He may have been somebody in her own household, but intercourse with a man outside the family would have been no less abhorrent. All the village were kinsmen, and the titles shouted in loud country voices never let kinship be forgotten. Any man within visiting distance would have been neutralized as a lover—“brother,” “younger brother,” “older brother”—one hundred and fifteen relationship titles. Parents researched birth charts probably not so much to assure good fortune as to circumvent incest in a population that has but one hundred surnames. Everybody has eight million relatives. How useless then sexual mannerisms, how dangerous.
As if it came from an atavism deeper than fear, I used to add “brother” silently to boys’ names. It hexed the boys, who would or would not ask me to dance, and made them less scary and as familiar and deserving of benevolence as girls.
But, of course, I hexed myself also—no dates. I should have stood up, both arms waving, and shouted out across libraries, “Hey, you! Love me back.” I had no idea, though, how to make attraction selective, how to control its direction and magnitude. If I made myself American-pretty so that the five or six Chinese boys in the class fell in love with me, everyone else—the Caucasian, Negro, and Japanese boys—would too. Sisterliness, dignified and honorable, made much more sense.
Attraction eludes control so stubbornly that whole societies designed to organize relationships among people cannot keep order, not even when they bind people to one another from childhood and raise them together. Among the very poor and the wealthy, brothers married their adopted sisters, like doves. Our family allowed some romance, paying adult brides’ prices and providing dowries so that their sons and daughters could marry strangers. Marriage promises to turn strangers into friendly relatives—a nation of siblings.
In the village structure, spirits shimmered among the live creatures, balanced and held in equilibrium by time and land. But one human being flaring up into violence could open up a black hole, a maelstrom that pulled in the sky. The frightened villagers, who depended on one another to maintain the real, went to my aunt to show her a personal, physical representation of the break she had made in the “roundness.” Misallying couples snapped off the future, which was to be embodied in true offspring. The villagers punished her for acting as if she could have a private life, secret and apart from them.
If my aunt had betrayed the family at a time of large grain yields and peace, when many boys were born, and wings were being built on many houses, perhaps she might have escaped such severe punishment. But the men—hungry, greedy, tired of planting in dry soil—had been forced to leave the village in order to send food-money home. There were ghost plagues, bandit plagues, wars with the Japanese, floods. My Chinese brother and sister had died of an unknown sickness. Adultery, perhaps only a mistake during good times, became a crime when the village needed food.
The round moon cakes and round doorways, the round tables of graduated sizes that fit one roundness inside another, round windows and rice bowls—these talismans had lost their power to warn this family of the law: a family must be whole, faithfully keeping the descent line by having sons to feed the old and the dead, who in turn look after the family. The villagers came to show my aunt and her lover-in-hiding a broken house. The villagers were speeding up the circling of events because she was too shortsighted to see that her infidelity had already harmed the village, that waves of consequences would return unpredictably, sometimes in disguise, as now, to hurt her. This roundness had to be made coin-sized so that she would see its circumference: punish her at the birth of her baby. Awaken her to the inexorable. People who refused fatalism because they could invent small resources insisted on culpability. Deny accidents and wrest fault from the stars.
After the villagers left, their lanterns now scattering in various directions toward home, the family broke their silence and cursed her. “Aiaa, we’re going to die. Death is coming. Death is coming. Look what you’ve done. You’ve killed us. Ghost! Dead ghost! Ghost! You’ve never been born.” She ran out into the fields, far enough from the house so that she could no longer hear their voices, and pressed herself against the earth, her own land no more. When she felt the birth coming, she thought that she had been hurt. Her body seized together. “They’ve hurt me too much,” she thought. “This is gall, and it will kill me.” With forehead and knees against the earth, her body convulsed and then relaxed. She turned on her back, lay on the ground. The black well of sky and stars went out and out and out forever; her body and her complexity seemed to disappear. She was one of the stars, a bright dot in blackness, without home, without a companion, in eternal cold and silence. An agoraphobia rose in her, speeding higher and higher, bigger and bigger; she would not be able to contain it; there would no end to fear.
Flayed, unprotected against space, she felt pain return, focusing her body. This pain chilled her—a cold, steady kind of surface pain. Inside, spasmodically, the other pain, the pain of the child, heated her. For hours she lay on the ground, alternately body and space. Sometimes a vision of normal comfort obliterated reality: she saw the family in the evening gambling at the dinner table, the young people massaging their elders’ backs. She saw them congratulating one another, high joy on the mornings the rice shoots came up. When these pictures burst, the stars drew yet further apart. Black space opened.
She got to her feet to fight better and remembered that old-fashioned women gave birth in their pigsties to fool the jealous, pain-dealing gods, who do not snatch piglets. Before the next spasms could stop her, she ran to the pigsty, each step a rushing out into emptiness. She climbed over the fence and knelt in the dirt. It was good to have a fence enclosing her, a tribal person alone.
