by Gao Xingjian
Sanniang picked beans
But the pods were empty
She married Master Ji
But Master Ji was short
So she married a crab
The crab crossed a ditch
Trod on an eel
The eel complained
It complained to a monk
The monk said a prayer
A prayer to Guanyin
So Guanyin pissed
The piss hit my son
His belly hurt
So I got an exorcist to dance
The dance didn’t work
But still cost heaps of money
Pale withered weeds and lush green new sprouts in the roof-tiles quiver in the wind. How long is it since you’ve seen grass growing in roof-tiles? Your bare feet patter on the black cobblestone street with its deep single-wheel rut, you’ve run out of your childhood back into the present. The bare feet, the dirty black feet, patter right there in front of your eyes. It doesn’t matter if you’ve never run barefoot, what is crucial is this image in your mind.
After a while you find your way out of the little lanes and make it back on the highway. This is where the bus from the county town turns around to go back. There’s a bus station by the road with a ticket window and some benches inside, this is where you got off the bus earlier on. Diagonally across the road is an inn – a row of single-storey rooms – and the whitewashed brick wall has a sign “Good Rooms Within”. It looks clean and you have to find somewhere to stay, so you go in. An old attendant is sweeping the corridor and you ask her if there’s a room. She says yes. You ask her how much further is it to Lingshan. She gives you a cold look, this is a state-run inn, she’s on a monthly state award wage and isn’t generous with words.
“Number two,” she says pointing with the broom handle to a room with the door open. You take your luggage in and notice there are two beds. On one there’s someone lying on his back, one leg crossed over the other, with a copy of Unofficial Record of the Flying Fox in his hands. The title is written on the brown paper cover of the book, apparently on loan from a bookstall. You greet him and he puts down the book to give a friendly nod.
“Hello.”
“Staying here?”
“Yes.”
“Have a cigarette.” He tosses you a cigarette.
“Thanks.” You sit on the empty bed opposite. It happens that he wants to chat. “How long have you been here?”
“Ten or so days.” He sits up and lights himself a cigarette.
“Here buying stock?” you ask, taking a guess.
“I’m here for timber.”
“Is it easy getting timber here?”
“Have you got a quota?” he asks instead, starting to become interested.
“What quota?”
“A state-plan quota, of course.”
“No.”
“Then it’s not easy to get.” He lies down again.
“Is there a timber shortage even in this forest region?”
“There’s timber around but prices are different.” He can’t be bothered, he can tell you’re not in the game.
“Are you waiting for cheaper prices?”
“Yes,” he responds indifferently, taking up his book again to read.
“You stock buyers really get to know about a lot of things.” You have to flatter him so that you can ask him some questions.
“Not really.” He becomes modest.
“The place Lingshan, do you know how to get there?”
He doesn’t reply so you can only say you’ve come to do some sightseeing and is there anywhere worth seeing.
“There’s a pavilion by the river. If you sit there you’ll get a good view of the other side of the river.”
“Enjoy your rest!” you say for want of something to say.
You leave your bags, find the attendant to register and set off. The wharf is at the end of the highway. The steps, made of long slabs of rock, go down steeply for more than ten metres and moored there are several black canopy boats with their bamboo poles up. The river isn’t wide but the riverbed is, clearly it’s not the rainy season. There is a boat on the opposite bank and people are getting on and getting off. The people on the stone steps are all waiting for it to come across.
Up from the wharf, on the embankment, there is a pavilion with upturned eaves and curling corners. The outside is lined with empty baskets and resting inside are farmers from the other side who were here for the market and have sold all of their goods. They are talking loudly and it sounds like the language used in the short stories of the Song Dynasty. The pavilion has been painted recently and under the eaves the dragon and phoenix design has been repainted and the two principal columns at the front are inscribed with the couplet:
Sitting at rest know not to discuss the shortcomings of other people
Setting out on a journey fully appreciate the beauty of the dragon river
You go around to look at the two columns at the back. These words are written there:
On departing do not forget to heed the duckweed waters
Turn back to gaze in wonder at Lingshan amongst the phoenixes
You’re intrigued. The boat is probably about to arrive as the people resting and cooling off have got up and are rushing to shoulder their carrying poles. Only an old man is left sitting in the pavilion.
“Venerable elder, may I ask if these couplets . . .”
“Are you asking about the couplets on the principal columns?” the old man corrects me.
“Yes, venerable master, might I ask who wrote the couplets on the principal columns?” you say with added reverence.
“The scholar Mr Chen Xianning!” His mouth opens wide, revealing sparse black teeth, as he enunciates each of the words with great precision.
“I don’t know of him.” You’d best be frank about your ignorance. “At which university does this gentleman teach?”
