Edo - the EDOPEDIA -

7/22/2014

Ashida Kiso

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Ashida-shuku 芦田宿 Postal Station Ashida

Nr. 26 on the road from Edo to Kyoto

. Nakasendo 中山道 - Kiso Kaido 木曾街道 .

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This postat station is situated at the entrance to Kasatori Pass.
Now part of the of Tateshina, in the Kitasaku District of Nagano Prefecture.

Ando Hiroshige

Ashida-shuku was formed in 1601, during the Edo period, when the Nakasendō's route was altered and the government ordered creation of new post towns. It was located near the eastern entrance to the Kasadori Pass and was well known for its silk production.
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Kuniyoshi

芦田あらい丸女月尼 Ashida - Araimaru and Nyogetsu-Ni

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"Nyogetsuni is the Buddhist name of the former nun who becomes the sorceress Takiyasha (the name used by Kuniyoshi on the title page) in the 1806 novel The Loyalty of Utō Yasukata (Utō Yasukata chūgiden), written by Santō Kyōden and illustrated by Kuniyoshi's teacher, Toyokuni. The book was very popular and became the basis for a number of puppet plays and kabuki plays, as well as a later sequel by another author.

In Kyōden's fantasy novel, Takiyasha and her brother, Yoshikado, are the children of the historical warrior Taira Masakado, who rebelled against imperial rule in the tenth century. After their father's death, the brother and sister learn toad magic from an immortal in the mountains in order to carry on the rebellion. Their headquarters is the ruined palace at Sōma, a place-name that could mean 'herd of horses,' and so horses are featured in the series title border. The name Ashida station is a pun on the word for 'clogs' (ashida, also called geta), and Takiyasha wears high clogs to walk through the snow as she performs a magical ritual, with a torch between her teeth, a mirror around her neck, a bell in her left hand, and a sword in her right. Her hair is still relatively short, a reminder of her recent past as a Buddhist nun. Takiyasha is followed by her henchman, Araimaru, who carries the head of one of their victims attached to a branch.

The bird shape of the outlines the inset landscape represents a seabird of northern Japan known as utō or utōyasukata, the source of the name of the character mentioned in the title of the book. Utō Yasukata is killed by the evil magic of Takiyasha and Yoshikado, but his relatives and their friends are eventually able to avenge him and defeat the sorcerous siblings.

Kuniyoshi designed a number of prints based on this story, including the famous triptych in which Takiyasha uses her magic to summon the evil spirit in the form of a giant skeleton."
- source : Lyon Collection

- quote
The sorceress Takiyasha, formerly the Buddhist nun Nyogetsuni (Nyogetsu-Ni, Jogetsu-Ni), walking through the snow as she performs a magic ritual. The daughter of the slain warrior Taira no Masakado, she and her brother Araimaru have vowed to carry on his rebellion and avenge his death. She grips a sword upright in one hand and carries a bell in the other, a flaming torch held between her teeth.

The Kisokaido Road was an inland route connecting Edo with Kyoto. There were sixty-nine rest stops along the Kisokaido Road. In this series, Kuniyoshi designed one print for each of the sixty-nine rest stops. the main design of each print portrays a historical, legendary or fictional scene associated with the location. A small panel in each print shows a view of the station.
- source : www.japanese-gallery.com

. 平将門（平將門) Taira no Masakado .

. Utagawa Kuniyoshi 歌川国芳 .

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Dooman Ashiya, Douman Ashiya　蘆屋道満 / 芦屋 Ashiya Doman
Dooman Hooshi 道摩法師 Doman Hoshi

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...one of the most powerful onmyoji from Abe no Seimei's era. He was the rival of Abe no Seimei and fought him nearly a thousand years ago.
- source : tokyo-ravens.wikia.com/wik -

芦屋道満伝説
- reference : ja.wikipedia.org/wiki -

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. Japanese Architecture - cultural keywords used in haiku .

. - Doing Business in Edo - 商売　- Introduction .

. senryu, senryū 川柳　Senryu poems in Edo .

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7/12/2014

Chinese learning

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Chinese learning 漢学　kangaku study of the Chinese classics
kango 　漢語　words of Chinese origin

江戸漢学の世界　/ 徳田武著

Japanese poets, including the haiku poets, were well versed in the Chinese classics.

Bai Juyi, Bo Juyi, Po Chü-i 白居易 (Haku Kyoi はくきょい)
(772–846) Po Chu-i

. Confucius 孔子 Kooshi, Koshi .
Koofuushi 孔夫子, Kung Tzu, Kung Fu Tzu, Kung Fu Zi, Kǒng fū zǐ.
also called - Sekiten 釈奠 or Sekisai 釈菜

. Du Fu, Tu-Fu 杜甫 (To Ho とほ).
(712 - 770)

. Hanshan and Shide 寒山拾得 Kanzan and Jittoku .

Huang Tingjiang 黄庭堅 (Koo Teiken こうていけん)
(1045–1105)

. Li Bo, Li Po, Li Bai 李白 (Ri Haku （りはく) .
(701 - 762)

. Mozi (Mo-Tzu), Mo Di 墨子 (Bokushi) .
(460- 380 BC ?)

Su Shi 蘇軾 (So Shoku そしょく)
Su Dongpo, Su Dungpo 蘇東坡 (So Toba そとうば)
Dongpo Jushi (東坡居士) （1036―1101）
. . . a Chinese writer, poet, painter, calligrapher, pharmacologist, gastronome, and a statesman of the Song Dynasty (960–1279).
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The Chinese background and roots of Japanese kigo
. Chinese Poets, Scholars and Matsuo Basho .

