chaya tea stall

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chaya, -jaya 茶屋 tea shop, tea stall
saten, chaten, chamise 茶店
sabo 茶房 modern tea houses also serve coffee (kissaten 喫茶店)

This is part of the main entry about
. Doing Business in Edo　- 江戸の商売 .

Many tea stalls had a little side business :
. fuuzoku, fûzoku　風俗 Fuzoku, entertainment and sex business .
fuuzoku　風俗 refers to the manners and customs, and in a wider sense in Edo to the flourishing sex business.

Under the unauspicious name of "tea stall", a lot of extra entertaiment was available in Edo.
Along the public roads to the countryside, there were many chaya for travellers to rest.


along the 木曾街道 上尾宿 Kiso Kaido road, Angeo-Juku

『東海道五拾三次之内 袋井』- Tokaido, Fukuroi
『東海道五拾三次之内 大津宿』- Tokaido, Otsu
『木曾街道 板橋之驛』 - Kiso Kaido, Itabashi
『木曽海道六拾九次之内 高﨑』- Kiso Kaido, Takasaki

LOOK at these prints:
- source : ja.wikipedia.org

. The 53 stations of the Tokaido Road 東海道五十三次 .

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. Chayamachi, Chayachoo 茶屋町 district in Asakusa　浅草 in Edo .
Residence of
Chaya Shirōjirō 茶屋四郎次郎 Chaya Shirojiro

. Chayazaka, Chaya-zaka 茶屋坂 Chayazaka "Tea Stall Slope" .
Meguro 目黒区三田二丁目 Mita second district, 中目黒二丁目 Naka-Meguro second district
- Jiji ga Chaya 爺々が茶屋 Grandfather's Tea House

. Ohanajaya お花茶屋 Ohanajaya district . - Katsushika
- "Tea stall of the girl O-Hana"

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. aimai 曖昧女(おんな) onna, woman, prostitute
in a shop called Aimaiya 曖昧屋, providing front and back service, so to speak . . .

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amigasa chaya 編笠茶屋 renting a large braided straw hat
to hide the face for a Yoshiwara pleasure quarter visit.


source :　ukiyo-e.org/image
Mizuno Toshikata, 1891

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dango chaya だんご茶屋 Tea stall selling dumplings Mt. Utsu and Poetry

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deaijaya, deai chaya 出会茶屋. 出会い茶屋"tea stall to meet someone"


source :　chuukyuu.info/who/edo
Ikenohata no deaijaya 池ノ端の出会茶屋



CLICK for further reference !


男木女水で来る出会茶屋
otoko ki onna mizu de kuru deai-jaya

the men as trees
the woman as water come
to this tea-shop

the tea-for-two
where men come as trees,
women as water

- source : Robin D. Gill -
The Woman Without a Hole - ; Other Risky Themes from Old Japanese Poems
with more poems and info to explore on this link!


- quote -
Eight Fashionable Views of Edo:
Vespers Bedmate at Ueno / Ueno no Bansho
Suzuki Harunobu
a couple entwined while enjoying the view of water lilies on Shinobazu pond from the second story window of a teahouse at Ueno



The poem is a parody associated with Mii no bansho (Vespers [or Evening] Bell at Mii), which is one of the Omi Hakkei (Eight Views of Omi), a popular visual parody based on the classic Chinese theme Eight Views of the Xiao and the Xiang.
A poem found on a Harunobu chuban from circa 1768 (Waterhouse, no. 316) shifts the 'Evening Bell' from Miidera to Ueno:

kono yama no koro machietaru hana sakari yoso ni wa tsuke yo

On this holy hill
we waited for the season
of the flower blossom:
sound your doleful note elsewhere
vespers bell of Ueno!

The poem on this shunga print also places the bell in Ueno but in a further erotic parody of the theme. The phrase 'iriai no kana' is replaced with 'ireai no ane'; and 'sho' for concubine replaces 'sho' for bell. The poem explains the young man is on his yadosagari, the annual break given to the samurai for home leave which was granted for a few days in the 3rd month and was typically either spent at home or at an inn. The Shinobazu Pond at Ueno was well-known for its lotus and for the deai-chaya (meeting tea-houses) which had rooms overlooking the pond.

kono hodo mo sazo tsutaetaru yadosagari yoban tsuzukete ireai no ane

This is the extent
to which he as passed it on
during his home leave:
four times in succession he
joined with the elder sister!

- source : scholten-japanese-art.com -

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hikite chaya, hikitejaya, hikidejaya 引手茶屋

- quote -
Nihon Embankment, Yoshiwara - Yoshiwara Nihonzutsumi
The mile-long Nihon Embankment, constructed in 1620, was the final stage in the journey of visitors to the Yoshiwara licensed pleasure quarter (yûkaku), which was situated among rice paddies to the north of the city. The Yoshiwara was moved here after a fire in 1657 at its original location near the centre of Edo. The roofs of the Yoshiwara can be seen at the end of the embankment beyond the 'Looking-back Willow' (Mikaeri Yanagi) which was situated at the top of the slope leading to the main gate; here parting guests would pause to take a lingering 'look back' at dawn, before making the trip back along the embankment.


Utagawa Hiroshige

Arriving by boat, or by foot through the theatre district, the visitor would hire a palanquin carried by bearers for the journey along the embankment, or would go on foot, concealing his identity beneath a dark hood, with cheek cover (hôkammuri-zukin).
The route was lined with over 100 teahouses (hikite-chaya) where clients could make advance arrangements with the particular brothel advertised on the red lantern hanging outside.
- source : fitzmuseum.cam.ac.uk -

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irojaya 色茶屋 "tea shop to meet colors" (prostitutes)
iro is an euphemism for erotic entertainment.

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. kagemajaya, kagema chaya 陰間茶屋 "tea house with boys in waiting" .
the young boys also had a side business:
jigami uri　地紙売り　kagema boys selling paper for fans - and talking about kabuki

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kakejaya, kake chaya 掛け茶屋 / 掛茶屋 refreshment shops
simple roadside stalls with small seats or benches. They had simple yoshizu 葦簾 reed screens to provide some shade.


source :　blog.goo.ne.jp/tetthan
A modern replica near Fukagawa


掛茶屋のほこりに座るあつさ哉
kakejaya no hokori ni suwaru atsusa kana

it is so hot
I sit down in the dust
of a wayside tea stall . . .


掛茶屋に風追分のすゝみ哉

掛茶屋の灰はつめたしきりきりす

掛茶屋は芦生に似たる昼寝哉

掛茶屋や頭にさはる藤の花 藤

. Masaoka Shiki 正岡子規 .

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machiaijaya, machiai chaya 待合茶屋 " tea shop for waiting and meeting"
with rooms where visitors and geisha could amuse themselves for a while, before going on to the theater or some other entertainment.

