Aomonocho District

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. Famous Places and Powerspots of Edo　江戸の名所 .
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Aomonochoo　青物町 Aomonocho "vegetable" district

. Edo Dento Yasai 江戸伝統野菜 Traditional Vegetables of Edo .



After Tokugawa Ieyasu founded the town, many people came to work here and to feed them all was one of the great projects that had to be taken care of. For fresh vegetables, Ieyasu had a market set up with the help of

Soga Kozaemon 曽我小左衛門　/ 曾我小左衛門
He had come from Odawara, Kanagawa and settled in the district near Nihonbashi and Yorozucho 萬町 / 万町, which soon took the name of the Odawara original.

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江戸へ行った小田原の『青物町』
- source : 田代道彌

To the North of Aomonocho was
Ikedai Yashiki　活鯛屋敷　
where the fish for Edo Castle were kept in ikesu　生洲 fish preserve ponds.

Soon other wholesalers came to live in Amonocho too, like tea merchants, soy sauce merchants, dried foods merchants and even incense stick merchants and many more
問屋が多く、定飛脚問屋、乾物問屋、茶問屋、紙煙草入問屋、鍋釜問屋、干菓子問屋、薬屋、筆墨硯師、醤油酢問屋など . . .
Near the wholesalers, smaller vegetable shops also set up business.

Most of this area got lost and parts of it are now reconstructed and excarvated from the ruins.

aomono-tori 青物取り taking green things,
is still a common word for collecting sansai　山菜 mountain vegetables in spring.


Nihonbashi Ichome 日本橋１丁目 First District of Nihonbashi
現在の日本橋１丁目の地は、中央通り（日本橋通り）を中心に、通１～４丁目、通 １丁目新道、西河岸町、呉服町新道、元四日市町（活鯛屋敷・日本橋蔵屋敷）江戸橋広小路、本材木町１・２丁目、万町、青物町、平松町の一部、佐内町などの多くの町があり、江戸城下の中心として活気あふれる庶民の町でした。Yorozucho 万町とAomonocho 青物町の間の 南北の通りを中通りといいました。
- source : makibuchi/chuo_aruku -


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Edo no Aomono Ichiba 江戸の青物市場 Vegetable Markets in Edo
In the "three vegetable district" 青物三ケ町 Aomono Sangamachi in Kanda
Tachō, 多町 Tacho - 連雀町 Renjakucho - 永富町 Eifukucho

. Daikongashi 大根河岸 Daikon-gashi district - Kyobashi . - Chuo
"Radish-Riverbank"

. Tachō, 神田多町 Kanda Tacho district .
and the greengrocer 河津五郎太夫 Kawazu Goro Daiyu


From there street vendors would take off every day.



aomono uri 青物売り vegetable vendor

正徳４年（1714）から幕府御用となり、享保１０年（1725）には、問屋は９４人も居たというのです。
- source : edosanpo.blog109 -

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There are other districts in Japan with this name.

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神奈川県 Kanagawa　小田原 Odawara



Aomonocho Shotengai　商店街　 Shopping Street


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岩手県 Iwate, 盛岡市 Morioka



The district used to be called 仙北町新小路 Senboku and was re-named to Aomonocho in 1812. It is the district in front of the shrine 駒形神社 Komagata Jinja.



The 明治橋 Meiji Bridge of Aomonocho

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. Kappa legends from Iwate 河童 / かっぱ / カッパ .

カッパ Kappa and Sumo wrestler 七つ瀧 Nanatsu-Taki (Seven Waterfalls)
At 青物町 Aomonocho there lived a former Sumo wrestler, he now dealt with horses (bakuroo バクロウ). Once he went to the river with a horse, where he met a Kappa. The Kappa wanted to pull the horse into the water, but the strong Nanatsutaki pulled him out with ease. The Kappa apologized and promised never to pull humans into the water again.
He promised to stay off from 明神淵 Myojin-Fuchi to 御舟小屋 Ofune-Koya. And all other Kappa would also respect this promise.
Since this day, no fatal water accidents happened there and people now bring offerings to the local shrine festival

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- - - - -　 H A I K U　 - - - - -

青物を買ふ女房の袷かな
aomono o kau nyoobo no awase kana

the summer robe
of my wife buying
vegetables . . .


貧乏な青物店や夏大根
binboo na aomonoten ya natsu daikon

this poor
vegetable shop -
Daikon in summer

. Kawahigashi Hekigoto 河東碧梧桐 .


. daikon 大根　Radish, Reddish, Raphanus sativas .

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春風や青物市の跡広し
harukaze ya aomono ichi no ato hiroshi

spring wind -
the remains of the vegetable market
are quite large

at Senju 千住 in Tokyo

こほろぎや青物市のこぼれ菜に
koorogi ya aomono ichi no koboreha ni

this cricket -
it sits on a fallen leaf
at the vegetable market

. Masaoka Shiki 正岡子規 .


. koorogi 蟋蟀 cricket, Gampsocleis buergeri .
- kigo for autumn -

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そらまめ剥く祭の路地の青物屋
野澤節子

はつゆきや青物市のよめがはぎ
高井几董

大根干す青物市場のフエンスにも
五十嵐波津子

打水を店の中まで青物屋
中田勘一

朝寒や青物洗ふ高瀬川
村上霽月

青物に涼しき月の巷かな
尾崎紅葉

青物を軒に培ひ長屋夏
石塚友二

魚屋に青物売つて小鳥来る
石川桂郎

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

. Doing Business in Edo - 商売　- Introduction .

. shokunin 職人 craftsman, craftsmen, artisan, Handwerker .

. Legends and Tales from Japan　伝説 - Introduction .


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kasugai clamp cleat

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kasugai 鎹 / かすがい clamp, cramp, cleat, staple

. Japanese Architecture 日本建築 technical terms .
- Introduction　-




. My collection in facebook .


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kasugai　- cleat
A strip of metal or wood driven into two members to hold them together securely. A metal cleat that is bent at each end has sharp points.


a) watari　渡り　b) tsume　爪

Each end of the cleat is pounded into one part of the two members to be joined. The bent parts, that function like nails, are called tsume 爪 and the center is called watari 渡り meaning cross over.
- source : JAANUS

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- from our kasugai discussion on facebook -

forged iron staple for a blacksmith

"cramp" in carpentry
and joinery usually refers to a mechanical "clamp" used to hold parts of an assemblage together while they are in process of construction.

