain colour. Mediæval Europe tried (among other gentle (!) measures) sumptuary laws, banishment, scourging, branding, the stake, the gibbet, the block, outlawry; while the spiritual powers launched against prostitution all the terrors of religious anathema, threatening physical torment and strict excommunication in this world, and in the world to come everlasting damnation!

Modern Europe, while outwardly wearing a spotless garment of professed self-righteousness, and turning up its goggling eyeballs in sanctimonious horror at the bare suggestion of anything being amiss with its morality, knows well enough that its various Governments are secretly struggling with the problem through their police, and that the latter have found no satisfactory solution of the matter notwithstanding many serious essays.

Thousands of miles away from Europe, and practically cut off from all intercourse with the rest of the world at large, the Japanese, found themselves confronted with the same problem and, after various attempts at control, they endeavoured to solve the question in a manner far more practical than that of the Europeans. They were astute enough to see that human passions could not be changed by human legislation, and instead of attempting impossibilities they started in to limit and control what they knew they had not the power to prevent; so, with the object of rendering the evil as inoffensive as possible, the authorities decided upon setting aside certain areas within which prostitutes were allowed to pursue their calling subject to various stringent laws. These quarters were fenced in and moated, their great gateways carefully guarded, and so successful did the system prove in many respects that it has been maintained (with certain modifications) up to the present day.

Human nature is fixed and immutable, is, always was, and ever will be the same; and while race environment and education may affect its outward form, the animal man is essentially the same throughout the entire globe. This being so, it is evident that the experience of one nation or country may often be of considerable value to other peoples if accepted and applied mutatis mutandis to the circumstances and needs of the latter; thus it is always well to investigate the results of institutions foreign to our own in a candid and receptive frame of mind before concluding that we possess a monopoly of wisdom in our own home lands. Moreover, human nature is so constituted that when a separate community is established in such a manner as to be practically unaffected by pressure from the outside, its units are sure to co-operate, however unconsciously, in moulding new customs and habits and even superstitions, which gradually crystallize into time-honoured precedents by immemorial usage. The Yoshiwara, during its three centuries of existence, proved no exception to the rule, and in the course of years its inhabitants became slaves to numberless precedents, with the result that some extraordinary customs were developed and even yet linger on in a modified form. A serious consideration of these facts induced the author to believe that it would be of value to students of sociology throughout Europe and America to be provided with all available data, as to the ins and outs and the working of this unique and purely native Japanese system of control—a system of which the Westerners have had no experience whatsoever. The result of his labours was “The Nightless City� this new edition of which he now publishes together with an appendix which brings the work up to date so far as is possible.

The author’s best thanks are due to Prof. Dr. T�ichir� Nakahama, Director of the “Kai-Sei-By�-in� and Member of the Central Board of Health, who kindly furnished certain medical statistics and data. He also desires to express a deep debt of gratitude to Mr. E. Beart for lightening his task by assisting in seeing the book through the press, and has pleasure in acknowledging the strenuous endeavours of the Box of Curios Printing & Publishing Company in producing in Japan, notwithstanding certain drawbacks and disadvantages, a handsome volume worthy of the great printing houses of London or New York.

The Author.

Kamakura, December, 1905.

Present Plan of the Yoshiwara.

Procession of Courtesans.

History of the Yoshiwara YÅ«kwaku.[1]

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 Keich� (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 numbers plying their shameful trade side by side.

In the 10th year of Keich� (1605) Yanagi-machi was selected by the Government in connection with the construction of the castle of Yedo, and consequently all the brothels were removed to a place in front of the Moto-Seigwanji (temple).

As Yedo prospered and her population increased, various enterprising individuals gradually arrived from Shumoku-machi in Fushimi, Kitsuji-machi in Nara, and other places near Ky�to, and established themselves in the brothel-keeping business.