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. Chinese Medicine 漢方 Kanpo, Kampo .
kanpooyaku 漢方薬 Kanpoyaku, medicine from China

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yoogaku 洋学 Yogaku, "Western Learning"

Many young doctors went to Nagasaki to study
. rangaku 蘭學 / 蘭学　Dutch learning .
science from oranda　オランダ /　阿蘭陀　Holland

漢学と洋学伝統と新知識のはざまで Kangaku to Yogaku
岸田知子

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Bian Que (Chinese: 扁鹊; pinyin: Biǎn Què) died 310 BC)
(also pronounced Bian Qiao, Wade–Giles: Pien Ch'iao; )
was, according to legend, the earliest known Chinese physician.
His real name is said to be Qin Yueren (秦越人), but his medical skills were so amazing that the people gave him the same name as the legendary doctor Bian Que, from the time of the Yellow Emperor. He was a native of the State of Qi.
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Guan Yu (died 220)
courtesy name Yunchang, was a general serving under the warlord Liu Bei in the late Eastern Han dynasty. He played a significant role in the civil war that led to the collapse of the dynasty and the establishment of the state of Shu Han – founded by Liu Bei – in the Three Kingdoms period.
one of the best known Chinese historical figures throughout East Asia . . .
Guan Yu was once injured in the left arm by a stray arrow, which pierced through his arm. Although the wound had healed, he would experience pain in the bone whenever there was a heavy downpour. The physician Hua Tuo (see below) told him,
"The arrowhead had poison on it and the poison had seeped into the bone. The way to get rid of this problem is to cut open your arm and scrape away the poison in your bone."
Guan Yu then stretched out his arm and asked the physician to heal him. He then invited his subordinates to dine with him while the surgery was being performed. Blood flowed from his arm into a container below. Throughout the operation, Guan Yu feasted and drank wine and chatted with his men as though nothing had happened. . .
Guan Yu was deified as early as the Sui dynasty (581–618), and is still popularly worshipped today among the Chinese people.
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Han Tuitzhi - (768 - 824)
"Should I become prime minister and heal the realm, or should I become a physician and save others in acute need?"

Han Yu - (768–824)
(traditional Chinese: 韓愈; simplified Chinese: 韩愈; pinyin: Hán Yù; Wade–Giles : Han Yü) , born in Nanyang, Henan, China, was a precursor of Neo-Confucianism as well as an essayist and poet, during the Tang dynasty.
He gained his first central government position in 802, but was soon exiled . . .
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Hua Tuo (c. 140–208)
courtesy name Yuanhua, was an ancient Chinese physician who lived in the late Eastern Han Dynasty.
The name Hua Tuo combines the Chinese surname Hua (華, lit. "magnificent; China") with the uncommon Chinese given name Tuo (Wade–Giles: To; 佗 ["hunchback"] or 陀 ["steep hill"]). He was also known as Hua Fu (尃, "apply [powder/ointment/etc.]"), and his courtesy name was Yuanhua (元化, "Primal Transformation").
The historical texts Records of the Three Kingdoms and Book of the Later Han record Hua as the first person in China to use anaesthesia during surgery. He used a general anaesthetic combining wine with a herbal concoction called máfèisàn (麻沸散, lit. "cannabis boil powder"). Besides being respected for expertise in surgery and anaesthesia, Hua Tuo was famous for his abilities in acupuncture, moxibustion, herbal medicine, and medical Daoyin exercises. He developed the Wuqinxi (Wade–Giles: Wu-chin-hsi; 五禽戲; lit. "Exercise of the Five Animals") from studying movements of the tiger, deer, bear, ape, and crane.

In Luo Guanzhong's historical novel Romance of the Three Kingdoms, Hua Tuo supposedly healed the general Guan Yu, who had been struck with a poisoned arrow during the Battle of Fancheng in 219. Hua Tuo offered to anaesthetise Guan Yu, but he simply laughed that he was not afraid of pain. Hua Tuo used a knife to cut the flesh from Guan Yu's arm and scrape the poison from the bone, and the sounds chilled all those who heard them. During this excruciating treatment, Guan Yu continued to play a game of weiqi with Ma Liang without flinching from pain.
When later asked by Ma Liang, Guan Yu said that he feigned being unhurt to keep the morale of the army high. After Hua Tuo's successful operation, Guan Yu allegedly rewarded him with a sumptuous banquet, and offered a present of 100 ounces of gold, but he refused, saying that a doctor's duty was curing patients, not making profits. Despite the historical fact that Hua Tuo died in 208, a decade before Guan Yu fought the Battle of Fancheng, this storied operation is a popular artistic theme.
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- Reference -

世事見聞録 - Lust, Commerce, and Corruption:
An Account of What I Have Seen and Heard, by an Edo Samurai
- Beginning with warriors and farmers, he moves on to temple and shrine clergy, doctors, the guild of the blind, townspeople, rice agents, prostitutes, brothel keepers, actors, outcasts and more, outlining the position of each group within the larger society.
. Buyo Inshi　武陽隠士 .

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Chinese Learning (kangaku) in Meiji Japan (1868–1912)
Margaret Mehl

Japan’s development since the middle of the nineteenth century is usually summarized under the headings ‘modernization’ and ‘westernization’. Such a perspective neglects the importance of indigenous traditions in the shaping of modern Japan, including Chinese learning (kangaku), which had been thoroughly assimilated and had formed the basis of the dominant ideology in the Tokugawa period (1600-1868). The leaders of the Meiji restoration of 1868 all had a kangaku education and their ideas were strongly influenced by it.

Kangaku continued to play a dominant role in Japanese culture until well into the Meiji period and did not fall into decline until the mid-1890s. The main reason for this was not contempt for contemporary China in the wake of the Sino-Japanese war (1894-5), as has been argued, but the new national education system which stressed western knowledge. It was not a sign of waning interest in China, but of new forms this interest took. China became the object of new academic disciplines, including tōyōshi (East Asian history), which applied western methods and a new interpretative framework to the study of China.
- source : onlinelibrary.wiley.com/doi

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kokugaku 國學 / 国学 - lit. National study
was a National revival, or school of Japanese philology and philosophy originating during the Tokugawa period. Kokugaku scholars worked to refocus Japanese scholarship away from the then-dominant study of Chinese, Confucian, and Buddhist texts in favor of research into the early Japanese classics.
The word 'Kokugaku', coined to distinguish this school from kangaku (Chinese studies), was popularized by Hirata Atsutane in the 19th century. I
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唐本は駕籠に乗る時ばかり入れ
toohon wa kago ni noru toki bakari ire

they show books from China
only when they sit
in their palanquin

This makes fun of the "learned" folk in Edo, who liked to show off their wisdom buy just showing the books.
It was especially true of some medical doctors.