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Children are Staples (ko wa kasugai)
There is a Japanese saying to the effect that "Children are Staples," ("ko wa kasugai" 子はカスガイ・鎹）.


In Japanese culture, the love between men and women is seen as being beautiful and natural, but like most things in nature, not particularly permanent. Love, between women and men does not last forever. There is no bridge across forever, no soulmate, no happy end. Japanese love stories tend, or tended, to end in double suicide: the most romantic outcome that one can hope for, at least far more so than domestic bliss.

The love or at least the relationship between parents and children, between ancestors and their descendants is however seen as being eternal. Parents and offspring are considered to be indivisible. No one is born again. This goes for the relationship between children and both mothers and fathers.

So when a couple have a child, while their own emotions for each other may wax and wane, they will be irretrievable linked forever in the flesh of their flesh, their child.

Hence, just as a staple can be used to join two pieces of wood together, so a children are considered to be like staples that join their parents together forever.


Related there are :
Children are the shackles of this world and the next
ko wa sankai no kubikase 子は三界の首枷
which refers to pretty much the same thing.
- source : ww.burogu.com/2010


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かすがい【鎹】
① -- 二本の材木をつなぎとめるための両端の曲がった大釘。

② -- 二つのものをつなぎとめる役をするもの。 「子は－」

③ -- 戸締まりに用いる金具。かけがね。 「 －もとざしもあらばこそ／催馬楽」
- source : 世界大百科事典

1 - a metal clamp to hold wood together
2 - to hold something together, a bond (e.g. a child)
3 - kakegane, a kind of metal door lock

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かすがい clamp cramp
丸鋼、角形鋼、平鋼などの鉄棒の両端を折り曲げ、先端を爪(つめ)状にとがらせた建築金物で、二つの部材をつなぎ合わせるために金槌(かなづち)などで打ち込む。丸かすがい、角かすがい、平かすがいの名称がある。折り曲げた部分を爪、中央部を渡りといい、木材や石材を相互に緊結させるために用いる。建具や家具に使用する長さ3センチメートル程度のものから、建物の軸組を緊結する長さ18センチメートル程度のものまで各種あり、さらに、先端の爪が互いに直角になるような手違いかすがい、一方を短冊状にしてこれに釘(くぎ)穴をつけた目かすがいがある。前者は桁(けた)と垂木(たるき)に、後者は縁甲板と根太(ねだ)の取り付けなどに用いる。また両爪の長いものは輪かすがいといわれ、形状、名称など使用場所によっても異なる。古くは加須可比とも書き、建具などをつなぎ止めるために用いられた金物で、掛金、繋金(かきがね)を意味した。
「子は（夫妻の）かすがい」なども、つなぎ止める意味からのことばといえる。
［坂田種男］
- source : 日本大百科全書

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Kasugai shi 春日井市 Kasugai town
is a city located in Aichi Prefecture, north of the Nagoya metropolis..

As of February 2012, the city has an estimated population of 306,573 and a population density of 3,310 persons per km². The total area is 92.71 km².
Former Nagoya Airport, is located between Kasugai and neighboring Komaki.
- - History
During the Meiji period, the area was organized into villages under Higashikasugai District, with the town of Kachigawa established on July 25, 1900. On June 1, 1943, Kachigawa was merged with neighboring villages of Toriimatsu and Shinogi to form the city of Kasugai. In 1958, Kasugai annexed the neighboring towns of Sakashita and Kozoji. Kasugai gained Special city status on April 1, 2001.
- source : wikipedia


- - - - - The mascots of Kasugai
Haruyo - Nichimaru and Inosuke



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Kasugai town, Sumirezuka in Autumn


When walking up the path from the garden of Utsutsu Shrine to "Sumirezuka", you will see an array of stone monuments.
These monuments carry "Haiku" poems dedicated to Matsuo Basho an ancient "Haiku"poet.

- - - - - -more interesting English links to Kasugai Town
Kasugai City Tofu Memorial Museum - Ono no Tōfū 小野道風 (894-966)
Festivals . . . etc
- source : www.city.kasugai.lg.jp


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Kasugai Snack Foods 春日井 製菓 Kasugai Seika
a Japanese snack company that exports to the United States and United Kingdom. It mainly exports candy, but also Japanese snacks.


The company was founded in 1923 by Rai Winsuto in Kasugai, Aichi. It began as a small shop selling dried snacks such as nuts, peas, and fruit. However, since then they have become a company that produces many different snack products that they export to other countries.
- source : wikipedia


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- - - - - H A I K U and S E N R Y U - - - - -


あばらやの戸のかすがいよなめくじり
abaraya no to no kasugai yo namekujiri

the clamp on the door
of my tumbledown home -
a slug

. Nozawa Boncho 野沢凡兆 . (1640 - 1714)




. namekujiri なめくじり slug .
namekuji 蛞蝓 (なめくじ) slug / namekujira なめくじら
- - kigo for all summer -


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日の盛鎹打たる仁王の脛
hi no sakari kasugai uchitaru nioo no sune

the sun at its best -
hitting a clamp
in the shin of Nio

Takazawa Ryooichi 高澤良一 Takazawa Ryoichi




. Nioo 仁王 Nio, Deva Kings .



. hizakari 日盛 (ひざかり) "the sun at its best" .
..... hi no sakari 日の盛（ひのさかり
the strong heat of the day
- - kigo for late summer - -

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白玉や鎹の子も十七に
shiratama ya kasugai no ko mo juushichi ni

white dumplings -
our child, our bond
now already seventeen
Tr. Gabi Greve

Suzuku Shigeo 鈴木しげを

. shiratama 白玉 (しらたま) Shiratama Dango .
"white treasure, white pearls"
- - kigo for all summer - -


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Issa - kasen 1827

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. Kobayashi Issa 小林一茶 in Edo .




. WKD : New Year (shin-nen, shinnen 新年) .

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The beginning of a kasen renku written on lunar New Year's Day in 1827:

1
New Year's Day --
we, too, bloom in our
blossoming world

元日や我等ぐるめに花の娑婆
ganjitsu ya warera-gurume ni hana no shaba - Issa


2
this our guest book
for all three to sign

sannin-mae o tsukeru reichou - Baijin


3
an east wind
cools the hot sake
perfectly

sake samasu kagen-gokochi ni kochi fuite - Ranchou


4
sideways I swing up
onto the horse

hirari to uma ni yokozama ni noru - Issa


These are the the first four verses of a 36-verse kasen renku written by Issa, his follower Baijin, and Baijin's father Ranchou, also a haikai poet. Issa was staying with them in Nakano, a few miles from his hometown, at lunar New Year's in 1827 -- what turned out to be the last lunar year of Issa's life. Baijin, head of a firm that produced soy sauce and soybean paste, was one of Issa's closest followers in his final years and helped publish a collection of his hokku after his death.