“People like you wouldn’t know, of course. He lived more than a thousand years ago.” The old man is contemptuous.
“Please don’t make fun of me, venerable elder,” you say, trying to stop him ridiculing you.
“You don’t need glasses, can’t you see?” he says pointing up to the beam at the top of the columns.
You look up and see on the beam which hasn’t been repainted, these words written in vermilion:
Erected during the Great Song Dynasty in the first month of spring in the tenth year of the Shaoxing reign period and repaired during the Great Qing Dynasty on the twenty-ninth day of the third month of the nineteenth year of the Qianlong reign period.
I set out from the hostel of the nature reserve and go back to the house of the Qiang retired village head. A big padlock is hanging on his door. This is the third time I’ve been back but again he’s not there. It seems that this door which can lead me into that mystical world has closed for me.
I wander on in fine drizzling rain. It’s been a long time since I have wandered about in this sort of misty rain. I pass by the Sleeping Dragon Village Hospital, it looks deserted. The forest is quiet but there is always a stream somewhere not too far away, for I can hear the sound of trickling water. It’s been ages since I have had such freedom, I don’t have to think about anything and I let my thoughts ramble. There’s no-one on the highway, and no vehicles are in sight. As far as the eye can see it is a luxuriant green. It is the middle of spring.
The big deserted compound on the side of the road is probably the headquarters of the bandit chief Song Guotai mentioned by the reserve warden last night. Forty years ago, a single mountain road for horse caravans was the only access to this place. To the north it crossed the 5000-metre-high Balang Mountains into the Qinghai-Tibetan highlands and to the south it went through the Min River valley into the Sichuan basin. The opium smugglers from the South and the salt smugglers from the North all obediently put down money here to buy passage through. This was called showing proper respect. If there was a fuss and proper respect wasn’t shown, it would be
a case of arriving and not returning. They would all be sent to meet the King of Hell.
It is an old timber compound. The two big heavy wooden gates are wide open and inside, surrounded on three sides by two-storey buildings, is an overgrown courtyard big enough for a caravan of thirty or forty horses. Probably in those days, as soon as the gates were closed, the eaved balconies with their wooden railings would be thick with armed bandits so that caravans thinking of stopping the night would be trapped like turtles in a jar. Even if a shoot-out took place there wouldn’t have been anywhere in the courtyard to escape the bullets.
There are two sets of stairs in the courtyard. I go up. The floorboards creak noisily and I deliberately tread heavily to show my presence. However the upstairs is deserted. One after another I push open the doors to empty rooms smelling of dust and mildew. Only a dirty grey towel hanging on a wire and an old worn shoe show that the place has been lived in, but probably some years ago. When the reserve was established the supply and marketing cooperative, local produce purchasing depot, grain and oil depot, veterinary clinic as well as the village administrative office and the personnel were all relocated in the narrow hundred metres of street built by the reserve administration where there is not a trace of Song Guotai’s hundred or so men and their hundred or so rifles once housed in this compound. In those times they would lie on rush mats smoking opium and fondling their women. These women, who had been abducted, had to cook for them in the daytime and sleep in turn with them at night. At times, either because the loot wasn’t shared equally or because of a woman, fights would break out and wild rioting probably took place on the floors of this very building.
“Only the bandit chief Song Guotai could keep them under control. This fellow was ruthless and cruel, and renowned for his cunning.” The warden of the reserve does political work and he is eloquent and convincing. He says his lectures to university students here for practical work range from protection of the giant panda to patriotism and that his lectures can reduce the women students to tears.
He says that amongst the women the bandits abducted there was even a soldier of the Red Army. In 1936, during the Long March, when a regiment of the Red Army was passing through the Mao’ergai grasslands, one of the battalions was attacked by bandits. The ten or so girls of the laundry detachment were abducted and raped. The youngest was seventeen or eighteen and was the only one to survive. She was passed around several of the bandits and eventually an old Qiang man purchased her to be his wife. She lives in a nearby mountain flatland and can still recite the name of her battalion, regiment and company, as well as the name of her commanding officer who is now an important official. He’s quite excited and says of course he can’t talk about all these things to the students, then goes back to talking about the bandit chief Song Guotai.