But as Yedo still grew more and more prosperous and thriving, and her marts busier, various municipal improvements were projected, numerous new roads were opened, and bridges constructed, and, as gradually the work of organizing the urban districts progressed, many houses had to be pulled down; consequently large numbers of persons were forced to remove their residences. Under these circumstances, the brothel-keepers considered the moment to be an opportune one for the presentation to the powers that were of a petition requesting the Government to allow of the collection, into one special locality, of the Yedo demi-monde. They therefore petitioned the authorities to establish a regular Keisei-machi,[2] but their petition was unsuccessful and matters remained in statu quo.

In the 17th year of Keich� (1612) a certain Sh�ji Jinyemon (a native of Odawara in Sagami province) conceived the idea of collecting all the brothels and assignation houses of Yedo into one special quarter of the city, and after many consultations with his confrères (for this gentle “reformer� was in the “profession� himself) he made a representation to the Government to the effect that:—

“In Ky�to and in Suruga, and also in all other thickly populated and busy places (to the number of more than twenty) there have been established, in accordance with ancient custom and precedent, regular licensed Keisei-machi, whereas in Yedo, which is growing busier and more populous day by day, there is no fixed Yūjo-machi.[3] In consequence of this state of affairs houses of ill-fame abound in every part of the city, being scattered hither and thither in all directions. This, for numerous reasons, is detrimental to public morality and welfare, etc., etc.�

The petitioner further enumerated the advantages which would be gained by the system he advocated, and he submitted a memorandum of reasons and arguments divided into three headings, the substance of the same being:—

“(1.) As matters stand at present, when a person visits a brothel he may hire, and disport himself with, Yūjo (filles de joie) to his heart’s content, give himself up to pleasure and licentiousness to the extent of being unable to discriminate as to his position and means and the neglect of his occupation or business. He may frequent a brothel for days on end, giving himself up to lust and revel, but so long as his money holds out the keeper of the house will continue to entertain him as a guest. As a natural consequence, this leads to the neglect of duty towards masters, defalcations, theft, etc., and even then the keepers of the brothels will allow the guilty guests to remain in their houses as long as their money lasts. If brothels were all collected into one place a check would be put to these evils, as, by means of investigation and enquiry, a longer stay than twenty-four hours could be prohibited and such prohibition enforced.

“(2.) Although it is forbidden by law to kidnap children, yet, even in this city, the practice of kidnapping female children and enticing girls away from their homes under false pretences is being resorted to by certain vicious and unprincipled rascals. It is a positive fact that some evil-minded persons make it a regular profession to take in the daughters of poor people under the pretext of adopting them as their own children, but when the girls grow-up they are sent out to service as concubiness or prostitutes, and in this manner the individuals who have adopted them reap a golden harvest. Perhaps it is this class of abandoned rascals that even dare to kidnap other people’s children? It is said to be a fact that there are brothel-keepers who engage women knowing perfectly well that they are the adopted children of the parties who wish to sell the girls into prostitution. If the prostitute houses be all collected into one place, strict enquiries will be made as to the matter of kidnapping and as to the engagement of adopted children, and should any cases occur in which such reprehensible acts are attempted, information will be immediately given to the authorities.

“(3.) Although the condition of the country is peaceful, yet it is not long since the subjugation of Mino[4] province was accomplished, and consequently it may be that there are many r�nin[5] prowling about seeking for an opportunity to work mischief. These ruffians have, of course, no fixed place of abode and simply drift hither and thither, so it is impossible to ascertain their whereabouts in the absence of properly instituted enquiries even although they may be staying in houses of ill-fame for a considerable number of days. If the authorities grant this petition, and permit the concentration of the existing brothels in one regular place, the brothel-keepers will pay special attention to this matter and will cause searching enquiries to be made about persons who may be found loafing in the prostitute quarters: should they discover any suspicious characters they will not fail to report the same to the authorities forthwith.

“It will be deemed a great favour if the august authorities will grant this petition in the fulness of their magnanimous mercy.�

In the following spring (1613) Sh�ji Jinyemon was summoned to the Magistrate’s Court and examined on various points by Honda Lord of Sado, after which he was informed that the result of the petition would be made known at a later date. He was then dismissed.

