THE STORY OF AOYAGI
In the era of Bummei [1469-1486] there was a young samurai called Tomotada in the service of Hatakéyama Yoshimuné, the Lord of Noto. Tomotada was a native of Echizen; but at an early age he had been taken, as page, into the palace of the daimyō of Noto, and had been educated, under the supervision of that prince, for the profession of arms. As he grew up, he proved himself both a good scholar and a good soldier, and continued to enjoy the favor of his prince. Being gifted with an amiable character, a winning address, and a very handsome person, he was admired and much liked by his samurai-comrades.
When Tomotada was about twenty years old, he was sent upon a private mission to Hosokawa Masamoto, the great daimyō of Kyōto, a kinsman of Hatakéyama Yoshimuné. Having been ordered to journey through Echizen, the youth requested and obtained permission to pay a visit, on the way, to his widowed mother.
It was the coldest period of the year when he started; the country was covered with snow; and, though mounted upon a powerful horse, he found himself obliged to proceed slowly. The road which he followed passed through a mountain-district where the settlements were few and far between; and on the second day of his journey, after a weary ride of hours, he was dismayed to find that he could not reach his intended halting-place until late in the night. He had reason to be anxious;—for a heavy snowstorm came on, with an intensely cold wind; and the horse showed signs of exhaustion. But, in that trying moment, Tomotada unexpectedly perceived the thatched roof of a cottage on the summit of a near hill, where willow-trees were growing. With difficulty he urged his tired animal to the dwelling; and he loudly knocked upon the storm-doors, which had been closed against the wind. An old woman opened them, and cried out compassionately at the sight of the handsome stranger: “Ah, how pitiful!—a young gentleman traveling alone in such weather!… Deign, young master, to enter.”
Tomotada dismounted, and after leading his horse to a shed in the rear, entered the cottage, where he saw an old man and a girl warming themselves by a fire of bamboo splints. They respectfully invited him to approach the fire; and the old folks then proceeded to warm some rice-wine, and to prepare food for the traveler, whom they ventured to question in regard to his journey. Meanwhile the young girl disappeared behind a screen. Tomotada had observed, with astonishment, that she was extremely beautiful,—though her attire was of the most wretched kind, and her long, loose hair in disorder. He wondered that so handsome a girl should be living in such a miserable and lonesome place.
The old man said to him:—
“Honored Sir, the next village is far; and the snow is falling thickly. The wind is piercing; and the road is very bad. Therefore, to proceed further this night would probably be dangerous. Although this hovel is unworthy of your presence, and although we have not any comfort to offer, perhaps it were safer to remain to-night under this miserable roof…. We would take good care of your horse.”
Tomotada accepted this humble proposal,—secretly glad of the chance thus afforded him to see more of the young girl. Presently a coarse but ample meal was set before him; and the girl came from behind the screen, to serve the wine. She was now reclad, in a rough but cleanly robe of homespun; and her long, loose hair had been neatly combed and smoothed. As she bent forward to fill his cup, Tomotada was amazed to perceive that she was incomparably more beautiful than any woman whom he had ever before seen; and there was a grace about her every motion that astonished him. But the elders began to apologize for her, saying: “Sir, our daughter, Aoyagi, has been brought up here, in the mountains, almost alone; and she knows nothing of gentle service. We pray that you will pardon her stupidity and her ignorance.” Tomotada protested that he deemed himself lucky to be waited upon by so comely a maiden. He could not turn his eyes away from her—though he saw that his admiring gaze made her blush;—and he left the wine and food untasted before him. The mother said: “Kind Sir, we very much hope that you will try to eat and to drink a little,—though our peasant-fare is of the worst,—as you must have been chilled by that piercing wind.” Then, to please the old folks, Tomotada ate and drank as he could; but the charm of the blushing girl still grew upon him. He talked with her, and found that her speech was sweet as her face. Brought up in the mountains she might have been;—but, in that case, her parents must at some time have been persons of high degree; for she spoke and moved like a damsel of rank. Suddenly he addressed her with a poem—which was also a question—inspired by the delight in his heart:—
Hana ka toté koso,
Hi wo kurasé,
Akénu ni otoru
Without a moment’s hesitation, she answered him in these verses:—
“Izuru hi no
Honoméku iro wo
Waga sodé ni
Tsutsumaba asu mo
Then Tomotada knew that she accepted his admiration; and he was scarcely less surprised by the art with which she had uttered her feelings in verse, than delighted by the assurance which the verses conveyed. He was now certain that in all this world he could not hope to meet, much less to win, a girl more beautiful and witty than this rustic maid before him; and a voice in his heart seemed to cry out urgently, “Take the luck that the gods have put in your way!” In short he was bewitched—bewitched to such a degree that, without further preliminary, he asked the old people to give him their daughter in marriage,—telling them, at the same time, his name and lineage, and his rank in the train of the Lord of Noto.