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. Japanese Architecture - cultural keywords used in haiku .

. - Doing Business in Edo - 商売　- Introduction .

. senryu, senryū 川柳　Senryu poems in Edo .

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- #kangaku #kanpo #chineselearning
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7/08/2014

isha doctor

source : www.gakken.co.jp
江戸時代の医者 Doctors in Edo

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- How to wrap powder medicine in Edo
A small square sheet of paper was usually folded into a triangle.

. - igaku 医学 Medicine in Edo - .
- Introduction -

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. Chinese Medicine 漢方 Kanpo, Kampo .
medicine from China, kanpoo, kanpooyaku 漢方薬
- - - biwayootoo 枇杷葉湯 (びわようとう) biwa yootoo, biwa yoto
drink from dried loquat leaves

. kusuribukuro 　薬袋 Chinese medicine in bags .
Toyama no kusuri-uri 富山の薬売り Medicine sellers from Toyama

Many young doctors went to Nagasaki to study
. rangaku 蘭學 / 蘭学　Dutch learning .
science from oranda　オランダ /　阿蘭陀　Holland

. Udagawa Yōan 宇田川榕菴 Udagawa Yoan (1798 - 1846) .

. yashi 薬師 vendor of medicine by the roadside .
koogushi, yashi 香具師 performer, yashi 野師、野士、弥四、矢師
tsuji isha 辻医者 doctor by the roadside

Battle of Medicines and Diseases 薬と病の合戦 Kusuri to yamai no gassen
Utagawa Yoshitora 歌川芳虎

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- all kinds of doctors -
ban ishi 番医師 doctor for each Han
chootei i 朝廷医　doctor for the Imperial Court
isha 医者 / ishi 医師 doctor

kan i 官医 doctor for government officials, for the Shogun and his entourage
He was allowed to come to the Kikyo hall 桔梗の間 in Edo castle to attend to his duties.

machi ishi, machi-ishi 町医師 doctor of the town
doctor for the townspeople
oku ishi 奥医師 doctor for the harem (Oku) of the Shogun in Edo castle
te ishi, te isha 手医師 / 手医者
yabu isha, yabuisha 　藪医者　quack doctor

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gosei-ha 後世派 School of Later Developments in Medicine
die "Schule des späteren Zeitalters"

kohooha, kohooha 古方派　Koho-Ha, School of Classical Formulas

. Manase Dōsan 曲直瀬道三 Manase Dosan / Dozan .
Manase Doosan Imaooji / (1507 - 1594)
His honorable name was Suichiku-In 翠竹院 "Green Bamboo Hall" "Grünbambus Halle"

japanischer Arzt, der im Zeitalter der streitenden Reiche (戦国時代, Sengoku-jidai) auf die Entwicklung der Medizin in Japan einen entscheidenden Einfluss ausübte und neben Nagata Tokuhon und Tashiro Sanki zu den „Drei verehrungswürdigen Ärzten“ (三聖, sansei) im Umbruch zur Frühmoderne zählt. Auf ihn geht die „Schulrichtung des späteren Zeitalters“ (後世派, Gosei-ha auch 後世方派, Goseihō-ha) zurück.

Kaiteki-In 啓迪院 "Aufklärungsakademie"
„Abendgespräche im Schnee-Feldlager“ (雲陣夜話, Setsujin yawa)
„Keiteki-Sammlung“ (啓迪集, Keiteki-shū)
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His nephew was Manase Gensaku 曲直瀬玄朔 (1549-1632)

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Nagata Tokuhon 永田徳本 Kai Tokuhon Nagata (1513 - 1630)
Kai no Tokuhon 甲斐の徳本. トクホン
juurokumon sensei 十六文先生 "doctor healing for 16 mon only"

ein japanischer Arzt, der im Zeitalter der streitenden Reiche (Sengoku-jidai) auf die Entwicklung der Medizin in Japan einen nachhaltigen Einfluss ausübte.

Atempraktiken (神仙吐納, Shinsen tonō)

Der Überlieferung zufolge zog Nagata Tokuhon mit einer Kuh durchs Land, um deren Hals Beutel mit diversen Arzneimitteln baumelten, die er zu einem äußerst niedrigen Einheitspreis abgab. Das galt auch für den Shōgun Hidetada. Arme wurden kostenlos behandelt.

Unter seinen Schriften fanden die „Neunzehn Rezepte des ehrwürdigen Tokuhon“ (徳本翁十九方, Tokuhon-ō jūkyū hō) eine große Verbreitung.
Im „Diskurs über die Medizin“ (医之弁, I-no-ben, 1585) zeigte er den zeitgenössischen Ärzten, dass das chinesische Werk Shānghán lùn („Abhandlung über die Kälte-Krankheiten“) mit seiner Krankheitslehre und den ebenso brauchbaren Therapieverfahren eine bedenkenswerte Alternative zu Manase Dōsans Lehren bot.
Dieser Ansatz wurde in der „Alten Schule“ (ko-ihō-ha, 古医方派) der Edo-Zeit aufgegriffen und weiter entwickelt.
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Tashiro Sanki 田代三喜 (1465 - 1544)

in Tashiro, Provinz Musashi (heute Koike, Ogose, Iruma-gun, Präfektur Saitama) - ) war ein japanischer Arzt, der im Zeitalter der streitenden Reiche (Sengoku-jidai) der Medizin in Japan einen starken und nachhaltigen Impuls gab und neben Manase Dōsan und Nagata Tokuhon zu den „Drei verehrungswürdigen Ärzten“ (三聖, sansei) im Umbruch zur Frühmoderne zählt.
Sanki Kaiō isho (三帰廻翁医書)
Sanki jikishi-hen (三喜直指篇)
Wakyoku-shū (和極集)
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Ashikaga Gakkoo 足利学校, Ashikaga Gakkō for Chinese medicine

Depending on two Chinese doctors
Li Gao (李杲, alias Li Dongyuan (李東垣), 1180–1251)
Zhū Dānxi (朱丹溪, 1281–1358).