In the spring of the 3rd year of Genna (1617) Jinyemon was again summoned to the Court and, in the presence of several other judicial officials, Honda Lord of Sado notified him that the petition was granted. He was also informed that two square ch� of land would be devoted to the purpose of founding a prostitute quarter, and that the site had been selected at Fukiya-machi. In return for this privilege, Jinyemon promised that no prostitutes should be allowed in the city of Yedo and neighbourhood except in the licensed quarter, and further covenanted that in case of any of the women being found elsewhere the matter should be communicated to the authorities, as in duty bound, either by himself or by the other brothel-keepers. At the same time, Sh�ji Jinyemon was appointed Keisei-machi Nanushi (director of the prostitute quarter) and was instructed by the Bugy� (Governor possessed of administrative, military, and judicial functions) to observe the following regulations:—

“(1.) The profession of brothel-keeping shall not be carried on in any place other than the regular prostitute quarter, and in future no request for the attendance of a courtesan at a place outside the limits of the enclosure shall be complied with.

“(2.) No guest shall remain in a brothel for more than twenty-four hours.

“(3.) Prostitutes are forbidden to wear clothes with gold and silver embroidery on them; they are to wear ordinary dyed stuffs.

“(4.) Brothels are not to be built of imposing appearance, and the inhabitants of prostitute quarters shall discharge the same duties (as firemen, etc.,) as ordinary residents in other parts of Yedo city.

“(5.) Proper enquiries shall be instituted into the person of any visitor to a brothel, no matter whether he be gentleman or commoner, and in case any suspicious individual appears information shall be given to the Bugy�-sho (office of the city Governor).

“The above instructions are to be strictly observed.

“(Date ___________) The Bugy�.�

On the low land of Fukiya-ch�, which was thus granted by the authorities, now stand Idzumi-ch�, Takasago-cho, Sumiyoshi-ch�, and Naniwa-ch�, and the ko-hori (or small ditch) at Hettsui-gashi which was once the outer moat of the prostitute quarters. The present Ō-mon-d�ri (Great Gate Street) was formerly the street leading to the Ō-mon (Great Gate). At the time about which I am writing the place was one vast swamp overrun with weeds and rushes, so Sh�ji Jinyemon set about clearing the Fukiya-machi, reclaiming and filling in the ground, and building an enclosure thereon. Owing to the number of rushes which had grown thereabout the place was re-named Yoshiwara (葭原 = Rush-moor) but this was afterwards changed to Yoshi-wara (�原 = Moor of Good luck) in order to give the locality an auspicious name.

The work of filling in and levelling the ground, and the construction of houses, was commenced in the 3rd year of Genna (1617) and by November of the following year “business� commenced. The work of laying out the streets and completing the quarters was not however finished until the 9th day of the 10th month of the 3rd year of Kwan-ei (28th November 1626).

The following were the names of the wards of the Yoshiwara:—

Yedo-ch�, It-ch�-me: This was the pioneer prostitute quarter established in the city after the Tokugawa government had made Yedo the seat of their administration; and in the hope and expectation of sharing in the prosperity of the city itself the felicitous name of Yedo-ch� (Yedo ward) was chosen as appropriate for the new ward. All the houses at Yanagi-ch� removed to this Yedo-ch�, and among them was the “Nishida-ya� (House of the Western Ricefield) which was kept by Sh�ji Jinyemon himself.

Yedo-ch�, Ni-ch�-me: To this ward (Second ward of Yedo-ch�) were transferred all the houses formerly kept at Moto-Kamakura-gashi.

Ky�machi, It-ch�-me: To this ward were transferred the houses at K�jimachi. The majority of these establishments having had their origin in Roku-j�, Ky�to, the ward was named Ky�-machi, thus using the first character 京 (Ky�) of Ky�to and preserving the old association with the capital.

Ky�machi, Ni-ch�-me: The brothelkeepers of Hisagomachi in Ōsaka, Kitsuji in Nara, and other localities, having heard of the opening of the Yoshiwara, many of them immigrated to this place. The buildings in this ward were completed two years later than those in the other streets, and accordingly this ward was commonly called Shim-machi (新町 New Street).