Laboring, this woman who had carried her child as a foreign growth that sickened her every day, expelled it at last. She reached down to touch the hot, wet, moving mass, surely smaller than anything human, and could feel that it was human after all—fingers, toes, nails, nose. She pulled it up on to her belly, and it lay curled there, butt in the air, feet precisely tucked one under the other. She opened her loose shirt and buttoned the child inside. After resting, it squirmed and thrashed and she pushed it up to her breast. It turned its head this way and that until it found her nipple. There, it made little snuffling noises. She clenched her teeth at its preciousness, lovely as a young calf, a piglet, a little dog.
She may have gone to the pigsty as a last act of responsibility: she would protect this child as she had protected its father. It would look after her soul, leaving supplies on her grave. But how would this tiny child without family find her grave when there would be no marker for her anywhere, neither in the earth nor the family hall? No one would give her a family hall name. She had taken the child with her into the wastes. At its birth the two of them had felt the same raw pain of separation, a wound that only the family pressing tight could close. A child with no descent line would not soften her life but only trail after her, ghostlike, begging her to give it purpose. At dawn the villagers on their way to the fields would stand around the fence and look.
Full of milk, the little ghost slept. When it awoke, she hardened her breasts against the milk that crying loosens. Toward morning she picked up the baby and walked to the well.
Carrying the baby to the well shows loving. Otherwise abandon it. Turn its face into the mud. Mothers who love their children take them along. It was probably a girl; there is some hope of forgiveness for boys.
“Don’t tell anyone you had an aunt. Your father does not want to hear her name. She has never been born.” I have believed that sex was unspeakable and words so strong and fathers so frail that “aunt” would do my father mysterious harm. I have thought that my family, having settled among immigrants who had also been their neighbors in the ancestral land, needed to clean their name, and a wrong word would incite the kinspeople even here. But there is more to this silence: they want me to participate in her punishment. And I have.
In the twenty years since I heard this story I have
not asked for details nor said my aunt’s name; I do not know it. People who can comfort the dead can also chase after them to hurt them further—a reverse ancestor worship. The real punishment was not the raid swiftly inflicted by the villagers, but the family’s deliberately forgetting her. Her betrayal so maddened them, they saw to it that she would suffer forever, even after death. Always hungry, always needing, she would have to beg food from other ghosts, snatch and steal it from those whose living descendants give them gifts. She would have to fight the ghosts massed at crossroads for the buns a few thoughtful citizens leave to decoy her away from village and home so that the ancestral spirits could feast unharassed. At peace, they could act like gods, not ghosts, their descent lines providing them with paper suits and dresses, spirit money, paper houses, paper automobiles, chicken, meat, and rice into eternity—essences delivered up in smoke and flames, steam and incense rising from each rice bowl. In an attempt to make the Chinese care for people outside the family, Chairman Mao encourages us now to give our paper replicas to the spirits of outstanding soldiers and workers, no matter whose ancestors they may be. My aunt remains forever hungry. Goods are not distributed evenly among the dead.
My aunt haunts me—her ghost drawn to me because now, after fifty years of neglect, I alone devote pages of paper to her, though not origamied into houses and clothes. I do not think she always means me well. I am telling on her, and she was a spite suicide, drowning herself in the drinking water. The Chinese are always very frightened of the drowned one, whose weeping ghost, wet hair hanging and skin bloated, waits silently by the water to pull down a substitute.
White
Tigers
When Chinese girls listened to the adults talk-story, we learned that we failed if we grew up to be but wives or slaves. We could be heroines, swordswomen. Even if she had to rage across all China, a swordswoman got even with anybody who hurt her family. Perhaps women were once so dangerous that they had to have their feet bound. It was a woman who invented white crane boxing only two hundred years ago. She was already an expert pole fighter, daughter of a teacher trained at the Shao-lin temple, where there lived an order of fighting monks. She was combing her hair one morning when a white crane alighted outside her window. She teased it with her pole, which it pushed aside with a soft brush of its wing. Amazed, she dashed outside and tried to knock the crane off its perch. It snapped her pole in two. Recognizing the presence of great power, she asked the spirit of the white crane if it would teach her to fight. It answered with a cry that white crane boxers imitate today. Later the bird returned as an old man, and he guided her boxing for many years. Thus she gave the world a new martial art.
This was one of the tamer, more modern stories, mere introduction. My mother told others that followed swordswomen through woods and palaces for years. Night after night my mother would talk-story until we fell asleep. I couldn’t tell where the stories left off and the dreams began, her voice the voice of the heroines in my sleep. And on Sundays, from noon to midnight, we went to the movies at the Confucius Church. We saw swordswomen jump over houses from a standstill; they didn’t even need a running start.
At last I saw that I too had been in the presence of great power, my mother talking-story. After I grew up, I heard the chant of Fa Mu Lan, the girl who took her father’s place in battle. Instantly I remembered that as a child I had followed my mother about the house, the two of us singing about how Fa Mu Lan fought gloriously and returned alive from war to settle in the village. I had forgotten this chant that was once mine, given me by my mother, who may not have known its power to remind. She said I would grow up a wife and a slave, but she taught me the song of the warrior woman, Fa Mu Lan. I would have to grow up a warrior woman.
