But alas for the grief of the maiden, who sat sobbing her heart out and mourning over her lover"s departure! He, all the while thinking more of ambition than of love, went to her and comforted her, and said: "Dry your eyes, sweetheart, and weep no more, for I shall soon come back to you. Do you, in the meanwhile, be faithful and true to me, and tend your parents with filial piety."
So she wiped away her tears and smiled again, when she heard him promise that he would soon return to her. And Gompachi went his way, and in due time came near to Yedo.
But his dangers were not yet over; for late one night, arriving at a place called Suzugamori, in the neighbourhood of Yedo, he fell in with six highwaymen, who attacked him, thinking to make short work of killing and robbing him. Nothing daunted, he drew his sword, and dispatched two out of the six; but, being weary and worn out with his long journey, he was sorely pressed, and the struggle was going hard with him, when a wardsman,[12] who happened to pa.s.s that way riding in a chair, seeing the affray, jumped down from his chair and drawing his dirk came to the rescue, and between them they put the robbers to flight.
[Footnote 12: j.a.panese cities are divided into wards, and every tradesman and artisan is under the authority of the chief of the ward in which he resides. The word _chonin_, or wardsman, is generally used in contradistinction to the word _samurai_, which has already been explained as denoting a man belonging to the military cla.s.s.]
Now it turned out that this kind tradesman, who had so happily come to the a.s.sistance of Gompachi, was no other than Chobei of Bandzuin, the chief of the _Otokodate_, or Friendly Society of the wardsmen of Yedo--a man famous in the annals of the city, whose life, exploits, and adventures are recited to this day, and form the subject of another tale.
When the highwaymen had disappeared, Gompachi, turning to his deliverer, said--
"I know not who you may be, sir, but I have to thank you for rescuing me from a great danger."
And as he proceeded to express his grat.i.tude, Chobei replied--
"I am but a poor wardsman, a humble man in my way, sir; and if the robbers ran away, it was more by good luck than owing to any merit of mine. But I am filled with admiration at the way you fought; you displayed a courage and a skill that were beyond your years, sir."
"Indeed," said the young man, smiling with pleasure at hearing himself praised; "I am still young and inexperienced, and am quite ashamed of my bungling style of fencing."
"And now may I ask you, sir, whither you are bound?"
"That is almost more than I know myself, for I am a _ronin,_ and have no fixed purpose in view."
"That is a bad job," said Chobei, who felt pity for the lad. "However, if you will excuse my boldness in making such an offer, being but a wardsman, until you shall have taken service I would fain place my poor house at your disposal."
Gompachi accepted the offer of his new but trusty friend with thanks; so Chobei led him to his house, where he lodged him and hospitably entertained him for some months. And now Gompachi, being idle and having nothing to care for, fell into bad ways, and began to lead a dissolute life, thinking of nothing but gratifying his whims and pa.s.sions; he took to frequenting the Yoshiwara, the quarter of the town which is set aside for tea-houses and other haunts of wild young men, where his handsome face and figure attracted attention, and soon made him a great favourite with all the beauties of the neighbourhood.
About this time men began to speak loud in praise of the charms of Komurasaki, or "Little Purple," a young girl who had recently come to the Yoshiwara, and who in beauty and accomplishments outshone all her rivals. Gompachi, like the rest of the world, heard so much of her fame that he determined to go to the house where she dwelt, at the sign of "The Three Sea-coasts," and judge for himself whether she deserved all that men said of her. Accordingly he set out one day, and having arrived at "The Three Sea-coasts," asked to see Komurasaki; and being shown into the room where she was sitting, advanced towards her; but when their eyes met, they both started back with a cry of astonishment, for this Komurasaki, the famous beauty of the Yoshiwara, proved to be the very girl whom several months before Gompachi had rescued from the robbers" den, and restored to her parents in Mikawa.
He had left her in prosperity and affluence, the darling child of a rich father, when they had exchanged vows of love and fidelity; and now they met in a common stew in Yedo. What a change! what a contrast!
How had the riches turned to rust, the vows to lies!
"What is this?" cried Gompachi, when he had recovered from his surprise. "How is it that I find you here pursuing this vile calling, in the Yoshiwara? Pray explain this to me, for there is some mystery beneath all this which I do not understand."
