54 pages 1-hour read

The Garden of Evening Mists

Fiction | Novel | Adult | Published in 2011

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Symbols & Motifs

Content Warning: This section of the guide contains descriptions of violence and illness or death.

Yugiri, the Garden of Evening Mists

Yugiri, the titular Garden of Evening Mists, is the novel’s central symbol, representing a fragile attempt to impose order, beauty, and meaning on a world defined by violence and chaos. As a sanctuary meticulously crafted by the exiled Japanese gardener Aritomo, Yugiri functions as a space where art provides a response to the brutality of history. The garden’s very existence in the Malayan highlands, surrounded by the ongoing communist insurgency, highlights the tenuousness of this peace. Aritomo’s disciplined approach to gardening—shaping nature, framing views, and creating harmony—is a direct parallel to the novel’s broader theme of art as a necessary, deliberate act of defiance against a chaotic world. The garden is a physical manifestation of a desire for control and stillness in the wake of immense personal and historical trauma, offering a space for contemplation that is perpetually threatened by the world outside its walls.


The garden also serves as a complex repository of memory, a landscape where the past is both preserved and reconfigured. For Yun Ling, returning to Yugiri is what unlocks the story she must write down to fight her encroaching aphasia. For Aritomo, the garden is a memory of his lost homeland, painstakingly reconstructed in a foreign landscape. Its features are imbued with history, from the ancient Thai palace tiles to the waterwheel gifted by the emperor, reminding the characters that even a sanctuary cannot be fully divorced from a painful past. Aritomo tells Yun Ling, “An old house retains its hoard of memories” (1). In this sense, Yugiri is not an escape from memory but a place to confront and order it. The garden’s careful design, which conceals and reveals different vistas, mirrors the fragmented, selective nature of memory itself, underscoring how the past is never seen all at once but is pieced together through curated glimpses.

The Horimono

The horimono, the intricate full-back tattoo Aritomo creates on Yun Ling, is a profound and deeply personal symbol for the transformation of trauma into art. The tattoo is engraved over the scars she received in the Japanese forced labor camp, turning marks of inchoate pain into a canvas of highly articulate, formal beauty. This act literalizes the theme of Art as a Response to Chaos and Violence, as Aritomo’s needles overwrite the violence of the past with the disciplined beauty of his craft. The horimono becomes Yun Ling’s secret history, a permanent inscription of memory that she must carry on her own skin. It is both a burden and a form of rebirth; as Aritomo tells her after its completion, “You have a new skin now” (310). This new skin does not erase the old but incorporates it into a new, complex identity where victimhood and artistry are inextricably intertwined.


The horimono is also the most significant map in a novel filled with the motif of mapping. While Aritomo collects antique charts of the external world, he creates on Yun Ling’s back a map of a hidden, interior landscape of memory, secrets, and national guilt. Its design, a fusion of garden imagery and cryptic symbols, is eventually revealed to be a potential key to the locations of Golden Lily treasure, a Japanese war-looting operation. This elevates the tattoo from a personal symbol to one of historical consequence, tying Yun Ling’s body to the unresolved crimes of Aritomo’s nation. Her relationship with him, built on the creation of this living map, becomes the ultimate site of the novel’s exploration into The Ambiguities of Justice and Reconciliation, as she carries the legacy of her oppressor’s art and secrets on her own flesh.

Shakkei (Borrowed Scenery)

Shakkei, the Japanese gardening principle of “borrowed scenery,” functions as the novel’s central philosophical motif, providing a metaphor for how memory and identity are constructed. The technique involves incorporating external landscapes, such as distant mountains, into a garden’s design to make them an integral part of its composition. This creates the illusion of a larger, more harmonious space by deliberately blurring the boundary between the garden and the world beyond. Aritomo is a master of this art, using the Malayan mountains as a backdrop for his Japanese garden, thereby blending two worlds into one. This practice directly illuminates the theme of memory’s burdens and imperfections, suggesting that the landscape of the self is never self-contained but is always shaped by borrowing from the vast, often uncontrollable, vistas of the past.


The novel extends this concept beyond horticulture into the realm of human consciousness. Yun Ling has a crucial insight when she realizes the true depth of Aritomo’s exile, telling him, “Your memories are a form of shakkei too. You bring them in to make your life here feel less empty” (143). This observation reveals how individuals create a coherent present by actively “borrowing” from the fractured scenery of their past. The act of borrowing is selective and artistic; just as Aritomo frames a mountain view through a gap in a hedge, a person frames certain memories to give meaning to their life. Yun Ling’s own decision to write her story is a final act of shakkei, as she selectively frames her recollections to build a narrative defense against the encroaching emptiness of her aphasia. The motif illustrates that memory is a creative, difficult, and deceptive art of composition.

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