Sumi-ch�: The brothels at Sumi-ch�, Ky�bashi, having been removed to this ward, the name of the original place was copied when “christening� the new street.

After many vicissitudes, the brothel-keepers believed that they had now found an abiding place, and that no further changes would be made, but they were doomed to disappointment. On the 19th day of the 10th month of the 2nd year of Meireki (4th December 1656) Ishigaya Sh�gen, the Bugy�, summoned the elders (toshi-yoridomo) of the Yoshiwara and informed them that the existing site of the prostitute quarter being required by the authorities for building purposes, the houses must be removed elsewhere. Ishigaya added that, in lieu of the Yoshiwara, the authorities were prepared to grant either a plot of land in the vicinity of the Nihon-dsutsumi (Dike of Japan) behind the Asakusa temple, or one in the neighbourhood of Honj�.

The representatives of the Yoshiwara people were filled with consternation at the action of the government, and they submitted a petition of grievances to the effect that the brothels had been in existence for 44 years and that the keepers would be put to great inconvenience and caused serious loss if they were suddenly forced to remove to a remote district. After reciting the above facts, and pointing out the injury which would be done to “vested interests,� the petition wound up with a prayer that the authorities would be pleased to permit the brothels to continue to ply their profession in the same place as hitherto. This petition, however, was rejected, and after mature deliberation the elders now applied for a grant of land at the Nihon-dsutsumi: they also petitioned that a sum of money might be given them from the public funds to assist their removal.

In response to the last petition, the authorities provided a suitable site near Nilion-dsutsumi, and in consideration of the removal of the houses to such a distant and out-of-the-way locality, Ishigaya Sh�gen, and Kamio, Lord of Bizen, agreed to the following conditions in connection with the new Yoshiwara:—

“(1.) Hitherto the ground to be occupied has been limited to 2 square ch�: in the new place these limits will be increased by 50 per cent., and extended to 3 ch� by 2 ch� (3x2).

“(2.) Whereas hitherto the profession has been allowed to be carried on in the day-time only, in consideration of the quarter being moved to such a distant place, it is in future permitted both day and night alike.

“(3.) More than 200 Furo-ya (風呂屋 = Bath-houses)[6] now existing in the city shall be abolished.

“(4.) In consideration of the Yoshiwara being removed to a distant place, its people shall hereafter be exempted from the duties of acting as guards against fire on the occasion of the festivals at Sann� and at Kanda, or as firemen in time of conflagrations, etc.

“(5.) The sum of 10,500 ry� will be granted to assist the expenses of removal, at the rate of 14 ry� per small room.�[7]

It is very curious to note that Japan was not the only country where shady “bath-houses� were to be found. In a German book by Wilhelm Rudeck, entitled “Geschichte der Oeffentlichen Sittlichkeit In Deutschland,� it is stated that “bath-honses� were plentiful. Early in the morning a horn announced that everything was ready, and men, women and maids undressed at home and went nearly naked to the bath-houses, where the attendants were mostly girls who had a very liberal idea of their duties. The tubs in many cases were large enough for two, and a board was laid across, upon which food and drink was served to the bathers, who were not compelled to produce a marriage certificate. In the castles of the knights, the ladies often attended on the male guests in the bath and vice versa, and in bathing resorts, such at Wiesbaden, for instance, Frau Venus seems to have reigned supreme. A very free illustration, reproduced from an old volume, shows a row of tubs with a long board laid across them, upon which food and drink is served, and there are other illustrations, reproduced from old cuts, of some more than merely suggestive scenes, which we must presume were nothing out of the common in bath-houses.

On the 27th day of the 11th month of the same year (January 11th, 1657) the elders and monthly managers (月行� = tsuki-gy�-ji) of the Yoshiwara repaired to the Treasury office at Asakusa and received the sum granted by the authorities to defray the expenses of removal: at the same time they applied to the officials to be allowed to remain in the Yoshiwara during the next three or four months, promising to complete the removal by the following April.