But Komurasaki--who, having thus unexpectedly fallen in with her lover that she had yearned for, was divided between joy and shame--answered, weeping--
"Alas! my tale is a sad one, and would be long to tell. After you left us last year, calamity and reverses fell upon our house; and when my parents became poverty-stricken, I was at my wits" end to know how to support them: so I sold this wretched body of mine to the master of this house, and sent the money to my father and mother; but, in spite of this, troubles and misfortunes multiplied upon them, and now, at last, they have died of misery and grief. And, oh! lives there in this wide world so unhappy a wretch as I! But now that I have met you again--you who are so strong--help me who am weak. You saved me once--do not, I implore you, desert me now!!" and as she told her piteous tale the tears streamed from her eyes.
"This is, indeed, a sad story," replied Gompachi, much affected by the recital. "There must have been a wonderful run of bad luck to bring such misfortune upon your house, which but a little while ago I recollect so prosperous. However, mourn no more, for I will not forsake you. It is true that I am too poor to redeem you from your servitude, but at any rate I will contrive so that you shall be tormented no more. Love me, therefore, and put your trust in me." When she heard him speak so kindly she was comforted, and wept no more, but poured out her whole heart to him, and forgot her past sorrows in the great joy of meeting him again.
When it became time for them to separate, he embraced her tenderly and returned to Chobei"s house; but he could not banish Komurasaki from his mind, and all day long he thought of her alone; and so it came about that he went daily to the Yoshiwara to see her, and if any accident detained him, she, missing the accustomed visit, would become anxious and write to him to inquire the cause of his absence. At last, pursuing this course of life, his stock of money ran short, and as, being a _ronin_ and without any fixed employment, he had no means of renewing his supplies, he was ashamed of showing himself penniless at "The Three Sea-coasts." Then it was that a wicked spirit arose within him, and he went out and murdered a man, and having robbed him of his money carried it to the Yoshiwara.
From bad to worse is an easy step, and the tiger that has once tasted blood is dangerous. Blinded and infatuated by his excessive love, Gompachi kept on slaying and robbing, so that, while his outer man was fair to look upon, the heart within him was that of a hideous devil.
At last his friend Chobei could no longer endure the sight of him, and turned him out of his house; and as, sooner or later, virtue and vice meet with their reward, it came to pa.s.s that Gompachi"s crimes became notorious, and the Government having set spies upon his track, he was caught red-handed and arrested; and his evil deeds having been fully proved against him, he was carried off to the execution ground at Suzugamori, the "Bell Grove," and beheaded as a common male-factor.
Now when Gompachi was dead, Chobei"s old affection for the young man returned, and, being a kind and pious man, he went and claimed his body and head, and buried him at Meguro, in the grounds of the Temple called Boronji.
When Komurasaki heard the people at Yoshiwara gossiping about her lover"s end, her grief knew no bounds, so she fled secretly from "The Three Sea-coasts," and came to Meguro and threw herself upon the newly-made grave. Long she prayed and bitterly she wept over the tomb of him whom, with all his faults, she had loved so well, and then, drawing a dagger from her girdle, she plunged it in her breast and died. The priests of the temple, when they saw what had happened, wondered greatly and were astonished at the loving faithfulness of this beautiful girl, and taking compa.s.sion on her, they laid her side by side with Gompachi in one grave, and over the grave they placed a stone which remains to this day, bearing the inscription "The Tomb of the Shiyoku." And still the people of Yedo visit the place, and still they praise the beauty of Gompachi and the filial piety and fidelity of Komurasaki.
Let us linger for a moment longer in the old graveyard. The word which I have translated a few lines above as "loving faithfulness" means literally "chast.i.ty." When Komurasaki sold herself to supply the wants of her ruined parents, she was not, according to her lights, forfeiting her claim to virtue. On the contrary, she could perform no greater act of filial piety, and, so far from incurring reproach among her people, her self-sacrifice would be worthy of all praise in their eyes. This idea has led to grave misunderstanding abroad, and indeed no phase of j.a.panese life has been so misrepresented as this. I have heard it stated, and seen it printed, that it is no disgrace for a respectable j.a.panese to sell his daughter, that men of position and family often choose their wives from such places as "The Three Sea-coasts," and that up to the time of her marriage the conduct of a young girl is a matter of no importance whatever. Nothing could be more unjust or more untrue. It is only the neediest people that sell their children to be waitresses, singers, or prost.i.tutes. It does occasionally happen that the daughter of a _Samurai_, or gentleman, is found in a house of ill-fame, but such a case could only occur at the death or utter ruin of the parents, and an official investigation of the matter has proved it to be so exceptional, that the presence of a young lady in such a place is an enormous attraction, her superior education and accomplishments shedding a l.u.s.tre over the house. As for gentlemen marrying women of bad character, are not such things known in Europe? Do ladies of the _demi-monde_ never make good marriages?