As the visitor, Issa writes the hokku. In it he expresses his warm, ebullient regards and his deep friendship with Baijin. He mentions blossoms, and since this is New Year's, before the cherries have begun to bloom, he must be referring to the friendship and love of haikai that is blossoming and bringing all three people together. And Issa goes farther. He feels they are also part of the larger wave of blossoming humanity that is now enjoying New Year's celebrations and good feelings across the land or perhaps all over the world. Issa writes "blossoming world," but the world (shaba) here refers mainly to the world of humans, to society or humanity.

The word shaba began as a Buddhist term for the samsaric world of imperfect and delusion-filled human life as opposed to other modes of existence, such as animals, fierce shura demons, or hungry ghosts. It is the world into which Buddhas and bodhisattvas are born and teach and the world in which human beings are able to achieve enlightenment and freedom from suffering. Gradually the word also became an ordinary secular Japanese word meaning this world, the human world, the everyday world, this life, human relations, society, the material world, and it came to resemble the phrase "floating world," which had both positive and negative meanings. When Issa writes about suffering in the human world he often uses ku no shaba, the world of suffering, and when he wants to praise the world, he uses a phrase like the blossoming world, as he does here.

Issa's reference in the hokku to the world being filled with blossoming people at New Year's is an expression of praise for his hosts and for all the people in the human world who are trying to find happiness at New Year's. It is not related, however, to the separate concept of the "degenerate latter days of the Dharma" (masse, mappou). This was a belief that became widespread in the medieval period in Japan according to which Buddhism had entered its third and most degenerate age after beginning with the appearance of Buddha in the Age of Correct Dharma, followed by the Age of Semblance Dharma. In the contemporary degenerate age, it was believed, monks and ordinary people were too weak and confused to be able to follow Buddha's original teachings, and society had become thoroughly corrupt. Honen and Shinran, who founded the two main schools of Pure Land Buddhism in Japan, used the doctrine of the age of degenerate Dharma above all as justification for founding their new schools.

The high-ranking clerics of the older Tendai school declared chanting the Buddha's name to be a heresy and exiled both of them, so Honen and Shinran needed the degenerate age doctrine in order to establish their new, simpler schools of Buddhism for ordinary commoners. According to their argument, ordinary humans, including farmers and fishers, were too weak to understand sutras and to do difficult meditation or rituals, and therefore deep, sincere belief in Amida Buddha, the chanting of Buddha's name, and the simplification of Buddhism itself were all necessary in order to give ordinary people access to salvation. Shinran even allowed priests to marry and declared chanting Amida Buddha's name was not necessary but only an expression of thanks. Issa's age was more peaceful and more world-affirming than was Shinran's, and the degenerate age doctrine was mainly quoted not to condemn the contemporary world but to state the basic reason why the Pure Land schools were necessary. Issa's hokku, however, does not refer to degeneration but to the ordinary concept of the impure samsaric human world in general, a world that was believed, following Book 16 of the Lotus Sutra, to be non-separate from and thus overlapped with the Pure Land. Issa seems to imply that at New Year's people's hearts and minds blossom in a way that is reminiscent of Amida Buddha's love, and the world may thus suggest the temporary blossoming of the Pure Land itself in this world.

In verse 2, the wakiku, Baijin responds to Issa's friendly praise and says that all three members writing the renku have signed the visitor's book -- the book of the world. New Year's Day was a busy day, and people went around to other people's homes for brief visits during which they offered their best regards to their friends, relatives, and neighbors and signed the visitor's book at each house they visited. In Baijin's version, the three poets give their best regards not only to each other but to the whole world and to everyone alive. In the verse the visitor's book seems to be the thick paper on which the kasen is being written, which the poets sign (tsukeru) by linking (tsukeru) verses.

In verse 3, the daisan, Ranchou evokes sake drunk to greet a visitor to his house. The sake has been heated and is still too hot to drink, but a fresh spring breeze from the east blows on the sake and cols it until the people are able to toast each other. The verse says that it seems as if the breeze has kindly blown into the house in order to cool the sake for the humans.

In verse 4, the yonku-me, Issa seems to be making a scent link. The sake has been drunk in order to say farewell to someone. After exchanging cups of warm sake, the traveler seems to put one foot in a stirrup and then swings his body upward and sideways over the horse in order to sit on it. His swinging motion is very light, according to the language used, so perhaps, helped by the sake, he feels as if the wind is helping him up onto the horse. From this upward swinging motion begin all the wide-ranging images that fill the kasen, which Issa literally imagines as a journey. It seems possible that Issa's image of leaping sideways up onto a horse is a reference to one of Shinran's most important teachings called ouchou 横超, to pass or cross over sideways -- what The Collected Works of Shinran calls "to transcend crosswise." Simply put, this means that it is possible for some believers, if their trust in and reliance on Amida is total and complete, to rapidly pass over all minor stages and enter directly into the Pure Land with Amida's help. Is the rider in verse 4 setting out for the Pure Land? If so, then the renku paper itself is a sudden opening onto the Pure Land that keeps blossoming with each new verse. There are no commentaries on this kasen, however, and this remains just an hypothesis.

Chris Drake


. shaba 娑婆 / しゃば / シャバ this world of Samsara .
more haiku by Issa on this subject

Shaba and Jodo 娑婆と浄土　the Defiled World and the Pure Land
samsara - the cycle of suffering in this world

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. WKD : Kobayashi Issa 小林一茶 - Introduction .


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zashiki guest room

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zashiki 座敷 guest room, drawing room, sitting room

. Interior Design - The Japanese Home .
- Introduction -


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A generic term for a room covered with straw mats *tatami 畳.

In the Heian period when aristocratic dwellings *shinden-zukuri 寝殿造, were floored with wooden planks, woven straw or rush mats, some with bound edging, and thick mats agedatami 上畳 that raised the person a little above floor level were used for seating.
Eventually, from the late 12c, the word zashiki applied to rooms completely covered with straw mats and was used for guests. Thus, it became a reception room or guest room. This custom was later emulated in the folk dwellings *minka 民家 of lower ranking people in the Edo period.