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Gekkō Dōjin, Gekkoo Doojin 月湖道人 Geko Dojin

. Itoo Genboku 伊藤玄朴 Ito Genboku (1801 – 1871) .

Rosner, Erhard Rosner: Medizingeschichte Japans.

. Philipp Franz Balthasar von Siebold (1796 – 1866) .

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The Edo period saw a major advancement in Kampo, with the splitting of the two major styles of this therapeutic technique, each with different operating philosophies. The two schools were the Goseiha School (School of Later Developments in Medicine) and the Kohoha (School of Classical Formulas).

The Goseiha School was founded by Dosan Manase, who lived from 1507 to 1594. He was a student of Sanki Tashiro (1465-1537) and stayed in China for twelve years, spending his time there studying the medical systems used in the Jin (1115-1234 A.D.) and Yuan (1279-1368 A.D.) dynasties. There Manase found that the basis for Jin Yuan medicine was the dichotomy of the yin and the yang, as well as the ‘five elements’ theories, which compared the human body to a small universe. Manase wrote many textbooks such as Keitekishu. He also established a medical school, Keitekiin and trained several hundred physicians. Manase’s most significant contribution to Japanese medicine is also his most subtle; his ideas of simplicity and practicality, imparted through his lectures and his writing in Keitekishu, came to serve as a thematic foundation of the development of Kampo.

As the Jin Yuan style of medicine became to see wide practice in Japan, a small group of physicians began to criticize it. They claimed that it was ideology based only on speculative theory and they advocated a return to the classical concepts of Chinese medicine. They particularly advocated returning to the concepts and the teachings of the Shang Han Lun, translated as the ‘Treatise on Cold Damage’ and Jinkui Yaolue (Essential Prescriptions of the Golden Coffer). These texts were written over a thousand years earlier, and were hallmarks of the Kan period (Han Dynasty, 202 BC –220 A.D.). It is because these scholars sought a return to Kan medicine that they were, this group of physicians were referred to as Kohoha, or ‘followers of the classic method.’
The Kohoha School was proposed by Geni Nagoya, who lived from 1628 to 1696, then advocated by other proponents such as Konzan Goto (1659-1733), Toyou Yamawaki (1705-1762), and Todo Yoshimasu (1702-1773).

Todo Yoshimasu is considered to be one of the most influential figures in the history of Kampo medicine. Known for his positivistic Kampo approach, Yoshimasu was known as willing to accept and use any technique so long as it proved clinically effective, regardless of the surrounding theories or its particular philosophical background.
Although Yoshimasu made some controversial claims and often performed controversial treatments, he is most credited for his work in developing Kampo abdominal diagnosis. His abdominal diagnostic theories and practices not only became one of the most integral parts of today’s Kampo, but they are also commonly credited with differentiating Kampo from traditional Chinese medicine (TCM). Although various abdominal diagnoses were originally described in Chinese medical classics such as Shang Han Lun (‘Treatise on Cold Damage’) and Nan Jing (‘Canon of Eighty-One Difficult Issues’), this specific method had long been abandoned in China.

During the later part of the Edo period, many Kampo practitioners integrated the two teachings, utilizing the strengths of both the Goseiha and Kohoha schools. They are known as disciples of the Sechu-ha, or ‘eclectic’ school of Japanese medicine.
- source : www.kampo.ca/history

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Hanaoka Seishū 華岡青洲
(October 23, 1760 – November 21, 1835)

Hanaoka Seishu was a Japanese surgeon of the Edo period with a knowledge of Chinese herbal medicine, as well as Western surgical techniques he had learned through Rangaku (literally "Dutch learning", and by extension "Western learning").
Hanaoka is said to have been the first to perform surgery using general anesthesia.
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. Hiraga Gennai 平賀源内 .
(1728 - 1780) - A well-known doctor, inventor and scientist :
"the spirit of Tokugawa genius"

- CLICK for photos !
Author of 物類品隲 Butsurui hinshitsu, Record of the trade show held by Gennai.

. Okamoto Genya 岡本玄意 (1587 - 1645) .
doctor of Tokugawa Iemitsu

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Sugita Genpaku 杉田玄白（1733 - 1817）
rangaku doctor

a Japanese scholar known for his translation of Kaitai Shinsho 解体新書 (New Book of Anatomy).

Besides Kaitai Shinsho, he also authored Rangaku Kotohajime 蘭学事始 (Beginning of Dutch Studies).

Sugita assembled a team of Japanese translators and doctors to translate a Dutch book of anatomy: Kulmus' "Ontleedkundige Tafelen". He did so because he found out, after observing the dissection of a human corpse, that the western drawings of human organs were much more accurate than the ones in his Chinese handbooks. They tried to make a Japanese translation. At a rate of one page a week/month, the work was published in 1774.
As an example of how difficult this work was, the collaborators had to study and discuss for several days before they realised that "neus" (nose) in Dutch, being a bulb on the front, meant hana (鼻) in Japanese.
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Genpaku was born in Edo,
. Yaraichoo 　矢来町　Yarai-Cho "Palisade quarter" .

- quote -
Kaishi Hen, an 18th Century Japanese anatomical atlas
Images from Kaishi Hen (Analysis of Cadavers),
an anatomical atlas from the dawn of experimental medicine in Japan, published in Kyoto in 1772.
The book details, in exquisite woodcut illustrations by Aoki Shukuya (d. 1802), the experiments and findings of Kawaguchi Shinnin (1736-1811).
- source : publicdomain review.org/collection/kaishi-hen... -

Yamai no soshi 病草子 Ilustrated handscroll of various unusual illnesses

- - - More in the WIKIPEDIA !