_Mesalliances_ are far rarer in j.a.pan than with us. Certainly among the lowest cla.s.s of the population such, marriages may occasionally occur, for it often happens that a woman can lay by a tempting dowry out of her wretched earnings-, but amongst the gentry of the country they are unknown.
And yet a girl is not disgraced if for her parents" sake she sells herself to a life of misery so great, that, when a j.a.panese enters a house of ill-fame, he is forced to leave his sword and dirk at the door for two reasons--first, to prevent brawling; secondly, because it is known that some of the women inside so loathe their existence that they would put an end to it, could they get hold of a weapon.
It is a curious fact that in all the Daimio"s castle-towns, with the exception of some which are also seaports, open prost.i.tution is strictly forbidden, although, if report speaks truly, public morality rather suffers than gains by the prohibition.
The misapprehension which exists upon the subject of prost.i.tution in j.a.pan may be accounted for by the fact that foreign writers, basing their judgment upon the vice of the open ports, have not hesitated to p.r.o.nounce the j.a.panese women unchaste. As fairly might a j.a.panese, writing about England, argue from the street-walkers of Portsmouth or Plymouth to the wives, sisters, and daughters of these very authors.
In some respects the gulf fixed between virtue and vice in j.a.pan is even greater than in England. The Eastern courtesan is confined to a certain quarter of the town, and distinguished by a peculiarly gaudy costume, and by a head-dress which consists of a forest of light tortoisesh.e.l.l hair-pins, stuck round her head like a saint"s glory--a glory of shame which a modest woman would sooner die than wear. Vice jostling virtue in the public places; virtue imitating the fashions set by vice, and buying trinkets or furniture at the sale of vice"s effects--these are social phenomena which the East knows not.
The custom prevalent among the lower orders of bathing in public bath-houses without distinction of the s.e.xes, is another circ.u.mstance which has tended to spread abroad very false notions upon the subject of the chast.i.ty of the j.a.panese women. Every traveller is shocked by it, and every writer finds in it matter for a page of pungent description. Yet it is only those who are so poor (and they must be poor indeed) that they cannot afford a bath at home, who, at the end of their day"s work, go to the public bath-house to refresh themselves before sitting down to their evening meal: having been used to the scene from their childhood, they see no indelicacy in it; it is a matter of course, and _honi soit qui mal y pense_: certainly there is far less indecency and immorality resulting from this public bathing, than from the promiscuous herding together of all s.e.xes and ages which disgraces our own lodging-houses in the great cities, and the hideous hovels in which some of our labourers have to pa.s.s their lives; nor can it be said that there is more confusion of s.e.xes amongst the lowest orders in j.a.pan than in Europe. Speaking upon the subject once with a j.a.panese gentleman, I observed that we considered it an act of indecency for men and women to wash together. He shrugged his shoulders as he answered, "But then Westerns have such prurient minds." Some time ago, at the open port of Yokohama, the Government, out of deference to the prejudices of foreigners, forbade the men and women to bathe together, and no doubt this was the first step towards putting down the practice altogether: as for women tubbing in the open streets of Yedo, I have read of such things in books written by foreigners; but during a residence of three years and a half, in which time I crossed and recrossed every part of the great city at all hours of the day, I never once saw such a sight. I believe myself that it can only be seen at certain hot mineral springs in remote country districts.
The best answer to the general charge of immorality which has been brought against the j.a.panese women during their period of unmarried life, lies in the fact that every man who can afford to do so keeps the maidens of his family closely guarded in the strictest seclusion.
The daughter of poverty, indeed, must work and go abroad, but not a man is allowed to approach the daughter of a gentleman; and she is taught that if by accident any insult should be offered to her, the knife which she carries at her girdle is meant for use, and not merely as a badge of her rank. Not long ago a tragedy took place in the house of one of the chief n.o.bles in Yedo. One of My Lady"s tire-women, herself a damsel of gentle blood, and gifted with rare beauty, had attracted the attention of a retainer in the palace, who fell desperately in love with her. For a long time the strict rules of decorum by which she was hedged in prevented him from declaring his pa.s.sion; but at last he contrived to gain access to her presence, and so far forgot himself, that she, drawing her poniard, stabbed him in the eye, so that he was carried off fainting, and presently died. The girl"s declaration, that the dead man had attempted to insult her, was held to be sufficient justification of her deed, and, instead of being blamed, she was praised and extolled for her valour and chast.i.ty. As the affair had taken place within the four walls of a powerful n.o.ble, there was no official investigation into the matter, with which the authorities of the palace were competent to deal. The truth of this story was vouched for by two or three persons whose word I have no reason to doubt, and who had themselves been mixed up in it; I can bear witness that it is in complete harmony with j.a.panese ideas; and certainly it seems more just that Lucretia should kill Tarquin than herself.