The call would come from a bird that flew over our roof. In the brush drawings it looks like the ideograph for “human,” two black wings. The bird would cross the sun and lift into the mountains (which look like the ideograph “mountain”), there parting the mist briefly that swirled opaque again. I would be a little girl of seven the day I followed the bird away into the mountains. The brambles would tear off my shoes and the rocks cut my feet and fingers, but I would keep climbing, eyes upward to follow the bird. We would go around and around the tallest mountain, climbing ever upward. I would drink from the river, which I would meet again and again. We would go so high the plants would change, and the river that flows past the village would become a waterfall. At the height where the bird used to disappear, the clouds would gray the world like an ink wash.
Even when I got used to that gray, I would only see peaks as if shaded in pencil, rocks like charcoal rubbings, everything so murky. There would be just two black strokes—the bird. Inside the clouds—inside the dragon’s breath—I would not know how many hours or days passed. Suddenly, without noise, I would break clear into a yellow, warm world. New trees would lean toward me at mountain angles, but when I looked for the village, it would have vanished under the clouds.
The bird, now gold so close to the sun, would come to rest on the thatch of a hut, which, until the bird’s two feet touched it, was camouflaged as part of the mountainside.
The door opened, and an old man and an old woman came out carrying bowls of rice and soup and a leafy branch of peaches.
“Have you eaten rice today, little girl?” they greeted me.
“Yes, I have,” I said out of politeness. “Thank you.”
(“No, I haven’t,” I would have said in real life, mad at the Chinese for lying so much. “I’m starved. Do you have any cookies? I like chocolate chip cookies.”)
“We were about to sit down to another meal,” the old woman said. “Why don’t you eat with us?”
They just happened to be bringing three rice bowls and three pairs of silver chopsticks out to the plank table under the pines. They gave me an egg, as if it were my birthday, and tea, though they were older than I, but I poured for them. The teapot and the rice pot seemed bottomless, but perhaps not; the old couple ate very little except for peaches.
When the mountains and the pines turned into blue oxen, blue dogs, and blue people standing, the old couple asked me to spend the night in the hut. I thought about the long way down in the ghostly dark and decided yes. The inside of the hut seemed as large as the outdoors. Pine needles covered the floor in thick patterns; someone had carefully arranged the yellow, green, and brown pine needles according to age. When I stepped carelessly and mussed a line, my feet kicked up new blends of earth colors, but the old man and old woman walked so lightly that their feet never stirred the designs by a needle.
A rock grew in the middle of the house, and that was their table. The benches were fallen trees. Ferns and shade flowers grew out of one wall, the mountainside itself. The old couple tucked me into a bed just my width. “Breathe evenly, or you’ll lose your balance and fall out,” said the woman, covering me with a silk bag stuffed with feathers and herbs. “Opera singers, who begin their training at age five, sleep in beds like this.” Then the two of them went outside, and through the window I could see them pull on a rope looped over a branch. The rope was tied to the roof, and the roof opened up like a basket lid. I would sleep with the moon and the stars. I did not see whether the old people slept, so quickly did I drop off, but they would be there waking me with food in the morning.
“Little girl, you have now spent almost a day and a night with us,” the old woman said. In the morning light I could see her earlobes pierced with gold. “Do you think you can bear to stay with us for fifteen years? We can train you to become a warrior.”
“What about my mother and father?” I asked.
The old man untied the drinking gourd slung across his back. He lifted the lid by its stem and looked for something in the water. “Ah, there,” he said.
At first I saw only water so clear it magnified the fibers in the walls of the gourd. On the surface, I saw only my own round reflection. The old man encircled the neck of the gourd with his thumb and index finger and gave it a sh
ake. As the water shook, then settled, the colors and lights shimmered into a picture, not reflecting anything I could see around me. There at the bottom of the gourd were my mother and father scanning the sky, which was where I was. “It has happened already, then,” I could hear my mother say. “I didn’t expect it so soon.” “You knew from her birth that she would be taken,” my father answered. “We’ll have to harvest potatoes without her help this year,” my mother said, and they turned away toward the fields, straw baskets in their arms. The water shook and became just water again. “Mama. Papa,” I called, but they were in the valley and could not hear me.
“What do you want to do?” the old man asked. “You can go back right now if you like. You can go pull sweet potatoes, or you can stay with us and learn how to fight barbarians and bandits.”
“You can avenge your village,” said the old woman. “You can recapture the harvests the thieves have taken. You can be remembered by the Han people for your dutifulness.”
“I’ll stay with you,” I said.
So the hut became my home, and I found out that the old woman did not arrange the pine needles by hand. She opened the roof; an autumn wind would come up, and the needles fell in braids—brown strands, green strands, yellow strands. The old woman waved her arms in conducting motions; she blew softly with her mouth. I thought, nature certainly works differently on mountains than in valleys.
“The first thing you have to learn,” the old woman told me, “is how to be quiet.” They left me by streams to watch for animals. “If you’re noisy, you’ll make the deer go without water.”
When I could kneel all day without my legs cramping and my breathing became even, the squirrels would bury their hoardings at the hem of my shirt and then bend their tails in a celebration dance. At night, the mice and toads looked at me, their eyes quick stars and slow stars. Not once would I see a three-legged toad, though; you need strings of cash to bait them.
The Woman Warrior Page 2