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. Takano Chooei, Takano Chōei　高野長英 Takano Choei . - (1804 - 1850)
He lived in hiding in the Hyakuninchoo　百人町 Hyakunincho district.

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- - datai 堕胎 abortion - - ryuuzan 流産 miscarriage - - - -

chuujooryuu joisha, jo-isha 中条流女医者 doctors specializing in abortion "of the Churyu lineage"

joisha 女医者 here refers to male doctors attending to female patients.

chuujoo, nakajoo, 中条 - Nakajo is the popular pronounciation of Osaka.

chuujooryuu 中条流 chujoryu, medicine to induce abortion
Often disguised as menstruation treatment.

Chuuryuu Tatewaki 中条帯刀 Churyu Tatewaki
was a doctor attending to Toyotomi Hideyoshi 豊臣秀吉 (1536 - 1598). He also helped the womenfolk of the court with their problems. His famous book is called 中条流金創.

One popular medicine to induce abortion was Chuujoo maru 中条丸 Chujomaru , which contained quicksilver and rice powder. There are even some senryu about this:

罪なこと仲条蔵をまた一つ
女医者とんだ所へ叱加減

The concubines of the Shogun (O-Tsubone お局) in Edo castle were not allowed to "play with men", but they did anyway and had to use abortion . . .

院殿もてんねき見える女医者
お局の名に近い子おろし
お局の女医者とはすまぬこと

Many doctors lived at a moat named after the mortar to prepare medicine, called Yagenbori 薬研堀 in Edo.

Some of their homes had various exits for the patient to come and go unnoticed.

おろすこともっとも至極薬研堀
orosu koto mottomo shigoku Yagenbori

abortion
is most extremely done
at Yagenbori moat

pun with orosu - making to powder (orosu) in a mortar for medicine (yagen 薬研)
and orosu - the common word for aborting a child （子を下ろす)

The bakufu Shogunate had banned abortion in 1842, but it was still practiced in other parts of Japan. Only in 1869 was abortion forbidden by law in all of Japan.
Punishment was usually only given if the pregnant woman died during the process.

薬研堀とは現在の東京都中央区東日本橋 - Yagenbori
©　More in the WIKIPEDIA !

- quote
A Short History of Reproductive Medical Problems in Japan
. . . . . In pre-modern Japan, the Tokugawa Shogunate Government took a policy of isolation from Euro-American countries, except the Netherlands, for more than 200 years up to 1858.
In this pre-modern period of the Tokugawa Shogunate, although the birth-rate in Japan was high, in other words probably more than 35 per 1,000 population, Japan's population stayed at a fairly constant 31-32 million people. This stabilization was a result of a variety of socioeconomic reasons, including frequent famines, natural disasters such as great earthquakes, and recurrent epidemics of acute infectious diseases such as smallpox, typhoid, dysentery, and measles. Besides these reasons, it is widely speculated that induced abortion and the practice of infanticide were quite common especially among poor peasants.
- source : www.eubios.info / Shinryo N. Shinagawa

- quote
Silences and Censures: - Abortion, History, and Buddhism in Japan
William LaFLeur
. . . Edo-period ema in a Chichibu temple that depicts a woman who turns into a demon by smothering a child.
- source : nirc.nanzan-u.ac.jp - PDF

Those who killed newborn babies saw themselves as responsible parents to their chosen children.
. Mabiki　まびき　間引き infanticide　 .
and the kokeshi こけし of Japan

ryuukoobyoo 流行病 Ryukobyo, epidemic disease, Epidemie
. . . CLICK here for Photos !

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. nakoodo isha　仲人医者　doctors as matchmakers for marriage .
keian　慶庵 / 桂庵 Keian matchmaker

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- medicine peddlers and vendors

. akagaeru uri　赤蛙売り selling red frogs (medicine for children) .
- akahikigan 赤蛙丸 "red frog medicine".
. biwa yootoo uri　枇杷葉湯売り　selling biwa leaves as medicine .
.
. joozai uri 定斎売り selling Josai medicine .
. . . kusuri-uri　薬売り　all kinds of medicine vendors
. . . Medicine sellers from Toyama 富山の薬売り

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- Reference -

世事見聞録 - Lust, Commerce, and Corruption:
An Account of What I Have Seen and Heard, by an Edo Samurai
- Beginning with warriors and farmers, he moves on to temple and shrine clergy, doctors, the guild of the blind, townspeople, rice agents, prostitutes, brothel keepers, actors, outcasts and more, outlining the position of each group within the larger society.
. Buyo Inshi　武陽隠士 .

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. Yakushi Nyorai, the Buddha of Medicine 薬師如来 .
The Buddha of Healing
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. - Doing Business in Edo - 商売　- Introduction .

. senryu, senryū 川柳　Senryu poems in Edo .

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- #isha #ishi #doctor #igaku -
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7/06/2014

abura uri oil vendor

[ . BACK to DARUMA　MUSEUM　TOP . ]
. Places of Edo - Introduction .
- for 金剛寺 Kongo-Ji, see below
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abura uri 油売り oil vendor, oil peddler

Abura no Kamisama 油の神様 Deity of Oil
Rikyu Hachimangu Shrine in Oyamazaki-cho

At the temple Enryaku-Ji on Mount Hieizan in Kyoto there is an "eternal flame" and all lanterns are kept alight since more than 1000 years.
The lanters use oil flames for light,
and the oil 油 YU should not be "cut off" 断 DAN,
so the flame could continue to light the temple and show the way to enlightenment for the visitors.

This is the origin of the saying
yudan taiteki 油断大敵 Do not be inattentive.

. yudan taiteki　油断大敵 Be attentive ! .

. Aburahi Daimyoojin 油日大明神 Aburahi Daimyojin Deity .
油日神社 Aburahi Shrine, Shiga and aburabi, aburahi 油火 "oil fire"

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The oil vendor had to make sure he got the right amount to pour into the flask his customer had placed in front of him. This took a long time and so the proverb says:

abura o uru 油を売る to sell oil
goof off when you should be working
to spend time chitchatting or to waste time in the middle of a task

- quote
In old Japan, there were roadside merchants who specialized in the selling of oil for cooking and other household purposes. Even then, cooking oil was a low-margin commodity. Therefore, this occupation did not provide a very high level of income.