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mizujaya, mizu chaya 水茶屋 "public tea house" for refreshments and meeting ladies


江戸水茶屋風俗考 - 佐藤要人



source :　blog.goo.ne.jp/aboo-kai

mizuchaya no kanban musume 水茶屋の看板娘 Kamban "advertising servant girl"
signboard girl, they worked outside the shop, trying to attract customers.

水茶屋ぬりいの渋茶や赤だすき
mizu chaya nurui no shibucha ya akadasuki

lukewarm bitter tea
at the wayside tea shop -
red sash to hold the sleeves

Kanban musume 看板娘 Kambanmusume O-Sen
. Kasamori O-Sen (1751 - 1827) 笠森お仙 .
at the Kasamori Shrine in Edo


kanban musume at the Meguro Fudo Temple

from a series of 100 beauties of Edo by
江戸名所百人美女 (国芳) Utagawa Kuniyoshi.

. . . CLICK here for more Photos !


. Edo no bijin 江戸の美人 the beauties of Edo .

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- quote -
Mizu-shōbai (水商売), or the water trade,
is the traditional euphemism for the night-time entertainment business in Japan, provided by hostess or snack bars, bars, and cabarets. Kabuki-chō in Shinjuku, Tokyo is Japan's most famous area where one can patronize the water trade, as well as its more carnal counterpart fūzoku (風俗)—the sex industry composed of soaplands, pink salons, health, and image clubs.

While the actual origin of the term mizu-shōbai is debatable, it is likely the term came into use during the Tokugawa shogunate (1603–1868). The Tokugawa period saw the development of large bathhouses and an expansive network of roadside inns offering hot baths and sexual release, as well as the expansion of geisha districts and courtesan quarters in cities and towns throughout the country. Bearing relation to ukiyo (浮世 and 憂世), or "the floating world", mizu-shōbai is a metaphor for floating, drinking and impermanence..

According to one theory proposed by the Nihon Gogen Daijiten, the term comes from the Japanese expression
"Gain or loss is a matter of chance" (勝負は水物だ shōbu wa mizumono da), where literal meaning of the phrase "matter of chance", mizumono (水物), is "matter of water".
In the entertainment business, income depends on a large number of fickle factors like popularity among customers, the weather, the state of the economy, and success and failure change as rapidly as a flow of water.
The Nihon Zokugo Daijiten, on the other hand, notes that the term may derive from the expression doromizu-kagyō (泥水稼業), lit. "muddy water earning business", for earning a living in the red-light districts, or from the Edo-era expression mizuchaya (水茶屋) for a public teahouse.
- - - More in the WIKIPEDIA !

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ryoorijaya, ryoori chaya 料理茶屋 tea stalls serving food
. . . CLICK here for Photos !


. Tôto ryûkô san-jû-rokkaiseki 東都流行三十六会席 Toto Ryuko Sanjurokkaiseki
Thirty-six Fashionable Restaurants of the Eastern Capital .
Aoyanagi 青柳 Restaurant in Ryogoku

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. Sangenjaya 三軒茶屋 Sangen-jaya, "three tea stalls" .
District in 世田谷区　Setagaya ward

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shibaijaya, shibai chaya 芝居茶屋 tea shop near a theater


©　More in the WIKIPEDIA !

at Saruwaka choo 猿若町の芝居茶屋

the three famous Kabuki theaters of Edo
. Edo Sanza 江戸三座 .

堺町・葺屋町 Sakai Machi
木挽町 Kobiki choo
猿若町 Saruwaka choo. later renamed Nakamura-za

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sumoojaya, sumoo chaya 相撲茶屋 tea shop near a Sumo arena

煮凝の鍋かくしあり角力茶屋
長谷川かな女

. sumoo　相撲 　Sumo wrestling .

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tatebajaya, tateba chaya 立場茶屋 serving food by the roadside, eating whilst standing


. Takanawa district 高輪, Takanawadai 高輪台 .
famous for its tea stalls

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source :　fxst2003.exblog.jp/

tooge no chaya　峠の茶屋, toogejaya 峠茶屋 tea house at a pass
At the bottom of the pass for travellers to rest before the ascent.
Or at the top of a smaller pass to enjoy the view.

夏山や水に乏しき峠茶屋
natsu yama ya mizu ni toboshiki toogejaya

summer mountain -
at the tea stall near the pass
water is in shortage

. WKD - Masaoka Shiki 正岡子規 .

- - - - -

一本のラムネの甘露峠茶屋
ippon no ramune no kanro toogejaya

the sweet taste
of one bottle of lemonade -
this tea stall at the pass

Nakayama Junko 中山純子

. WKD : ramune ラムネ lemonade .

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tsukimijaya, tsukimi chaya 月見茶屋 tea house for moon viewing

. yaozen 八百善 Yaozen restaurant .
a ryoori chaya 料理茶屋 "tea stall serving food" in Asakusa


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Some chaya are even KIGO for haiku :

shimizujaya, shimizu chaya 清水茶屋 stall selling tea made with fresh water

takimijaya, takimi chaya 滝見茶屋 teahouse near a waterfall


source :　kanko.city.izu.shizuoka.jp

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. Yosa Buson 与謝蕪村 in Edo .

しら梅や北野の茶店にすまひ取
shiraume ya kitano no chaya ni sumai tori

white plum blossoms -
at the tea-house in Kitano
there is a Sumo wrestler


. Shrine Kitano Tenmangu 北野天満宮 - Kyoto . .


藤の茶屋あやしき夫婦休けり
fuji　no chaya ayashiki meoto yasumikeri

tea house under wisterias -
a suspicious couple
stopped to rest


名月や夜は人住まぬ峰の茶屋
meigetsu ya yo wa hito sumanu mine no chaya

full autumn moon -
nobody stays at night
at the tea stall of the peak


花火せよ淀の御茶屋の夕月夜
hanabi seyo yodono o-chaya no yuuzuki yo

"Start the fireworks"
A moonlit evening
At a tea house in Yodo.
Tr. Nelson/Saito



かしこくも茶店出しけり夏木立

峯の茶屋に壯士餉す若葉哉

汗入れて妻わすれめや藤の茶屋

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. Kobayashi Issa 小林一茶 in Edo .