Nagatomi 永富 house (Hyogo)

Both sukiya 数寄屋 and *shoin 書院, later came to use not only tatami but also incorporated alcoves (both *tokonoma 床の間 and *wakidana 脇棚) in the zashiki.

. sukiya 数寄屋 room for the tea ceremony .


- - - - - okuzashiki　奥座敷



1　
A general term for the final or innermost room of a *shoin 書院 style reception suite.

2　
In vernacular houses *minka 民家 of the Edo period in parts of Touhoku 東北 and the Kantou 関東, Toyama, Ishikawa, and Kagawa prefectures, and Kyoto district, the room furthest from the earthfloored area *doma 土間 in the rear part of a *hirairi 平入, house. It was a formal reception room equipped with a decorative alcove *tokonoma 床の間. Alternatively called *oku 奥, oku-no-ma 奥の間, oku-no-dei 奥の出居.

3　
In vernacular townhouses *machiya 町家 of the Edo period in Kyoto and Nara, a room at the rear of the house overlooking the garden. Equipped with a tokonoma, it served as a formal reception room and often as a sleeping room shinshitsu 寝室 for elderly dependents. Also called *oku 奥.

4　
A formal reception room to the rear of the shop, *mise 店 in machiya in the vincinity of Kanazawa 金沢 in Ishikawa prefecture..


- - - - - kura zashiki 蔵座敷 living room in a storehouse
Also *zashikigura 座敷蔵.
A fireproof structure *dozou-zukuri 土蔵造 used as a reception suite *zashiki 座敷. The roof is tiled *kawarabuki 瓦葺, or boarded *itabuki 板葺.
Where the kurazashiki is attached to or incorporated into the core area of a house, it is called uchigura zashiki 内蔵座敷. Usually two storeys high, the lower floor is always used as a reception room, whilst the upper floor is either a storeroom or a second reception room.



The most luxurious kurazashiki reception rooms were fitted with a decorative alcove *tokonoma 床の間, staggered shelves *chigaidana 違い棚, and a built-in table tsukeshoin 付書院, and other decorative features. The kurazashiki was used for important ceremonies such as weddings, as well as to accommodate guests. First seen in town houses in the Kansai 関西 region, the kurazashiki spread to Edo.
Today, the largest numbers of surviving examples can be seen in Yamagata and Fukushima prefectures. Also used as high-class guest house accommodation.
- source : JAANUS

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. Zashiki Hakkei 座敷八景 Eight Parlor Views .
by Suzuki Harunobu 鈴木春信
and
more about the Hakkei 八景 Eight Views of Edo

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karakuri ningyō (からくり人形)  mechanized puppets

zashiki karakuri (座敷からくり, tatami room karakuri) were small and used in homes.

They influenced the Noh, Kabuki and Bunraku theatre.

zashiki karakuri

The most common example today of a zashiki karakuri mechanism is a tea-serving robot, which starts moving forward when a cup of tea is placed on the plate in its hands. It was used in a situation when a host wanted to treat a guest in a recreational way at a tea ceremony. It moves in a straight line for a set distance, moving its feet as if walking, and then bows its head.
This signals that the tea is for drinking, and the doll stops when the cup is removed.
When it is replaced, the robot raises its head, turns around and returns to where it came from. It is typically powered by a wound spring made of whalebone, and the actions are controlled by a set of cams and levers.
source : Wikipedia


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zashiki warashi 座敷童子 / ざしきわらし　girl spooks
in Iwate, Tono, Tohoku / 岩手県に伝えられる精霊的な存在


CLICK for more photos !

- quote
Translated from Mizuki Shigeru’s Tono Monogatari

Zashiki warashi are a yokai from the Tohoku region of Japan. They live in the rafters of ceilings or in old storehouses. One of the mysteries of zashiki warashi is that they always take the appearance of small children, and never of adults.

In Iwate prefecture, zashiki warashi are said to appear in many of the local Elementary schools, and play with the children. At nine o’ clock, dressed in a white kimono, the zashiki warashi slip through cracks in the door and play around between the desks and chairs, having a great time. Of course, only the children can see the zashiki warashi as they romp around the classroom.

Also, about a hundred years ago in Tokyo, zashiki warashi were said to live in the storehouse of a man named Umehara Sotoku. Whenever any human went into the storehouse they would suddenly be overcome by the need to urinate and would have to flee running from the storehouse. It was said that this was due to the presence of the zashiki warashi. Also, sometimes at night the sound of something striking a metal pole could be heard.

One year, there was a fire near that house and the flames rapidly spread. The family was busy bringing the furniture out of the house when a child that no one knew was seen running out of the storehouse and helped carry the furniture into the cellar for safekeeping. Even though they tried, no one got a good look at his face. When all of the goods and people were safely in the cellar, the door was shut tight but the small boy was no were to be seen.

That old storehouse was nothing special, the kind that could be found anywhere. But high up on the shelf that was used to store charcoal there was a box about 15 by 16 centimeters that no one ever touched. Most likely that was the home of the zashiki warashi.

The old storehouse did eventually burn down in a fire in the middle of the Meiji period, and from then on the zashiki warashi was never seen or heard from again. I wonder where it went?



There is what is called the Three Great Stories of Tono. Of these, the legend of the zashiki-warashi is by far the most famous. Let’s touch on these legends a bit.

Zashiki-warashi (“zashiki” meaning the tatami room of traditional Japanese houses, and “warashi” meaning a kid or small child) are often seen as a kind of omen in the houses of once-great families on the verge of decline. The disappearance of the zashiki-warashi from the house was a sign that the family’s fortunes had waned. Looking into this, you can find many families who have used zashiki-warashi to account for the withering away of their wealth and status. The disappearance of zashiki-warashi was also an easy way to explain away a neighbor’s misfortunes to children who were too young to understand. Many a parent has relied on this convenient excuse to circumvent uncomfortable questions.

But there are other thoughts on the zashiki-warashi. In the 42nd year of Meiji, Yanagita wrote in his diary that on the journey from Hanamaki to Tono he saw only three places that showed any sign of human habitation. On these rough plateaus between the surrounding mountains it was said there were a hardscrabble people making their living off the land called Yamabito. These people of the mountains were said to be of substantial build and were described as having eyes differently colored from normal Japanese. The villages of the Tono area were terrified of Yamabito, who were said to sometimes raid the villages and either ravage or kidnap the local women. Due to this fear of outsiders, as well as due to the special geographical features of the mountain basin in which they lived, the people of Tono were solitary and exclusionary. Their houses held many secrets.

