The Old Woman of Rajomon: Unveiling Kyoto’s Darkest Folklore
When travelers imagine Kyoto, they often visualize golden temples, vermilion torii gates, and geisha walking through the cobbled streets of Gion. However, the ancient capital possesses a shadow side—a history filled with yokai, ghosts, and tales of moral decay. Among the most famous of these dark legends is the story of the Old Woman of Rajomon (also known as Rashomon).
This grotesque figure, often depicted lurking in the shadows of Kyoto’s once-grand southern gate, serves as a chilling reminder of the desperation that plagued the city during the decline of the Heian period. For culture lovers and literary travelers, understanding this legend offers a fascinating glimpse into the Japanese psyche regarding survival, morality, and the supernatural.
Origins of the Tale
The story of the Old Woman of Rajomon traces its roots back to the late Heian and early Kamakura periods. The primary source for this legend is the Konjaku Monogatarishu (Anthology of Tales from the Past), a massive collection of stories compiled in the 12th century. Specifically, the tale appears in Volume 29, which focuses on stories of theft and crime.
Historically, Rajomon was the grand southern gate of Kyoto (Heian-kyo), serving as the main entrance to the city’s central avenue, Suzaku-oji. However, by the late 12th century, civil wars, famines, and natural disasters had left the capital in ruins. The once-magnificent gate had fallen into disrepair, becoming a haven for thieves and a dumping ground for unclaimed corpses. It is in this setting of urban decay that the legend was born.
The Legend of the Old Woman
The narrative usually begins on a stormy night. A lowly servant (or sometimes a samurai), having recently lost his job due to the economic collapse, seeks shelter from the rain under the ruined roof of Rajomon. He is contemplating whether to starve to death or become a thief to survive—a moral dilemma weighing heavily on his soul.
Heading up to the second story of the gatehouse, expecting to find only solitude or perhaps the dead, he spots a flickering light. Peering into the gloom, he sees an emaciated, white-haired old woman crouching among the corpses. To his horror, she is methodically plucking long strands of hair from the head of a deceased woman.
Filled with righteous indignation and revulsion, the servant draws his sword and confronts the hag. Terrified, the old woman pleads for her life. She explains that she is not doing this out of malice; she steals the hair to make wigs to sell, simply so she can buy food and not starve. She justifies her actions by claiming the dead woman she is plucking was also a sinner who cheated people in life, implying that in a world of survival, morality is a luxury.
The twist of the legend is profound. Upon hearing her logic, the servant’s fear vanishes, replaced by a cold realization. He mocks her, stating, “Then you won’t blame me for what I do, for I, too, must act to survive.” He strips the old woman of her kimono, kicks her into the darkness, and flees into the night with her clothes, having chosen the path of a thief.
Impact on Modern Culture
While the Konjaku Monogatarishu provided the skeleton of the story, it was the legendary Japanese author Ryunosuke Akutagawa who fleshed it out in his 1915 short story, Rashomon. Akutagawa’s retelling focused heavily on the psychological state of the servant and the atmosphere of decay.
This story later became world-famous through Akira Kurosawa’s 1950 film masterpiece, Rashomon. However, it is important to note a common confusion: Kurosawa’s film primarily adapts the plot of another Akutagawa story, In a Grove (Yabu no Naka), but uses the setting and the title of Rashomon. The film uses the ruined gate and the theft of clothes as a framing device, cementing the image of the dilapidated Rajomon in global cinema history.
The figure of the Old Woman has since appeared in various forms of media, including anime, manga, and Noh theater, often symbolizing the ugly lengths humans will go to for self-preservation.
Traveler’s Tips: Visiting the Site Today
If you are visiting Kyoto and wish to pay homage to this dark tale, you might be surprised to find that the massive gate no longer exists. It was destroyed and rebuilt several times before finally collapsing in the 12th century and never being replaced.
However, you can still visit the location:
- The Rashomon Marker: Located in a small playground in Minami-ku, Kyoto (near the intersection of Kujo and Senbon streets), stands a stone stele marking the spot where the great gate once stood. While it is a humble site, standing there allows you to visualize the massive scale of ancient Heian-kyo.
- Toji Temple: Just a short walk to the east is the UNESCO World Heritage site Toji Temple. Founded in 796, it dates back to the same era as the original gate. The towering Five-Story Pagoda at Toji gives you a sense of the architectural grandeur that would have matched Rajomon.
- Kyoto Railway Museum: For those looking to combine history with modern attractions, the marker is relatively close to Umekoji Park and the railway museum.
Access: The site is a 10-15 minute walk from Toji Station (Kintetsu Line) or about 20 minutes on foot from JR Kyoto Station.
Sources & Further Reading
To deepen your understanding of Japanese folklore and the Heian period, consider exploring these texts:
- Konjaku Monogatarishu (Anthology of Tales from the Past): Specifically Volume 29 for the original folklore account.
- Rashomon by Ryunosuke Akutagawa: The definitive modern literary adaptation.
- The Tale of Heike: For context on the fall of the Heian period and the impermanence of worldly things.
- Nihon Shoki: While it deals with earlier history, it sets the stage for the imperial court structure that eventually built (and lost) the great gate.