"Washing off the Dust": Baths and Bathing in Late Medieval Japan Author(s): Lee Butler Reviewed work(s):

Source: Monumenta Nipponica, Vol. 60, No. 1 (Spring, 2005), pp. 1-41 Published by: Sophia University Stable URL: http://www.jstor.org/stable/25066349 . Accessed: 02/07/2012 14:17
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"Washing
Baths and Bathing

Off

the Dust"
Japan

in Late Medieval
Lee Butler

To

or European of the late twentieth and early twenty-first linked to Japanese culture as sushi centuries, may be as closely bathing are well known for their high standards of clean and sumo. Japanese today the American liness who have in which tubs of water and for the seemingly scalding they soak. Visitors at the bath are rare, and in letter or diary, their experiences fail to describe, to the islands in the mid-sixteenth been since Europeans began traveling Their comments as frogs" detailed have long been marked or "red as boiled lobsters" and of bathers as by observations the like, although individuals

century. "naked offered

such as Jo?o Rodrigues

(1562-1633)
of baths

and Engelbert Kaempfer

that remain useful

(1651-1716)

descriptions today.1 schol interest in Japanese this long-standing bathing practices, Western Despite a historical that undertaken from per arly literature on the subject, particularly in Japanese is not extensive.2 social and is scant, and even work Recent spective, anthropological Japan
The

to scholars

studies but nothing

have

offered

today,

comparable
professor boiling 154 (also 1999,

in into the meaning of bathing insights is available for earlier periods.3 One result
University needed before comment of Michigan. she was about see Notehelfer done"; baths the many public

1Heine

author

is visiting to know

assistant how much 2001, p.

of history, a musume

1990, pp. 133-34 (in 1860 Francis Hall observed a young lady in a bath and noted that
see Rodrigues's pp. 266-67.

he was

"curious

Kaempfer 2 The one existing scholarly article in English on Japanese baths was published in 1939 by Alfred Martin in Ciba Symposium (published by the Ciba Pharmaceutical company of New Jersey); of Japan's see Martin entry are not for 1939. The lack of academic (vol. See 1, p. 146), interest which lists is summed no author, 175. Kokushi In fact, Taketa the bath up in Kodansha Encyclopedia even are noted authors though daijiten Katsuz?'s refers one to early

2001, p. 85); Rodrigues in the capital, p. 169);

for most entries of even modest

Japanese gesting numerous.

length. As Tsurusaki Hiroo tSWf?SS notes, studies of the bath in

Tsurusaki more 1992, p.

twentieth-century
that little

articles by Yanagita Kunio UP HSU

has been produced recently.

and Nakagiri Kakutar? ^?H?il^?ft,

SEEKUH

sug
work,

though written either for the commercial market (Taketa 1967; Taketa and K?sh? yokuj?shi ryaku nenpy? A^?S^f?ffl?^iS, yokuj?shi ?^?S^i

1977) or, like K?sh? for an organization

for nenpy?, and diary

of public bath owners, is informative and well researched. K?sh? ryaku yokuj?shi was is a particularly useful which Taketa the main of references author, compendium to the topic selections. Another useful introduction in Japanese is ?ba 1986.

3 See Clark 1994; Bergman

1980; Chun 1995.

2 is that readers are

Monumento
left with

Nipponica

60:1

lengthy periods Some of these generalizations one goes to cleanse where the body; others soul," while suggest naively

of time and

about bathing that tend to conflate generalizations in society and culture. the effects of changes ignore a bath is a place exoticize the bath, "In the West,

one goes to cleanse in Japan, it is where the is as old as that regular communal bathing for the and by the wealthy the state, "Public baths were maintained by temples [from Nara times] until the Muromachi poor and unfortunate period."4 the late medieval This article analyzes (1338 bathing practices during period an era of particular in the uses and styles of the bath. Although richness 1600), baths in ancient and early medieval and bathing were not uncommon times, their in society of participants and in and culture was limited, both in numbers place the range of practices associated with bathing. Baths of those eras were, for eco nomic and social reasons, fifteenth limited largely to a narrow were elite of courtiers and cler

and in the next two ics. By the early century, changes occurring, into a significant social and cultural institution. As centuries the bath developed we shall see, bathing practices of this period offer insights into issues as diverse as religion, And and personal the social relations, recreation, hygiene. though an elite of expanded it was to play a large role in bath culture, elite continued numbers were that included warriors as well as courtiers and clerics. earlier participants in this culture, a significant shift from Commoners, times. too,

Baths and Bathing Before 1400

Bathing pelago. with cleanliness tain numerous had religious in Japan is as old, Chinese historians references it seems, as the history of the inhabitants of the archi concern of the third century noted the people of Wa's con and the myths of Kojiki S^fS and religious purification,

lay origins to many, islands.5 In any event, these two factors made bathing a familiar practice even though few would to bathe regularly in prehistoric have had opportunities and ancient times. well and before In type and variety, baths were diverse Japanese remarkably era. Despite the purposes that diversity, late medieval however, can be grouped into just two categories: bathed ple religious connections religious in the sixth century. of Buddhism mon in native practices, religious bath's The were strengthened Although following with purifications

to bathings and ablutions. that the bath These suggest that its That may be true, but one can argue just as well origins. in geography, in the abundant hot springs found the throughout

the peo

for which

therapeutic. the importation water were com

in large tubs or in steam baths, often bathing com as bathhouses as groups, was not. This changed became under Buddhism, mon fixtures at large Buddhist in Nara was The T?daiji MJ\^f complex temples. a bath, for example, and plans still exist for a bathhouse said to have contained for the latter was heated built at H?ry?ji ??P1# in the mid-eighth century. Water
4

5 K?sh?

Smith

and Yamamoto

2001,

p. 51; Kodansha

Encyclopedia

of Japan,

vol.

1, p.

146.

yokuj?shi, p. 4; Taketa 1977, p. 2; Grilli and Levy

1985, pp. 24, 26, 44, 46-48.

Butler:

"Washing Off the Dust"

in a huge copper five feet in diameter and four feet deep. From this cauldron, central location the heated water was piped to smaller wooden tubs for bathing.6 to these baths that used hot water steam In addition for soaking and washing, were common at temples. of all The primary purpose cere to purify priests in preparation for conducting religious in later centuries These and similar bathing and monies.7 practices persisted In Zen monasteries, within various schools of Buddhism. for example, the bath baths similar these baths was held a location it was not only a place to cleanse one's body, but significance; to meditate and even attain enlightenment.8 in cold water, baths?undertaken Purification though not necessarily through immersion?were also practiced and courtiers, both in preparation by emperors considerable or visiting a temple and as part of a rite or a con eras to likewise and Kamakura appear in the Heian "first baths of the New Year" by infants, ceremonial to saunas

for officiating in ceremonies to a rite. References clusion "newborn" baths by received

and courtiers, the emperor and baths following ceremonies such performed as the emperor's to the throne, the appointment accession of the crown prince, It is likely that the latter group of and the court entrance of an imperial consort.9 some connection to native beliefs baths had about defilement, while the former influenced since a primary by yin and yang divinatory practices, on auspicious that they be performed These ceremonial baths days. for more the impetus the among may have provided regular, mundane bathing of such "ordinary" much about the type and frequency baths nobility, although clearly concern was were

is unknown. Both Sei Sh?nagon ?i^lrtlf andMurasaki Shikibu ^?3> made brief
of bathing in their writings, and Morosuke instructed HJj^ffiff (908-960) and to do so on "auspicious days," days." mention in the mid-tenth his descendants century, Fujiwara to "bathe every Juntoku no five Jig$g

According they gave the emperors

to Emperors

(1197-1242)

and Go-Daigo f?HgM (1288-1339),

during their eras emperors took

little information provide and in what manner they

the descriptions daily baths. Unfortunately, other than the titles of those who attended did A so.10 second

as its aim. This bath had charity or social welfare type of religious in the occasional for lay members, baths that temples offered originated to the poor so that they, too, might which in time were opened bathe. Wealthy funds for heating the bath and for supplying bathers with loin patrons provided were worn in the bath, so that one's personal cloths (special loincloths loincloth custom The terms used to define these baths?seyoku M dry for redressing). either of the the pious }@, kudoku ??f?, and ry?gan AUS?suggested requests or the saving grace of the Buddha baths' (see figure sponsors 1). In time this remained 6 Grilli and Levy 7 8 See Collcutt
9 10 Taketa Grilli K?sh? yokuj?shi,

1985.
pp. 74-78. 1985, pp. 58-60; Taketa 1967, pp. 78-79. See, for example, Go-Daigo's 7-8.

1981, pp. 202-204.

1967, pp. and Levy

description of the emperor's daily bath inNitch? gy?ji, p. 405.

4 Monumento

Nipponica

60:1

1. Depiction of a medieval temple. Hokekyo charity bath at a Buddhist Figure mandara ezu ???liJiS?if?El ;???#. (1326). Courtesy of Honp?ji to the patron as giving to be of as much value practice was believed food or alms to the sick and poor. Best known for such piety was Empress K?my? to wash consort of Emperor who vowed Sh?mu ?? 7TJ0J (701-760), (701-756), one thousand did at the with her own hands, which she reportedly beggars charitable

Hokkeji
who

??^# bathhouse inNara in 747 (see figure 2). Among

baths in later centuries was Minamoto provided service

themany others
WMM hundred one Some

sponsored to Azuma who, (1147-1199) kagami U?H, according in 1192 as a memorial of "charity baths" in Kamakura days Retired Go-Shirakawa i??M chose

no Yoritomo

to the recently

patrons (1127-1192).n Emperor as "bath to fund baths on an ongoing land to temples basis by donating the income from which was to be used to fields" ?J?EH SgEB), (yuden orfuroden intervals. A document of 1117 includes the first refer baths at regular provide ence to a "bath-field," at that time to the Nara donated temple T?daiji.12
11 12 Taketa K?sh? 1967, yokuj?shi pp. 60-68; ryaku K?sh? nenpy?, yokuj?shi, p. 23. pp. 49-50.

deceased

Butler:

"Washing Off

the Dust"

portrayal of Empress Komyo washing beggars at Hokkeji Figure 2. Tokugawa-era bathhouse. Sent? tebikigusa i5fcji?^3[^. Courtesy of Columbia University. eras were dominated baths of the ancient and early medieval by the Religious wealth and monopolized those who wielded and clerics, elite. Courtiers power baths and were the primary participants for religious and status, set the standards in them. The them occasional courtiers' than were temple bath ceremonial for commoners baths. In both in reality no more for of elite members instances, or generous bathers patrons. was

as stately whether the key figures, society were name and deed remain familiar than a mil still, more Indeed, Empress K?my?'s left the temple thousand she bathed the unnamed lennium after the fact, while clean. in obscurity, and only temporarily

had origins distinct from religious baths (kusuriburo MMS) baths, Therapeutic reason was that The primary their own path of development. and they followed their establishment. One and power rather than wealth lay behind geography springs, famous was throughout at Arima WH, in the outskirts of present-day Kobe. Arima's springs were well to Nihon Jomei shoki B;?#S_, known from ancient times. According Emperor to Arima those who in 631 and 638, and among made excursions ?f0J (593-641) therapeutic found The most
13

form

of

in the archipelago's originated and lowlands.13 the land in mountains bath

natural

hot

Taketa

1977,

p. 2.

6 visited Arima

Monumento in later centuries were

Nipponica Retired

60:1 Go-Shirakawa, the regent

Emperor

Fujiwara no Yorimichi WWMM (990-1074), and Retired Emperor Horikawa ?BJ?l

when diarists provided details about the purposes On the occasions (1079-1107). as wrote of these visits, of "recuperation."14 Arima's they inevitably reputation a place to recuperate, or undergo to bath therapy, ensured that it would continue men of position be frequented and wealth, and eventually by military might. or rock bath. This form of therapeutic bath was the iwafuro 5fflS (also read ishiburo), common curious bath was particularly along the shores of the were it apparently rock enclosures that Inland Sea, where Iwafuro originated. a fire and then turned into a steam bath by placing could be heated with damp A second straw Some or shore over them. salt water upon the hot rocks, or by pouring the oldest, were made from naturally rock iwafuro, possibly occurring were built of piled-up rocks. The purpose of these baths was others many grasses was believed to give bath. the This

caves; or shore grasses the salt from the seawater medicinal; steam recuperative properties.15 A final type of therapeutic bath was the kamaburo was a steam from came

kamaburo found in mountainous bath, commonly one might to clay ovens, do bet the bath's resemblance though today ter by comparing its shape to an igloo lacking an entrance extension. It had a low on one side that served both as the opening the fire and as for feeding doorway the entrance and exit for bathers. leaves within and

or oven ?ESg, areas. The name

was prepared The kamaburo green by burning the bath, raking out the ashes, and then laying down a straw mat that had been soaked in water to lie upon. for bathers (or salt water) the bathers had entered, the doorway could be sealed off to maintain the After branches heat Yase was of the kamaburo the bath at and humidity (see figure 3). Best known to stories passed down by inhab to the northeast of Kyoto. According AS!, as a kiln was developed itants of the region, the kamaburo by chance, originating as fuel. Before to sell in the city for drying (or "blackening") green brushwood that the steam produced could be used realized by this process long, someone oven bath gained hot springs, the Yase for a therapeutic bath. Like the Arima renown as a site visited by emperors and others of the elite.16 a recuperative to travel the dis who desired Individuals bath, but were unable tance from by to visit one, of could the mid-Heian prepare era among a bath the elite. in a personal that appears tub, a practice These baths were known recuperative items that garnished "three-herb a diverse them: "orchid bath" formed

the names

the herbs, bath"

leaves,

or other

bath" (ranyu MM); "iris bath" (sh?buyu MWM); "salt bath" (shioburo IIS);
"five-herb or five-leaf (gomokuyu baths
1928,

5@S?); suggest,
9-11.

or three-leaf

Hvfc?l).17 (sanbokuyu As these names of recuperative

14 "Arima onsen," p. 346; Nakagiri K?sh? supports in quoted

vocabulary

15 Nakagiri 16
gazetteer 240-41. 17 See Nakagiri of

pp.