There are no longer roadside oil merchants in Japan, but the phrase abura o uru has become a metaphor for any low-value-added activity. The expression usually refers to office workers who putter about doing meaningless tasks, or spend too much time at the coffee machine or in the smoking area.
- source : www.japanese123.com

油売り油はうれず油売る
abura-uri abura wa urezu abura uru

the oil vendor
does not sell any oil
but oils the conversation

- reference - proverb japan abura uru

source : gakuyaura.chesuto.jp

oil vendor from the Hokusai Manga 北斎漫画

He carried two barrels with oil on his pole. The barrels were laced with copper in the inside.

The most common was rapeseed oil for lamps (tane abura 種油）.

Egoma oil 荏胡麻油 / 荏油 was used for lighting up the Imperial Court, shrines and temples. Then gradually it spread and come to used by the general public.

Tsubaki abura 椿油 camellia oil was used for the beauty care of the ladies.

Gyoyu 魚油 fish oil was used for lamps.

Goma-abura　ごま油 sesame oil was used for cooking.

When dispensing oil, the vendors got their hands dirty and had to carry some straw to wipe the hands clean.

打ち藁を手ぬぐいにする油売り
uchiwara o tenugui ni suru abura uri

the oil vendor
uses cut straw as a towel
to wipe his hands

. tenugui 手ぬぐい　small hand towels .

. senryu, senryū 川柳　Senryu in Edo .

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. Places of Edo - Introduction .

Tooriaburachoo, Tōriabura-chō　通油町 Toriaburacho District - Tori-abura

Many shops of the oil vendors were located in this district, now part of Nihonbashi, Ōdenma-chō district.
In the nearby districts were many lodgings and oil sold well for lamps and lanterns, since travelers used to leave the lodging at 4 in the morning, when it was still dark outside.

There were also many publishers and book stores in Toriaburacho. The most famous was
Senkakudoo, Senkakudō 仙鶴堂、鶴屋喜右衛門 Senkakudo, Tsuruya Kiemon.
The first Kiemon died in 1788, but his heir continued the publishing house.

In the late Edo period, Ukiyo-e (woodblock prints of everyday life in the Edo period) produced in Edo were known as "Nishiki-e" (brocade pictures) on account of their bountiful colors, and were extremely popular Edo miyage (Edo souvenirs). Ukiyo-e were sold by publishers called jihon-donya or ezoshi-ya who handled unique Edo books, and they contributed significantly to the development of Edo culture. This picture shows the front of the Tōriabura-chō branch shop of Tsuruya Kiemon, a publisher whose main shop was located in Kyoto. Their Edo branch operated as both a shomotsu-donya (publishers of regular books) and a jihon-donya.
- source : library.metro.tokyo.jp -

Publishers and vendors or calendars 江戸暦問屋 also used to live here.
. 江戸暦 The Edo Calendar .

. shuppansha 出版社 publishing company, book publisher .
ABC - Introduction

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source :　www.eonet.ne.jp/~kumonoue
山崎油売り oil vendor from Yamasaki

宵ごとに都へ出づる油売り
ふけてのみ見る山崎の月

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. aburazara, abura-zara 油皿 oil dish, oil plate .

to be put under a portable room lantern (andon 行燈). They were frequently used in every household until the electric light took over.

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abura boozu, aburaboozu 　油坊主 Aburabo oil monk

- quote
This tsuba illustrates the 12th-century story of the oil monk from Yasaka shrine in Kyoto.
On a stormy night, reports circulated in the city of a fire-breathing monster. Taira no Tadamori went out to capture the monster and discovered that it was actually a poor monk walking to Yasuka shrine. He was carrying an oil lamp that emitted flames when he blew on it.
The monk is on the right side of tsuba, carrying the lamp and an umbrella. The moon and a small bird in flight are at the upper left. The rain is highlighted in gold.
On the back, the gate to Yasuka shrine is depicted.
- source : art.thewalters.org

source :　ukiyoe.cocolog-nifty.com

平忠盛 Taira no Tadamori and 油坊主 abura boozu

Taiso Yoshitoshi (1839-1892) - Tadamori and the Oil Thief
- source : Floating World Gallery -

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Abura-bo 油坊 Oil Priest, Oil Monk

- reference : wikipedia -

A fireball (kaiki) yokai from Shiga and Kyoto. The spirts of dead priests who were oil thieves.
They are cursed to haunt as Abura-bo after their deaths.

and

Abura-sumashi 油すまし "Oil Presser", "oil wringer"
A Yokai from Kumamoto.

- reference : wikipedia -

. - yookai, yōkai 妖怪 Yokai monsters - .

...................................................................................................................... Kyoto 京都府
京都市 Kyoto City

rinka. onibi 燐火 will‐o'‐the‐wisp
The will‐o'‐the‐wisp light apprearing in a summer night is called 油坊 Abura Bo.

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. Dogen　道元禅師　Zen Priest Dogen .
Once a man stole some of the sacred oil for the lamp at 比叡山 Mount Hieizan.
When he died his spirit became a rinka 燐火 will‐o'‐the‐wisp and flew around in sommer nights.
The light at 七条朱雀 Shijo Kujaku from 道元 Dogen is probably from this flame.
This kind of story is told in many parts of Japan.

...................................................................................................................... Shiga 滋賀県
Shiga 野洲郡 Yasu district // 比叡山

aburabo 油坊 "oil monk" lights can be seen from late spring to early summer.
The light looks like a monk, hence the name.
They say a monk who stole sacred oil from the lamp at Mound Hieizan turned into this ghost.
. Hieizan 比叡山 Mount Hiei Legends .