茶屋村の一夜に出来しさくらかな
chaya mura no hito yo ni dekishi sakura kana

a tea stall village
built over night
for cherry blossom viewing . . .
Tr. Gabi Greve

The cut marker KANA is at the end of line 3.



source :　www.qkamura.or.jp/chausu

芋茶屋もうれしいものよ閑古鳥
imo chaya mo ureshii mono yo kankodori

even a cheap tea stall
can make me so happy -
mountain cuckoo
Tr. Gabi Greve

imo 芋 Japanese taro potato


- - - - - MORE haiku by Issa

あっさりと朝夕立のお茶屋哉
assari to asa yuudachi no ochaya kana

春風や八文芝居だんご茶や
harukaze ya hachi mon shibai dango chaya

一本の梅でもちたる出茶屋哉
ippon no ume de mochitaru de-chaya kana

爺茶屋や右に左に閑古鳥
jiji chaya ya migi ni hidari ni kankodori

陽炎やきのふは見へぬだんご茶屋
kagerô ya kinou wa mienu dango chaya

貝殻で家根ふく茶屋や梅の花
kaigara de yane fuku chaya ya ume no hana

都ぢや梅干茶屋の梅の花
miyakoji ya umeboshi chaya no ume no hana

芝でした腰掛茶屋や夏木立
shiba de shita koshikake chaya ya natsukodachi

浮草の花よ来い来い爺が茶屋
ukikusa no hana yo kii kii jiji ga chaya

山陰や涼みがてらのわらぢ茶屋
yama kage ya suzumi-gatera no waraji chaya

夕立のとんだ所の野茶屋哉
yuudachi no tonda tokoro no no chaya kana

存の外俗な茶屋有萩の花
zon no hoka zoku na chaya ari hagi no hana

- source and translations by David Lanoue -

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. WKD - Masaoka Shiki 正岡子規 .

秋風の上野の出茶屋人もなし
紅葉あり夕日の酒屋月の茶屋

茶屋あらはに灯火立つや霧の中
茶屋ありや山辺の水の心太
茶屋を見て走りついたる心太
茶屋に到り瓜喰はんと思ひつゝ
茶屋に菊あり遠足會の人休む
茶屋の茶に清水の味はなかりけり
茶屋もなく酒屋も見えず花一木
茶屋を出る箱提灯や朧人
茶屋アリテ夫婦餅売ル春の山
茶屋女芦生の昼寝起しけり
茶屋敷の五尺の庭の落葉哉
茶屋淋し絲瓜の蔓の這ひかゝる
茶屋静かに鹿徘徊す若楓

野の茶屋に懐爐の灰をかへにけり
野の茶屋に柿買ふて遠く歩きけり
野の茶屋に蜜柑竝べし小春哉

松風に甘酒さます出茶屋かな
松風に甘酒わかす出茶屋かな
松風の甘酒を吹く出茶屋哉
松風を得意で売るや納涼茶屋

陽炎の次第にふとる野茶屋哉

落葉はく上野の茶屋の女哉
落葉掃く腰掛茶屋の女哉
葉桜に夜は茶屋無し向島
葉桜に夜は茶屋無し隅田川

蛾の飛んで陰気な茶屋や木下闇
鹿にやる菓子の殘りや紅葉茶屋
鷹据て人憩ひ居る野茶屋哉
追分や鷄飼ふ茶屋の柿石榴
蝶々や人なき茶屋の十団子
萱草や茶屋のつき山苔もなし
遠クカラ見エシ此松氷茶屋
酒を賣る紅葉の茶屋に妖女あり
くたびれや心太くふて茶屋に寝る
ちりかゝる桜の茶屋のともし哉
つゝじ折るつゝじが茶屋の女哉
どぶ六に野茶屋は暮て朧月
のどかさや出茶屋の煙土手の人
ほそほそと烟立つ茶屋の落葉かな
一銭の氷少き野茶屋かな 氷売る
三味線を掛けたる春の野茶屋哉
何見るそ桜の茶屋の遠見鏡
花ちるや人なき夜の葭簀茶屋
八月や人無き茶屋の青楓
冬されや稲荷の茶屋の油揚
冬枯や蛸ぶら下る煮賣茶屋
冬の日やよらで過ぎ行く餅の茶屋
南岸の茶屋北岸の寺やむら紅葉
夕涼み山に茶屋あり松もあり
夕露に灰のつめたき野茶屋哉
大声で話す凉みや滝の茶屋
婆々が茶屋夜は虫鳴く處哉
山上の茶屋に鮓ありそれを喰ひぬ
帷子に風吹き起る滝の茶屋
日影薄く梅の野茶屋の寒哉
日暮るゝや桜の茶屋の繋ぎ馬
早起山を越え炎天を茶屋に休む人
星月夜星を見に行く岡の茶屋
春の夜や茶屋の二階の影法師
春の川出茶屋の前を流れけり
春の水出茶屋の前を流れけり
昼顔の上に火を焚く野茶屋哉
朝顔や野茶屋の垣根まばらなり
木にかける氷の旗や荷ひ茶屋

枯薄人呼ぶ茶屋の婆もなし
枯野原團子の茶屋もなかりけり
栗の花茶屋一軒を隠しけり
栗飯や目黒の茶屋の發句會
梅のさく門は茶屋なりよきやすみ
氷売る柳の陰の出茶屋かな
汗を吹く茶屋の松風蝉時雨
涼しさや滝を茶に煮る滝の茶屋
涼しさや駕を出づれば滝の茶屋
田螺売る野茶屋に藤の花早き
砂村や茶屋のかたへの枯尾花

滝の茶屋にそゞろ昼寝の足寒し taki no chaya

end of the Masaoka Shiki list

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asama no chaya 浅間の茶屋 at Mount Asama
ayu chaya 鮎茶屋 serving ayu trout fish
?bunnosuke chaya 文の助茶屋
eki chaya 駅茶屋 at a train station
fuji chaya 藤茶屋 surrounded by wisteria
gion chaya 祇園茶屋 in Gion, Kyoto
hagi no chaya 萩の茶屋 surrounded by bush clover
hama chaya 浜茶屋 at the beach
hanami chaya 花見茶屋 for viewing cherry blossoms
henro chaya 遍路茶屋 for henro pilgrims in Shikoku
higuchi chaya 火口茶屋 at a volcano
kai no chaya 峡の茶屋 at an inlay
kanakana no chaya 蜩の茶屋 to listen to evening cicadas
kifune chaya 貴船茶屋 at Kifune (Kibune) Kyoto
mimasaka no chaya 美作の茶屋 in Mimasaka (Okayama prefecture)
momiji chaya 紅葉茶屋 for viewing red autumn leaves
monzen chaya 門前茶屋 in front of a temple access road
nara no chaya 奈良の茶屋 in Nara
no chaya 野茶屋 in the wild fields
seta no chaya 瀬田の茶屋 at Seta
Shiki no chaya 子規の茶屋 in momory of Masaoka Shiki
shiro chaya 城茶屋 near a castle
tachiyu chaya 立場茶屋 at a hot spring
kakane chaya 高嶺茶屋 at a high mountain peak
tera chaya 寺茶屋 at a temple
tsuboyaki no chaya 壺焼の茶屋 using or selling Tsuboyaki pottery
umemi chaya 梅見茶屋 for viewing plum blossoms
wakaba chaya 若葉茶屋 in the young green leaves
yama chaya 山茶屋 at a mountain
yoshisu 葭簀茶屋 with reed grass blinds

Huge collection of CHAYA haiku :
- source : HAIKUreikuDB

hasumi chaya 蓮見茶屋 for viewing lotos flowers

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『岐阻街道 奈良井宿 名産店之圖 Kiso Road, Narai Station, Nr. 34
歌川広重 Utagawa Hiroshige

. Nakasendoo　中山道 Nakasendo Road .
the Kisokaidō, Kiso Kaido (木曾街道) Kisoji 木曽路

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niken chaya 二軒茶屋 two tea stalls

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. - Doing Business in Edo - 商売　- Introduction .