The better the j.a.panese people come to be known and understood, the more, I am certain, will it be felt that a great injustice has been done them in the sweeping attacks which have been made upon their women. Writers are agreed, I believe, that their matrons are, as a rule, without reproach. If their maidens are chaste, as I contend that from very force of circ.u.mstances they cannot help being, what becomes of all these charges of vice and immodesty? Do they not rather recoil upon the accusers, who would appear to have studied the j.a.panese woman only in the harlot of Yokohama?
Having said so much, I will now try to give some account of the famous Yoshiwara[13] of Yedo, to which frequent allusion will have to be made in the course of these tales.
[Footnote 13: The name Yoshiwara, which is becoming generic for "Flower Districts,"--_Anglice_, quarters occupied by brothels,--is sometimes derived from the town Yoshiwara, in Sunshine, because it was said that the women of that place furnished a large proportion of the beauties of the Yedo Yoshiwara. The correct derivation is probably that given below.]
At the end of the sixteenth century the courtesans of Yedo lived in three special places: these were the street called Koji-machi, in which dwelt the women who came from Kioto; the Kamakura Street, and a spot opposite the great bridge, in which last two places lived women brought from Suruga. Besides these there afterwards came women from Fushimi and from Nara, who lodged scattered here and there throughout the town. This appears to have scandalized a certain reformer, named Shoji Jinyemon, who, in the year 1612, addressed a memorial to the Government, pet.i.tioning that the women who lived in different parts of the town should be collected in one "Flower Quarter." His pet.i.tion was granted in the year 1617, and he fixed upon a place called f.u.kiyacho, which, on account of the quant.i.ties of rushes which grew there, was named _Yoshi-Wara,_ or the rush-moor, a name which now-a-days, by a play upon the word _yoshi,_ is written with two Chinese characters, signifying the "good," or "lucky moor." The place was divided into four streets, called the Yedo Street, the Second Yedo Street, the Kioto Street, and the Second Kioto Street.
In the eighth month of the year 1655, when Yedo was beginning to increase in size and importance, the Yoshiwara, preserving its name, was transplanted bodily to the spot which it now occupies at the northern end of the town. And the streets in it were named after the places from which the greater number of their inhabitants originally came, as the "Sakai Street," the "Fushimi Street," &c.
The official Guide to the Yoshiwara for 1869 gives a return of 153 brothels, containing 3,289 courtesans of all cla.s.ses, from the _Oiran_, or proud beauty, who, dressed up in gorgeous brocade of gold and silver, with painted face and gilded lips, and with her teeth fashionably blacked, has all the young bloods of Yedo at her feet, down to the humble _Shinzo_, or white-toothed woman, who rots away her life in the common stews. These figures do not, however, represent the whole of the prost.i.tution of Yedo; the Yoshiwara is the chief, but not the only, abiding-place of the public women. At f.u.kagawa there is another Flower District, built upon the same principle as the Yoshiwara; while at Shinagawa, Shinjiku, Itabashi, Senji, and Kadzukappara, the hotels contain women who, nominally only waitresses, are in reality prost.i.tutes. There are also women called _Jigoku-Omna,_ or h.e.l.l-women, who, without being borne on the books of any brothel, live in their own houses, and ply their trade in secret. On the whole, I believe the amount of prost.i.tution in Yedo to be wonderfully small, considering the vast size of the city.
There are 394 tea-houses in the Yoshiwara, which are largely used as places of a.s.signation, and which on those occasions are paid, not by the visitors frequenting them, but by the keepers of the brothels. It is also the fashion to give dinners and drinking-parties at these houses, for which the services of _Taikomochi_, or jesters, among whom there are thirty-nine chief celebrities, and of singing and dancing girls, are retained. The Guide to the Yoshiwara gives a list of fifty-five famous singing-girls, besides a host of minor stars. These women are not to be confounded with the courtesans. Their conduct is very closely watched by their masters, and they always go out to parties in couples or in bands, so that they may be a check upon one another. Doubtless, however, in spite of all precautions, the shower of gold does from time to time find its way to Danae"s lap; and to be the favoured lover of a fashionable singer or dancer is rather a feather in the cap of a fast young j.a.panese gentleman. The fee paid to singing-girls for performing during a s.p.a.ce of two hours is one shilling and fourpence each; for six hours the fee is quadrupled, and it is customary to give the girls a _hana_, or present, for themselves, besides their regular pay, which goes to the master of the troupe to which they belong.