They bowed down before him, with many exclamations of grateful astonishment. But, after some moments of apparent hesitation, the father replied:—
“Honored master, you are a person of high position, and likely to rise to still higher things. Too great is the favor that you deign to offer us;—indeed, the depth of our gratitude therefor is not to be spoken or measured. But this girl of ours, being a stupid country-girl of vulgar birth, with no training or teaching of any sort, it would be improper to let her become the wife of a noble samurai. Even to speak of such a matter is not right…. But, since you find the girl to your liking, and have condescended to pardon her peasant-manners and to overlook her great rudeness, we do gladly present her to you, for an humble handmaid. Deign, therefore, to act hereafter in her regard according to your august pleasure.”
Ere morning the storm had passed; and day broke through a cloudless east. Even if the sleeve of Aoyagi hid from her lover’s eyes the rose-blush of that dawn, he could no longer tarry. But neither could he resign himself to part with the girl; and, when everything had been prepared for his journey, he thus addressed her parents:—
“Though it may seem thankless to ask for more than I have already received, I must once again beg you to give me your daughter for wife. It would be difficult for me to separate from her now; and as she is willing to accompany me, if you permit, I can take her with me as she is. If you will give her to me, I shall ever cherish you as parents…. And, in the meantime, please to accept this poor acknowledgment of your kindest hospitality.”
So saying, he placed before his humble host a purse of gold ryo. But the old man, after many prostrations, gently pushed back the gift, and said:—
“Kind master, the gold would be of no use to us; and you will probably have need of it during your long, cold journey. Here we buy nothing; and we could not spend so much money upon ourselves, even if we wished…. As for the girl, we have already bestowed her as a free gift;—she belongs to you: therefore it is not necessary to ask our leave to take her away. Already she has told us that she hopes to accompany you, and to remain your servant so long as you may be willing to endure her presence. We are only too happy to know that you deign to accept her; and we pray that you will not trouble yourself on our account. In this place we could not provide her with proper clothing,—much less with a dowry. Moreover, being old, we should in any event have to separate from her before long. Therefore it is very fortunate that you should be willing to take her with you now.”
It was in vain that Tomotada tried to persuade the old people to accept a present: he found that they cared nothing for money. But he saw that they were really anxious to trust their daughter’s fate to his hands; and he therefore decided to take her with him. So he placed her upon his horse, and bade the old folks farewell for the time being, with many sincere expressions of gratitude.
“honored Sir,” the father made answer, “it is we, and not you, who have reason for gratitude. We are sure that you will be kind to our girl; and we have no fears for her sake.”…
…Now a samurai was not allowed to marry without the consent of his lord; and Tomotada could not expect to obtain this sanction before his mission had been accomplished. He had reason, under such circumstances, to fear that the beauty of Aoyagi might attract dangerous attention, and that means might be devised of taking her away from him. In Kyōto he therefore tried to keep her hidden from curious eyes. But a retainer of Lord Hosokawa one day caught sight of Aoyagi, discovered her relation to Tomotada, and reported the matter to the daimyō. Thereupon the daimyō—a young prince, and fond of pretty faces—gave orders that the girl should be brought to the palace; and she was taken thither at once, without ceremony.
Tomotada sorrowed unspeakably; but he knew himself powerless. He was only an humble messenger in the service of a far-off daimyō; and for the time being he was at the mercy of a much more powerful daimyō, whose wishes were not to be questioned. Moreover Tomotada knew that he had acted foolishly,—that he had brought about his own misfortune, by entering into a clandestine relation which the code of the military class condemned. There was now but one hope for him,—a desperate hope: that Aoyagi might be able and willing to escape and to flee with him. After long reflection, he resolved to try to send her a letter. The attempt would be dangerous, of course: any writing sent to her might find its way to the hands of the daimyō; and to send a love-letter to any inmate of the place was an unpardonable offense. But he resolved to dare the risk; and, in the form of a Chinese poem, he composed a letter which he endeavored to have conveyed to her. The poem was written with only twenty-eight characters. But with those twenty-eight characters he was about to express all the depth of his passion, and to suggest all the pain of his loss:—
Kōshi ō-son gojin wo ou;
Ryokuju namida wo tarété rakin wo hitataru;
Komon hitotabi irité fukaki koto umi no gotoshi;
Koré yori shorō koré rojin
The tears of the fair one, falling, have moistened all her robes.
But the august lord, having one become enamored of her—the depth of his longing is like the depth of the sea.
Therefore it is only I that am left forlorn,—only I that am left to wander alone.]
On the evening of the day after this poem had been sent, Tomotada was summoned to appear before the Lord Hosokawa. The youth at once suspected that his confidence had been betrayed; and he could not hope, if his letter had been seen by the daimyō, to escape the severest penalty. “Now he will order my death,” thought Tomotada;—”but I do not care to live unless Aoyagi be restored to me. Besides, if the death-sentence be passed, I can at least try to kill Hosokawa.” He slipped his swords into his girdle, and hastened to the palace.