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- #chaya #teastall -
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ISSA - mosquitoes

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. Kobayashi Issa 小林一茶 in Edo .


. WKD : ka 蚊 mosquito .
kabashira 蚊柱 "column", swarm of mosquitos
kigo for all summer


kabashira hyakku 蚊柱百句 100 verses about swarming mosquitoes

. Nishiyama Soin 西山宗因 .
（1605 - 1682）
He was the first to introduce mosquitoes, fleas and other low insects into haikai poetry, since "every living creature has a heart".


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風吹や穴だらけでも我蚊帳
kaze fuku ya ana darake demo waga kachoo

wind blows -
even with lots of holes this is
my mosquito net
Tr. Gabi Greve



時鳥聞所とて薮蚊哉
hototogisu kiki dokoro tote yabu ka kana

a good place
to hear the hototogisu
but all these mosquitoes . . .
Tr. Gabi Greve

The cut marker KANA is at the end of line 3.


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- Translations by Chris Drake

boofura, boofuri 孑孑　ぼうふら　－　ぼうふり mosquito larva





ぼうふりが天上するぞ門の月
boofuri ga tenjoo suru zo kado no tsuki

a larva flies, now
a mosquito, up to heaven --
moon above the gate
Tr. Chris Drake


This hokku is a later (1822) variation of a hokku written in 1819, the year evoked in Year of My Life:

boufuri ga tenjou suru zo mika no tsuki

a larva flies, now
a mosquito, up to heaven --
thin crescent moon

In the original version a third-night crescent moon shares heaven with the newly matured mosquito. When Issa put this hokku into Year of My Life he changed three syllables to make it a little softer, but the difference isn't major. See my April 10, 2013 post.

Of course Issa knows larvae can't fly, and he is not suggesting that the larva here is flying up toward heaven. His concise verse implies that the larva has at last turned into a mature mosquito that is able to fly. The term "flying/rising up to heaven" seems to have three meanings here. First, the mature mosquito takes off for the first time into the evening sky. Second, the mosquito must be so glad to have left behind its larva and pupa stages that it's as happy as if it were in heaven. And third, Issa celebrates the mosquito's growth from a mere larva and then pupa and its discovery that it can fly. Momentarily he seems to feel none of the ordinary aversion humans have toward mosquitoes. Instead, he seems to be imagining what it must feel like to be a newly mature mosquito that believes it can fly anywhere, even to heaven. However, the moon rising above the gate suggests that heaven is a actually a bit higher than the mosquito thinks it is.

Chris Drake

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- haiga by Nakamura Sakuo -


蚊柱の足らぬ所や三ケ月
ka-bashira no taranu tokoro ya mike no tsuki

not enough mosquitoes
in part of the swarm --
thin crescent moon

This humorous, ironic hokku was written in the 6th month (July) in 1816, when Issa was living in his hometown. Tall mosquito columns are formed at twilight on summer evenings by male mosquitoes hoping to mate with females. Perhaps the height of each column allows females to view the maximum number male candidates. In any case, individual females fly over to a swarming column and choose a mate, and the two then leave the column and fly off together mating. In the hokku, a mosquito column now seems to be taking shape above Issa in the eaves of his house. It covers most of the sky visible to Issa, but in one part of the forming column there aren't many mosquitoes yet, allowing him to fairly clearly see the very slender crescent moon -- a third-night waxing moon curving toward the left. Or perhaps Issa is walking somewhere and looks up at the sky. The many mosquito columns above him seem to cover the sky, but they leave one narrow section of the sky uncovered, and through it the thin crescent moon manages to shine. The single-column reading seems more powerful, since the mosquitoes are closer to Issa and easier to see as they fly across the moon.

This also seems to be the situation in the hokku placed two hokku later in Issa's diary:

mura no ka no oo-yoriai ya noki no tsuki

a big meeting
in the mosquito village --
moon in the eaves

Issa imagines a town meeting of a whole village of mosquitoes who have chosen to use his eaves as their gathering place before they collectively fly out to a field nearby. The rising moon must look rather fragmented yet dynamic when viewed through a swarm.

This short clip gives a rough idea of just how tall a mosquito column can be:
- source : www.youtube.com

Chris Drake

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- Translations by David Lanoue

今見ればつぎだらけ也おれが蚊屋
ima mireba tsugi darake nari ore ga kaya

upon inspection
it's covered with patches...
my mosquito net



目出度さはことしの蚊にも喰れけり
medetasa wa kotoshi no ka ni mo kuware keri

a celebration--
this year's mosquitoes too
feast



馬迄も萌黄の蚊屋に寝たりけり
uma made mo moegi no kaya ni netari keri

even the horses
sleep in light green
mosquito nets!




うつくしき花の中より薮蚊哉
utsukushiki hana no naka yori yabu ka kana

from deep inside
the pretty flower...
thicket mosquito


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kayatsurigusa 蚊帳吊草 "plant to hang in the mosquito net"
Cyperus microiria. Zypergras - kigo for late summer
Grows wild on abandoned fields. It has a strong fragrance against mosquitoes.




野に伏せば蚊屋つり草も頼むべし
no ni fuseba kayatsurigusa mo tanomu beshi

when lying down in the wilderness
we should also get some
mosquito net grass
Tr. Gabi Greve


Illustration by :　www.kyoko-kirie.jp




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. WKD : ka 蚊 mosquito .


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. WKD : Kobayashi Issa 小林一茶 - Introduction .


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ISSA - Confucius

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. Kobayashi Issa 小林一茶 in Edo .

ISSA and Confucius




. Confucius 孔夫子, Kung Tzu, Kung Fu Tzu, .


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Confucius said,
I dislike foxtails because they can be mistaken for rice plants.

悪まれし草は穂に出し青田哉
nikumareshi kusa wa ho ni ideshi aota kana

green rice field
crowded with heads
of hated weeds
Tr. Chris Drake

This hokku was written on lunar 1/8 (Feb. 18) of 1804, when Issa was in the city of Edo. The hokku is about a rice paddy in late July, when the rice plants are growing taller and just beginning to put out heads or ears with rice grains in them. One field, however, turns out not to be growing much rice, although its green stalks look a bit like stalks of young rice plants. If you look closely you can see that many of the new heads that are beginning to take form on the grass contain no signs of rice grains at all. Instead, tufts with seeds for reproduction are appearing where rice heads should be. The name of the grass in the headnote indicates that they are a wild grass in the rice family known as Setaria viridis, or foxtail (莠), which is distantly related to foxtail millet (awa). In Japanese it is called "puppy tail grass" (enokoro-gusa) because of its tufts.