This Song Guotai started out as a junior assistant, he says, for an opium merchant. When the merchant was killed by Big Brother Chen, the bandit chief who had taken over the district, he threw in his lot with the new boss. By wheeling and dealing he soon became Big Brother’s confidante and had access to the small courtyard where Big Brother lived at the back of the compound. The small courtyard was later blown up by the Liberation Army in a mortar attack and is now a mass of trees and shrubs. But in those years it was really a Little Chongqing, a replica of the wartime capital, where Big Brother Chen and his harem debauched themselves on sex and liquor. The only man allowed to wait on him was Song Guotai. A caravan arrived from Ma’erkang full of bandits who had been eying this strip of territory where all you had to do was to sit there waiting for the loot to come to you. A fierce battle raged for two days with deaths and injuries to both sides, but before any clear victory or defeat, they held peace negotiations and sealed an agreement in blood. The gates were opened and the other party invited inside. Upstairs and downstairs two lots of bandits joined in finger-guessing games and drinking liquor. Actually it was Big Brother’s plan to get the other side drunk so that he could deal with them swiftly. He got his mistresses to flit about from table to table with their breasts exposed. It wasn’t just the other bandits, who of either side could resist? Everyone was rotten drunk. Only the two bandit chiefs were still sitting upright at the table. As pre-arranged, Big Brother snapped his fingers loudly and Song Guotai came to pour more liquor. In one swift action, faster than it takes to tell this, he snatched the rival bandit chief’s machine gun from the table and one bullet each sent the pair sprawling, Big Brother included. Then he asked: Anyone who doesn’t want to surrender? The bandits looked at one another, not one dared to utter so much as half a murmur of dissent. Song Guotai thereupon moved into Big Brother’s little courtyard and all the mistresses came into his possession.
He tells all this with great drama, he isn’t boasting when he says he has the women students in tears. He goes on to say that in 1950 they came into the mountains to exterminate the bandits. The little courtyard was surrounded by two companies of soldiers. At daybreak they shouted to the bandits to put down their weapons, change their wicked ways and reform, and warned that there was a blockade of several machine guns at the main gate so no-one should try to escape. It’s as if he’d taken part in the battle himself.
“What happened then?” I ask.
“At first they stubbornly resisted so the little courtyard was bombarded with mortar. The surviving bandits threw down their guns and came out to surrender. Song Guotai was not amongst them. When a search was made of the little courtyard they only found a few weeping women huddled together. Everyone said the house had a secret tunnel which went up into the mountain but it was never found, and he has never shown up anywhere. It’s over forty years now, some say he’s still alive and others say he’s dead but there’s no real evidence, only theories.” He sits back into the round cane chair and tapping his fingers on the edge where his hands are resting, he begins to analyse these theories.
“There are three theories about what happened to him. One is that after escaping he fled to another area, changed his name, and settled somewhere to work in the fields as a peasant. The second is that he could have been killed in the gun fight but the bandits wouldn’t admit to it. Bandits have their own set of rules – they may be embroiled in a terrible fight amongst themselves but they won’t divulge anything to an outsider. They have their own ethics, a code of bandit chivalry if you like, and yet on the other hand they are cruel and wicked. Bandits have two sides to them. The women had all been abducted but once they came into his lair, they became a part of the gang. They were abused by him and yet kept secrets for him.” He is shaking his head not because he finds it incomprehensible but because he is moved by the complexity of the human world, it seems.
“Of course one can’t dismiss the third possibility that he fled onto the mountain, couldn’t get out, and starved to death.”
“Do people get lost on the mountain and die there?” I ask.
“Of course, and not just the peasants from elsewhere who come to dig for medicinal herbs. There are even local hunters who have died on this mountain.”
“Oh?” This is even more intriguing.
“Just last year a hunter went up the mountain and didn’t come back for ten or so days. It was only then that his relatives sought out the village authorities, and we were notified. We contacted the forestry police and had them send us tracker dogs. We got them to sniff his clothes and carried out the search by following them. Afterwards we found him caught in a crack in the rocks. He had died there.”
“How did he come to be stuck in the crack in the rocks?”
“Could’ve been anything, he probably panicked. He was hunting and hunting’s prohibited in the reserve. There’s also the case of a man killing his younger brother.”
“How did this happen?”
“He mistook his brother for a bear. The brothers had gone into the mountain to lay traps. There’s good money in musk. Laying traps has been modernized – a trap can be made with a small piece of wire pulled out of a steel construction cable a
nd a person can lay several hundred in a day on the mountain. It’s impossible for us to supervise an area of this size. They’re all so greedy, it’s hopeless. The brothers went into the mountain to lay traps and in the process were separated. It would be superstitious to believe what the mountain folk say: according to them the brothers fell foul of blackmagic. The two of them bumped into each other after going in a circle around the top of the mountain. There was a heavy mist. The elder brother saw his younger brother, mistook him for a bear, and shot him with his rifle. The elder brother had killed the younger brother. He went home during the night and lay his and his brother’s rifles alongside one another by the bamboo gate of the pig pen so that his mother would see them when she got up to feed the pigs first thing in the morning. He didn’t go inside the house but went back up the mountain to where his brother lay dead and slit his own throat.”