The request being a reasonable one, it was granted, and the removal was postponed until the fourth month, but on the 2nd March 1657 (Meireki 3 nen, Sh�gwatsu, 18 nichi) Hi-no-to-tori (cycle of the Water Fowl) that disastrous fire known as the “Furisode kwaji� (fire of the long-sleeved garment) broke out in the Hom-my�ji (temple) at Maru-yama in Hong� and raged through the city of Yedo during three days and three nights burning everything before it.[8] The fire swept away a large portion of the city and gutted the Yoshiwara completely, so there was no further excuse left for not moving forthwith. The head-man of the Yoshiwara was again summoned to the Bugy�’s office and ordered to take advantage of the fire to carry out the removal without further delay.

In May 1657 Ishigaya Sh�gen, Kamio Lord of Bizen, and Sone Genzaemon proceeded to Nihon-dsutsumi to inspect the site of the new quarter, and while the houses were being built and prepared temporary shanties called “Koya-gake� (�屋掛 = a temporarily built shed or house) were erected in the neighbourhood of Sanya and Imado, and in these (and also in private houses which were hired for the purpose) the loathsome trade was carried on as usual.

In September 1657, the new brothels were completed and the “profession� crowded into the “Shin-Yoshiwara.�

The “Shin-Yoshiwara� (new Yoshiwara) was so named in contra-distinction to “Moto-Yoshiwara� (former Yoshiwara). It is situated at a place formerly known as Senzoku-mura and is only a few ch� distant from the Asakusa-ji (temple).

There is a hill (or rather slope) leading down from the Nihon-dsutsumi on the way to the Shin-Yoshiwara which is called “Emon-zaka� or “Dress(ing) Hill,� because it is supposed that visitors to the gay quarter began to adjust their garments and smarten themselves up in passing along this road. Another account states that the name was taken from the Emon-zaka of Ky�to.

The road leading from Emon-zaka to the Yoshiwara is known as Gojikken-machi. Tradition says that there was a servant named Koheiji in the employ of Sh�ji Jinyemon (the founder of the quarter) and that he advised his master to construct the road in three curved lines as this was considered more tasteful than one constructed in a plain line. Another tradition says that the road was constructed in that way in accordance with the commands of Kamio Lord of Bizen, but, at any rate, it is certain that the plan of the road was conceived by some person gifted with a (from a Japanese point of view) poetical imagination. On either side of the curved section of roadway twenty-five tea-houses (cha-ya) were built, making a total of fifty houses (go-jik-ken), hence the popular name “Go-jik-ken-michi� (fifty house street) or “Go-jik-ken-machi� (fifty house town). At the end of the road stood a gateway which formed the entrance of the Yoshiwara, and the vicinity of this gateway was known as the Ōmon-guchi (entrance to the great gate). The gate itself was called the Ō-mon (great gateway). Having passed through the Ō-mon, the visitor would find himself within the precincts of the “Shin-Yoshiwara.�

The Shin-Yoshiwara was about half as large again as the old place (Moto-Yoshiwara), measuring about 3 ch� (1074 feet) from North to South, and 2 ch� (716 feet) from East to West, and therefore embracing nearly 18 acres of land. The enclosure was surrounded by a kind of moat, and the streets within were laid out something in the shape of the Chinese character 田 (ta = a ricefield). As will be seen from the plan of the Shin-Yoshiwara annexed, Nakano-ch� goes through the centre while Yedo-ch� (It-ch�-me and Ni-ch�-me), Sumi-ch�, and Ky�-machi (It-ch�-me and Ni-ch�-me) branch out to right and left on either side. As was the case with the Moto-Yoshiwara, another street was added for the convenience of “Age-ya,� and called “Ageya-machi.�[9] This street was situated opposite Sumi-ch�, to the right of the Naka-no-ch� when facing Suid�-jiri.

In the 8th year of Kwambun (1668) a raid was made on the “jigoku� (unlicensed prostitutes) and the captives were transported to the Yoshiwara, but as they numbered 512 souls it was difficult to find accommodation for them and apparently there was not enough room in the quarter to erect new brothels. Under these circumstances, a little plot of ground was requisitioned at the back of each brothel in Yedo-ch� Ni-ch�me, and some seventy-five small houses were built there for the reception of the new immigrants to this earthly paradise. As the majority of the these fresh arrivals were natives of Fushimi and Sakai, the streets where their houses stood were called Fushimi-ch� and Sakai-machi. Sakai-machi was destroyed by fire during the era of Meiwa (1764–1771) and has ceased to exist, but Fushimi-ch� is to be seen to this day.