The headnote also indicates that this hokku, unlike an earlier hokku by Issa from 1794 in which millet (hie )invades a rice field, has a strong, explicit ethical dimension to it, since it quotes from a passage in Mencius, or Mengzi, a collection of dialogs and sayings attributed to the ancient Confucian thinker Mencius (Mengzi ). In the passage alluded to by Issa (see the translations below), Mencius explains why Confucius (Kongzi) said that many of the people generally regarded as being most virtuous are actually "thieves of virtue" who look virtuous but are actually simply skillful at adapting and adjusting to the latest fashions and conventions and flattering those in power.

At one point Confucius compares these fake ethical leaders to wild grass that looks like a grain-bearing crop but actually bears no grain, and he declares he dislikes wild-grass weeds. It's this comparison that Issa quotes in the headnote. although in the hokku Issa interprets grain specifically as rice, and the word for weeds or wild grass in Confucius' comparison is usually referred to in Japanese specifically as foxtails. Issa thus turns the rice field in the hokku into an ethical statement, and the "hated" weeds are hated by Confucius for reasons that also apply in Japan. Since the imitation moralists are the great majority, the green field in the hokku is presumably mostly wild grass, and since Issa is in Edo at the time, he is presumably indirectly criticizing the false sense of virtue held by so many self-righteous people in the city, especially by people in the warrior class who can quote Confucian classics in detail while contradicting those teachings with their actions. It seems possible Issa is also suggesting here that the True Pure Land Buddhist beliefs he holds are based on a clear system of ethics and amount to much more than an amoral belief that whatever is is right.


- - - From The Confucius
the A. Charles Muller translation at
source :　www.acmuller.net/con-dao

Chang asked, “
Confucius said: ‘When someone passes by my gate and does not enter, the only time I don't regret it is when it is a “conventional townsman.” These conventional townsmen are thieves of virtue.’ What sort of people were these, that he called ‘conventional townsmen’?”

Mencius said,
“[They criticize the ardent], saying ‘How can they be so grandiose such that their words do not reflect their actions and actions do not reflect their words, and how can they justify themselves with ‘the ancients did this, and the ancients did that.’’”

“[And they criticize the prudent], saying, ‘How can they be so aloof and cold? We are all born in this world, so we should be part of it. Being good here and now is sufficient.’ They obsequiously flatter their contemporaries. These are the so-called ‘conventional townsmen.’”

Wan Chang said, “
The whole town calls them ‘acceptable men’—there is no place where they can go where they will not be regarded as ‘acceptable men.’ Why did Confucius call them ‘thieves of virtue’?”

Mencius answered:
“If you want to blame them for something, there is nothing in particular that you can blame them for. If you want to correct them, there is nothing in particular that you can correct them for. They follow the current customs and consent to the vices of the age. They seem to abide in loyalty and honesty, and their actions seem pure. Everyone follows them and because people follow them, people become incapable of entering the Way of Yao and Shun. Thus, they are called ‘thieves of virtue.’”

“Confucius said,
‘I don't like things that are not what they appear to be. I don't like tares (grain weeds) because they can be confused with real grain. I don't like eloquence, because it can be confused with Justice. I don't like sharpness of tongue, because it might be confused with honesty. I don't like the music of Chang, because it might be confused with good music. I don't like purple, because it might be confused with vermilion and I don't like conventional townsmen, because they might be confused with the virtuous.’”

“The Noble Man returns to the constant and nothing more. Once the constant is properly apprehended, the people will be awakened. Once they are awakened, there will be no more of their evil.”


- The classic James Legge translation of the key passage:

Confucius said,
"I hate a semblance which is not the reality. I hate the darnel, lest it be confounded with the corn. I hate glib-tonguedness, lest it be confounded with righteousness. I hate sharpness of tongue, lest it be confounded with sincerity. I hate the music of Chang, lest it be confounded with the true music. I hate the reddish blue, lest it be confounded with vermilion. I hate your good careful men of the villages, lest they be confounded with the truly virtuous."
The superior man seeks simply to bring back the unchanging standard, and, that being correct, the masses are roused to virtue. When they are so aroused, forthwith perversities and glossed wickedness disappear.'

Chris Drake




. WKD : aota, aoda 青田 green rice fields .


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. WKD : Kobayashi Issa 小林一茶 - Introduction .


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shakan - plasterer

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. Edo shokunin 江戸職人 craftsmen, artisan, Handwerker .
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shakan, sakan 左官 plasterer, stucco master
kabenuri no shokunin 壁塗りの職人 painting walls


source and more : edoichiba.jp...

kote-e 鏝絵 "painting with plaster", relief picture often as decorations on the storehouse of rich merchants.

The main work of the shakan san during the construction of a traditional home is the making of the wall

tsuchikabe 土壁 "earth wall", mud wall
local versions are

kyookabe 京壁　Kyoto Wall
Otsukabe 大津壁　wall from Otsu city
- with three variations : ・泥大津 ・並大津 ・大津磨き
keisodokabe 珪藻土壁 diatomaceous earth wall
with mud from a lake or the sea with remains of plankton and seaweed.
This wall is moisture absorbend and noise absorbent.
nurikabe 塗壁, shakan kabe 左官壁, nihon kabe 日本壁　"Japan Wall"

shikkui 漆喰 Shikui, lime plaster used for walls

- quote
Also called komaikabe 小舞壁.
A wattle and daub wall made of course mud plaster, ara-nuri 荒塗, usually mixed with straw. The daub is applied first to a framework of vertical and horizontal bamboo lath laced with rope, *komai 小舞. Then, a middle or second coat of a finer mixture of daub *nakanuri 中塗り, is applied. Finally, a top coat *uwanuri 上塗り, of either smooth white plaster or one that has a sandy finish is applied.
The surface color will differ depending on the material used. Sabikabe 錆壁 is earth colored, benikabe 紅壁 is a soft red color and jurakukabe 聚楽壁 is gray.

nakanuri　中塗り "middle layer"

Also called chuugomi 中込; nakazuke or chuuzuke 中付.
A middle layer of plaster applied between the base and finish coats of a plastered wall. If there are more than three layers of plaster it is the one directly beneath the finish coat. Its top surface is smoothed so that the final top coat can be laid without flaws. The term is also applied to a surface that receives several coats of plaster. .
- source : JAANUS



source :　plumcherryume.jugem.jp
Old tsuchikabe of a traditional home - worn by time.