1928, p. 16;K?sh? yokuj?shi, pp. 32-33; K?sh? yokuj?shi ryaku nenpy?, p. 54.
1928, pp. 9-14; the Kyoto region, references Y?sh? pp. 44-46. yokuj?shi, about the origins this theory selections in K?sh? yokuj?shi a seventeenth-century fushi, see pp. of the kamaburo; nenpy?, pp. 36-80. 34, For

frequent

ryaku

Butler:

"Washing Off

the Dust'

oven 3. Yase Figure Yoshikawa K?bunkan, around

bath. Miyako 1910-1912.

meisho

zue

fR?0rElf?

(1780).

3 vols.

work has been done on this topic; here I Considerable bathing practices. the main points. Of the two terms closely with the introduce associated merely bath today, furo and yu M, the latter is the older of the two, having been BUS used since ancient times to describe the hot water of natural springs. Yu was also court bathing customs?the "bath room," oyudono W? palace one example. so old a term. It first appears Furo is not nearly in IS, being just to a steam bath. Scholars in the thirteenth and initially referred century writing associated with agree T^, Kunio that the characters used as phonetic for furo equivalents. carry no bath-related meaning; that the spoken This implies they are ateji S term, furo, must

have had a distinct meaning

III UP EH H

that linked it to bathing. The folklorist Yanagita

lar or cave, that may have resembled cellars. During the fourteenth and fifteenth centuries, to refer to the bath, the more characters S'Jp were used quite commonly logical a hearth or brazier, meant of the type used for but more generally particularly tea (chanoyu).18

came from muro __!, cel (1875-1962) argued that furo probably some ancient steam baths were created from rock enclosures because

pp. 28 ("salt example, herb" bath). 18 For details about

bath"), the

35

("iris

bath"),

36 and

("five-herb

bath"), of yu

40

("orchid

bath"),

79

("three 1928,

linguistic

origins

etymologies

and furo,

see Nakagiri

pp. 3-8; Yanagita

1969; Taketa 1967, p. 10;K?sh? yokuj?shi, pp. 10-21.

8 Late Medieval In certain those to be Baths

Monumento

Nipponica

60:1

there was considerable respects, era. Religious of the late medieval and new

continuity baths and when

between therapeutic

ancient baths

baths

and

continued

tended to unfold important, developments, they occurred, some era. to the late medieval in nascent form prior gradually; appeared in bathing took place during and the fifteenth Nonetheless, changes significant was the development of the sixteenth centuries. them, the most Among striking bath as a place as a source of to gather and socialize?in short, its emergence some baths of earlier centuries or pleasure. had communal recreation Although no doubt provided did and bathing was often done as a group, people pleasure, not describe word or image?in those terms; baths of ancient and bathing?in than pleasure purposes to the task of getting or recreation. clean Nor in a (except In the late medieval

serious times had more early medieval were connected earlier baths explicitly

that, too, occurred. sense), symbolic though we can assume sources at last begin to point to the practical, era, this also changed; cleansing was not all. A third development saw the bath evolve That of bathing. aspects as an aesthetic of the elite participated in artistic prac space, where members tices All characteristic these of group arts of the time. speak developments and renting, as well to the increasing social importance and new common, sharing baths became as at courtier and warrior residences, despite

Borrowing, built at temples and destruction

of bathing. baths were the warfare

to the period. The real prolifera (and economic loss) common commer not in the private but in the public, tion of baths took place, however, at the beginning cial sphere. Unknown of the late medieval baths era, public

could be found without difficulty inKyoto by the fifteenth century, and by the
mid-sixteenth in many fixtures of the city. century, neighborhoods they were in some smaller of Public baths also existed cities and villages. This, by then cultural development, course, was a major ready bathing providing opportuni have previously ties for commoners would (who experienced only rudimentary and their superiors. With of bathing) a part of daily could and did become bathing forms Old and New the establishment life and culture. of public baths,

and Hygienic Baths: Therapeutic, Religious, nature continued to hold considerable of a religious interest during the late era. Yet the continuity in this area was more of practices than medieval apparent in the sponsoring of baths as charity or social real. This is seen, for example, customs defined than earlier. Now such that were much less narrowly welfare, Baths for any number of good causes. Some baths were held be sponsored case mortuary as memorial to deceased in which tablets were services relatives, to offer to the bath, incense was burned, and bathers were expected brought baths could prayers houses after for the souls of the deceased. Other baths were held but in private these often included residences; a term that referred to food offerings the bath, about their own Individuals who were particularly worried a meal in temple bath (called otoki fP?) at Buddhist temples. salvation could spon not

Butler:

"Washing Off the Dust"

would was redound to their ben

sor charity baths for themselves, the merit of which to each of these baths efit after death.19 Common to a select group bathing opportunities were less often the object and destitute a religious could now provide bath for one's personal religious tude is reflected in stipulations still realize benefit from

the practice of limiting In other words, of individuals. the poor one of service than in earlier centuries; friends, family, that service. This or retainers, and atti

such as the following,

exclusionary one of a set dated to autumn the bath."20

1508, and found within

province: "Commoners

the records of Ch?rakuji fi$^#

and the like are prohibited from

temple in Suruga

entering

The charity baths of Hino Tomiko B S?Iii (1440-1496), the aristocratic wife of the eighth Ashikaga shogun, Ashikaga Yoshimasa Sf'J?K (1436-1490),
were of the "self-serving" baths of the fifteenth religious as she was, Tomiko a "one annually sponsored century for the benefit of her par seyoku" during the late fifteenth hundred-day still living. This bath was held in the shogun's ents, who were private bathhouse example influential a conspicuous and century. Rich

in Kita?ji included low-level courtiers baths ^b^cSS, and guests lacking personal as well as Tomiko's relatives and family all instances retainers?in individuals status was beneath whose hers. Besides the bath, Tomiko also fur providing nished who a meal, otoki, to the bathers.21 Information a bath about the charity baths of this

era can also be found in the diary of Yamashina Tokikuni

occasionally ni furo kore ari Another by names &S), noted that "there was and for Buddhist ?AVH?S&?) that he, fellow

L?Jf41?BI (1452-1503),
(butsuji purposes" and women from known bath" ?Wfflf

courtiers,

his household

participated.22 type of religious

such as "nenbutsu

(Jiz?-k?-buro iftjicfSSB), and "village devotional in 1344. recorded

bath of this period was the "devotional bath," bath" (nenbutsuyu "Jiz? association ?k{LM)9 "Kannon association bath" (Kannon-k?-buro bath" (g? kudoku yu MPlW?M). An of that year, the courtier Nakahara others of the "Sacred for

appears JKffivf bath.23

Association"

True Word Lights a Buddhist and 7?^X~31#) ceremony (K?my? Shingon-k? to earlier practices, a preliminary In contrast this bath was not merely it was in nenbutsu an act of devotion baths in and of itself. In a similar manner, in the bath, not merely par after

In the spring that he joined

early example Moromori 4^

purification;

gave praise to the Buddha ticipants it. In the centuries and indeed throughout that followed, leaving as members did likewise of associations period, many Japanese
19 Taketa 1967, 1967, pp. 60-61, 66-68; K?sh? pp. 2.12.20 ryaku 53-55. vol. pp. 6.11.18

the Tokugawa to Jiz?, devoted

20
21

yokuj?shi,

Quoted
Taketa vol.

inK?sh? yokuj?shi ryaku nenpy?, p. 147.

1, p. 79; ki, Bunmei p. 68; Chikanaga-ky? in K?sh? also quoted yokuj?shi to baths of this type, (1470), nenpy?, 1, p. 10, Bunmei 124-25. vol. 3.12.20

(1471),

22

23

Tokikuni-ky? ki, Bunmei

For references

13.8.26 (1481), vol. 3, p. 267.

see Yasutomi ki, Bun'an (1449), 3, p. 99;

H?toku 2.2.18 (1450), vol. 3, p. 151; Ky?toku 2.5.21 (1453), vol. 4, p. 9; Ky?kaku shiy?sh? JS? %M$P, Bunmei 1.4.22 (1469), quoted in K?sh? yokuj?shi ryaku nenpy?, p. 122; Su? no kuni Bunmei 12.7.19 (1480), quoted in K?sh? yokuj?shi ryaku Amidaji monjo J^f?BM^K^fXli,
nenpy?, p. 134.

10

Monumento

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60:1

or another bodhisattva or buddha.24 At the heart of these bathing Kannon, prac and spread of k? Iff, or "associations," tices was the establishment which flour era along with in the late medieval ished the Kamakura "new of schools" Buddhism. to a broad segment of society, and being open to all By appealing a large role in making a popular Buddhism these new schools classes, played to a portion of the common also brought the k?, they religion. Through bathing were not alone either in their commitment to the new But commoners people. or their participation in k?. In fact, most to religious-associ schools references ation baths describe courtiers and clerics as bathers.

Not everything about religious baths of the late medieval period was new. as prepara water to gy?zui done in pure, unheated References ff 7K?ablutions or buddhas before tion for performing ceremonies refer (and eventually gods to appear baths)?continue ring to hygienic of court purifications.25 and in descriptions some were were carried out in cold water; in hot in cold water," others as "conducted be sure about and only the temperature of those of priests and courtiers, was that not all gy?zui change as "conducted described specifically to the reader unable water," leaving as gy?zui.26 Diarists to merely referred One in the diaries

like Sanj?nishi Sanetaka H^ffi^Pi

dence ing gy?zui

(1455-1537),

who lacked a bath at his resi

rarely wrote of bathing at home. Sanetaka performed

to have but he appears irregularly, he made his ablutions, after which he and the twenty-first, the first, the eleventh, a temple, some other ceremo visited called at court, or performed read sutras, as shun 1aJ, were ceremonial nial act.27 Anciently these ten-day intervals, known the emperor days on which of state. This was followed much abbreviated well courtiers like Sanetaka intervals met with his court advisers and learned of the affairs the practice had become by an imperial feast. Though era (held only twice a year), the late medieval before to treat the dates as important.28 continued Yamashina

a picture of purify for pleasure, provide recorded his gy?zui practices somewhat a standard routine. Each month on followed

Tokitsune
these

Lil^rlff?S (1543-1611)
Besides at Kasuga
the editors of gy?zui, religious ki, Bunmei

also did so. He regularly noted in his diary on

it is shun, sutras, or Gion I bathed." he Like Sanetaka, he then classical reading 0 ^ctt commonly played shrines. The celebration ffiHtt

ten-day in ceremony. engaged or called court music

24 25 The For is made

that "because #

point general

by discussions

of Koshu

p. 134. ryaku nenpyo, yokuj?shi see K?sh? and Taketa pp. 49-55; yokuj?shi, ki, Bunmei 160. For

1977,

pp. vol. cold

104-11. 26 For 1, p. 275;

hot-water specifically and Nobutane-ky? nenpy?, here 3.8.17

see Chikanaga-ky? gy?zui, 12.12.2 vol. (1476), references Noritoki-ky?

1, p.

8.9.2 (1476), a specifically that (1405), fail

water religious gy?zui, see Yoshida-ke hinamiki

ryaku yokuj?shi water temperature, Nisui ki, p. 95. Of are several the many examples:

cfEEl^ 0 <XM,Oei 10.1.1 (1403), quoted inK?sh?

to religious gy?zui 12.12.10 ki, ?ei to mention vol. 1, p. 88;

Tokikuni-ky? ki,Mei?
Ky?roku 27 See Tsurusaki

3.2.12 (1494), vol. 5, p. 27; Nisui ki, Ky?roku 3.4.21 (1530), vol. 3, p. 234;
(1530), vol. 3, p. 253.

1992, pp. 188-89. Also

kojitsu by

see the appropriate days of the month

also Kuji kongen, p. 68,

(1, 11, 21) in

for develop

Sanetaka-k? ki, passim. 28 see Y?soku On shun, ments that had taken place

see pp. 365-66; daijiten, the early fifteenth century.