On entering the presence-room he saw the Lord Hosokawa seated upon the daïs, surrounded by samurai of high rank, in caps and robes of ceremony. All were silent as statues; and while Tomotada advanced to make obeisance, the hush seemed to him sinister and heavy, like the stillness before a storm. But Hosokawa suddenly descended from the daïs, and, taking the youth by the arm, began to repeat the words of the poem:—”Kōshi ō-son gojin wo ou.”… And Tomotada, looking up, saw kindly tears in the prince’s eyes.
Then said Hosokawa:—
“Because you love each other so much, I have taken it upon myself to authorize your marriage, in lieu of my kinsman, the Lord of Noto; and your wedding shall now be celebrated before me. The guests are assembled;—the gifts are ready.”
At a signal from the lord, the sliding-screens concealing a further apartment were pushed open; and Tomotada saw there many dignitaries of the court, assembled for the ceremony, and Aoyagi awaiting him in bride’s apparel…. Thus was she given back to him;—and the wedding was joyous and splendid;—and precious gifts were made to the young couple by the prince, and by the members of his household.
* * *
For five happy years, after that wedding, Tomotada and Aoyagi dwelt together. But one morning Aoyagi, while talking with her husband about some household matter, suddenly uttered a great cry of pain, and then became very white and still. After a few moments she said, in a feeble voice: “Pardon me for thus rudely crying out—but the pain was so sudden!… My dear husband, our union must have been brought about through some Karma-relation in a former state of existence; and that happy relation, I think, will bring us again together in more than one life to come. But for this present existence of ours, the relation is now ended;—we are about to be separated. Repeat for me, I beseech you, the Nembutsu-prayer,—because I am dying.”
“Oh! what strange wild fancies!” cried the startled husband,—”you are only a little unwell, my dear one!… lie down for a while, and rest; and the sickness will pass.”…
“No, no!” she responded—”I am dying!—I do not imagine it;—I know!… And it were needless now, my dear husband, to hide the truth from you any longer:—I am not a human being. The soul of a tree is my soul;—the heart of a tree is my heart;—the sap of the willow is my life. And some one, at this cruel moment, is cutting down my tree;—that is why I must die!… Even to weep were now beyond my strength!—quickly, quickly repeat the Nembutsu for me… quickly!… Ah!”…
With another cry of pain she turned aside her beautiful head, and tried to hide her face behind her sleeve. But almost in the same moment her whole form appeared to collapse in the strangest way, and to sink down, down, down—level with the floor. Tomotada had sprung to support her;—but there was nothing to support! There lay on the matting only the empty robes of the fair creature and the ornaments that she had worn in her hair: the body had ceased to exist….
Tomotada shaved his head, took the Buddhist vows, and became an itinerant priest. He traveled through all the provinces of the empire; and, at all the holy places which he visited, he offered up prayers for the soul of Aoyagi. Reaching Echizen, in the course of his pilgrimage, he sought the home of the parents of his beloved. But when he arrived at the lonely place among the hills, where their dwelling had been, he found that the cottage had disappeared. There was nothing to mark even the spot where it had stood, except the stumps of three willows—two old trees and one young tree—that had been cut down long before his arrival.
Beside the stumps of those willow-trees he erected a memorial tomb, inscribed with divers holy texts; and he there performed many Buddhist services on behalf of the spirits of Aoyagi and of her parents.
□ □ □
An ancient province corresponding to the northern part of present-day Ishikawa Prefecture.
An ancient province corresponding to the eastern part of present-day Fukui Prefecture.
[Aoyagi] The name signifies “Green Willow;”—though rarely met with, it is still in use.
[Being on my way to….] The poem may be read in two ways; several of the phrases having a double meaning. But the art of its construction would need considerable space to explain, and could scarcely interest the Western reader. The meaning which Tomotada desired to convey might be thus expressed:—”While journeying to visit my mother, I met with a being lovely as a flower; and for the sake of that lovely person, I am passing the day here…. Fair one, wherefore that dawn-like blush before the hour of dawn?—can it mean that you love me?”
[If with my sleeve….] Another reading is possible; but this one gives the signification of the answer intended.
[he was about to express all….] So the Japanese story-teller would have us believe,—although the verses seem commonplace in translation. I have tried to give only their general meaning: an effective literal translation would require some scholarship.
1・THE STORY OF MIMI-NASHI-HŌÏCHI | 2・OSHIDORI | 3・THE STORY OF O-TEI | 4・UBAZAKURA | 5・DIPLOMACY | 6・OF A MIRROR AND A BELL | 7・JIKININKI | 8・MUJINA | 9・ROKURO-KUBI | 10・A DEAD SECRET | 11・YUKI-ONNA | 12・THE STORY OF AOYAGI | 13・JIU-ROKU-ZAKURA | 14・THE DREAM OF AKINOSUKÉ | 15・RIKI-BAKA | 16・HI-MAWARI | 17・HŌRAI
ESSAY:INSECT STUDIES 18・BUTTERFLIES | 19・MOSQUITOES | 20・ANTS
■ KIDAN Series by Lafcadio Hearn