Old families of rank and reputation sometimes found their daughters ravaged and impregnated by these Yamabito attacks, and any child born of such a union was hidden away in the depths of the family mansion and never allowed to see the daylight. Other families of lesser fortunes sometimes gave birth to more children than they could afford, so it was said that some children were culled, their bodies buried under the dirt floors or under the kitchen instead of a proper grave. An eyewitness to both of these ancient customs sites these practices as the origin of the zashiki-warashi legends.

There are of course other origins that have nothing to do with bad parents hiding or killing their own children. Some say that zashiki-warashi are merely spirits of the house, no different than any other kami.

Regardless of their origins, they are a vivid and ancient legend. One official account, published in 1910 (the 43rd year of Meiji), tells of an elementary school in Tsuchibuchi where a first grade student claimed to see a zashiki-warashi right in front of him, although his teachers and classmates were unable to see the spirit
- source : hyakumonogatari.com


. Tōno monogatari 遠野物語 Tono Monogatari .
Legends of Tono


. makuragaeshi 枕返し pillow flipper and Zashiki Warashi legends .


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- - - - - H A I K U and S E N R Y U - - - - -

. WKD - kigo for all summer .

sitting room in summer, parlor in summer
natsu zashiki 夏座敷



Zashiki 座敷, a room covered with tatami straw mats and a decoration alcove (tokonoma　床の間), used to entertain visitors, a kind of reception room.
Ths SUMMER sitting room is the same room as used in winter when entertaining visitors during the day. But with the summer decoration of bamboo blinds and light seating mats, the summer preparations would make you feel cool in summer. The doors could be kept open to let the fresh air from the garden into the room.
This is of course talking about the Edo period, without air conditioning or electric fans to bring some refreshment.
A wind chime hung in the eves would also enhance the feeling of coolness.
elegant blinds for the living room, ozashiki sudare 御座敷すだれ

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. WKD - kigo for all winter .

sitting room in winter, fuyu zashiki 冬座敷




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- - - - - oku zashiki, okuzashiki　奥座敷
oku no ma, okunoma 奥の間 "room in the back"

はつ雪や医師に酒出す奥座敷
hatsu yuki ya isha ni sake dasu okuzashiki

first snow !
we serve sake to the doctor
in the innermost room

. Tan Taigi 炭太祇 .
(1709 -1771 or ?1738-1791)


- - - and there it is ! a sake 酒 rice wine called Okuzashiki


- source : sakesakesakesakesake.blogspot.jp

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山茶花や青空見ゆる奥座敷
sazanka ya aozora miyuru okuzashiki

winter camellia -
from the reception room in the back
I look at the blue sky

Oomine Akira 大峯あきら Omine Akira




. sasanka 山茶花 Camellia Sasanqua .
- - kigo for Winter - -


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- - - - - kura zashiki, kurazashiki 蔵座敷 living room in a storehouse



source :　www.jin.ne.jp/araebisu

蔵座敷五尺時計の音涼し
kurazashiki goshakudikei no oto suzushi

our storehouse living room -
the sound of the large clock
is so cool

Hakutaku Yoshiko 白澤よし子

go shaku 五尺 is about 150 cm.


. tokei 時計 clock .

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source :　www.tif.ne.jp/jp/ati

喜多方や旅の朝寝の蔵座敷
Kitakata ya tabi no asane no kurazashiki

Kitakata -
sleeping late on a trip
in a storehouse guest room

Hasegawa Teruko 長谷川耿子

Kitakata is a town in Fukushima, famous for its many kura.
. kura 蔵 storehouse, warehouse .


also famous for its good ramen soup.
. Kitakata Ramen 喜多方ラーメン .

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獅子舞に戸をあけ放つ蔵座敷
shishimai ni to o akehanatsu kurazashiki

opening the door
of the storehouse living room
for the Lion Dancers

Yoshida Futaba 吉田二葉



- source and more photos : 得さんのページ

. shishimai,　 獅子舞 lion dance .
- - kigo for the New Year - -

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. Japanese Architecture - Interior Design - The Japanese Home .


. senryu, senryū 川柳　Senryu poems in Edo .


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Edo Cherry Blossoms ISSA

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. Kobayashi Issa 小林一茶 in Edo .


. WKD : Cherry Blossoms (sakura 桜) .

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江戸桜花も銭だけ光る哉
edo sakura hana mo zeni dake hikaru kana

Edo Cherries --
glittering coins outshine
their blossoms
Tr. Chris Drake

This hokku is from the second month (March) in 1820, when Issa was in and around his hometown. "Edo Cherries" (edo-zakura) in the first line is one name for "Somei-Yoshino Cherries," a type of cherry tree artificially created by gardeners in Somei, a village on the edge of Edo, who crossed two traditional types of cherry trees. The Somei nurseries also produced other kinds of new flowers and trees and actively marketed them. Some of these creations became very popular with samurai lords, who generally had very large gardens, and with Edo's merchants, most of whom sought to imitate the warrior class. In Issa's time various nurseries competed to see which could create the most striking or unusual new varieties of flowers and trees. Flower contests became common in the city, and Issa has several hokku about the unnatural shapes of the artificially large and fancy chrysanthemums that became popular in Edo, where the flowers could be amazingly expensive.

Edo Cherries became a choice commodity not long before Issa was sent by his father to Edo to find a job, so he has no doubt seen them in bloom and has compared them with other, more traditional types, such as the wild mountain cherries growing in profusion at Mt. Yoshino. Edo Cherries have bowl-like blossoms that are a strong red at the center when they first bloom, though they gradually turn to a very light pink before they fall, and the blossoms grow fairly close together, covering the whole tree and giving it a rather ostentatious look that many Edoites preferred.

Issa, however, isn't overly impressed by either the blossoms or the tree. He says "even" (mo) the blossoms, so he may refer to the fact that the tree is mainly for show: only very sour cherries or no cherries at all grow on it. And he may feel the overall shape of the tree is a bit unbalanced, since the blossoms bloom before the leaves appear. The tree's main value is commercial, he feels, and in a narrow sense he seems to have been right, since this ornamental type of cherry became even more popular during the period when Japan was modernizing and today is regarded as "traditional," at least in urban areas. It is also popular around the world.

Chris Drake

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「江戸桜ルネッサンス＆夜桜うたげ」の魅力
Edo Sakura Renaissance

- source : /mery.jp/15729

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. WKD : Kobayashi Issa 小林一茶 - Introduction .