Butler:
of the division tsune

"Washing Off the Dust"

11

reason for Toki of the seasons another (setsubun ff?i?) offered as did the responsibility of receiving from Ise shrine a himself, box" (oharae bako $WM!) on one occasion and that of preparing "purification to the gods on another. Finally, and rice gruel to present (norito ?ffifw)) prayers transmission Tokitsune received the secret of the divinatory when practices to bathe known as Konjinsai &#!?, his likewise careful common preparations included taking a bath

(gy?zui).29
Therapeutic Mf?, or "bath seven, herbs diarists baths were therapy," properly seventeen, twenty-seven, and water temperatures.30 Although wrote during the late medieval period. T?ji the elite, was a lengthy ritual of by or thirty-seven a range of and it involved days, conducted

treatments were possible, less extensive that they "began bath therapy today," that commonly suggesting even if they did not note bathing on subsequent the process was ongoing, days. or Yase to Arima If possible, individuals traveled for their recuperative baths. they were unable baths, or had water whose herbs so, they either mixed from Arima and reheated brought baths were conducted within to do and minerals in the capital.31 in their This

When own

may have been the procedure for Emperor Go-Tsuchimikado

1500),

f????PP^ (1442

recuperative from Arima hot springs clearly made any event, water to it as yu no yama M^lh, for the period's of choice elite, who referred tain of hot springs."32 References to warriors at Arima increased because the political

In the palace confines. it the recuperative bath "moun

in the late sixteenth dramatically of reunification process century, probably brought men of to the home provinces of diarists and chroniclers). influence (and to the attention had particular interest in Arima, JIE^ln (1536-1598) carry Toyotomi Hideyoshi at the hot springs out construction there in 1585 and 1596, besides ing bathing on occasion.33 to a consort, Matsunomaru-dono Two letters from Hideyoshi f? in the healing of the bath. At the time his confidence (Dfi$?, express powers was suffering from an eye ailment, about which 1594), Matsunomaru was concerned. In his letter, he urged her to proceed to the bath and Hideyoshi a few days. meet her there within treatment. He would, if at all possible, receive (probably
29 Tokitsune dates was in any faithful in recording his bathings "because of shun." remarkably volume of his diary, ki. For specific references Tokitsune-ky? see Tensh? 4.1.1 vol. 10.9.1 1, p. 4; Tensh? (1576), (1582), vol. 15.4.11 vol. 1, p. 310; Tensh? 2, p. 262; (1582), (1587), See vol. Tensh? the appro to ceremonial 1, p. 293; 15.5.1

priate acts that Tensh?

followed, 10.10.11

(1587), vol. 2, p. 271; Tensh? 18.5.16 (1590), vol. 4, p. 59; Tensh? 315; Keich? 6.10.29 (1601), vol. 11, p. 173.
30 Taketa 1977, pp. 148-51.

19.12.23

(1591), vol. 4, p.

31Kennai ki IE H 1*1 notes in 1440 that the shogun Yoshinori Hu? was seeking a particular type
of scented wood discussion editors' 32 K?sh? for a recuperative about reheating ryaku nenpy?, bath; quoted water Arima in K?sh? p. 113. See yokuj?shi ryaku nenpy?, in the capital to Kanmon (in reference gyoki references, see Oyudononoue the #

?OTfE), inK?sh? yokuj?shi ryaku nenpy?, p. 111.

yokuj?shi p. 111. For yu no yama no nikki,

Eiroku

12/9/10 (1569), vol. 6, p. 528; and the letter by Hideyoshi

onsen," p. 346.

cited in Kuwata

1979, pp.

280-81. 33 "Arima

12 He added

Monumento

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60:1

to accompany her and keep quiet that she should allow only her mother to go, too"?a statement will desire of her plans, "or everyone suggestive same year the author of Komai nikki the level of interest in the hot springs.34 That was suffering times that Hideyoshi from "sore muscles," noted several K#B85 and that he had plans to travel "pain in the upper arms," and "a general malaise," about war later, another renowned middle-aged therapy.35 A decade at the bath, rior, Tokugawa (1542-1616), sought rejuvenation Ieyasu @Jflicit not at Arima in the eastern part of but at the hot springs of Atami WM, though and recently the country. As national shogun, appointed Ieyasu could hegemon, to Arima for bath afford
class.36

to spend others

seventeen

days

in bath

therapy,

as appropriate

to the aristocratic

and priesthood the warriors, likewise found courtiers, among or Yase to visit Arima, Atami, of these decades, evidence during opportunities in various In 1591, for example, forms. the courtier Yamashina which appears was in exile in Settsu Nakajima Tokitsune and his Osaka, S^'t'?, present-day Many income month, "minor to add came Tokitsune in part from his practice in his diary noted who departing recorded Tokitsune was of medicine. On that he examined for the hot the eighth day of the fifth of the several members of "medicine"

Kenson ?#

household of Honganji ^K#

temple that day and provided the

springs, packets that "the wet-nurse

as well is, of course, for her bath.37 to the bath," so he also gave her supplements going as seen in Konoe The increased activity at Arima was a boon to local business,

captain," to his baths.

Nobutada's
dants to assist

^ jf?fififf
at both.

(1565-1614)

account of his ten-day stay there in the late

1580s. As Nobutada

to split that he felt obliged by both sets of bath women sum his time between the two. On the sixth and tenth days of his stay, Nobutada them "bath one" and "bath two") and presented the bath women moned (from " bath women" with gifts: "two sashes and 20 hiki 7E" to each of the (adults) 'big' " 'little' bath women" and "one sash and 10 hiki" to each of the (young girls).38 seem to us today to or physical cleanliness hygiene might Though personal so well have be been an obvious era, few attitudes and other medieval sure, of bathing, evidence that, until the late suggests for that purpose. To baths were prepared explicitly Japanese had long shaped and ritual cleanliness toward defilement object at temples and shrines, but these were of purification where did not necessarily enthu occur, particularly cleansing acts

unacceptable, and was treated

two baths available and female bath atten noted, there were to stay in was had arranged Because the inn that Nobutada one. In the process to a different he entered both baths he moved

washings

symbolic; physical that siasm for bathing may have been muted by cold water. We know, however, came to be closely linked. Western visitors of and cleanliness in time bathing on the natives' era commented habit of taking regular cleans the early modern
34 35 37 See Komai the letters, nikki, and Bunroku commentary 3.4.22-25 19.5.8 161-64. on them, in Kuwata pp. vol. 565-67. 4, p. 223. 1979, pp. 280-83.

36 T?dai

(1594), (1591),

ki, Keich?
ki,"

9.3.1 (1604), p. 82.

pp.

Tokitsune-ky? 38 "Arima ny?t?

ki, Tensh?

Butler:

"Washing Off the Dusf

13

and during the Victorian era, prints point to the practice, ing baths, woodblock were established in the West, and the "gospel of clean bathhouses when, public in Japan calling for adoption liness" preached, there was no similar movement was unnecessary.39 The problem for the histor of regular bathing?it era. of hygienic ian is finding evidence baths prior to the Tokugawa significant never described to public baths or The reason is that diarists or chroniclers trips at a neighbor's furo as occasions for removing the purposes grime. When gatherings of the custom it was as a form of plea (which was rare) or implied, was too for personal the task of washing oneself baths, never considered men most diarists, who apparently mundane for inclusion by with friends at the furo about their habits of hygiene. Meeting tioning anything a small tub or taking a sponge bath at home was another. was one matter; entering of these baths were sure or relaxation. noted As Exceptions diary to this are found Tokitsune. in at least two sources: first, the folding screen

paintings of Kyoto
of Yamashina were capital," turies, though these, theMachida-ke in the northeast

and (rakuch? rakugaizu by?bu $ttf*$?9\>WlMB?)9 second, the

The former, depicting in and around the "scenes cen in the sixteenth in large number and seventeenth produced there are only three extant screens from the sixteenth century. Of section 0T EB and Uesugi-ke M ?j&$& screens both depict a bathhouse of the city near the temple Chionji ?DJS# (Hyakumanben The three bathers in the Machida several male figures bathe.

in which H7?S), one another, and in the Uesugi-ke ke screen appear to be assisting screen, one of a female In each depiction, the bathers is having his hair washed attendant. by of the bath (see figures 4 and 5).40 cleanliness appears as a primary component The second cleanliness, in discussing ki "?SUfP?E, is exceptional source, Tokitsune-ky? its author, Yamashina Tokitsune, regularly noting baths and as a physician of all types. Perhaps this was a result of his work and with concern

washings an accompanying

At any rate, he was as inclined to record for hygiene. to the/wro. As already noted, Tokitsune his personal baths as outings recorded the gy?zui that he took in preparation for religious ceremonies and readings. He to refer to simple used the term gy?zui also, however, physical washings. Tokitsune mentioned these as part of a context of other events. Among usually patients, for example, wrote was his sister-in-law, who was also the daughter

Tokitsune's

in-law of theHonganji head, Kennyo K?sa g^D^fe

?S?SP?f, as Tokitsune in his diary quently desired Tokitsune's bathe" and was

(1543-1592). Nishi Onkata

expert aru beki no aida f?^K Rp?T^fa?) and was "worried about being out (gy?zui or because in the breeze," she was apprehensive about taking "her first bath since Similar references being sick" (by?go hajimete gy?zui seshime, S?a?nM^ff/K).41
39 40 baths Much For has been written of 82 and about cleanliness and the establishment see of public Ishida 1987. bath houses

woman of her, was an influential who fre appears an obvious More than once she hypochondriac. to about her health she needed "because opinion

in the

West.

See, for example, Bushman and Bushman

reproductions on pp. appear the Machida 95 of

1988; Terret 1993; Sheard 2000; Glassberg

Illustrations

1979.
of the

41 Tokitsune-ky? ki, Bunroku 2.6.9 (1593), vol. 5, p. 302; Keich? Keich? 3.5.29 (1598), vol. 8, p. 256.

and Uesugi screens, the respective volumes.

1.10.2 (1596), vol. 7, p. 228;

14 Monumento

Nipponica

60:1

Figure 4. Detail of a bath depicted in theMachida ke rakuch? rakugaizu by?bu (sixteenth century). Haku of Kokuritsu Rekishi Minzoku Courtesy butsukan m?LM$.B:i?f?M%.

Tokitsune's wife to post-illness "first baths" of other aristocrats, including routine of a bathing that these gy?zui were hygienic son, suggest baths, part was temporarily That by this time gy?zui because of sickness.42 suspended come to connote is supported for purposes of cleanliness washing physical the definition goa 42 in the Japanese-Portuguese dictionary in hot water."43 oneself de Japam: "to cleanse of 1603, Vocabvlario da

and that had by lin

Tokitsune-ky? ki, Keich? 6.4.14 (1601), vol. 11, p. 53; Keich? 8.3.5 (1603), vol. 12, p. 45; Keich? 8.4.11 (1603), vol. 12, p. 61; Keich? 9.11.14 (1604), vol. 13, p. 75; Keich? 10.6.23 (1605),
vol. lowed 13, p. nearly 198. The two of bathing after practice as recorded centuries earlier, from recovering by Tokitsune's illness ancestor appears Noritoki to have $C?, been who fol used

the term mokuyoku WY& to describe the baths that Emperor Go-Komatsu SM^f? and the shogun /?_f'JI?f# had in 1405 and 1407 respectively following recovery from ill Ashikaga Yoshimochi ness; see Noritoki-ky? ki, ?ei 12.11.30, 12.20 (1405), vol. 1, pp. 84, 93; and Oei 14.11.6 (1407),
vol. 2, p. 153. 43 et al. See Doi 1980, p. 302, entry for guiozui.

Butler:

"Washing Off

the Dust"

15

in the Uesugi-ke Figure 5. Detail of a bath depicted rakuch? rakugaizu by?bu. Courtesy of Yonezawa-shi *?Rtt_tt?1f tief. Uesugi Hakubutsukan as hygienic baths offered in Tokitsune-ky? ki as a norm of social appear to visitors who stayed the night as one's guests. For of 1597, Tokitsune spent part of a day with Mizoe to sell a copy of the Kokinsh? desired "?^H he owned also help. a bath They had dinner together, and Tokitsune his host provided.44 On numerous (gy?zui) to his guests, the host, offering baths which a niece and her wet-nurse, one of his province, a letter for Tokitsune.45 The most bearing concerns the reach of this custom, Toki in 1590. The three were thatchers

Gy?zui etiquette, example, Nagashige and had

something in the summer

who S?lfit?c, enlisted Tokitsune's

stayed the night, after taking was other occasions, Tokitsune included a nephew from Echizen wife's

and a Shingon cousins, priest instructive which reveals example, treatment of three workers

tsune's
44

he employed
vol. 7, p. 406.

Tokitsune-ky? ki, Tensh? 16.5.3 (1588), vol. 3, p. 65; Keich? 3.4.3 (1598), vol. 8, p. 223; Keich? 1.6.7 (1596), vol. 7, p. 116; Keich? 1.?7.9 (1596), vol. 7, p.172; Tensh? 10.5.21 (1582),
vol. l,p. 276.

45

Tokitsune-ky?

ki, Keich?

