The “Kutsuwa.�
In the “Yoshiwara-Daizen� (�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-ch�. 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-Sany�� (類�纂�) that brothels were named kutsuwa (which in Chinese characters reads 亡八 and means “forget eight�) because persons frequenting them were apt to forget the eight virtues, viz:—filial piety, brotherly kindness, loyalty, faithfulness, politeness, righteousness, integrity, and the sense of shame. In the Genna (1615–1623) and Meireki (1655–1657) eras the kutsuwa were called kimi-ga-tete (sovereign and parent: or “Prince of the Courtesans�) owing to the fact that at the time of the opening of time Yoshiwara the daimy� and other notables used to call the founder of the quarter—Sh�ji Jinyemon—by that name. One never hears this term nowadays.
In the “Yoshiwara-Enkakushi� (芳原沿�誌) it is mentioned that kutsuwa (a “bridle bit� 馬銜) is another name for a brothel. Some say that a certain Hara Sabur�yemon (who had formerly been a groom of the Taik�) having founded a brothel, the name of kutsuwa was given to it in commemoration of his old employment and the kutsuwa (bits) he had handled in bye gone days. Another account says that the prostitute quarter of Fushimi resembled the shape of a bridle-bit, and hence this name came into popular use. Still another version is given by the “Nobunaga-ki,� (信長記) according to which a retainer of Nobunaga’s, named Ōta Umanosuke, was once detected receiving bribes. This coming to his master’s ears, the latter, who was of a humorous turn of mind, composed the following poem and sent it to the guilty henchman:—“Zeni-gutsuwa hameraretaru ka Umanosuke? Hito-chikush� to kore wo iūran�—“Have you been bitted and bridled with a bit made of money Umanosuke? We must call you a man-beast.� (You have been gagged by a golden bit, you may therefore be described as a man-beast). In the Chinese characters, kutsuwa (亡八) meant “selfishness� or “covetousness.�
Wakaimono.
(Male Servants.)
The “Yoshiwara Shin-hanj�-ki� (�原新�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 (inside men), toko-ban (bed men), chūr� (overseers), nezuban (night watchmen—this duty is undertaken by all the men in turn), furo-ban (bathroom men), shita-ban (downstair men), etc. In the medium houses the chūr� are omitted, but in some of them another class of men termed oi-mawashi (overseers) are employed. In the case of most lower-class houses these grades are not known, or at least the division of labour is not so well arranged. In medium houses all the business is transacted by “shop-men,� “inside-men,� “downstair-men,� while in the lowest establishments, such as are to be found at Waru-gashi, Rash�-mon, and Fushimi-ch�, a couple of men meet all the requirements of the brothel. It is also needless to say that there is a considerable difference in the number of servants employed according to the number of prostitutes kept by the various houses. The wages of these people range from 75 sen to 1 Yen per month (in 1899) which of course, would not be enough to keep them in clothes and food were it not for their perquisites and pickings. A “shop-man� (mise-no-hito), for instance, receives a squeeze of one sen per dai (a dish containing food) and one sen per each bottle—holding 1 g�—of saké consumed by guests, and besides 5 rin (1�2 sen) for each pair of boots or clogs of which he takes charge. [This fee for taking charge of foot-gear is deducted from the agedai of the courtesans.] There is another source of income which is by no means despicable. It is derived from the extortion—for no milder term seems adequate to express the meaning—of a small, or sometimes large, balance of change which is due to guests when the latter settle their bills. In the event of a bill amounting to Yen 1.90, for instance, if a guest hands over 2 Yen in payment, the courtesan, who is ready for the occasion, urges—nay almost compels—him to give the change (tsuri) to the servant. It may happen that this goes against the grain of the victim, but he generally yields to the pressure of the girl’s persuasion for fear of being considered mean. This squeeze is called a ch�ch� (butterfly) and in some houses a collection of “butterflies� amounting to more than two or three Yen per night is netted by the astute wakaimono. It will be observed that these “butterflies� are caught by the courtesan, therefore if the wakaimono are not on friendly terms with the women they will not be successful in catching such nice fat ch�ch�.
According to the rules of each house accounts are kept either by the mise-no-hito (“shop men�), nakadon (inside men), or yarite. In every houses the proceeds arising from the sale of waste paper (kami kuzu) form part of the income of meshi-taki (the kitchen servants). Tips are naturally desired by all the servants of brothels, but the yarite, shinz�, and nakadon are the most frequent recipients of them, as their duties bring them into direct contract with guests. The �i-mawashi (overseers) and meshi-taki (kitchen maids) have no share in tips other than those given under the name of s�-bana by visitors.
The powers wielded by the bant� (head clerk) of first-class houses are similar to those exercised by the masters themselves, and the respect in which they are held by the other servants almost equals that which is accorded to the employer himself. For instance, a bant� generally comes down to his “office,� so to speak, every evening about 6 o’clock and remains until midnight (nakabike). On his arrival at, and departure from, the brothel, he is attended by the naka-bataraki (parlor-maids?) and other servants, all of whom treat him with the most profound respect. Any commission (i.e.—kasuri or “squeezes�) gathered in prior to the departure of the bant� (this is before 12 o’clock p.m.) goes to him, but after that hour the “profits� are divided among his subordinates. The monthly revenue of a bant� of one of the best houses from this source is, generally speaking, not less than 50 or 60 Yen, and even in a medium or lower-class house it ranges from 12 or 13 Yen upwards to 20 or 30 Yen.
The wakai-mono are technically known as gyū and the origin of this term is explained in the “D�b� Goyen-ho� (洞房語園補) as follows:—
In the era of Sh�-� (1652–1654) there was a brothel-keeper in Fukiya-ch� named Idzumiburo no Yohei. In this house was a man called Kyūsuke who had been long employed in the establishment and was consequently experienced in the reception of guests. The man, who was an inveterate smoker, made a peculiar pipe out of a thick piece of purplish coloured bamboo tube to which was attached a mouth-piece and bowl, and he was so fond of this contrivance that he carried it round with him everywhere, sticking it in his girdle when not in use. He was hump-backed and short in stature, and when he went about smoking his long pipe the good folk of the place said he looked like the Chinese character kyū (�). The name was gradually transferred from Kyū-suke, an individual, to the whole class of attendants. First people spoke of going to “Kyū’s� (�) place, and this nick-name afterwards became almost a general term for men-servants in brothels. The present word “gyū� is a corruption of “kyū.