At first the five streets of the Shin-Yoshiwara consisted wholly of brothels, Ageya-machi of “age-ya� and Naka-no-ch� of tradesmen’s stores, but as time rolled away the “age-ya� ceased to exist and in their place sprang up “cha-ya� (tea-houses). Gradually, also, the shopkeepers in Naka-no-ch� removed elsewhere and their stores were turned into tea-houses. Subsequently tea-houses began to increase in number at Ageya-machi, and nowadays there are even many brothels to be seen in this street.

The following extract from the “Tsuik� Yoshiwara Taizen� (追考�原大全 an old descriptive book on these matters) may be of interest to my readers:—

“The corner between Maka-no-ch� and Yedo-ch� It-ch�-me and Ni-ch�-me is called “Machi-ai no tsuji, or “Waiting lane� because the women used to sit down here before their houses waiting for guests. * * * * * The corner of Yedo-ch� Ni-ch�-me was called the Ao-mono Ichiba (Vegetable Market) and that of Sumi-ch� the “Sakana Ichiba� (Fish Market) because during the day-time green-grocers and fishmongers were in the habit of assembling in those places. In the summer evenings dealers in fire-flies (hotaru-uri) would also be found hanging around these streets. As to the origin of the Suido-jiri (“End of the Aqueduct�) it is said that formerly there were no wells in the Yoshiwara and that all the water used there had to be carried from the wells at Jariba and Tambo, but in the eras of Genroku (1688–1703) and H�yei (1704–1710) the famous Yedo merchant prince—Kinokuni-ya Bunzayemon—caused a well to be sunk in the compound of Owari-ya Seijūr� in Ageya-machi for the first time, with the result that a plentiful supply of water was provided. * * * * * As the pipes in which this water was conducted to the various portions of the Yoshiwara terminated at the end of Naka-no-ch�, the name “Suid�-jiri� (see above) was given to that spot.� The “Jisekig�k�� 事蹟�考 (another book) says:—“The name of Suid�-jiri did not originate in the Moto-Yoshiwara, but in the Shin-Yoshiwara. In the plans of the old Yoshiwara, however, it would seem that a place with a similar name did actually exist, and so it is mentioned here for the sake of reference. The street, along the creek at Ky�-machi It-ch�-me is called J�nen-gashi which name is said to have been derived from the name of a son of the Headman, Sh�ji Jinyemon, who formerly had his residence there.�

娼舗張付彩工圖
Artist Painting Mural Decorations in a Brothel.

“The “Kiyū Sh�ran� 嬉�笑覽 (another book) says:—During the era of Kwanbun (1661–1672) the “san-cha� (a class of low and cheap prostitutes about whom an explanation is given elsewhere) came into existence, and at the same period, on the application of Genyemon, headman of Ky�-machi, new houses were built at Sakai-machi, Fushimi-ch�, and Minami-ch�. The first street was so named because it was situated on the border (sakai) of Sumi-ch� Ni-ch�-me, the second on account of the forefathers of the elders of the street[10] (Yamada-ya Yamazabur�, Yamaguchi-ya Shichiroemon, Adzuma-ya Jihei, and Okada-ya Kichizaemon) having come over to the Yoshiwara from Kotobuki-ch�, Bungo-bashi, etc., in Fushimi, at the time of the founding of the Yoshiwara. The street along the creek at Ky�-machi It-ch�-me is called the Nishi-gashi in remembrance of a younger brother of Sh�ji Jinyemon, (founder of the Yoshiwara) named Tachibana-ya Sainen, having lived there.[11] The street along the creek at Ky�-machi Ni-ch�-me, known as Rash�mon-gashi—or more commonly as “Waru-gashi� (the wicked creek-side)—was so-called owing to the fact that there was a small brothel there—named “Ibaraki-ya�—the inmates of which used to accost passers-by and clutch tenaciously at their sleeves, somewhat after the fashion of the warrior Watanabe no Tsuna who seized the arm of an ogre and cut it off in the course of his well-known adventures at the Rash�-mon, near Ky�to.[12] The Tenjin-gashi. was situated at Suid�-jiri, and here there were some 25 low brothels established. This creek-side was called “Tenjin-gashi� after Sugawara-no-Michizane, a great scholar who had been deified and whose festival fell on the 25th of each month.�[13]