2.6.8

(1597),

16 and were hired for

Monumento

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60:1

the day to put on a new roof. Besides them 20 hiki paying each and feeding them lunch, Tokitsune them a bath in the evening."46 "provided In each of the preceding Tokitsune used the term gy?zui, examples, indicating the bath's individual, A final nature bath, shaved was and of physical purpose washing not a group. thread of evidence from Tokitsune's is seen in his depictions in this case in Osaka. suggesting that it was meant for an

of bathing or oriyu g|?, his head

diary of the increasingly to the commercial of visits occasion Tokitsune

hygienic hot water that he

On

noted

before

practice out at least weekly and was usually done at home, among courtiers from bathing. notes many and usually Tokitsune himself occasions separately on which he shaved his head without then visiting the bath. The two activities wrote linked. Similarly, Tokitsune in 1595 of "enter were, however, becoming ing the hot water bath" and then "washing my hair." The latter was another exer carried cise that traditionally or oriyu.41 the/wro Baths had been done separately from the bath?certainly not

the bath. The

to the bath, but other times he wrote at of shaving going of shaving the front of the head in the shape of a half moon

in

Communal Of the baths

in the preceding described baths car section, only the devotional as Jiz? or Kannon were com out by groups ried such associations specifically in nature. Traditional munal charity baths had a communal aspect, but this was not a definitive in most tution. cultural and hygienic baths were taken individually quality. Therapeutic not in groups. And yet, despite these important of instances, examples one above all as a social insti individual the late medieval bath strikes bathing, Because attitude of the costs economic either for a steam bath or a tub, of heating water, was a social or for this. More however, important, as an activity to be done with others, whether that saw bathing reasons all of this was another idea of the bath?that as recreation bathing built on the grounds it should was a

there were

or peers, or neighbors. friends Underlying family from ancient and early medieval depictions missing even pleasure. be a place of relaxation, recreation, One result of this increased increase interest in communal of bathhouses in the number

of pri corresponding vate residences, uncommon?and unmentioned something by diarists?before An early example is the Yamashina the fifteenth century. family bath, described
46 47 Tokitsune-ky? On head-shaving ki, Tensh? practices, 18.5.2 see (1590), vol. 4, p. 53. ki, Tensh?

Tokitsune-ky?

16.10.15

(1588),

vol.

3, p.

135;

Tensh? 16.11.1 (1588), vol. 3, p. 139; Tensh? 16.11.9 (1588), vol. 3, p. 143; Tensh? 17.1.4 (1589), vol. 3, p. 166; Tensh? 17.1.22 (1589), vol. 3, p. 174; Tensh? 17.2.15 (1589), vol. 3, p. 183; Tensh?
17.6.1 the bath hair early Ky?roku vol. 3, p. 229. (1589), are common in this is found century, (1530), Similar references 4.11.30 Takayasu to head part in Bunroku of Tokitsune's diary. vol. (1595), both shaving The reference to and prior to Tokitsune distinct from his washing to Tokitsune, in the from the separately

at the bath sixteenth 3.1.19

Washinoo vol.

MM^kM

always

6, p. 391. In contrast washed his hair

bath; see Nisui

ki, Oei 5.12.24

(1525), vol. 3, p. 29; Ky?roku

1.12.28 (1528), vol. 3, p. 204;

3, p. 218.

Butler: inNoritoki-ky?

"Washing Off the Dust"

17 il?cita
of temple,

ki ISdSIIPfE by its proud owner, Yamashina Noritoki

century, bathers, Noritoki making use of private,

At the turn of the fifteenth (1328-1410). the Kyoto nobility were already regular its reconstruction over the next cauldron

and his associates

and public baths. After the family residence burned in 1405, Noritoki undertook
His diary entries and, in the fall of 1407, added a bathhouse. a close a look at the process three months of acquiring provide a bathhouse, and related apparatus, and finally celebrating the building that followed. Here are selected diary entries. 3

"first heating"

came. [We] decided on [a price of] 14.8.19 (1407). The priest S?kin S# ?ei kan M for a small bath (koburo /hSB) and cauldron (kama H).48 ?ei poor ?ei will ?ei 14.8.25.1 shape, to send for the furo, but was wanted so it wouldn't be delivered today. told that the cauldron was

in

14.8.27. The priest S?kin came. He said that the cauldron is damaged, lower the price by 20 hiki. Tomorrow morning he'll bring it over.

so he

14.8.28.1 Six lesser attendants, two stable received the small bath today.... and four servants, for a total of twelve, carried it. Very nice. [Then] I went boys, to see the carpenter. 14.9.9. Lumber for the furo came from Saga: Twelve 60 [mon 3C] a piece, equaled 720 mon?of "double pillars"?at hinoki ft wood. Chestnut support stops," five pillars, twenty, for 700 mon. "Double bundles, for 500 mon. [Labor of] carters, 100 mon. For a total of 2 kan, 20 mon. 14.9.23. The bath cauldron was repaired and brought. I paid 700 mon [for the

?ei

?ei

repairs]. 14.10.14. Two carpenters [came]; notes the regular appearance month.] ?ei [Noritoki ?ei
the

the bathhouse. they began constructing of two to three carpenters over the next the bath pillars
I gave the head

14.10.29.
ridgepole

Because
were raised.

today was
Celebration,

an auspicious
as

day,

as well
carpenter,

as

is custom.

Shir? Day? ?ei 14.11.3.

K6^*,

100 hiki_Very

fine. the bath cauldron. Very fine.

A metalworker

came; he painted

14.11.30. First firing of the new furo. Exceptionally fine. [The attendant] ?ei Sukechika MM, served [to heat it]. Those who came included: Ubuei ^?ftj Kurabe M %%M; [Norifuyu Wi^r] father and sons, three; the new captain, Noritaka g? [Norioki i??S] father and sons, three. I entered [the bath] three times. All the women because the elderly nun [Noritoki's mother] hasn't entered, too. However, gotten her strength back after her bout with Next we feasted today. That is unfortunate.
ments.49

diarrhea, everyone

she decided with drinks

not

to enter

and refresh

48 haps 49

The other

term

koburo

elements

Noritoki-ky? ing for the "first

to the structure was placed referred in which the cauldron and per probably of the heating apparatus. 165. The gather 114, 119-20, 127, ki, vol. 2, pp. 109, 113, 137-38, 147, 151, a family were Noritoki's sons. affair. Norifuyu, and Norioki Noritaka, firing" was

18

Monumento

Nipponica

60:1 ?f#J?l?7?(1433-1488)

Half a century later, the warrior Ninagawa Chikamoto

recorded

sfuro.50 in his diary the lumber list for the shogun Ashikaga Yoshimasa' refined tastes, we can assume and Given Yoshimasa's that it was carefully made was different This was in 1465, and in all likelihood furnished. the bath than the one that appeared in his Higashiyama SlLi villa in 1486. This latter bath was fur

nished with a plaque designating

a term that alluded who had come The most

it a place to "wash off the dust" (senjin #fcl!),

receiving banquet guests

to a Song-period text and suggested from a great distance.51

that of the Konoe of a new bath was impressive example family, in 1489. Like most of their peers in the nobility, the Konoe sub suffered and income, the fifteenth and sixteenth stantial losses, both in property during were at the expense thus able to build a bathhouse of other centuries. They only erected amenities. cost of their bathhouse We get an idea of the substantial by compar at the time. In 1478, the Konoe to other construction undertaken residence ing it was structures were destroyed and surrounding fire. Nothing left, and so the by rebuilding, idence was begun in 1482, was as was completed, done from scratch. Two a surrounding wall the structure. The project was res years later, the main and exterior gates, allowing as "half finished," described

to occupy the family and had cost approximately 100 kan, excluding labor. Financial records kept by reveal Konoe Masaie added that the next large structure ]5M"&M (1444-1505) was a bathhouse, over a four to the property in the spring of 1489. Completed month and 13 kan this required 58 kan to complete, 45 kan for materials period, for labor. What these figures is a bathhouse that was nearly two-thirds suggest as the "half-finished" as expensive Konoe and eight to ten times more residence, than the simple bathhouse that Yamashina Noritoki constructed earlier expensive was also a luxury that preceded in the century. The Konoe bathhouse the recon like the bath, a separate struction of the family structure.52 was, library?which a center of social activity at the Konoe resi The bath immediately became dence. As at Yamashina Noritoki's associates guests ^#? a week the nobility. among included friends, vassals, In the years (1464-1514). or once with bath, the "first heating" was celebrated and Seven followed, straight days of bathing ? and the chancellor, priests, Ichij? Fuyuyoshi

that followed, the Konoe bath was heated once was a significant and every two weeks place for influ gathering at least one master of linked verse.53 and warriors?and ential courtiers, priests, in the late fifteenth courtiers made Whereas up the bulk of the visitors century,
50 Chikamoto nikki, 671-72.

51
5, p. 52

pp.

Inry?ken nichiroku
to the Song-era to my 1156. Thanks data of the come

i???S$fBii,
text

quoted in K?sh? yokuj?shi

_?E?ni_H0, see Farmer, in Yukawa 1992b; listing

ryaku nenpy?, p. 140. For the

Hanyu da cidian, 138-40. labor costs, com guests vol.

reference

(Xuanhe yishi Michael colleague, from charts the chart includes

the dictionary for help with this. and Yukawa

Statistical the chart See entries on heating regularly

In the case while 53 ments occur

latter work, on pp. 138-40

only in Go-H?k?-in 17.6.11-17 ki, Bunmei (1485), seven in a row and for guests. the bath days on. in the diary from this point

for the furo expenses costs for material.

1992a, pp. 75, on p. 75 includes

for Masaie's vol. 1, p. 275, to bathing References and

Butler:
warriors men

"Washing Off

the Dust"
and

19
included

accompanied bath (and oth or followed in the activities reflected that preceded, accompanied, were common the most kickball, archery, bathing. Among feasting, drinking, and backgammon. the spring, flower viewing and bathing were During closely a pri at the Konoe in the third month, tied. The day-long residence gatherings by his mother ers like it) was and his son. The recreational nature of the Konoe an excursion to "appreciate the flowers," often included

were just as common the early sixteenth century, during such as Hosokawa Takakuni who was $HJ?[ifi?III (1484-1531),

mary part of which was a session at the bath.54

at the Konoe the scale of the gatherings bath during the late fifteenth Although was exceptional, little else about them was. Refer and early sixteenth centuries ences to group bathing in the capital among courtiers and priests (and less com in the capital) in diaries few of whom resided warriors, appear regularly monly, or readily of the era. But neither private baths nor temple baths were numerous available with for use, connections of the ?nin War. after the destruction Individuals particularly at a temple bath, but to temples might occasionally join priests Private baths likewise were accessible invitations. only by invita War Kyoto, a private bath of regularly heating the expense thus had to consider Bathers other possibilities

few had standing tion, and in post-?nin exceeded ?which

many personal budgets. evidence indeed that communal suggests they did, since all existing the next century and a half. increasingly popular during bathing became and clerics) worked The first way courtiers around the individuals (primarily of baths and expenses of bathing was through the g?mokuburo o^S shortages

g.55 As eration."

the term suggests, this was a bath heated with "wood in coop supplied a portion to heat the In other words, each bather brought of firewood a private or temple bath made to friends or available bath, which was generally to furnish fuel and heat the water. Naturally, who agreed the larger colleagues the party of bathers, the less wood names of between four and seven to bring. Diarists listed the regularly as ten on occasion, and as many individuals, In fact, more bathers usually but participated, each had

who

for a g?mokuburo. gathered or of lesser status, they were noted only as "and were because attendants they was others" or not at all.56 When the number of bathers in (and thus firewood) were as happened to Yamashina baths" sufficient, cancelled, "cooperative Uj?41?$? (1507-1579) and several associates in the spring of 1548.57

Tokitsugu
54

55 Moromori ki SBtPpE,Engan 4.7.19 (1339), quoted inK?sh? yokuj?shi ryaku nenpy?, p. 79; Kenshun s?j? nikki R?lifllE B IE, Sh?hei 1.6.11(1346), as noted inK?sh? yokuj?shi ryaku nenpy?,
p. 82. 56 courtier diarists Many erative baths" also (which Yasutomi ki, ?ei 26.6.4 of the fifteenth and sixteenth * as g?rikiburo AMS). appear vol. Yamashina-ke 1, p. 88; (1419), centuries Here raiki, occasions of "coop a few, of many, examples: Bunmei vol. 2, 4.12.15 (1472), are recorded

See

Butler

2002,

pp.

71-77;

Go-H?k?-in

ki, Entoku

2.3.9

(1490),

vol.

2, p. 320.

p. 316; Tokikuni-ky? ki, Bunmei 8.12.14 (1476), vol. 2, p. 209; Chikanaga-ky? ki, Bunmei 8.12.14 (1476), vol. 1, p. 281; Nisui ki, Eish? 16.11.2 (1519), vol. 1, p. 187; Tokitsugu-ky? ki, Tenmon
17.4.28 (1548), 57 Tokitsugu-ky? vol. 2, p. 395. ki, Tenmon 17.4.19 (1548), vol. 2, p. 393.

20 A

Monumento

Nipponica

60:1

second way for courtiers and priests to enjoy communal bathing was through that developed in Kyoto, and at least some enterprises public baths, commercial era. The earliest evidence in the late medieval of the rest of the country, sections

of commercial baths appears in Gion shugy? nikki ffilB#lif BfH, a fourteenth

shrine. A reference of 1352 notes Gion century diary kept by priests at Kyoto's that in the first month ofthat year, a "penny bath" (sent?buro iJl?rfiLS) was estab The same entry adds that such a bath, operated lished at Gan'aiji ?S#. by a on the grounds era (1321-1324) had appeared first during the Genk? commoner,

of Unkyoji ??#.

Taketa Katsuz?