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furugi old robes

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furugi 古着 old robes, old cloths

The most common robes and cloths of the Edo period
. Kimono, Yukata, Nagajuban and more .

When they got old, they joined the marked for used and second-hand clothes and robes.

furugiya 古着屋　a second-hand clothing store

They belonged to a group if eight recycle businesses in Edo

happinshoo 八品商
. Recycling and Reuse in Edo .
The government kept an eye on them, because sometimes their merchandise was stolen.


. shitateya 仕立屋　/ 仕立て屋 tailor, seamstress .
They were also part of the recycle business of old robes.
kogire 古裂れ old pieces of cloth, size did not matter, small pieces were also available.
kamawanu - 構わぬ never mind (the size), became kamawanu 鎌わぬ.

kogireya 古裂れ屋 / 端切れ屋 dealer in old pieces of cloth, ready to be re-sewn.
tsugihagi, tsugi-hagi 継ぎ接ぎ patching and darning was also popular.

for mitaoshiya 見倒し屋 second-hand dealer, see below
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furugi kai　古着買い　buyer of old cloths

They were the beginning of the shops dealing with old and used robes. The government kept an eye on them, because sometimes the merchandise was stolen.
Many stores started at Tomizawa-cho 富沢町 close to Nihonbashi.
One of the first known dealers was
Tobisawa Jinnai　鳶沢甚内. He was a samurai of the Odawara clan and became the boss of a thieve's group, after his domaine was abolished. When peace returned to Japan, he settled as a cloth merchant. Soon many followed him and one small quarter was named after him, Tobisawa cho 鳶沢町.

Some buyers even got the old robes from poor people who had died. They had to wait until the funeral was well over, to make sure the dead had reached Paradise and would not come back to claim his robes before they could sell this merchandise.

When the dealers walked through town, there were usually two of them. The beginning of this custom is legend:
Once there was a dealer who became too ill to carry the pole with the merchandise himself, so he had his son follow him to carry the burden. This was well observed and soon imitated by others.

Tomizawachoo 富沢町 Tomizawa Cho district
中央区 Chuo ward.



. Place names of Edo - Introduction .

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furugiya, furugi-ya 古着屋 dealer in old cloths


source :　simofuri.com/recycle

Around 1723 there were more than 1180 stores in Edo, most of them members of a special guild 同業組合.
Most kept their merchandise in a shop, others employed peddlers to offer them in a wider area of Edo.
Some sold complete kimono and robes,



others had them taken apart (furugire　古切れ）and sold the material separate.



source :　ginjo.fc2web.com
　「柳原土手に並ぶ古着屋」 Yanagiwara Dote 　江戸東京博物館蔵

Many shops were along the river Kandagawa from 万世橋 Manseibashi bridge to Asakusabashi bridge,
an area called the 柳原土手　Yanagiwara dote　river bank.



. Recycling and Reuse in Edo .

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In Osaka and Kyoto, the shops were called
furuteya, furute-ya 古手屋

They were even the subject of rakugo comic stories, for example "Kanjo Ita 勘定板".
The shop at Sakasuri jinja 大坂船場の坐摩神社 is especially famous.


古手屋喜十 為事覚え by 宇江佐真理 Ueza Mari

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takeuma furugi uri 竹馬古着売り / 竹馬古着屋
selling old cloths hanging on a "bamboo horse" (takeuma) carried over the shoulder



In the year 1629 a certain 家城太郎治 prepared a hanger with four legs from bamboo, like stilts (takeuma 竹馬)
to carry his merchandise of old robes around town. He started from Tokiwabashi 常盤橋.
First the front part of the hanger was high and looked like the head of a horse, with the merchandise covered by a large furoshiki cloth when walking around. Later front and bottom became the same hight, but it was still a "bamboo horse".
The ladies came soon to buy, because his ware was cheap, even if the material was faded or torn.

Other stores at Tomizawa-cho 富沢町 and Tachibana-cho 橘町 soon followed.

The town government soon produced some laws for dealing with
kobutsu shoo 古物商 "dealing with old things" .
古物商 へ売買定法再令

furumono kai　古物買い　to buy old things
shoku akindo 職商人（しょくあきんど) they bought old things and repaired them.

in our modern times they are sometimes called
risaikuru shoppu リサイクルショップ　recycle shop



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mitaoshiya　見倒し屋 / 見倒屋 second-hand dealer


source :　wishpafupafu.blog110.fc2.com

An important recycle business in Edo for used things, including all kobutsu shoo 古物商 dealers in "old things".

mitaosu, mi-taosu 見倒す means to "look down", to underrate, under-value.

The dealers would take a look down at the shoes of the new client to judge his status, then at the things he brought to the shop, and underrate them quite a bit accordingly to make a good deal.
Therefore many Edokko 江戸っ子 "true men of Edo" took great care to have expensive-looking footware.


見倒しは刀を差して鍋をさげ
mitaoshi wa katana o sashite nabe o sage

things get under-valued -
be it a sword
be it a cooking pot

and on his way home

　the mitaoshiya
wears a sword
and dangles a cooking pot


The mitaoshiya could not afford to feel sorry for his clients, even if they brought the valuables and mementos of a deceased family member -
and yet sometimes this happens -

見倒屋ついでに後家も仲人し
mitaoshiya tsuide ni goke mo nakoodo shi

the mitaoshiya
in the course of time finds a husband
for the widow . . .

nakoodo 仲人 is a go-between for a couple.




隠れ岡っ引 見倒し屋鬼助事件控
by 喜安 幸夫 (著), ヤマモト マサアキ (イラスト)

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- - - - - H A I K U and S E N R Y U - - - - -

行春や我を見たをす古着買
yuku haru ya ware o mitaosu furugigai

spring departs -
the old clothes buyer
ignores me

. Kobayashi Issa 小林一茶 in Edo .
Tr. David Lanoue

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. - Doing Business in Edo - 商売　- Introduction .

. senryu, senryū 川柳　Senryu poems in Edo .


. Japanese Architecture - cultural keywords used in haiku .

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Criminal Punishment

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. hanzai 犯罪 crime and punishment - Glossary .
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Criminal Punishment in Edo
Strafe, Bestrafung, Gericht - Todesstrafe in Edo

gokei 五刑 five judicial penalties
keibatsu 刑罰 punishment
keijoo, keijō 刑場 execution ground
Kodenma-choo, Kodenma-chō　小伝馬町 Kodenma-cho prison in Edo
rooya 牢屋 Roya, prison, jail / rooyashiki 牢屋敷 prison compound
shokei 処刑 execution


CLICK for more photos !