Nihon-dsutsumi.
(The Dyke of Japan.)

It is mentioned in the “D�b� 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 K�shin 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 characters formerly used in writing the name were 二本 (ni hon = 2 lines) and not 日本 (Nihon = Japan), because there were two roads one of which led from Sh�den-ch� to Sanya-bashi. As, however, Yedo increased in prosperity, hills were levelled and canals dug, after a while the road to Sanya-bashi disappeared as part of the changes made in the city; and accordingly the characters 二本 were altered to 日本 in describing the remaining road. At the time of the construction of the Nihon-dsutsumi, a large number of lacquer-trees (urushi-no-ki) were planted on both sides of the road, forming a veritable avenue,[14] and it was a common joke to warn an habitué of the Yoshiwara by saying significantly—“When you pass along the Sanya road, mind you don’t get poisoned by lacquer!� The bank commenced at Sh�den-ch� in the West and Yoshino-machi (Asakusa) in the East, and extended to Harajuku (Shitaya), the total length being 834 Ken (5004 feet), the width of the road 10 Ken (60 feet) and the horse-path 5 Ken on the average (30 feet).

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.

狎客之㘴舖
A Familiar Guest. Period of Ki�wa (1801 to 1803).
(After the Picture by Kitagawa Utamaro.)

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-ch� Ni-ch�-me) the Kai-un Inari (at the corner of Ky�-machi, It-ch�-me) the Kurosuke Inari (at the corner of Ky�-machi Ni-ch�-me) and the Akashi Inari (at the corner of Yedo-ch� Ni-ch�-me—Fushimi-ch�) were all amalgamated into one. The name of “Yoshiwara Jinja� was given to the new shrine and it has been made the guardian shrine of the “enclosure.� Every twelve days, on the day of the horse, the festival of this shrine is celebrated, crowds of people visit the neighbourhood including sundry itinerant dealers known as “ennichi akindo� (festival dealers) and the fête has become one of the popular features of the Yoshiwara. According to the Shimpen Yedo-shi,� (新編江戶志) the Kurosuke Inari was in the old Yoshiwara, having been founded in the 4th year of Wad�? (711?). Later on, a person named Chiba Kurosuke removed it to a space on the border of a paddy-field, and since the establishment of the Yoshiwara, in the era of Keich� (1596–1614), this Inari became the guardian deity of the prostitute quarter. Again, according to the “Kwagai Manroku� (花街漫錄) the shrine of the Kurosuke Inari was situated beneath Ky�-machi Ni-ch�-me since its removal from the old to the new Yoshiwara, and about the era of Tenna (1681–1683) it began to be called “Kurosuke� Inari because a man called Kurosuke lived in front of the building.

As to the origin of the “Byakko-seki� (white fox stone) of the Akashi-Inari—which was the presiding deity of Yedo-ch� Ni-ch�-me—its shrine formerly stood on the estates of a certain Mr. Nishimura, but at the request of the local inhabitants to consecrate it shrine of the guardian deity it was removed to the present site. While the shrine was in course of construction a curiously shaped object was unearthed, and on closer examination it was found to be a beautiful blackish coloured stone resembling the figure of a byakko (white fox) gambolling in the fields. The people, thinking this a good omen, consecrated the image under the name of Akashi Inari (明石 = aka-ishi “the bright stone,� or even, by forced rendering, “the bright and revealed stone�) and prayed to it as a god which would bring prosperity and good-luck to the town and protect the quarter from disastrous fires.

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.

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.