The final outside cover of a wall is a white, almost waterproof plaster called

shikkui　漆喰
Lime plaster used to coat walls, ceilings and earth floors *doma 土間. The word 'shikkui' is said to be derived from the Tang Chinese word for lime. Shikkui is made by combining lime with glutinous matter like funori 布海苔 and red algae tsunomata 角叉, and fibres such as hemp thread; pounding, and mixing in water. Sand and clay are also sometimes added. In wall construction, the plaster is applied to a mesh attached to and stretched between posts or pillars. Traditionally the coarsest type was the first layer to cover the mesh. Each layer was more and more refined, until the final coat had a very smooth surface.
Many walls inside stone tomb chambers *kofun 古墳 are coated with shikkui; Takamatsuzuka 高松塚 (7-8c) in Nara is particularly famous example.
- source : www.aisf.or.jp/~jaanus


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- quote
Kote-e 鏝絵 kote art is a relief picture.
Basically, it is drawn on white lime plaster with a flatiron which is called "Kote" in Japanese. Kote-e art was drawn in hope of ridding ones bad luck, improving welfare of ones household and the wish to be gifted with children. Artists of them are unknown, however, their pieces of work that remained today attract many people.



Kote-e art of Hiji was popularized by Aoyagi Koichi and his son Nagaichi during the Edo period. When Koichi was studying art in Edo, Kote-e art was popular. He brought back techniques of Kote-e art to Hiji and after the restoration of imperial power in 1868, he worked to promote Kote-e art.

Koichi is one of the Kote-e artists. Kote-e is like a relief engraving picture which is drawn on lime plaster using trowel. Kote-e art were drawn from the Edo era to Meiji period. Hiji is a one of areas which has lots of Kote-e art in Oita prefecture. Koichi was born on 3rd, August 1839 as a 5th son of Waki Giichi, who was an in-house plasterer of the Hiji domain. Koichi learned the work of plastering from his father, then went to Edo (present Tokyo) to refine his skill. When Koichi stayed in Edo, he met Irie Nagahachi (1815-1889) who was the founder of Kote-e art, and Koichi learned about Kote-e from Nagahachi. After Koichi came back to Hiji, he became an in-house plasterer at the young age of 21.
- source : www.town.hiji.oita.jp


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- More kote-e from Kitsuki - Jake Ojisan -

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From the doors of a sake storehouse in Katsuyama

They were made of stucco by the local wall plasterers (shakan, sakan　左官) with very simple tools. The plasterers used to make the earth walls (tsuchikabe　土壁) of traditional Japanese houses.







On the lower doors, there are two lions:







Read my article about the town of Katsuyama 勝山, Okayama .


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- further reference - kote-e -

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Izu no Choohachi　伊豆の長八　Izu no Chohachi - Irie Choohachi 入江長八 Irie Chohachi
with his own museum in Matsuzaki　松崎

- quote
Irie Chohachi is also a legendary name as plasterer, sculptor and painter.



But, he was a real human being, lived from the end of the Edo period till the 20s of the Meiji period (1868-1912).
Chohachi was born in Matsuzaki on the west coast of Izu Peninsula in 1815 . . .
. . . he became more active since the late 1870s. He worked not only as plasterer at constructions, but as a sort of artist and started to organize exhibitions of his works in 1876. He was given a prize at the First Domestic Industrial Exhibition in 1877. In 1880 he was again back to Matsuzaki and worked for the Iwashina Shool, including the wall of cranes in the upstairs. After decades of active creation, he died in 1889.
- source : www.ocada.jp/izu/chohachi


The timber used for a kura was covered with clay and then with a plaster finish.
. kura 　蔵 storehouses .


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. Billboard architecture 看板建築 kanban kenchiku .

Most often mortar モルタル was used, often grafted in patterns of Greek temples with impressive classical pillars and gables. Others had the look of Art Nouveau decorations. This draws heavily on the art of the shakan 左官, the wall plasterers of Edo.

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. Edo shokunin 江戸職人 craftsmen, artisan, Handwerker .



Kanda Shirakabechoo　神田白壁町　Shirakabe-Cho district in Edo
lit. "white wall district".
Most plasterers lived in these two districts, 上 and 下.　

The official head 棟梁 of the district was 安間源太夫 Yasuma Gendayu, who supervised and payed the plasterers working for the Bakufu government of Edo.

- - - - - famous residents of the district

. Hiraga Gennai 平賀源内 .

Painter Tamura Ransui 田村藍水　(1715 ?18 - 1776)

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O-Edo Shakan Matsuri 大江戸左官祭り Festival of Edo Shakan - in 2012

source : ooedosakan.iseeall.co.jp






kamado nuri, kamadonuri 　竈塗り /　竃塗り　repairing the earthen hearth

This was the job of a professional shakan, sakan 左官 plasterer, stucco master.

The kamado , hittsui (also called hettsui へっつい) was used every day to prepare the meals.
Usually it had two openings to fire up separately.
To put new plaster earth around the hearth as a fire protection was usually done as one of the preparations for the New Year.


竈も化粧をしたる年の暮
hittsui mo keshoo o shitaru toshi no kure

the cooking stove too
likes to have some make-up
at the end of the year
anonymous senryu

. daidokoro 台所 the Japanese kitchen .


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. shokunin 職人 craftsman, craftsmen, artisan, Handwerker .

. nori 糊 starch, glue / himenori 姫糊 "princess nori glue". .


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- - - - - H A I K U - - - - -

炉開きや左官老い行く鬢の霜　
. robiraki ya sakan oi yuku bin no shimo .

. Matsuo Basho 松尾芭蕉 - Archives of the WKD .


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- - - - - Masaoka Shiki

とろとろと左官眠るや燕
torotoro to shakan nemuru ya tsubakurame

soundly, soundly
the plasterer sleeps -
swallows

. WKD : tsubame 燕 lark .



雨乞をよそ事にいふ左官かな
amagoi o yoso goto ni iu shakan kana

the plasterer says
it is not for him,
this rain ritual . . .

If he has promised to finish work and can not continue, he might have a rain ritual to stop the rain. But no, not this time . . .

The cut marker KANA is at the end of line 3.

. WKD : amagoi　雨乞い rain rituals .

. WKD - Masaoka Shiki 正岡子規 .

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ふつふつと布海苔を煮るや左官妻
butsubutsu to funori o niru ya shakanzuma

she boils the funori
bubbeling and boiling -
the wife of the plasterer

Saitoo Shigeko 佐藤重子 Saito Shigeko


. WKD : funori 海蘿 / 布海苔 Funori, red algae, Gloiopeltis frucata .

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町内の左官屋の菊三色(みいろ)ほど
choonai no shakanya no kiku mi-iro hodo

the chrysanthemums
of the plasterer's house in town
with just three colors

Takazawa Ryoichi 高澤良一


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autumn flowers ...
the white walls of
this old postal town

. Gabi Greve, visiting namakokabe walls 海鼠壁 .
Katsuyama, Okayama


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. Japanese Legends - 伝説　民話　昔話 – ABC-List .