ItEBfltJ? believes

that these two temples,

were located within Gion shrine and that the baths oper and Unkyoji, Gan'aiji were commercial at them, as sent?buro, The bath proprietors ated enterprises.58 in opening these baths at temples, locations where had no doubt seen the wisdom was already communal estab and where bathing people regularly congregated as an occasional administrators their lished Shrine gave practice. probably to open baths because of the rents they received. approval The trickle of evidence that refers to public baths in the fourteenth century a flood in the fifteenth, baths flourished. Within the becomes when commercial century alone, five public baths appear in sources by name or location a pattern that continued in the capital,59 of the remainder throughout era. In all, more than twenty Kyoto baths were identified the late medieval by common were name by authors writing between 1400 and 1600. Particularly first decade of the new those PKSB, street author more like Ichij?-Muromachi and Goj?-Horikawa intersections. One bath ^^SPTSB, bath B^ifiJflSLB, interesting Besides Shij?-Higashinot?in names adopted baths of this type was bath from ISI^S nearby the "second

of the more raiki

floor furo of the So intersection" (? o (D?tufrWS>?)

of Yamashina-ke are referred Lllf^?L?B. these to without specific appellation; or "penny" baths, or were -^H?IT) or other distinguishing instead

referred to in 1470 by the

borhood,"

proprietor Some bathhouses were known Public to be able

"rented," Yosabur?

baths, many twenty-some show up as "neigh they identified ("the bath by owners evidence, such as cost.

in their neighborhoods such fixtures that intersections became name rather than the reverse.60 the local bathhouse by reasons. Patrons of the bath needed for economic baths were communal to afford to visit

to keep fuel costs down needed them, and proprietors in other words and steam were used efficiently, that hot water by by ensuring data on the cost of public baths are ex rather than individuals. groups Though tremely
58 59 60 K?sh? See Names

limited?most

diarists

wrote

nothing
see

about
the editor's

bathing

expenses,

and those

ryaku nenpy?, yokuj?shi in K?sh? references diary and Some references to diarists in these never referred to Kyoto notes.

p. 85. Also

yokuj?shi ryaku for these baths Many can public references be baths

pp. nenpy?, two centuries found in K?sh?

accompanying 93-100. come from

comments. and doc

the diaries

uments 92-168.

mentioned 149. Two 1.8.3

by name; to intersections

others

yokuj?shi ryaku did so regularly. known by

nenpy?, pp. "Yosabur?"

appears in a document
yokuj?shi and ryaku nenpy?, dated

in Daitokuji monjo
p.

;*C?_?#^Hr, Eish?

15.9.6 (1518), quoted

neighborhood ryaku nenpy?,

in K?sh?
bath 141.

houses may be found respectively

a tax document Ch?ky?

inDaij?in jisha z?jiki, Bunmei

(1487), quoted in K?sh?

15.7.29 (1483), vol. 8, p. 58;

p.

yokuj?shi

Butler:
who did usually noted

"Washing Off
rather

the Dust"
than individual?a reference few

21
sources

provide insight explicit in a 1471 entry in Yamashina-ke ual appears raiki, a diary the aristocratic On 12.23, ?sawa Yamashina Hisamori family. mon each recorded that he and four associates 1499) paid eight an amount

into the matter.

the cost per group The most

to cost per individ of kept by retainers j^M?K^f (1430 to enter the bath,

to the mean approximately price of a liter of rice during equivalent the century.61 In another for the same year, ?sawa ^crK?JIL entry Shigetane to heat a bath for their group totaled noted that a priest's (1447-1472) expenses or "fee to 120 mon, and on two other occasions, he wrote of the "bath payment" the bath owner" for the Yamashina group as 10 hiki, or 100 mon.62 to the end of the sixteenth corroborates what century, too, writes of paying and of covering his 10 hiki to have individual bathing Tokitsune is found a bath heated expenses arise about in

ky? ki, dating Yamashina-k'e

questions the meaning of these figures, the quality and repu tation of the baths, possible between and com prices for aristocrats discrepancies indicates and other factors, that a public bath owner moners, simple calculation would

for his group "up until today" with

raiki. Tokitsune, on one occasion, 100 mon

(10 hiki) on another.63 While since we are ignorant about

to meet expenses (cal require fifteen bathers at a price of 8 mon a session ensure a profit. Although at 120 mon); more culated bathers would this might to break even, were that bath owners, few bathers suggest needing relatively profit, written and illustrated evidence reveals bathhouses

turning an excessive of limited size. It was possible

to pool their funds and rent a public bath for sev to their invited guests. This was known entrance eral hours, thereby restricting as the "rented bath," tomeyu ?M, ?i??, or tomeburo for either ihSS.64 Expenses or tomeburo were even courtiers known that for their g?mokuburo slight enough economic tion. And the next
61

for a group

noted their participa straits, such as Yamashina Tokitsugu, regularly courtiers and priests were as likely to gather one week at a g?mokuburo, at a tomeburo, and then not bathe communally for two or three weeks,
vol. 2, p. 139. For 3.12.23 information raiki, Bunmei (1471), see Dokushi biy?, pp. 746-49. 3.11.27 vol. 2, p. 173; Bunmei 3.10.25 raiki, Bunmei (1471), 13.1.16 vol. 4, p. 10. In 1472, Osawa Hisamori recorded (1481), on 12.15 and 12.29 other (vol. 2, p. 316), (vol. 2, p. 324), among for the first bath; for the second bath, each person paid 70 mon on rice prices vol. 2, rented 5

Yamashina-ke

the era, during 62 Yamashina-ke p. 122; Bunmei baths (g?moku) as his

(1471), entering days. He (ofuro

paid g?moku

mon

portion

nanaj?mon ate f PSS a'^'b+X^Q).

inclined rants have no been to dismiss special it as an error mention by

It is difficult to know what tomake of the latter figure. I am

since the bath war (even by Hisamori himself), there were baths of great but they would expense,

in transcription

63

sponsored were

in the diary. Surely individuals. powerful

64 ples

Tokitsune ky? ki, Tensh?

These (some individuals, Yamashina-ke vol. 2.1.8

14.10.13,
common

12.24 (1586), vol. 2, pp. 191, 214.

among courtiers and clerics. rented 2, p. I note baths here just a few over exam entered Tokitsugu, 3.10.17 vol. (1471), 2.10.21 ki, Ky?toku and Tenmon 168. 13.4.4 regularly or years ki, Bunmei

particularly like Yamashina raiki, 1, p. (1529), Bunmei

decades): 6.?5.13

(1474),

ki, Ky?roku noted in K?sh?

83; Yasutomi vol. 1, p. 128; nenpy?,

(1453),

161; Tokikuni-ky? vol. 4, p. 39; Tokitsugu-ky? vol. 2, p. 75; Rokuon nichi (1544),

roku, Tenmon 5.8.23

yokuj?shi

(1536), vol. 1, p. 242; Tokiyoshi-ky?

ryaku p.

ki PtSSIP?B, Keich?

8.11.30

(1603),

22 as to follow found was any

Monumento
sort of

Nipponica

60:1

occasionally that these were and

set pattern. Even their own baths could be those with at a rented bath or "cooperative bath." The reason, of course, more communal for the social inter gatherings, significant they provided than for the physical cleansings that

actions

entertainment

viduals

in the capital undoubtedly and priests indi preferred bathing with to them when of like status. Nonetheless, the public bath was available were a rented bath was not, or when too busy to join them. Obvious colleagues during a public bath's regular hours are rare in the period's of the elite), but they do exist. Some diarists, (all produced by members at commercial mentioned of bathing like Konoe Masaie, baths, even in nothing a rented or cooperative were bath. These beneath his dignity (an apparently references to bathing attitude about that fits with the general tone of his diary). On the other hand, the impe

took place. Courtiers

diaries

rial prince Fushimi no miya Sadafusa f^JlS??Sc (1372-1456)

had no qualms

to such baths, and in 1436 he noted that a "Lord Oka" RUK desired using we had to steal out enter a bath, but "because in this vicinity, there are none in 1450 by [to a more distant bath]."65 A similar situation was recorded secretly the courtier Nakahara Yasutomi while ff3 MUHT (ca. 1399-1457), who, visiting a penny bath," so the two of them went a colleague, to one entering "suggested at diarists the Shij?-Higashinot?in Yamashina Tokitsugu intersection.66 and Tokitsune the sixteenth the century, and son) each wrote of using (father or two to a neighborhood bath with an associate During by himself. and then On that occa around strolled

public baths. Such visits were in the first month of 1582, or, as noted by Tokitsune a furo in "upper Kyoto" Tokitsune entered ?m sion, when he was done.67 the ?miya ^cK^I neighborhood Neither Yamashina

nor any other diarist, wrote of the commoners Tokitsune, at the bath on these solitary or small-group encountered he presumably outings. their the elite chose to ignore the fact that they were sharing water with Perhaps evidence that status lines at there is considerable social inferiors. Despite this, con the bath were not rigidly drawn. Even where private or rented baths were not maintained. of status were tight hierarchies in Sakamoto S^fc, ?mi province, 1480s, while residing shared baths with men of limited Tokikuni frequently cerned, bath partners included his own the 1470s and During for example, Yamashina rank and status. Typical

of attendants, priests from one of the subtemples or warriors. this local dignitaries MM^f, and, more rarely, Among Enryakuji retainers ikebana artists) ?sawa the Yamashina (and skilled group were family

Suketomo JaRMfc and Shigeari MM and the warrior Sakurai Shingor? 8?#?tB
?I5.Although these individuals enjoyed higher stature than the local villagers,

65 67

66 Yasutomi
322;

Kanmon

gyoki,

Eiky?

8.2.24

(1436), 2.12.21 10.1.10

vol.

1, p. 364. vol. vol. 1, p. 283; 1, p. 223; Tenmon Tensh? 22.11.12 16.11.1 (1553), (1588), vol. vol. 3, p. 3, p.

ki, H?toku 2/6/6 (1450), vol. 3, p. 167.

ki, Tenmon ki, Tensh? (1533), (1582),

Tokitsugu-ky? Tokitsune-ky?

139; Tensh?

17.1.12 (1589), vol. 3, p. 170.

Butler:
they hardly resembled the capital.68 Social

"Washing Off the Dust"

associates with whom Tokikuni bathed

23
in

the high-born

at the bath in the context of the fam sort occurred of a different mixing or ie M. Both terms (family and house) are relevant?the and the house, first ily to those tied by blood to the members and the second of (or adoption), referring a household, related or not, and including and servants. attendants, retainers, era bathing the late medieval among During occurrence. The best example of a family Both prior to and while Yamashina Tokitsune. bath with Even ^) his wife and children.69 More families and houses was was together in exile, Tokitsune the frequented common to most courtiers, however, that bathed a regular that of

were family gatherings at the bath that included the larger body of the house.
in the Yamashina accompanied case, household often the family as kach?sh? W$ members (described to the bath. A Yamashina at a rented gathering

bath in 1579 consisted of the family head, Tokitsugu; his sons Tokitsune and
Moromitsu men; house of the first three M^tl ft%; Achamaru son); the wives (Tokitsune's and house officials of various members and others, includ statuses; when was Konoe set aside Masaie's for family bath was retainers in constructed newly and others attached

ing children.70 Similarly, 1489, one day of bathing to the house.71 Because much of them warriors to the end since not a result of the fifteenth

in communal appear infrequently I have and sixteenth centuries, of this section. is certainly after significantly This

recreational baths during left the primary discussion in chronological justified 1568. This increase was for bathing, appreciation in the Home Prov activity their earlier baths merely of warriors like Ashikaga lend century

terms,

surely however, inces and went Yoshimasa strong in 1568

multiplied a sudden of warriors acquiring of their increased but rather a consequence in diaries and chronicles; thus appearance The communal activities bathing and Hata Tsunetane ?BISJIL during to this claim.72

references

unrecorded.

the mid-fifteenth

support did

Warriors who accompanied Oda Nobunaga ?EB?f fi

not the luxury of

(1534-1582)

into Kyoto

enjoy constructing in baths, and so when it is as visitors. One bath that immediately, they appear saw its share of warrior bathers at the time was the Yoshida shrine ciH#tt bath,

residences

and bathhouses

administered by the priest Yoshida Kanemi ^ EHM (1535-1610). Among the St visitors to itwere Akechi Mitsuhide ??^Jt^ (1528-1582), Yamaoka Kagesuke
68

69
vol. 70

Tokikuni-ky? 13, p. 238;

ki, Bunmei Keich?

7.7.8

(1475),

vol.

1, p. 286;

Bunmei

8.8.4

(1476),

vol.

2, p.

139.

Tokitsune-ky? ki, Tensh?

10.9.12, 10.19 (1582), vol. 1, pp. 298, 313; Keich?

11.3.19(1606),

Tokitsune-ky? in baths, ticipating p. 233. 71 Go-H?k?-in 72 I discussed

7.11.11 vol. 11, p. 336. (1602), vol. to kach?sh? 7.2.11 references ki, Tensh? 1, p. 155. For other (1579), par see Bunroku 1.10.1 vol. 5, p. 154; and Keich? 1.10.12 vol. 7, (1592), (1596), 3.6.16 baths (1489), above, vol. 2, p. 275. 18; for Hata For additional see Tokikuni p. 25.

ki, Ch?ky? Yoshimasa's

examples, see below,

ky? ki, Bunmei 6.4.15 (1474), vol. 1, p. 15; and Bunmei

p.

8.2.26 (1476), vol. 2, p. 50.