. Kodenmachō 小伝馬町 Kodenmacho .
Denma-chō Rōyashiki 伝馬町牢屋敷 Denma-chō Prison

under construction
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- quote
During the Edo period,
Japan used various punishments against criminals. These can be categorized as follows:

Death penalty
Incarceration and Exile
Penal labor
Confiscation of property
Corporal punishment

Death penalty
Serious crimes such as murder and arson were punished by death. The shogunate maintained execution grounds for Edo at Kozukappara, Suzugamori, and Itabashi.
Kozukappara, also known as Kotsukappara or Kozukahara, is currently located near the southwest exit of Tokyo's Minami-Senju Station. It is estimated that between 100,000 and 200,000 people were executed here. Only part of the site remains, located next to Emmeiji temple, partly buried under the rail tracks and under a more-recent burial ground. Archaeological and morphological research was done by Tokyo University on the skulls found buried here which confirmed the execution methods. Another notable one was located at Suzugamori in Shinagawa. Both sites are still sparsely commemorated in situ with memorial plaques and tombstones.

The shogunate executed criminals in various ways:
Boiling
Burning
Crucifixion for killing a parent, husband etc.
Decapitation by sword
Sawing
Waist-cutting (cutting the person in half). The Kanazawa han coupled this with decapitation.

The death penalty often carried collateral punishments. One was parading the criminal around town prior to execution. A similar one was public display of the criminal prior to execution. A third was public display of the severed head.

Samurai were often sentenced to commit seppuku in lieu of these forms of punishment. Seppuku is a term of suicide for the samurai.

Incarceration and exile
Depending on the severity of the crime, magistrates could sentence convicts to incarceration in various forms:

- Exile to an island. Criminals in Edo were often confined on Hachijōjima or Miyakejima. Criminals so punished received tattoos.
- Imprisonment. The government of Edo maintained a jail at Kodenma-chō.
- Exclusion from the location of the crime was a penalty for both commoners and samurai.
- Tokoro-barai, banishment to a certain distance, was common for non-samurai.
- Kōfu kinban, assignment to the post of Kōfu in the mountains west of Edo, is an example of rustication of samurai.

Penal labor
For crimes requiring moderate punishment, convicts could be sent to work at labor camps such as the one on Ishikawa-jima in Edo Bay. More serious acts could result in being sent to work in the gold mine on the island of Sado. In 1590, Hideyoshi had banned "unfree labor" or slavery; but forms of contract and indentured labor persisted alongside the period penal codes' forced labor. For example, the Edo period penal laws prescribed "non-free labor" for the immediate family of executed criminals in Article 17 of the Gotōke reijō (Tokugawa House Laws), but the practice never became common. The 1711 Gotōke reijō was compiled from over 600 statutes promulgated between 1597 and 1696.

It was also common for female convicts to be sentenced to serve terms working as slaves and prostitutes in walled Red Light Districts, most notably Yoshiwara.

Confiscation
A penalty that targeted merchants especially was kesshō, the confiscation of a business.

Corporal punishment
Handcuffing allowed the government to punish a criminal while he was under house arrest. Depending on the severity of the crime, the sentence might last 30, 50, or 100 days.

Flagellation was a common penalty for crimes such as theft and fighting. Amputation of the nose or ears replaced flogging as penalty early in the Edo period. The 8th Shogun of Edo, Tokugawa Yoshimune introduced judicial Flogging Penalty, or tataki, in 1720. A convicted criminal could be sentenced to a maximum of 100 lashes. Samurai and priests were exempt from flogging, and the penalty was applied only to commoners. The convict was stripped of all outer clothing and struck about the buttocks and back. The flogging penalty was used until 1867, though it fell out of favor from 1747 to 1795 intermittently. Both men and women could be sentenced to a flogging, though during one segment of the mid-Edo period, women were imprisoned rather than flogged.

Origin of flogging penalty
In 757 A.D., the Chinese-influenced Yoro Ritsuryo (養老律令) legal system was enacted and introduced Five Judicial Penalties (五刑). Two of the Five Judicial Penalties involved Flogging. Light Flogging provided for 10 to 50 lashes, while Heavy Flogging stipulated 60 to 100 strokes. However, a slave could be sentenced to up a maximum of 200 lashes. These flogging penalties only applied to male commoners. Convicts of the nobility, along with female commoners, might be sentenced to the imposition of handcuffs or a fine. When a convicted criminal was flogged, half the number of lashes were typically applied to the back, half to the buttocks. At times, if the convict's request to change the lash target was sanctioned then the lashes would be applied only to the back or to the buttocks. By the Age of Warring States, flogging had been largely replaced by decapitation.
- source : wikipedia



source :　plaza.rakuten.co.jp/candy112114

槍で突く刑罰 death by piercing with a spear

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Itabashi keijō 板橋刑場 Itabashi execution grounds
... one of the three sites in the vicinity of Edo where the Tokugawa shogunate executed criminals in the Edo period. Located near Itabashi-shuku, the first postal station from Edo on the Nakasendō, it is within the city limits of modern-day Itabashi, Tokyo near JR Itabashi Station.
In 1868,
Kondo Isami, leader of the Shinsengumi, was jailed for twenty days at Itabashi, and beheaded at the execution grounds. A memorial to him stands at the east (Takino-gawa) exit of Itabashi Station. On the right side are engraved the names of forty Shinsengumi people who died in war, and on the left, the names of 64 who died of disease, seppuku, or other causes. To the left of the memorial is a Buddha statue dedicated to people who died without relatives to care for their graves, and to the right, the graves of Kondō and Nagakura Shinpachi, who is said to have erected the memorial. There is also a stone for Hijikata Toshizō, who died in battle at Goryōkaku.
- source : wikipedia -

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Kozukappara keijō 小塚原刑場 Kozukappara execution grounds
The Kozukappara execution grounds were one of the three sites in the vicinity of Edo (the forerunner of present-day Tokyo, Japan) where the Tokugawa shogunate executed criminals in the Edo period.
Alternate romanized spellings are Kozukahara and Kotsukappara.


kubikiri Jizoo　首切り地蔵 Jiso Bosatsu to help the beheaded

The site is located in modern Minami Senju, Arakawa, Tokyo, a three-minute walk away from Minami-Senju Station. Located next to Enmeiji Temple, a large part of the grounds are now covered by railway tracks.

It is estimated that between 100,000 and 200,000 people were executed here.[citation needed] Those executed include Hashimoto Sanai and Yoshida Shōin, who were executed as a result of the Ansei Purge.