Courtesans, singing women, and dancers are bought by contractors, either as children, when they are educated for their calling, or at a more advanced age, when their accomplishments and charms render them desirable investments. The engagement is never made life-long, for once past the flower of their youth the poor creatures would be mere burthens upon their masters; a courtesan is usually bought until she shall have reached the age of twenty-seven, after which she becomes her own property. Singers remain longer in harness, but even they rarely work after the age of thirty, for j.a.panese women, like Italians, age quickly, and have none of that intermediate stage between youth and old age, which seems to be confined to countries where there is a twilight.
Children destined to be trained as singers are usually bought when they are five or six years old, a likely child fetching from about thirty-five to fifty shillings; the purchaser undertakes the education of his charge, and brings the little thing up as his own child. The parents sign a paper absolving him from all responsibility in case of sickness or accident; but they know that their child will be well treated and cared for, the interests of the buyer being their material guarantee. Girls of fifteen or upwards who are sufficiently accomplished to join a company of singers fetch ten times the price paid for children; for in their case there is no risk and no expense of education.
Little children who are bought for purposes of prost.i.tution at the age of five or six years fetch about the same price as those that are bought to be singers. During their novitiate they are employed to wait upon the _Oiran_, or fashionable courtesans, in the capacity of little female pages (_Kamuro_). They are mostly the children of distressed persons, or orphans, whom their relatives cruelly sell rather than be at the expense and trouble of bringing them up. Of the girls who enter the profession later in life, some are orphans, who have no other means of earning a livelihood; others sell their bodies out of filial piety, that they may succour their sick or needy parents; others are married women, who enter the Yoshiwara to supply the wants of their husbands; and a very small proportion is recruited from girls who have been seduced and abandoned, perhaps sold, by faithless lovers.
The time to see the Yoshiwara to the best advantage is just after nightfall, when the lamps are lighted. Then it is that the women--who for the last two hours have been engaged in gilding their lips and painting their eyebrows black, and their throats and bosoms a snowy white, carefully leaving three brown Van-d.y.k.e-collar points where the back of the head joins the neck, in accordance with one of the strictest rules of j.a.panese cosmetic science--leave the back rooms, and take their places, side by side, in a kind of long narrow cage, the wooden bars of which open on to the public thoroughfare. Here they sit for hours, gorgeous in dresses of silk and gold and silver embroidery, speechless and motionless as wax figures, until they shall have attracted the attention of some of the pa.s.sers-by, who begin to throng the place. At Yokohama indeed, and at the other open ports, the women of the Yoshiwara are loud in their invitations to visitors, frequently relieving the monotony of their own language by some blasphemous term of endearment picked up from British and American seamen; but in the Flower District at Yedo, and wherever j.a.panese customs are untainted, the utmost decorum prevails. Although the shape which vice takes is ugly enough, still it has this merit, that it is un.o.btrusive. Never need the pure be contaminated by contact with the impure; he who goes to the Yoshiwara, goes there knowing full well what he will find, but the virtuous man may live through his life without having this kind of vice forced upon his sight. Here again do the open ports contrast unfavourably with other places: Yokohama at night is as leprous a place as the London Haymarket.[14]
[Footnote 14: Those who are interested in this branch of social science, will find much curious information upon the subject of prost.i.tution in j.a.pan in a pamphlet published at Yokohama, by Dr.
Newton, R.N., a philanthropist who has been engaged for the last two years in establishing a Lock Hospital at that place. In spite of much opposition, from prejudice and ignorance, his labours have been crowned by great success.]
A public woman or singer on entering her profession a.s.sumes a _nom de guerre_, by which she is known until her engagement is at an end. Some of these names are so pretty and quaint that I will take a few specimens from the _Yoshiwara Saiken_, the guidebook upon which this notice is based. "Little Pine," "Little b.u.t.terfly," "Brightness of the Flowers," "The Jewel River," "Gold Mountain," "Pearl Harp," "The Stork that lives a Thousand Years," "Village of Flowers," "Sea Beach," "The Little Dragon," "Little Purple," "Silver," "Chrysanthemum,"
"Waterfall," "White Brightness," "Forest of Cherries,"--these and a host of other quaint conceits are the one prettiness of a very foul place.
KAZUMA"S REVENGE
It is a law that he who lives by the sword shall die by the sword. In j.a.pan, where there exists a large armed cla.s.s over whom there is practically little or no control, party and clan broils, and single quarrels ending in bloodshed and death, are matters of daily occurrence; and it has been observed that Edinburgh in the olden time, when the clansmen, roistering through the streets at night, would pa.s.s from high words to deadly blows, is perhaps the best European parallel of modern Yedo or Kioto.