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Shiga 愛知郡 Aichi district 秦荘町 Hatasho town // 金剛寺 Kongo-Ji

Once upon a time, at 金剛寺 the Temple Kongo-Ji there was a priest
who came every morning to pour some oil into the lamp.
One day the priest wanted to do something malicious and stole some oil to make it to money.
When he wanted to go out to enjoy himself he could not move and died soon.
The next morning a priest at the temple gate heard of a ghost showing there.
This ghost carried some oil and walked up to the main hall. The priest heard a voice:
「油返そう、油返そう。わずかなことに、わずかなことに」.
"I bring back some oil, just a little, just a little!"
This aburabo 油坊 oil monk can be seen to our days.

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高知県 Kochi / Kongo-Ji

佐蹉跎山金剛寺七不思議 Seven wonders from Temple Kongo-Ji
龍の駒笹
一眼一足の笹
不増不減の水
天燈
午時の雨
搖ぎ石
潮満ち石

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長野県 Nagano 上田市 Ueda city // 金剛寺 Kongo-Ji

ji ishi 爺石 Grandpa Stone， ba ishi 婆石 Grandma Stone
Once upon a time
a rich old couple from Matsushiro wanted to visit the home of their daughter in Ueda, where their grandchild had been born.
They were carried in a palanquin over the pass 地蔵峠 Jizo Toge.
But the palanquin bearers were two bad men.
When they came to the pass 金剛寺峠 Kongoji Toge, they stole the money of the couple and threw tha palanquin down the valley.
Grandpa rolled down, hit a stone and turned into a stone himself, the Grandpa Stone.
Grandma reached a forest and turned into Grandma Stone.
The palanquin stopped at a small Shrine for Yamanokami and turned into Kago Ishi 籠岩, the Palanquin Stone.

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- reference : Nichibun Yokai Database -

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. - Doing Business in Edo - 商売　- Introduction .

. senryu, senryū 川柳　Senryu poems in Edo .

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- #aburauri #aburabozu #aburapriest #tadamori -

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7/04/2014

Issa and Animals

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Tr. anc comment by Chris Drake

さをしかやえひしてなめるけさの霜
saoshika ya eishite nameru kesa no shimo

stags stand close
licking morning frost
off each other

This hokku is from the ninth lunar month (October) in 1819, and it is also found toward the end of Year of My Life, Issa's haibun evocation of that year. In the hokku it is late autumn, the mating season, when stags have grown their antlers again and male hormones are flowing. In autumn stags tend to become competitive and assertive, often fighting and sometimes seriously injuring themselves in their desire to imitate the local alpha male, and they also also spend hour after hour plaintively crying out to does. All this assertion and exhibitionism causes the stags to lose many pounds of body weight, and often they are quite haggard, so Issa seems deeply moved by a scene of cooperation, closeness, and friendliness between them early in the morning, before they have become preoccupied with separateness and mating rituals. Frost comes early to the mountainous plateau on which Issa's hometown is located, and for the moment the stags have put away their defenses as they warm up their fellow stags with their tongues.

This harmony and warm spirit of cooperation shown in the midst of fierce competition, even though it is during a temporary period of rest, is obviously important to Issa, who as usual feels animals have much to teach humans. The two hokku preceding this hokku in Year of My Life make this even clearer:

when I was completely lost

night bitterly cold
a neighing horse guides me
to the piss ditch

shoubenjo koko to uma yobu yosamu kana

hey, migrating birds,
no squabbling -- you'll never
make it home alone

kenka su na aimi-tagai no watari-dori

Together the three hokku form a short sequence of related poems that make a strong impression and ask human readers to take them seriously. In the hokku about the horse, Issa seems to have become disoriented after waking up in the middle of the night. Still half asleep and shivering, he has completely forgotten where the ditch for pissing (used by both men and women) is, and he can't see anything in the dark. At that moment a horse in a stall inside one end of the farmhouse hears him moving and makes neighing sounds, allowing Issa to orient himself, since the ditch is just outside the end of the house in which the stall is located.

Issa seems to feel the horse deliberately neighed because it sought to communicate or at least to be harmoniously together with another creature, so he is extremely grateful to the horse for its kind help. Even if the horse was not consciously telling Issa where the ditch was, Issa says the horse 'calls out' (yobu) to him, so he assumes that horses and humans share a basic desire to communicate with each other, even if they do not possess a formal common language. On the other hand, in Issa's time farm horses lived inside the same house the farming family lived in, and Issa may make midnight trips from time to time, so he may feel the horse, a family member, was consciously guiding him.

In the last hokku, some migratory birds who winter in Japan seem to have stopped briefly in Issa's hometown on their way south. They are having a loud quarrel about something, worrying Issa and causing him to offer some advice. He speaks to them as a fellow life-traveler and reminds them they shouldn't quarrel with those they are closest to and on whom they are most dependent for their very survival. In Issa's diary, the hokku before and after this hokku are about singing Amida Buddha's name, so Issa seems to be treating birds and humans in a parallel way, and he surely considers chanting or singing Amida's name in both human and bird languages to be a good way of ending dissension and increasing mutual sympathy.

Following this hokku about birds in Year of My Life is the first hokku translated above about stags. By creating a series consisting of three separately written hokku, in Year of My Life Issa more effectively overcomes superficial conceptual distinctions between humans and other animals, and he may be hinting at Amida's presence as well.

Chris Drake

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. WKD : Kobayashi Issa 小林一茶 - Introduction .