Tsunetane,

24 L?KIgfe,

Monumento

Nipponica

60:1

Kazumasu and Hosokawa ?tj?l?__? (1525-1586), fffl Takigawa Fujitaka On several occasions, Kanemi noted that he pre J?IBi^ (Y?sai fflSf, 1534-1610). came and requested the warriors it. The visits of Y?sai pared the bath because were the most for Kanemi, who shared not just the bath but clearly enjoyable with tea, food, and conversation Oda Nobunaga Though apparently he built,74 ?ftjc or in other residences also take. his his talented failed guest.73 to include a bath in Azuchi castle in ?c

successors

did not make

the same mis 1587,

constructed Jurakutei WMW> palace, Toyotomi Hideyoshi's a steam bath, and when was about to be destroyed, included the palace

Hideyoshi who invaded

had the bath moved

A similar interest and who baths Korea, entered

toNishi Honganji g^S#

was

temple, where it remains today.

that daimyo up the penin

in bathing

Hideyoshi in the camps they set up after their initial advance to be outdone sula. Not built likewise by his predecessors, Ieyasu Tokugawa baths in the residences he erected. One was the product of a gift of New World to him wood that the merchant Tanaka Sh?suke EH^IiSI? presented mulberry upon home, itable exist returning from Mexico in 1610. Lesser warriors as well added baths to their

by the Japanese warriors displayed to join: chroniclers intended noted

residences. Kat? Kiyomasa

jJD?iif?E (1562-1611)

not only built a furo at his

a ver vessel, few details

but also put one in a ship he had constructed?an immense those who saw it.75 Unfortunately, luxury cruiser that overawed of the recreational but it seems safe gatherings to conclude these warriors that at least held some were

returns us to and in a sense communal, aspect of recreational, bathing The word the domain in this case, the term yuna Mit. in of language, appears with Nelson's Character the meaning of "hot Dictionary Japanese-English a definition was not that by 1615, although springs prostitute,"76 incomplete, It however. inaccurate. The term has quite a different and history, origin totally but as yuina Wi%M, and was used at temple baths, not public so the yuina was the official to a temple official, in charge of at Buddhist for example, that priests activities regulating temple baths, ensuring, were orderly and bathed in silence. the term was first used is unclear; Just when era or earlier. By the mid-fourteenth one it may have been the Heian century, written can find examples of the abbreviated title yuna, written MM (which was in time as ???, as an ateji). A century the second character later, there serving are references as yuna no onna Wo%? tc. At this time to "female bath attendants" J and,
73 Kanemi-ky?

baths, A final

in their newly constructed fine affairs.

began not as yuna, ones. Ina referred

indeed,

up until
ki, Genki

the early
1.11.13, 23

seventeenth
(1570), vol.

century,
1, pp. 9,

references
11; Genki 3.11.25

to and

images
vol.

of
1, pp.

(1572),

52-53; Genki 4.7.23 (1573), vol. 1, p. 73; Tensh? 11.6.17 (1583), vol. 2, p. 127; Tensh? 11.11.4 (1583), vol. 2, p. 151; Tensh? 12.12.29 (1584), vol. 2, p. 254. 74 References to a bath are found neither inOta Gy?ichi's icEEl^-^ description of the castle in
nor in the construction Shinch?-k? for the castle, Tenshu ^ sashizu \F??tEI. ki, pp. 197-200, plans see Nait? For the latter, 1976. 75 6.1.30 K?sh? ki, Keich? 471-73; (1601), p. 68; Keich? pp. 8-10, Sanmyaku-in yokuj?shi, Keich? 9.4.16 nikkenroku, (1604), pp. 97-98. 76 Nelson 1974, p. 561.

Butler:
female bath attendants

"Washing Off

the Dust"

25

and fix the hair of male pleasures as well,

them as assistants who scrub backs, pour water, depict those who provided bathers. No doubt there were carnal learn of them the Tokugawa government only when or yunaburo in the baths," MicBtS,

but we

began prohibiting of the seventeenth first decade Aesthetics If certain and forms the Bath of

"female-bath-attendant century.77

could have a religious bathing quality, in the fifteenth and sixteenth then why not an aesthetic one, particularly century, of tea?was into an art? On when another mundane made activity?the drinking late medieval group the one hand, the bath was early recognized refined or not. Recall to, cultural activities, as a site for, and an accompaniment at the Konoe the outings residence,

to appreciate eat the spring blossoms, with excursions complete play kickball, in the bath. These and similar activ and enjoy one another's delicacies, company at elite baths throughout the late medieval ities continued era, but no art form aesthetic from the bath itself. In fact, the most emerged striking phenomenon in the early and mid-fifteenth related to the bath had already appeared, century, or "stylish This was the fury?buro and then disappeared. bath." The SS??SB,

K?fukuji A??^ priest Ky?kaku's Uft

on 1469.7.10, in Nara, is as follows.

(1395-1473)

description of one such bath

I came Today there was a summer bath heated by [the warrior] Hata Tsunetane. as directed in the afternoon and entered it. [While in the bath, we consumed food two or three casks of wine, two trays box set of five sections, from] a matching of melons, and one bowl of ginger. [The room was decorated with] a "wine and two scrolls of calligraphy?hanging at the ends to the east moon" ink-painting, a formal tatehana and west?and \la& setting of flowers. On top of the large bath tub was placed a small dividing screen, upon which was hung a painting. Two groups of flowers in vases and one incense burner were also set [nearby]. Above the bathtub and laid out broadly upon the ceiling was a flower arrangement. All of this was viewed by surrounding villagers. To them was offered wine and noo dles, and they ate and drank using lotus leaves for utensils.78 A similar of cultural pattern elegance attended. And each contained was seen at other that stylish baths intellectual component. of the "Palace of Long

Ky?kaku was amodel Above the tub on one occasion, for example, constructed of lotus leaves.79 This was the name Life," overlooked the "Pond of Splendor and Purity," famous

a distinctive

of the Tang palace that as the place where Yang clever. It was of obvi leg

Guifei #HiE

(719-756) bathed and attracted the attention of Emperor Xuanzong

the bath as pond, was those familiar with the tapestry

The allusion, (685-762). complete with refined, ously created for the culturally ends surrounding Guifei. Yang 77 Taketa
pp. 472-73.

1977, pp. 69-74; Koshu yokuj?shi ryaku nenpyo, pp. 83, 87, 141; Kosh? yokuj?shi, 1.17.10 (1469), quoted in Tsurusaki 1992, p. 177. 1.8.23 (1469), quoted inK?sh? yokuj?shi, pp. 367-68.

78 Ky?kaku shiy?sh?, Bunmei 79 Ky?kaku shiy?sh?, Bunmei

26 The corded aesthetic side

Monumento to fury?buro bath

Nipponica extended also of

60:1 to chanoyu. 1469, tea was re Ky?kaku the first diversion As

of a summer

in the fifth month

one in two bowls, he and his peers enjoyed the bath. It was placed upon entering and one "lower." The former was Uji ^f? of superior quality, and tea, "upper" a cup of sake, and the was followed a meal, the other of lesser quality. Tea by as one hundred of guests. As many and fifty persons arrival of a large number entered the bath else that day.80 axefury?buro participants. in such detail, In the earliest reference described they were held, no miya found, Fushimi in 1423 in conjunction with the but where Nowhere

they impressed Sadafusa noted Tanabata the bath Similar Nara's bath

attending -fc^7 celebration my connections wrote

"amazed

a stylish bath in Kyoto In his words, of the seventh day of the seventh month. was truly delightful."81 eyes and existed between the bath and the composition of linked

verse. The priest Jinson ##

K?fukuji, linked-verse sequences itself

(1430-1508),
stanzas

of Daij?in jtffcf?i, a subtemple of

in which each. These ten poets composed were produced in the common were More

of a gathering of one hundred

at the bath

gatherings the social intellectual during ciates autumn

and probably took more than a day to complete.82 was followed in which poetry by a soak in the bath. In other words, as a contrast to the of the bath was offered and physical relaxation

verse. The two went together naturally. Twice exertion of composing the early 1520s, the courtier dilettante Sanetaka met with asso Sanj?nishi was the to compose linked verse and to share the bath. The first occasion of 1521. Sanetaka residence, where

met at S?seki ^?l and the renga master (1474-1533) a votive undertook of one thousand sequence they to be presented to the gods of Sumiyoshi shrine ft pfeife. They completed verses, at the end of day two's work and again on the bath this in four days and entered of day five, after reading over the completed Two and a the morning sequence. the latter's half much years later, the poets again met at S?seki's, this time with a third poet, the of

noted master S?ch? (Saiokuken S?ch? SlgfF^S,

the same their composition

1448-1532). They followed

once again entering the bath in the midst pattern as before, as well as on the morning after its completion.83 and Commoners occasionally of the elite

Bathing by Women As earlier sections bath were men, included full-fledged aristocratic

of this paper have some women, at least

in the activities participants women rented baths occasionally

the late medieval suggested, In fact, these women classes. of the bath. This meant that, like for their use alone or gathered

80 Ky?kaku shiy?sh?, Bunmei

81 Kanmon Daij?in 177. 83 82 gyoki, jisha Oei z?jiki, Oei 30.7.7 Bunsh? 1.11.1-5

1.17.10 (1469), quoted in Tsurusaki

vol. 2, p. 396. (1423), 1.?2.13 vol. (1466), (1521), (1524), vol. vol. 4, p. 44; also

1992, p. 177.
quoted in Tsurusaki 1992, p. 190; pp.

Sanetaka-k?ki, Sanetaka-k? ki, Oei 190-91.

4.3.17-22

in Tsurusaki 1992, p. 5, no. 2, p. 770, quoted in Tsurusaki 149-50, 6, no. 1, pp. 1992, quoted

Butler:
at baths like that of the Konoe

"Washing Off the Dust"

for a day. Since no women's women's diary, Oyudononoue era, our information about them?and have been

27

the jointly maintained palace IE) are extant for the late medieval largely that women's often, evidence mentioned "women's baths" were nishi Konoe ited to what men wrote

diaries (excepting no nikki WJ?JP?_hB about these baths is lim much, or at least

they wrote

baths must

Fushimi Masaie, was Sanetaka. Another

gathering frequency SfflfP?E, women

?C?SB) (joch?buro no miya Sadafusa, Nakahara and Sanj? Yasutomi, Yamashina who recorded late in 1405 a Noritoki, of court ladies at a rented bath to which "they traveled by cart."84 The women with which is apparent in Kanmon aristocratic bathed gyoki Fushimi no miya Sadafusa even recorded occasions when "the or when the women

those who prevalent. Among and women's "rented baths"

where did not

one entered [us to the bath]" accompany the men were at another.85 temple or private bath while in religious Women also participated baths. Some of these were private, small common era. Others were held at scale charitable this baths of the type during temples and probably required or nuns or in some other K?fukuji the good offices of family members sense temple patrons. A 1474 entry notes that women entered who were in the diary the bath after

priests of the Nara priests women

there was nothing unusual about Though in temple baths, this practice raised concerns participating apparently that certain later, the priest Jinson recorded among higher officials. Eleven months administrators had complained that it was historically of for unheard temple women to enter the K?fukuji and Ichij?in ?SIK, subtemples, Daij?in especially to bathe.86 had completed and other Ichij?in at their institutions, opportunities bath. Some may have even used Although to travel about have temples may a whole women as restricted shared bathing the pleasures of the or of independence women's

priest Ky?kaku their ablutions.

the bath to enjoy a measure Tokikuni's the capital. Yamashina for example, took sev wife, to her parents' eral day trips in 1493 and 1494 for the purpose home of entering their bath; on occasion she spent the night and returned the following day.87 A a similar pattern over a Tokitsune's wife followed later, Yamashina century longer period of time, though her objective was the public bath. Exiled as

much

she was inNakajima with her husband during the 1580s and 90s, Kitamuki Itf?
84 Go-H?k?-in Kanmon vol. 4.12.29 8.12.29 vol. ki, Mei? 3, p. 227; Mei? 3, p. 431; (1495), (1499), 4.1.28 vol. 2, p. 8; Yasutomi 2.10.21 vol. 4, p. ki, Ky?toku (1432), (1453), vol. 17.2.9 6.9.2 vol. 5, no. 1, ki, Bunmei 1, no. 2, p. 554; Eish? (1485), (1509),

gyoki, 39; Sanetaka-k? p. 97.

Eiky?

p. 253; Noritoki-ky?
nenpy?,

ki, Oei 12.12.27 (1405), vol. 1, p. 97; also quoted inK?sh? yokuj?shi ryaku

85Kanmon gyoki, Eiky? 4.1.28 (1432), vol. 2, p. 8; Eiky? 8.2.24 (1436), vol. 2, p. 364; Eiky? 8.?5.19 (1436), vol. 2, p. 309; Eiky? 10.4.24 (1438), vol. 2, p. 539. 86 Ky?kaku shiy?sh?, Bunmei 3.3.24 (1469), quoted inK?sh? yokuj?shi ryaku nenpy?, p. 125;
ki, Bunmei vol. 5, p. 440, ki, Mei? 2.12.20 vol. 2.3.27 (1470), vol. 1, p. 10; and Bunmei 3.12.20 (1471), vol. 1, p.

Chikanaga-ky? 11.9 87 (1474),

79; also quoted inK?sh? yokuj?shi ryaku nenpy?, pp. 124-25; Daij?injisha
6, p. 51. (1493), vol. 4, p. 121; Mei? 3.4.7, 11.17 Tokikuni-ky? 161. 60-61,

z?jiki, Bunmei 6.1.5,

(1494), vol. 5, pp.

