Shinz�.
In the “Yoshimura Daizen� (�原大全) it is mentioned that the name of Shinz� (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 Shinz�, according to the discretion of the ane-j�ro. About ten days prior to this event the girls obtained some ohaguro[24] (collected from seven different friends of their ane-j�ro) and blackened their teeth for the first time. On the actual day of the ceremony soba (buckwheat macaroni) was made and partaken of by all the inmates of the house, and presents of the same food were sent to every j�ro-ya, tea-house, hikite-jaya, and funa-yado with which the brothel was acquainted and on friendly terms. Sometimes sekihan (rice boiled with red beans) was distributed instead of buckwheat macaroni. It was also the custom on these occasions to put out a large number of seir� (vessels for steaming food) ranged in a row in front of the brothel, and to place them on a long table of unpainted board measuring from 9 to 18 feet in length. On a table (also of unpainted wood) inside the brothel, in the room of the ane-j�ro, were exhibited rolls of dress materials, tobacco-pouches, fans, towels, etc., which were to be given as congratulatory presents to friends of the house as souvenirs of the ceremony. In front of the tea-house or funa-yado, where the guest who was supposed to finance the ceremony was wont to come, a number of seir� were piled up, and to all the tea-houses and funa-yado presents of mushi-gwashi (steamed cakes) were distributed. On this day the interior decorations of the brothel were so magnificent and splendid that according to ancient writers the spectacle defies the power of language to adequately portray them. The shinz�, or im�to-j�ro did not at once appear in the “mise�. For a week or more from the day of her initiation she promenaded the Naka-no-ch� (clad each day in different garments) under the guidance of her ane-j�ro, and in case of the latter having any im�to-j�ro she would bring her along. When the week of introduction was past, the fellow-courtesans of the girl would “shimai-tsu-kawasu� her to their ranks by engaging her and paying her agedai every day in turn, and she would receive congratulatory presents from her friends. Sometimes two or more shinz� were initiated in one house at the same time. When a girl who had not been brought up in the Yoshiwara was made a shinz� she was technically termed a “tsuki-dashi� (one who is pushed out to the front) and as, in this case, there would be no ane-j�ro to look after her interests, the kutsuwa (explained further on) provided her with the necessary bedding, wearing apparel, and furniture suited to a heya-mochi, chūsan (hirusan?), or tsuke-mawashi as the circumstances required. The amount of money spent greatly depended on the personal attractions and beauty of the girl. As in the case of a regularly trained fille de joie, she promenaded the Naka-no-ch�, accompanied by another shinz�, for the space of a week from the day when she made her début, and, as a necessary accessory to this ceremony, a present of sakazuki (small saké cups), each bearing the name and crest of the debutante, was made to all the various tea-houses and funa-yado.
æ–°é€ å‡ºã�—ã�®åœ–
First début of a “shinz�� in the Ki�wa period (1801 to 1803).
(After the Picture by Kitagawa Utamaro.)
There was another class of prostitutes in the Yoshiwara called yakko which originally, it seems, was generally recruited from the ranks of samurai women. Every now and again a female of gentle birth would be guilty of a lapse from virtue, and, in order that the stern code of samurai honour might be vindicated, she would be sent to the public stews for a term of three, or even five, years as an exemplary punishment for her immoral behaviour. In later times all public women who were sold into the Yoshiwara from other quarters were similarly termed yakko.
In the “Yedo-Kwagai Enkakushi� (江戶花街沿�誌) it is stated that the shinz� were divided into two classes, viz—the furi-sode-shinz� and tome-sode-shinz�. For the sake of brevity, the former was sometimes called “Furi-sode� or “Furi-shin,� and the girls themselves were either recruited from among the kamuro who had attained the age of 13 or 14 years, or by outsiders specially engaged for the purpose. When the furi-shin had reached an age when furi-sode (long sleeves) were no longer suitable to them, they were attired in the same manner as their seniors. With the change of their garments came the change of the general name by which they were known, and they were now called “tome-shinz�� (short-sleeves shinz�) or more simply “tome-sode� (short-sleeves) or else “tome-shin.� When a kamuro was about to become a “furi-shin,� her master would first of all summon her parents and surety (sh�nin) and hand over to them a baishū-sh�mon (certificate of sale) in exchange for the ordinary h�k�nin sh�sho (certificate of hire) which had been given them when the young kamuro was first engaged. The master would also hand over a certain sum of money to the parents, under the expressive name of mi-no-shiro-kin (money for the body), the amount of which depended on the beauty and accomplishments of the unfortunate girl. It would, however, sometimes happen that the astute parents of the girl had been in communication with a zegen (a professional procurer) prior to this event, and when they were summoned by the brothel-keeper they insisted on removing their daughter as the term of her engagement as a kamuro had expired: they then sold the girl, at a greatly advanced price, to another brothel through the agency of the zegen. This action of the girl’s parents meant some loss to the original master, as he had to go to the trouble and expense of training another courtesan in all the tricks of the profession, whereas, if he had secured the kamuro, he would have had a girl who knew every little point regarding the business routine, and who was already trained and ready to commence her new duties. As the original contract was to employ the girl as a kamuro, the master was powerless to resist the wishes of the parents when the term of apprenticeship was up, so, as a precautionary measure against either future disappointment or dunning, the brothel-keeper, in many instances, purchased the child outright, and demanded a certificate of sale when he first engaged her as a kamuro.