................................................................................. Aichi 愛知県

長篠の医王寺 Temple Io-Ji at Nagashino
A plasterer was walking along a mountain pass in the evening, when suddenly he felt something heavy hanging to his back.
He was quite afraid and walked on in haste. When he saw the lights of the Io-Ji temple 医王寺, the strange load on his back became light and vanished.



................................................................................. Fukushima 福島県

. ningyoo 人形 a strange doll .
kobiki 木挽職人 working with a special saw / shakan, sakan 左官職人 plasterer / seizai shokunin 製材職人 lumberjack working at a construction site




................................................................................. Miyagi 宮城県
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本吉町 Motoyoshi town // 壁塗りの職人

. kitsune 狐 deceived by a fox .

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- reference : Nichibun Yokai Database -

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. Japanese Architecture - cultural keywords used in haiku .

. shokunin 職人 craftsman, craftsmen, artisan, Handwerker .
- Introduction -

. Kaido 街道 Highways - ABC Index .

. Famous Places and Powerspots of Edo　江戸の名所 .

. Edo bakufu 江戸幕府 The Edo Government .

. Doing Business in Edo - 商売　- Introduction .

. senryu, senryū 川柳　Senryu poems in Edo .

. Japanese Architecture - The Japanese Home .

. Interior Design - The Japanese Home .

. Legends and Tales from Japan　伝説 - Introduction .

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- #shakan #plasterer #stuccomaster #sakan #kabenuri #tsuchikabe #claywall -
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ISSA - waka-zakari

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. Kobayashi Issa 小林一茶 in Edo .


人つきや野原の草も若盛り
hitozuki ya nohara no kusa mo waka-zakari

they love to be together --
grasses in the field, too
in the first flush of youth
Tr. Chris Drake

This late spring hokku is from an undated letter. Issa wrote similar hokku in 1825 and 1826, when he was feeling old but hoping to marry for the third time, a goal he achieved in the 8th month (Sept.) of 1826. The つ in the first line can be either tsu or zu, and the noun the first line is glossed by Issa Hokku General Index (455) as 人付き, or hitozuki, the state of being 'sociable, gentle, naive, meek, affable, genial, amiable, lively, convivial.'

New wild grasses are growing rapidly everywhere in the field, and Issa senses the young stalks are full to overflowing with the desire to live and to be with other stalks, mingling and mixing with each other in dense clumps. How similar they seem to human teenagers, especially in spring. Issa consciously uses a word that includes hito, 'people, humans,' to characterize the young grass, and he also seems to be talking about the social instincts of grass at any age. In taking stalks of vigorous grass to be accurate images of human spiritual growth as well, Issa precedes Walt Whitman's Leaves of Grass (1855) by several decades. Whitman's world may be slightly more human-centered than Issa's, however, since Issa seems to treat grasses and humans as equals, and he delights in finding evidence of the wild desire of grass stalks to grow together with each other as they grow taller.

Issa puts it this way in a variant from 1825:

愛相やのべの草さへ若盛り
aisoo ya nobe no kusa sae waka-zakari

how warm to each other --
even grasses in the field
in the first flush of youth

The word aisou in the first line means the state of being 'sociable, amiable, cordial, warm-hearted, affable, hospitable' and differs from hitozuki in the first hokku in being slightly more publicly oriented. In both hokku, however, the young grass stalks enjoy company and strongly want to share their newfound energy and desire to live with each other.

Chris Drake


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More haiku abouat waka-zakari with translations by David Lanoue


鮎迄もわか盛也吉の川
ayu made mo waka-zakari nari yoshino kawa

the trout too
hit their peak young...
Yoshino River

. Issa at Yoshinoyama - 吉野山 Mount Yoshino .



人つきの有や草ばもわか盛
hito tsuki no ari ya kusaba mo waka-zakari

some of them stick
to people, young grasses
at their peak



むつましや男竹女竹のわか盛り
mutsumaji ya odake medake no waka-zakari

living in harmony--
boy and girl bamboos
the peak of youth



さわぐぞよ竹も小笹もわか盛り
sawagu zo yo take mo ko-zasa mo waka-zakari

what a racket!
for bamboo and pampas grass
the peak of youth



うれしげや垣の小竹もわか盛
ureshige ya kaki no ko take mo waka-zakari

joyful!
the fence's little bamboo
at the peak of youth
Tr. David Lanoue


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Latest updates about Issa on facebook - CLICK to join !



. WKD : Kobayashi Issa 小林一茶 - Introduction .


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ame-uri vendor of candy

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ame-uri, ameuri, ame uri 飴売り vendor of candy, candy seller

There was a proverb in Edo,
naki ko ni ame 泣く子に飴 a child that cries gets sweets

so vendors of candy were quite popular.


source :　www.kabuki-za.com/syoku

The dress of candy vendors in Edo, Kyoto and Osaka was very distinct. In Edo, a spirale shape (uzumaki 渦巻) was popular.
Some would sit by the roadside, play the shamisen, hit the drum and try to attract customers.




飴と飴売りの文化史 Cultural history of candy and candy vendors
牛嶋英俊 （著）- Ushijima Eishun


Candy was made of mizuame 水飴, with various flavors, see below.


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- - - - - The most popular types of candy vendors

amaida ameuri あまいだ飴売り vendors of "Amida candy"




a pun on Amida, nenbutsu ame 念仏飴
and
amai da 甘いだ "this is sweet"

It was sold by vendors looking like monks.


uta nebutsu ame 唄ねぶつ飴 singing the nenbutsu candy vendor


source :　nora-pp.at.webry.info



. Namu Amida Butsu 南無阿弥陀仏 the Amida Prayer .


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amekokai na ame あめこかひな飴 "come by some candy"

He called:
ame chan kai na yo , ame kaina 飴ちゃん買いなよ、飴買いな


source :　nora-pp.at.webry.info


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dohei ame uri 土平飴売り candy vendor Dohei



source :　blog.goo.ne.jp/yousan02


The Song of Dohei

土平が頭に蠅が三疋とまった。只も止まれかし、
雪踏はいて止まったどへどへ（＝土平々々）、
土平といふたらなぜ腹たちやる。
土平も若いとき色男どへどへ（＝土平々々）



Ameuri Dohei Den (1769) 飴売り土平伝 Legend of Candy Seller Dohei and O-Sen
Kasamori Osen tsuketari 売飴土平伝 笠森阿仙附
by Ota Nanpo and Suzuki Harunobu

The comic love story of Dohei the candy vendor and the waitress O-Sen of a local tea house.