28

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60:1

to her) made referred in she made (as Tokitsune regular trips to the bath. Many the company of her husband and children, but just as often she went with her son and attendant women or servants.88 friends or with her young female era even made to recuperative in the late medieval Some women journeys baths, day 1569, a much at one's different matter Several parents. the female official palace at the Arima three weeks consort traveled a neighborhood than visiting to these show up references known hot as the K?t? in 1583, springs; to the Yase oven bath, where and in the winter at Yase.89 a furo or spending in late in the period: no Naishi ?j__3|*j{# spent the K?t? no Naishi and a of for they recuperated 1606, the chancellor

nearly

high-ranking seven and fourteen Konoe Nobutada's Thin

recuperated the evidence is in places, there is no question elite that many though women were in the late medieval active participants bath. Illustrations such as are clearly mis the rakuch? portray all bathers as men, rakugaizu by?bu, which at this time may have composed little poetry, few flow arranged but they did visit private and public baths.90 and rarely performed ers, chanoyu, at the bath is a more The prevalence of commoners, male and female, diffi taken. Women

days respectively; mother likewise

cult point to establish. mercial bathhouses?as "penny baths" were numerous

On well

on the patronage as well as the elite.91 of commoners as well One might that aMuromachi bakufu edict of 1542 that prohibited argue from visiting of recent street killings) like warriors public baths (in part because some baths.92 On the other hand, there to the common of wise points clientele are few hints as to who to afford a bath. Could farmers, petty regularly owners and money warehouse laborers? Certainly simple to bathe, but they probably did so in private baths. As we to the bath could cost the equivalent of a liter of rice, but even was able

(sent?buro), and relied

com to specific the many references hand, as to "neighborhood baths" ifiPjffflS), (kinjoburo and rented baths (tomeyu)?suggest that public baths

the one

merchants, craftsmen, lenders could afford have seen, a visit

if the price was half that or less, it seems likely that the public bath was an occa in other baths: sional luxury for many. And what about commoners' participation and hygienic? religious, therapeutic,
88 For representative examples, see Tokitsune-kyo ki, Tensho 16.10.1, 11.11, 11.17 (1588), vol.

3, pp. 13, 130, 143, 145; Bunroku

233. 89 Oyudononoue no nikki, Eiroku

1.10.1 (1592), vol. 5, p. 154; Keich?

12.9.10, 27 (1569), vol. 6, pp.

1.10.12 (1596), vol. 7, p.

and Tensh? 11.2.28,

528-29;

3.4, 6,7,13

(1583), vol. 6, pp. 26-29;

in both entries the K?t? no Naishi appears as the Nagahashi

no Tsubone Keich? 11.3.11 title. Keich? j?M?J?, an alternate nikkenroku, (1606), pp. 257-58. 90 see the chap texts inWarrings the question of women's States For essays that address Japan, ters by Chance, in Brown and Lillehoj, and Arntzen 2002. Ikeda, Butler, 91 to neighborhood is a small of references and The baths, baths, penny following sampling

rented baths: Noritoki-ky?

238-39; Oei 14.1.26 (1407),

ki, Oei
vol.

13.7.26 (1406), vol. 1, p. 207; ?ei

2, p. 12; Tokikuni-ky? ki, Bunmei

13.10.4 (1406), vol. 1, pp.

6.4.6 (1474), vol. 1, p. 49;

Bunmei 6.6.15 (1474), vol. 1, p. 98; Bunmei 6.6.30 (1474), vol. 1, p. 108; Sukemasu-? ki it^? IS, Bunmei 6.3.27 (1474), quoted in K?sh? yokuj?shi ryaku nenpy?, p. 128; Tokitsugu-ky? ki,
Tenmon

92 Chikatoshi nikki M$z 0 IB, Tenmon

152.

20.3.12

(1551),

vol.

3, p.

136; Tenmon

21.12.7

(1552),

vol.

3, p. 233.

11.2.10(1542),

quoted inK?sh? yokuj?shi ryaku nenpy?,

p.

Butler:
The most Biwa extensive references

"Washing Off the Dust"

to common

29

in the documents

of medieval

was ??B?81. Suganoura that kept detailed records ?S) has

baths are found people's religious end of Lake ?rffi, a town at the northern Suganoura an independent and fishing (so farming community of its internal legal and economic transactions. The of of

village bath is the subject of six documents, dating from 1516 to 1529. The first
the title "Bath Land Inventory," in support of the bath.93 The second the construction of a bathhouse, which probably document reveals that a simple bathhouse?probably donations pensive addition to a village temple or shrine. document a record it is actually though dates to 1518 and is a record the previous replaced a steam bath?was The document reads

one. The an inex as follows:

Bath House

Expenses

600 mon (tree):To T?suke WJY [for] a tree

600 mon: 8 sh? J{ 6 sh? of 1 bag of 800 mon Cost of a large saw of rice: Fee for the sawyer Saiemon $ V^?trP^ rice: [Expenses related to] cutting the tree rice: [Consumed of the celebration on] occasion of rice: [Unclear]

100 mon for sake: For carpenters' refreshment 400 mon for sake: For the celebration 1 kan, 200 mon: Construction fee 100 mon: For the celebration feast 800 mon: For nails Total: 4 kan, 600 mon [plus 1 koku, 4 sh? (and 1 bag) of rice]

Eish? 15/2/21 [1518]94

two donations In the following of land were made in support of the decade, In both instances, of conveyance documents noted that this was done for the "future salvation" of the donors. The first, in 1522, was signed by the daugh ter of a man wish was to the that his land be ceded dead) whose (presumably bath. The second, in 1529, was granted by a man who was still alive.95 Although bath. it is possible connections documents that not all six Suganoura refer to a single bath, since to the village shrine (or temple) appear only in these last two, the and workings of the medieval that the temple suggest community

organization bath and community bath were one and the same. In either case, these documents were establishing reveal that some villagers at their baths in their communities, were local temples, to and them through donations of lands meant supporting to the salvation sustain the baths for generations and redound In of the donors. this these baths were Evidence is suggested, similar that commoners however, to temple baths patronized elite. by society's use of therapeutic made baths is sparse. Such use of bathing establishments (and inns) at by the expansion

93 94 95 Suganoura Suganoura Suganoura monjo monjo monjo

872, 873, 720,

vol. vol. 876,

2, pp. 102-103. 2, p. 103. vol. 2, pp. 33,

104-105.

30 Arima,

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60:1

in the late sixteenth evidence and Atami Yase, century. More convincing in a document the warrior Takeda issued (1521-1573) appears Shingen ?EBfS~& in 1567. As a result of a petition from the residents of Kusatsu H??, K?zuke were prohibited from entering decreed that nonresidents the Shingen province, behind the petition therapeutic springs from 6.1 to 9.1.96 The reasons are unknown, to keep the hot springs as but whether local desire reflected they a private preserve or to limit the flow of visitors, who might a nui have become common seems likely that the bathers included folk. Like the 1508 edict sance, it

Kusatsu

commoners of Ch?rakuji, which from using the temple bath (see prohibited the elite that bathing was this suggests that it was not just among above, p. 9), an increasingly This view is reinforced frequent activity. becoming by a set of from the early sixteenth that refers to ^f i_# temple documents century Honn?ji or "outcastes' in the capital.97 land occupied the hininburo #AJSS bath," by This as a sop to the outcastes or as a means of bath may have been established them from public baths. Or itmay have been erected the out separating through a bath, which castes' efforts. Whatever the case, the outcastes of Kyoto operated can assume Another

we

they entered on occasion. in the the question of common way to address participation people's era's bathing is to consider the geographic spread of baths. The bulk practices so far were produced on in Kyoto and focused of the sources we have examined of courtiers and journal in much of

which is not surprising, the nearly universal literacy Kyoto, given traditions of record keeping there and the corresponding and clerics and traditions of course the absence of those abilities writing?and the rest of the land. The sense an extension ones primary little difficulty of the ?nin

its many in this old capital of Nara, with temples, was are there? The of Kyoto and its culture. What other references seem to have had who show up in the travel diaries of aristocrats,

the upheaval locating baths as they traveled about the land. During Tokikuni his time between the capital, fam War, Yamashina split east of Kyoto), and Sakamoto lands in Yamashina the mountains, (on (over ily near Mt. Hiei). At each location, to Tokikuni found opportunities Lake Biwa, bathe. The most distant Tokikuni's during bathing at their invitation times: he bathed with Enryakuji sometimes priests, peaceful at public baths at his, and sometimes at their baths and sometimes and sometimes and family members; retainers and the baths he they rented; he bathed with and arts.98 entered were often accompanied entertainment, by food, Tokikuni's 96 Agatsuma
p. 161.

location, Sakamoto, mirrored those activities

offered of courtiers

baths

of

all

types,

and more

in Kyoto

grandson

Tokitsugu

wrote Eiroku

of provincial

public

baths

he visited ryaku

onsen shi S?ifiAi?,

10.5.4 (1567), quoted

in K?sh?

yokuj?shi

nenpy?, p.

97 Honn?ji monjo ^f
140. Also 98 References

t^flZM, Bunmei

18.8.17(1486),

quoted inK?sh? yokuj?shi ryaku nenpy?,

see Gay for a discussion of these documents. 2001, p. 31, and note 75, p. 244, are scattered of Tokikuni-ky? ki. For the first three printed volumes throughout an outing see Bunmei one in the capital, that describes several entries, representative including vol. 6.4.6 vol. 6.?5.13 vol. 6.1.9 1, p. 8; Bunmei 1, p. 49; Bunmei 1, p. 83; (1474), (1474), (1474), Bunmei vol. 7.4.17 vol. 7.2.8 1, p. 201; Bunmei 1, pp. 250-51. (1475), (1475),

Butler:
while serving

"Washing Off the Dust"

31

as the imperial court's envoy to Oda Nobunaga. In the summer of to Nobunaga's traveled from the capital in Gifu 1569, Tokitsugu headquarters an inn that "had a bath." It may in fact have been a bath and there stayed at K^ that "had an inn,"

as the "bath owner since Tokitsugu described the proprietor Tokikuni's Tokitsune had ^M?^fc??PV99 Yogo Magozaemon great-grandson no more in finding than his predecessors baths outside trouble the metropolis. two associates) in 1585 (along with When he was exiled and found a temporary home public in Nakajima, baths.100 they attended, we borhood. During Because a pattern of visiting owner's bath name, which noted, by of public baths in their neigh get some idea of the proximity the Tokitsune and his companions 1589, split their time he and his colleagues Tokitsune often established soon

between
Kur?emon

the baths of Jintar? Sic?B,

Hikoshir?
how close

0B3II5, Gosuke
each

E:fi% and
to distance. of the bath

A?IS^fSSP1!. Though the courtiers' residences, they were Tokitsune and his colleagues Eventually owners, Kur?emon (who also happened

it is unclear

of these baths was

all within clearly walking became friends with one to be the landlord

of one of them, Reizei

Tamemitsu f?j^#i,
invitations nection named

1559-1619),

which

resulted in prebath social visits and

to special "first heatings" came as a result to bathers of 1586, Tokitsune who got

first month

Kur?emon), his head.102 These number

con of the bathing season.101 A different as a physician. of Tokitsune's work In the owner recorded that he treated a tofu-shop (also at the bath and received a gash on in an argument

to the existence of a considerable examples speak strongly of public baths in late-sixteenth-century and the regular patron "Osaka," age of those baths by commoners. Konoe Nobutada's took him much farther afield than any of the exploits but he, too, 1596, Nobutada entered public baths away from the capital. Between to Kyushu three times, twice with inten of Korea and once on the road to exile.103

journeyed tions of joining Hideyoshi's invasion at towns along His journal entries of the second and third trips show him stopping in Kyushu, the Inland Sea or in remote locations where he occasionally "entered
12.7.13 vol. 4, p. 358. ki, Eiroku (1569), Tokitsugu-ky? The public that Tokitsune baths and his colleagues visited in Nakajima or hot-water as his wife bath. Tokitsune and children and (as well oriyu, ten days during the "bathing season"?the cool months every approximately 100 lic baths placed families the name 16.1.5, they patronized aristocrats visited acquired of 10, its own did not public oriyu, the operate during one hundred baths and they then took summer. times turns Between or more. bathing examples 17.2.18, After together 99

Yamashina, 1592 and

went two

by

the name bathed

of

associates) of the year. and

1587

that, at one

The pub these dis 1594, each of the three another's bath.

Tokitsune usually provided little information besides the names of those who visited the bath and
the bathhouse 15, 2.6 (1588), or host. For several proprietor vol. 3, pp. 5, 7, 9, 18; Tensh? 3.29, see Tokitsune-ky? 10.13 (1589), ki, Tensh? vol. 3, pp.