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 well versed in the ins and outs of every matter pertaining to the Yoshiwara, and unless she possesses a fund of actual practical experience on which she can draw in an emergency. The yarite, therefore, are for the most part picked from the old veterans who have themselves served their time as courtesans. In the Ō-mise (first class house) the yarite are ensconced in their rooms, employing shinz� who play the role of aide-de-camps, while in the komise (small houses) they are accustomed to receive visitors themselves and recommend suitable courtesans. The komise yarite is indeed kept very busy, for she has not only to receive guests, arrange meetings, etc., but she has to watch the reception given to visitors by her girls, form an opinion of the visitors themselves, and attend to a hundred and one other things also. The komise yarite may be described as “cute,� and there are mighty few things that escape the notice of these lynx-eyed old beauties! The yarite originated in the furo-ya (a sort of brothel) and their original title was “kwasha� (�車 = a fire wheel). In the “Kiyū Sh�ran� (嬉�笑覽) is a note to the effect that the meaning of kwasha was “to grasp� (tsukamu) which in former times was used in the sense of “buying� prostitutes: it also had the meaning of “making oneself familiarly selfish; and as the yarite made rules which her women were bound to obey, she often showed herself heartlessly selfish towards the courtesans, and hence the name of kwasha. The regular wages received by yarite were insignificant, but their real sources of income were tips received from guests and (by previous arrangement with their employer) commissions on the sums spent by guests. They invariably wore maki-obi (a girdle simply wound round the waist without being crossed at right angles at the back). In ancient times they wore a hood or cap over the mae-gami (a coil of hair above the forehead) and wore maki-obi of black satin. They received wages twice a year, viz:—about the middle of August (chūgen = 15th day of the 7th month; the last day of the Feast of Lanterns) 2 Bu (Yen 5.00), and the end of December (seibo) 3 Bu (Yen 7.50).
Besides, they charged a commission on the food and other things brought to the guests.
(In those days the rate of commission allowed to the yarite was 200 mon (20 sen) on every Bu spent on food by guests, and she levied 200 mom (20 sen) per guest on the tea-house concerned). Even to this day the “obasan� receives a certain percentage of commission, so she is fairly well off if she is employed in a popular and largely frequented house. In smaller house the visitors give the “auntie� a tip of 20 sen or 30 sen, and those who omit to propitiate the lady in this manner find that things are not made pleasant for them. In certain houses, however, a notice is posted to the effect that no gratuities are expected by the servants, that the proprietor is anxious not to burden guests with extra expenses such as tips, etc., and that patrons will be treated with all possible consideration irrespective of such presents. Sometimes a “complaint-box� is provided and hung up, and beside it is a notice, written in bold characters, setting forth the laudable intentions of the proprietor and requesting guests to make immediate complaint if they have been improperly treated, or if they detect any objectionable practices being carried on in the establishment. Practically, however, the prevailing customs of the Yoshiwara are so ingrained and hard to fight against that there is scarcely any visitor who has courage enough to lodge a complaint.
In ancient times it was the obnoxious custom for the yarite to administer corporal punishment to prostitutes who were accused of neglect of duty, and, taking advantage of their power, they often subjected the miserable object of their displeasure to very cruel and inhuman treatment. Happily, such practices have almost ceased since the principle has been recognized of according courtesans a reasonably full measure of liberty; but even in these enlightened days sinister stories are told regarding the harsh treatment of women in some of the lower class houses. No doubt the obasan, greatly abuse their power at times, and this arises from giving them too much liberty and discretion in dealing with the inmates of brothels: they find themselves in a position to domineer over a number of other women (all of whom are practically dependent on the good-will of these female overseers) and, unless they happen to be exceptional persons, they are naturally apt to give way to their tempers and to show unfair partiality towards their subordinates, treating some kindly enough and others most cruelly. What with tips, squeezes, and lending money to the girls at usurious rates of interest, the obasan enjoy a fairly lucrative position.