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7/01/2014

BOOK - Samurai

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Books about Samurai

warriour, tsuwamono, bushi　兵、武士、兵士
samurai, buke　侍、武家
Lord of a Domain,Daimyo, daimyoo　大名
"light legs", ashigaru 足軽 common foot soldier
yakko 奴 Yakko servants, carrier at a Daimyo Estate

. Samurai of the Edo Period - Introduction .

under construction
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世事見聞録　－3冊　3 Volumes Text
- source : Waseda University Library

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Samurai Painters (Great Japanese art)
Stephen Addiss

- The text covers the following subjects:
Origins of the Samurai, The Heian Samurai, The Emergence of Warrior Government, Samurai Arts and Zen, The World of the Muromachi Shogun, The Momoyama and Early Edo Periods,
Miyamoto Musashi: Swordsman and Artist.
It features 8 works by Miyamoto Musashi (Niten): Horse, Shrike, Dove on a Red Plum Tree, the screen of the Waterfowls, Hotei Watching a Cockfight, Cormorant, Daruma Crossing the River, and Daruma Meditating. There is just one work by Kaiho Yusho: a detail of the Pine and Peacock hanging scroll.
- source : www.amazon.com
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Lust, Commerce, and Corruption:
An Account of What I Have Seen and Heard, by an Edo Samurai
by Buyo Inshi　武陽隠士
Translated by Mark Teeuwen, Kate Wildman Nakai, Fumiko Miyazaki, Anne Walthall, John Breen.

- quote
By 1816, Japan had recovered from the famines of the 1780s and moved beyond the political reforms of the 1790s. Despite persistent economic and social stresses, the country seemed to be approaching a new period of growth. The idea that the shogunate would not last forever was far from anyone’s mind.

Yet, in that year, an anonymous samurai author completed one of the most detailed critiques of Edo society known today. Writing as Buyō Inshi, “a retired gentleman of Edo,” he expresses a profound despair with the state of the realm and with people’s behavior and attitudes. He sees decay wherever he turns and believes the world will soon descend into war.

Buyō shows a familiarity with many corners of Edo life that one might not expect in a samurai. He describes the corruption of samurai officials; the suffering of the poor in villages and cities; the operation of brothels; the dealings of blind moneylenders; the selling and buying of temple abbotships; and the dubious strategies townspeople use in the law courts. Perhaps the frankness of his account, which contains a wealth of concrete information about Edo society, made him prefer to remain anonymous.

This volume contains a full translation of Buyō’s often-quoted but rarely studied work by a team of specialists on Edo society. Together with extensive annotation of the translation, the volume includes an introduction that situates the text culturally and historically.
- source : cup.columbia.edu

- quote
A firsthand account of vice and profit in Edo
By selecting it as the seat of his power in 1603, Shogun Tokugawa Ieyasu raised Edo from rural backwater to de facto national capital. Its ascension was swift, and the population nearly tripled in the century following the year 1650. By the time this book was written in 1816 by an anonymous samurai calling himself Buyo Inshi, Edo had nearly twice as many denizens as Paris.

In his account, Buyo pulls back the curtain on a diorama of Edo with an acerbic social critique that seeks in its roughly 400 pages to leave no stone unturned.

Beginning with warriors and farmers, he moves on to temple and shrine clergy, doctors, the guild of the blind, townspeople, rice agents, prostitutes, brothel keepers, actors, outcasts and more, outlining the position of each group within the larger society.

By extensively detailing the many schemes through which the poor scrape by and the rich bolster their advantage, Buyo evokes a world rife with avarice and moral decay. He longs for imagined bygone days when “the feelings of (the) people were clear and bright, without duplicity and never obscured by a single cloud or wisp of mist.”

Besides the intricacies and mechanisms of vice peculiar to his time and place, Buyo also frequently remarks on the general state of “the realm” and the people:

“People at the zenith of prosperity have grown numerous, and there are many who live in such comfort that they could not suffer hardship even if they wished to. … On the other hand, there is also a growing number of people who are so used to constant hardship that they are not even aware of their own misery. …
The rise of some and the fall of others are two sides of the same coin — such is the unbalance of our age.”

Among the many social issues of his day, Buyo examines closely the culture of rampant litigation and the ways that townspeople leveraged lawsuits to gain advantage over warriors. The population drain from the provinces to the cities is also discussed, along with the impact of kabuki and prostitution, and a great many other elements of Edo life.

Besides being a fascinatingly detailed look into the culture and fashion of the times, Buyo’s writing is also an examination of the effects of free enterprise unchained in an era of peace.

He exhaustively sets down the frivolity and conspicuous wealth that become available in large cities such as Edo, and the underbelly that always attends such excess: crime, usury and the singular pursuit of profit.

“When did the concept of interest appear in the world?” he asks. “It seems that it was the doing of those engaged in the marketing of goods. How contemptible!”

A good deal of this book’s charm stems from its author’s fallibility. Buyo is prone to blanket statements, is often corrected by the book’s editors on his facts (especially those concerning the provinces) and not infrequently misremembers his quotes from the Chinese classics and other sources. Buyo’s penchant for repetition and nostalgia confirm him as the type who walked to school and back uphill both ways in his youth.

As a scholarly text, “Lust, Commerce, and Corruption” is superior. Included in the useful apparatus are notes on currency and measure, and a map of Edo showing warrior and townspeople residential areas and temple grounds. A 30-page introductory essay by the editors, “Buyo Inshi and his Times,” is a lucid, comprehensive beacon that sheds light on the groups Buyo deals with as well as his historical perspective.
- source : Tyler Rothmar / Japan Times 2014

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Musui's Story: The Autobiography of a Tokugawa Samurai
by Katsu Kokichi (Author), Teruko Craig (Translator, Introduction)

A series of picaresque adventures set against the backdrop of a Japan still closed off from the rest of the world, Musui's Story recounts the escapades of samurai Katsu Kokichi. As it depicts Katsu stealing, brawling, indulging in the pleasure quarters, and getting the better of authorities, it also provides a refreshing perspective on Japanese society, customs, economy, and human relationships.
From childhood Katsu
was given to mischief. He ran away from home, once at thirteen, making his way as a beggar on the great trunk road between Edo and Kyoto, and again at twenty, posing as the emissary of a feudal lord. He eventually married and had children but never obtained official preferment and was forced to supplement a meager stipend by dealing in swords, selling protection to shopkeepers, and generally using his muscle and wits. Katsu's descriptions of loyalty and kindness, greed and deception, vanity and superstition offer an intimate view of daily life in nineteenth-century Japan unavailable in standard history books.
Musui's Story
will delight not only students of Japan's past but also general readers who will be entranced by Katsu's candor and boundless zest for life.
- source : amazon com -

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