184, 205, 295; Bunroku 1.10.1 (1592), vol. 5, p. 154; Bunroku 4.2.5 (1595), vol. 6, p. 219. 101 Tokitsune-ky? ki, Tensh? 17.1.4, 6, 9, 12, 15, 22, 30, 2.8, 18, 3.29, 10.13, 25 (1589), vol. 3, pp. 166, 168, 169, 170, 172, 174, 176, 180, 184, 205, 295, 301.
14.1.6 vol. 2, p. 114. See ki, Tensh? (1586), Tokitsune-ky? owner. to the tofu-shop vol. 2, p. 191, for the reference (1586), 103 See Bruschke-Johnson for a biographical 2002, pp. 42-46, Nobutada's life. 102 the entry overview under of Tensh? these four 14.10.13 of

years

32

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60:1

a bath," "went to a bath with the local priest," or discovered "a bath within five blocks of my lodging." These, along with the temple baths and private baths that in exile, suggest of bathing had spread entered while that the practice Nobutada to a narrow elite.104 The same into western and was not restricted broadly Japan can be said about seventeenth the bath's place in central Japan, as seen in the journeyings of

the head priest of Rokuon'in ffi^SK, Sh?kokuji ffiH#

temple, at the turn of the

in Rokuon nichiroku from the diary entries B?^? 0 century. Judging establishments could be found either in local inns, commercial S, baths sepa rate from inns, or in shrines or temples (which he was able to use as a priest from an influential diaries not just an urban phenom apparently enon. Had shorter it been, its reach would have been, of course, much (since was rural), and it would most of the population have experienced limited growth era. until the urban boom of the early Tokugawa Conclusion The and meaning significance or two. This in a sentence up but because baths importance such of Japan's late medieval baths cannot be summed was of such overwhelming is not because bathing so remarkably were diverse. and bathing practices many Some aspects of life; baths Kyoto temple).105 is that the late medieval Another bath was point that can be drawn from these two

For were

piety,

religious represented offered of religious Some the development community. simply to heal Another others symbolic type was meant cleansings. cleansings, physical and for a the weary. For a limited group of individuals, the infirm or invigorate But for limited time, the bath was a place for refined culture and entertainment. others a large percentage of bathers, of all social and social interaction. for recreation Considered more classes, the bath was primarily a place

a seemingly touched act, bathing simple numerous in meaning. in type and numerous

Are

these practices tell us about the period? or insights we can gain from them? First, of such as the centrality the bath fits with other facets of late medieval society, or entertainment. and flower Linked verse, chanoyu, cultural activity small-group are the prototypical such as blossom but other activities examples, arranging there more what broadly, conclusions general do

a similar pattern. The follow of Buddhist "associations" and gatherings viewing baths as in the Tokugawa than being dominated bath did, too. Rather by public of bath culture was characterized late medieval by the private bathing period, of this culture, and, where pos small groups. Public baths were just one segment to bathe themselves. that desired rented by groups sible, among they were Although
104 For

the artistic

possibilities

of bathing

were

pursued

for just a brief

pp. 3-5;

period,
2.1.3 pp. 16, 17

sec Sanmyaku-in relevant 1.12.21,25, ki, Bunroku entries, 6.25, 5.24, 6.6, 6.16, 5.5, 5.16, 3.4.20, pp. 6-7; Bunroku Bunroku 4.7.14, 5.7.23, 8.3, pp. 49, 53. 3-34; p. 44; Bunroku 105 vol. Keich? 3.12 Rokuon 5.2.26, 3, pp. nichiroku, (1600), (1593), (1601), vol. 3, p. 381.

(1592), 7.10, 7.11,

Bunroku 7.20 (1594),

7.18, Keich?

309,

313;

6.6.14,

Butler:

"Washing Off the Dust"

some the late medieval bath warriors, In this is evidence that it was a product

33
often of its

and priests and courtiers among an aesthetic contained component.

age.

on two to have depended the bath's development appears heavily Similarly, as representative of the time: the expansion of factors that are often regarded commoners of the late medieval Buddhism and the growth economy? among to the well understood, their importance neither of which is especially despite that followed. The example of the era and to the early modern of the age history Suganoura lagers' spread stressing bathing temple bath?established were and in a rural the the Buddhist fellowship, village and donations?points of baths. Also communal among to a link between important spread k?, or "associations," which, often devotional incorporated supported of Buddhism by vil and the

worship their activities.

was within Buddhism the expanding late these developments Buttressing in the appearance medieval reflected most obviously of the public bath economy, as it did meant as a new form of business. To flourish had become that bathing With to build and run a bath. and that it was worth enterprise risking capital into warfare and convulsion after 1450, the risk in many the decline parts in the capital, increased. And yet public baths became of the country, certainly a viable numerous

more

States era, evidence that profits were greater during the Warring as well, of course, that bathers had surplus funds to spend than risks. This meant on the bath. Though than before, courtiers may have been less wealthy and thus a bath, some commoners now could to pool their funds to reserve spare a an occasional a neighborhood visit to few mon to make bath. The value of a bath in an entry in Tokitsune-ky? is well ki from autumn of 1582, where represented the author notes that a blacksmith

had

tax in the form of one bath paid his annual of the medieval had become cauldron. era, bathing By all evidence, by the end a familiar for many and more than a small sum of money individuals, activity were hands as bathhouses and sold, and water built, cauldrons passed forged heated. The origins and focus of the sources to a lesser considered are clearly the elite of one hand, this warriors. On the here

extent, society?courtiers, priests, and, a phenomenon that the late medieval bath was potentially narrowness, suggests of limited On the other, influence and limited geographic this circum scope. stance points to the important had in shaping and defining role these individuals at the bath dur The elite was at the forefront of developments bathing practices. ing the late medieval bath, witfi its largely with bathing, which economic centuries And yet, era. This makes aristocratic sense when we consider past, to those of uncommon limited certain practices naturally means. In other words, the bath of the fourteenth sixteenth through an aristocratic is best considered product. at the same both time, the sources elites and commoners. and the economic

the history of the associated requirements

encompassing

broader phenomenon speak to a much Written evidence, linguistic though

34

Monumento

Nipponica

60:1

to sort out by class or status, seems suggestive difficult in this regard. potentially The dictionary Vocabvlario da lingoa de Japam, in 1603 by Jesuit published to baths and bathing. includes references the priests, quite extensive Among more gomocuyu, (yubune, yukatabira, furotaqi). and xent? are lengthy, and include subentries for idiomatic yu, for example, Under furo, is a subheading furoagarinofurumai, eaten after getting out of the bath. The entry for yu includes vacaite mizzuni other words, and bathing were and could iruru, meaning to perform valuable familiar be used to "heat than twenty ones complicated entries are simple terms (yu, furo, guiozui, xent?), Entries uses defined and more for furo, of the terms. as a feast

images, as metaphors for other ideas and actions. ulary numerous As we have seen, there was more than linguistic evidence?the ref erences to public baths, the ease with which travelers outside the capital found baths, the existence of documents such as those of Suganoura sug village?to had spread beyond that bathing the elite by the latter half of the sixteenth gest one I believe Put differently, that the late medieval bath represented century. or popular culture life. In using the term popular aspect of the period's popular

the saying yuuo the water, but enter a cold bath"?in labor to no effect.106 These that baths suggest cultural that carried their own vocab symbols

to the people I follow it as that which was common those who view of culture, a society, In other words, of class, group, or ethnicity. it consisted irrespective of the culture and values, and the sym attitudes, ("a system of shared meanings, in which bolic forms and embod artifacts] [performances, they are expressed not of any particular ied")107 of the whole, part. One could argue that prior to the era (and back through at least the Nara period), Muromachi culture was popular terms. The difference, limited in Japan, when defined in these in for example, at the ideas, beliefs, and material and their superiors culture of Heian peasants court was great the Kyoto between the two had begun had narrowed considerably. the distance century, By the early fifteenth to shrink, and by the end of the sixteenth it century This is not to deny the significant that differences to point out how much remained between the two, but merely had changed. is seen in the following of the narrowing Evidence (some of which were gap ofthat growth social, and military
et al. 1980. The

indeed.

also causes nomic ical,

106

narrowing): of the medieval

the spread of Buddhism the elite; the eco beyond era and the profound effect this had on local polit to organize affairs; the increasing ability of commoners
terms appear under main headings .furo (7P, M*S),furotaqi

Doi

following

JSBM), p. 283; guiozui (^a#X-f, (7U^+, fr*), p. 302; JSg??#), furoya (7Dt, ftc gomocuyu (rf^E^a, H@??), p. 307; ixiburo (-f y7?0, HKB), p. 348; mocuyocu (i^3^, p. 719; Jt?^t? (iz> h^, ??), p. ??), p. 416; ??>#/( h?7>% uf?), p. 657; voriyu tfr Ua,g??), v^a, 753; xiuoburo {z/^r^fu, SMS), p. 784; jc/m?vm( }SS), p. 785; vocwm (3 >M >, JS?), , 0 ), vwfcwrae(a:/^, Mff), -sy, i?g), p. 824; v? (a, ?), yu agari (3-7if U ???* yocuxit(B# p. 834; ?Hi), p. 833; yw-forao (ahV, ??K), yuguchi p.^31, SP), yucatabira (3-???\?y, vwna (O^, !??;), p. 836; ywyap-^, ?M), p. 838.
107 This definition comes from A. L. Kroeber, Culture: A Critical Review of Concepts and

Definitions (New York, 1963), and was used by Peter Burke in his now classic study, Burke 1978. Useful discussions of the study of popular culture and the difficulties it involves include Chartier 1987, Harris 1995, and Scribner 1989.

Butler:
themselves moner

"Washing Off

the Dust"

35

as seen in the independent (so), com corporate politically, village and other communal of various the action; ?-gl), (ikki leagues stripes terms was slight, but when of commoners in absolute increased (which literacy as a percentage increase?for literate in 1200, but five persons in the material in a village where example, were literate in 1550?was no one had

viewed been

enormous); for example, in improvements (represented, in the spread of elements residential construction such as tatami), and so on; and in the very inadequacy of the term "commoner" for members of the non finally, a elite in the sixteenth could be a sake brewer, then, a "commoner" century. By life of commoners and others part literate, (perhaps or artisan of the

some were a warrior aristocrats clearly moneylender, (though one draw the line?), a village time farmers?where does priest perhaps humblest The not), a literate sort. village head, gap, and, of course, a peasant

narrowing ular culture, was characteristic its cloistered unknown associations bath owners

of the cultural as well

spurred of the late medieval its members events

and the subsequent of a pop development and physical dislocation by the social mobility from era.108 As the old nobility was removed interacted with commoners on a hitherto

lives, level. The such

as those

of the period of Warring in particular, led to States, Yamashina between Tokitsune and tofu sellers and

It is hardly that such associations fostered surprising one element of which was the appearance the bath. Sig of a common culture, in this regard is the fact that the "flow of culture" was not all in one direc nificant in reality, Of course, there was no simple tion, from the elite to the commoners. instead a mixing with much back and forth, borrowing, occurred, flow; sharing, and developing. Where the bath was concerned, this was manifest in the "rock scholars have argued, with bath," both of which, originated saw development the elite in later centuries.109 among During the late medieval era, this sort of cultural give and take may have been most in the practices of communal recreational that took shape. We apparent bathing see it, on the one hand, at the imperial palace bath that included in gatherings commoners but the emperor (assemblies like drinking, disrobed except at court for refined had and "oven

in Nakajima.

bath"

and not-so-refined arts, like waka, been held, but recreational the activities, long bathing, with on for a loincloth, was a different matter). It is evident, emperor at public baths to share water, conver the other hand, in commoners' gathering a custom sation and, in some cases, the services of bath women that orig (yuna), in baths of much greater refinement. In sum, during Japan's late medieval into a social and era, the bath developed cultural of significance. which had been an occasional institution prac Bathing, common tice of a tiny elite in ancient and early medieval times, had become by inated 1600. Many
108

now

saw it as a necessity:

for personal

hygiene,

as physical

therapy,

This

customs

109 K?sh? yokuj?shi ryaku nenpy?, p. 54; K?sh? yokuj?shi, p. 44.

is a point Barbara Ruch as "national practices";

stresses see Ruch

in her 1977;

discussion and Ruch

of

the development

of certain

arts and

1990.

36

Monumento

Nipponica

60:1

^l^Uu.XK^^^^^' A.* i

4t

<^

_Mt i?\
Figure 6. Tokugawa-era plan for a small architectural pattern book, Taish? hinagata K?bunshokan Su?XiMf. as recreation Japan and leisure residential ^Eltff^ included in an

bathhouse, (1685).

Courtesy

Kokuritsu

(see figure

Rodrigues

century, "All the houses of the nobles and gentry have noted, are very clean and are provided with hot These guests. places custom in Japan to wash the body at least because it is a general . . . [Indeed] seem to excel everybody the Japanese else in day. the cleanliness these and dignity

in the late sixteenth

who visited the Europeans 6). If we believe had become universal there. As Jo?o bathing bathrooms once or twice for a and cold water this matter, not

only in the frequency with which they bathe during the day, but even more so in
which in that place."110 they observe Exaggerated be, bathing had been embraced may broadly though by the inhabi a common tants of the archipelago, and low. In this sense, it represented high and bringing them with those of limited means, culture, linking those of privilege were to each other in an age when distinctions less profound than in the closer claims
past. 110 See selections in Cooper 1965, pp. 220-21, 238, 279.

Butler:

"Washing Off

the Dust"

37

References "Arima Konoe

"Arima

ny?t? ki" Nobutada

onsen"

jfi?rfiff9". "Arima Ruij? Kanseikai,

12. Zoku Gunsho

ny?t? 1975.

ki" ??SASI?E.

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