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koshitsuke uma 腰付馬 vendor with a horse around his hips
He tried to look like the shogun riding his horse in Edo.


source :　matome.naver.jp/odai


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ojii ame おぢい飴 "Granpa selling candy"

He used to call
おぢいが来たぞ来たぞ、さんげんばりいっぽん四もん、すてきにながいおぢいが来たぞ
ojii ga kita zo, kita zo. sangenbari ippon 4mon. suteki na hagai ojii ga kita zo.

sangenbari 三間張 a long and thin stick of candy



source :　nora-pp.at.webry.info

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o-koma ameuri お駒飴売り O-Koma candy vendor

He used to dress up and call out like the heroine O-Koma in the popular puppet theater
koi musume kashi hachijoo 恋娘昔八丈.



source :　nora-pp.at.webry.info


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oman ga ame uri　お満が飴売り / お万が飴
fat man/woman selling sweets
If you buy more than 100 mon, he/she dances.





source :　matome.naver.jp/odai


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toojin ame uri 唐人飴売り Chinese-style candy vendor





CLICK for more images !



source :　edococo.exblog.jp


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- - - - - The most popular candy in the Edo period



- quote
Mizuame (水飴) is a sweetener from Japan
which is translated literally to "water candy". A clear, thick, sticky liquid, it is made by converting starch to sugars. Mizuame is added to wagashi to give them a sheen, eaten in ways similar to honey, and can be a main ingredient in sweets. Mizuame is produced in a very similar fashion to corn syrup and is very similar in taste.

Two methods are used to convert the starches to sugars.
The traditional method is to take glutinous rice mixed with malt and let the natural enzymatic process take place, converting the starch to syrup.
The second and more common method uses potatoes or sweet potatoes as the starch source, and added acid, such as hydrochloric, sulfuric or nitric acids. If done by the first method, the final product, known as mugi mizuame (麦水飴), is considered more flavorful than the potato version.
©　More in the WIKIPEDIA !




. darumatoo だるま糖　Daruma candy .

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keshitoo 芥子糖（けしとう）candy with poppy seeds

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kinkatoo 金花糖 forms of fish like tai and koi made of sugar
. Sweets from Ishikawa 　石川 .



芥子坊の頭の子が手にしているのが、江戸時代の金花糖。
- source : edococo.exblog.jp

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nikkeitoo 肉桂糖（にっけいとう）/ nikkitoo 肉桂糖 (にっきとう)
candy with cinnamon flavor


ookorobashi 大ころばし "huge stick candy"
korobashi was a stick used to transport heavy loads or stones.

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sakura ame 桜飴 "cherry blossom candy"
round sweets in the colors pink and white

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sangan ame 三官飴（さんがんあめ）Sankan ame, starch syrup candy

It is a kind of mizuame 水飴　 starch syrup and was first produced by 室町一丁日の三宮屋宇兵衛店 as a present to important daimyo and government officials. The production process is said to be from Korea.
White sugar was heated up to melt, then mochi-rice was rubbed into the pot and starch syrup and a bit of vinegar added for extra taste.


source : www.kmnh.jp/meishyo/top
三舘（官）飴の壷

There were a few shops who sold this sweet.
目黒三官飴の桐屋、長崎三貫（＝官）屋、雷門外に川口屋三官飴, 芝三官飴、陳三官飴


- source : ja.wikipedia.org

- source : kazumoto-sure.cocolog-nifty.com


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Special sweets of the Edo period, not only candy

江戸時代の復元菓子の数々

・落　雁(らくがん) rakugan
米など穀物の粉と砂糖を混ぜて木型などで押し固めた菓子の総称
・白雪こう(はくせっこう) hakusekkoo
生米の粉を使用し、後から蒸した菓子
・花ぼうろ hanabooro
小麦粉に卵や砂糖を混ぜてのし、大冠を形どって作って焼いた南蛮菓子
・かせいた kaseita
マルメロを砂糖煮にして固めた羊羹のような菓子
※マルメロ(かりんの別称とされているが、本来は別物。果実は黄色で球形)
・有平糖(あるへいとう)
砂糖を煮詰め冷やした後、引き延ばして細工したものが主だったが、現在では水飴を使っている
・掛け物(かけもの) kakemono
砂糖などの衣をかけて作るこりん、みどり等の菓子
※こりん(小さな金平糖のような菓子で、中空になっている。)
※みどり(小麦粉と砂糖を合わせた生地に砂糖の衣をかけた菓子)
・金平糖(こんぺいとう) konpeitoo
核となるグラニュー糖などを大鍋の中で転がしながら砂糖蜜を振りかけ、少しずつ角を作って大きくする。
・福輪糖(ふくりんとう) fukurintoo
胡麻あるいは芥子(けし)などを入れた煎餅
・軽　焼(かるやき) karuyaki
軽焼煎餅の略で、餅に砂糖を加えてつき、平らにのして上下から焼いたもの
・煎　餅(せんべい) senbei
小麦粉と卵を使った今の瓦煎餅のようなもの
・金花糖(きんかとう) kinkatoo
砂糖で鯛や人間などをかたどった中空の菓子
・は　ぜ(爆米と書く) haze
玄米を火にかけて、はじけさせたもの
・求　肥(ぎゅうひ) gyuuhi
小麦粉や餅米を砂糖と混ぜ、火にかけながら練り詰めた菓子
・羊　羹(ようかん) yookan
小豆に小麦粉や葛粉を蒸し固めた蒸羊羹
- source : sugar.alic.go.jp/japan


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hahako ame 母子飴 candy for mother and child

泣きの信吉かわら版 - 井上登貴


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. yuurei kosodate ame 幽霊子育飴 "candy for a ghost bringing up a baby" .

Minatoya, Kyoto みなとや,　京都


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tokkaebee とっかえべえ / tokkaebei とっかえべい
collector of old metal, gives a sweet (amedama) in return

This is the Edo version of torikaeyo 取り替えよう - I am exchanging things!



- - - - - Legend knows this:
About the year 1715 a citizen from Asakusa Tahara 浅草田原町 called Kinokuniya Zen-emon 紀伊国屋善右衛門 tried to get money for a new bronze bell of the temple 紀州道成寺 Dojo-Ji in Kishu (now Wakayama). So he began to collect old bronze pieces and awarded the donor with a small gift of a sweet.



This was different from the dealers in old metal, 古鉄商, who collected most metal tools.
Things of no worth, like old nails or the metal ends of a long pipe would go to the "Tokkaebee".

. Recycling and Reuse in Edo - リサイクル と　再生　/ 再使用 .

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- - - - - Reference
- source : yfm24651.iza.ne.jp



. . 100 Favorite Dishes of Edo - 江戸料理百選 . .

under construction
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- - - - - H A I K U - - - - -


source :　blog.goo.ne.jp/minyo414
Akita Ame-uri 秋田飴売り Candy seller from Akita - and a song


飴売りの飴立てて売る蓮は実に
ame-uri no ame tatete uru hasu wa mi ni

the candy vendor
stands up his candy to sell -
lotus has seeds
Tr. Gabi Greve

Saitoo Kafuu 斉藤夏風 Saito Kafu




. WKD : hasu no mi 蓮の実 lotus seeds .
kigo for autumn


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. . 100 Favorite Dishes of Edo - 江戸料理百選 . .

. wasanbon 和三盆 Wasambon, Sugar from Japan .


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