Sugita Genpaku, Nakagawa Jun'an, Katsuragawa Hoshū and their colleagues studied anatomy by conducting dissections at Kozukappara.

Kozukappara began operation in 1651, and continued until the Meiji period. Executions were stopped in an attempt to convince Western powers to end the unequal treaties with Japan.
- source : wikipedia


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Suzugamori keijoo 鈴ヶ森刑場 Suzugamori execution grounds　

- quote
Note: The remains of the Execution Ground lie in a pleasant suburban area between Shinagawa in Tokyo Prefecture and Kawasaki in Kanagawa Prefecture, which are Stations #1 and 2 respectively (from Nihombashi in Tokyo) on the Old Tokaido Highway.



This is just a little street corner near a highway and Shinagawa Aquarium--but heavy with atmosphere. It commemorates Edo's former execution ground, but all that's left are some statues and grave stones, some of which also came from Daikyouji Temple. My friend and translator Naoko told me that rents in the area tend to be cheaper--to entice people to move here despite their fear of ghosts. The site contains signs of active reverence--live flower offerings, etc.
- source and more photos : thetempleguy.com/akimeguri




鈴ヶ森刑場（すずがもりけいじょう）
- - - More in the WIKIPEDIA !

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. Ekooin 回向院 Temple Ekoin, Eko-In .
established in order to hold memorial services for those who died while in prison or who were executed.

. Kkubizuka 首塚 memorial stone pagodas and mounds for the beheaded .

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source :　kacco.kahoku.co.jp

Aosasa Fudo 青笹不動尊
at the execution ground near mount Aosasa in Sendai

. Fudō Myō-ō, Fudoo Myoo-Oo 不動明王 Fudo Myo-O
Acala Vidyârâja - Vidyaraja - Fudo Myoo .



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- - - - - H A I K U and S E N R Y U - - - - -

牢屋から出たり入ったり雀の子
rooya kara detari ittari suzume no ko

in and out
of prison they go ...
baby sparrows
Tr. David Lanoue

Or: "he goes.../ baby sparrow."
In my earlier translation, I began with "flying in and out of prison," but Shinji Ogawa thinks that the word "flying" spoils Issa's surprise. Someone is going in and out of prison, and we must wait until Issa's punch line to discover the identity of that someone: baby sparrows!
The little birds know nothing about human law and punishment. They fly easily back and forth between the carefully demarcated human realms of "prison" and "freedom." Such categories mean nothing to them.
David Lanoue


. Kobayashi Issa 小林一茶 in Edo .

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- Tanka by Yoshida Shoin

夢路にも、かへらぬ関を 打ち越えて
今をかぎりと 渡る小瀬川

yumeji ni mo kaeranu seki o uchi koete
ima o kagiri to wataru ozegawa

Even in my dream,
Never shall I return to the Pass
That did I come over;
Now this is the very last
I cross the Ozegawa River.


A tanka poem of Yoshida Shoin

While being sent to a prison in Edo (present-day Tokyo) under guard, as one of the most dangerous insurgents of Choshu Domain, Yoshida Shoin composed a tanka poem in crossing the Ozegawa River, the provincial border between Aki(present-day Hiroshima Prefecture) and Suo(present-day Yamasguchi Prefecture). You will see the Monument inscribed with his tanka on the Ozegawa riverbank.


- - - - - Notes (by Hokuto 77):
(1) The Ozegawa River, rising in Mt. Onigashiro (鬼ヶ城山 ) in Hiroshima Prefecture, flows as the Hiroshima-Yamaguchi prefectural border. In the Edo Period(1603-1868), too, the river played the part of the border between Aki (安芸), present-day Hiroshima Prefecture) and Suo (周防, present-day Yamaguchi Prefecture) provinces.

(2) Seki (関) in the tanka means the Oze Pass, not a barrier station.

(3) Yoshida Shōin 吉田松陰 Yoshida Shoin
( 20.09.1830-21.11.1859)
was one of the most distinguished intellectuals in the closing days of the Tokugawa shogunate. He devoted to developing many Ishin Shishi who made an outstanding contribution to the Meiji Restoration.　Born in Choshu Domain to a samurai family, at age five this child prodigy began to study tactics, at age eight he attended college, at age nine he taught in college, and at age ten he impressed the Mori daimyo family with a military lecture he had delivered. “---” When it was Yoshida's turn, he was composed - his executioner said he died a noble death. He was 29 years old. 　　　
(From Wikipedia free encyclopedia)

* Shoin was one of the victims beheaded in the Ansei Purge (in 1858 and 1859), which was carried out
by Ii Naosuke (井伊直弼).

(4) Self-praise (by Hokuto77, 2010):
‘I’ is used three times in the short tanka poem, my intention is to stress his resignation, or readiness to die he cherished in producing the tanka poem, and ‘Now’ may sound redundant or predictable. In my private dictionary, ‘Now’ indicates that it can’t be helped. I feel sorry for offending your ears by three ‘Is and Now.’　
- source : www.hokuoto77.com

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- More vocabulary -

bakkin 罰金 penal fine

chōeki 懲役 imprisonment with labor

hansokukin 反則金 administrative fine for minor traffic violations
haren chizai 破廉恥罪 “infamous” crime
hogo kansatsu 保護観察 probation

jukeisha 受刑者 inmate, lit. “person receiving punishment”

kari shakuhō 仮釈放 parole
keibatsu 刑罰 punishment (keijibatsu 刑事罰)
keimusho 刑務所 prison
kei no genbatsuka 刑の厳罰化 harsher punishment
kinko 禁固 / 禁錮 imprisonment without labor

kōryū 拘留 short-term detention
kōryū 勾留 pretrial detention

kōsei hogo 更生保護 rehabilitation and protection
kōshukei 絞首刑 death by hanging
kyokkei 極刑 “ultimate punishment” (death penalty)
kyōsei shisetsu 矯正施設 correctional facility

muki chōeki 無期懲役 imprisonment with labor for an undefined term

ryūkei 流刑 Ryukei, punishment by exile

. seppuku 切腹 -- harakiri 腹切り ritual suicide .

shikei 死刑 death penalty
shikkō yūyo 執行猶予 suspension of a sentence
shūshinkei 終身刑 “punishment until the body is finished”

tsuichōkin 追徴金 financial penaltiy

zenka 前科 criminal record

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. hanzai 犯罪 crime and punishment - Glossary .

. 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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