Soul Mountain

by Gao Xingjian

  She heaves a long sigh and there is a low rumbling in her throat, something like the growling of an animal. With her eyes still closed, she gropes about and gets to her feet. The old woman rushes to support her and to help her into the cane chair. I really think she has had an attack of hysteria.

  She had correctly sensed that I had come for a bit of fun and she wanted revenge, so she cursed me. It is the friend who brought me who is even more alarmed and she asks the old woman if a session can be arranged for her to burn incense and to pray for me. The old woman asks the medium who mutters something, her eyes still closed.

  “She says such a session won’t help.”

  “What if I buy extra incense?” I ask.

  My friend then asks the old woman how much it would cost. The old woman says twenty yuan. I would spend this amount on a meal for my friends, this is for myself and I immediately agree. The old woman discusses it with the medium and replies, “Even if you do this, it’s not going to help.”

  “Does this mean there’s no way for me to escape my bad luck?” I ask.

  The old woman relates what I’ve said and the medium mumbles something again. The old woman says, “That remains to be seen.”

  What remains to be seen? How devout I am?

  The cooing of the pigeon outside comes through the window. I think it’s already pounced on its mate. But here I am, still unable to get a reprieve.

  The dark cypress at the entrance to the village has been lashed by frost and the leaves have turned a deep red. Beneath it, a man with an ashen face is leaning on a hoe. You ask him the name of the village. His eyes look right at you but he doesn’t reply. You turn to her and say the fellow is a grave robber. She bursts out laughing. Once past him she says in your ear, he’s got mercury poisoning. You say he stayed in the crypt too long. There were two of them, the other one died from mercury poisoning but he survived.

  You say his great-grandfather did this all his life and his great-grandfather’s great-grandfather was also in the profession. With this profession if one’s ancestors have been in it, it’s hard to wash one’s hands of it. Unlike opium smoking which results in the ruin of families and the squandering of property, grave robbing can bring huge profits for no capital. If a person is hard-hearted and is good at it, if there’s a good haul, generations afterwards will become addicted. You feel wonderful talking to her like this. She’s holding your hand, docile and compliant.

  You say that in the time of his great-grandfather’s great-grandfather’s great-grandfather, the Qianlong Emperor made a tour of the area. Naturally enough, the local officials wanted to win favour and busied themselves choosing local beauties and collecting the treasures of former dynasties for the emperor. The father of his great-grandfather’s great-grandfather’s great-grandfather had only two mu of poor ancestral land which he worked during the farming season. In the off-season he would boil up a few catties of sugar, add colouring, and make candy men which he’d take in the baskets of his carrying pole to hawk around the towns and villages in the area. He made a whistle the shape of a little boy’s penis and Pigsy carrying his wife on his back, but could he earn much from these? The great-grandfather’s great-grandfather’s great-grandfather whose name was Li the Third liked to roam around all day – he wasn’t interested in learning to make candy men but he was interested in carrying a wife on his back. Whenever he saw women he’d go over to chat with them. The villagers all called him Skin Leak. One day a snake-medicine doctor arrived in the village. He had a cloth sack for snakes on his back and carried a bamboo tube, a crowbar and an iron hook as he set off to poke among the graves. It looked like fun so Li the Third went along with the doctor and helped to carry his tools. The doctor gave him a snake pill which looked like a black bean and told him to keep it in his mouth: it was very sweet but it was cooling and quenched the thirst. After going along with him for a couple of weeks it was clear that snake catching was a front and that the man actually dug up graves. It happened that the snake doctor was looking for an assistant and this was how Li the Third started getting rich.

  When Li the Third came back to the village he was wearing a black satin skullcap with a jade button on the top. It was old cheap stuff he’d got from Pockmark Chen’s pawnshop in Wuyizhen (this was before the old street of the town was torched by the Long Hairs). He was proud and cocky, or as the villagers put it was starting to show his mettle, and soon afterwards people were coming around to raise the matter of marriage with his father. However, he married a young widow and people didn’t know whether it was the young widow who had seduced him or whether he’d got the young widow into his clutches. Anyway, sticking up a thumb he’d boast that he, Li the Third, had visited the Joy of Spring Hall with the red lanterns in Wuyizhen. After all he’d disposed of a shiny silver ingot. He said nothing about the ingot being black from soaking in the lime and sulphur of the grave and that he had to work hard scrubbing it clean with the side of his shoe.

  The grave was on a rocky hill two li east of Roosting Phoenix Slope and was discovered by his mentor who noticed rain water running into a hole after a heavy bout of rain. As they poked around it became larger and after they had been digging from noon till almost dark, it was big enough for a person to go in, and of course it was he who had to go in first. He crawled and crawled and, fuck, fell right in, scaring him half out of his wits. In the mud and slush he came across quite a few pots and jars and, all in one go, smashed the whole lot. There was a bronze mirror he took from a wooden coffin which had rotted into a sloppy mess like soya-bean pulp. It was shiny and didn’t have a spot of green tarnish, just the thing for the women to use when they combed their hair. He said if he was telling even half of a lie his mother was a bitch. Unfortunately his mentor, that old bastard, took everything and only gave him a bag of silver. He’d had a raw deal but was wiser for it, now he too could work out the entrance to a grave.

  You arrive at the Li Family Ancestral Temple in the village. An ancient stone tablet carved with cranes, deer, pines and plum blossoms is set into the newly built buttress above the front doors. You push open the unlatched doors and immediately hear an elderly voice ask what you are doing. You say you’ve come to look around. A short, well-fed old man emerges from a room in the corridor. It would seem being the caretaker of the ancestral temple is quite a good job.

  The old man says the place isn’t open to outsiders and with these words starts pushing you out. You say your surname is Li and you’re a member of the clan. You’ve been abroad and are now back visiting your native village. He wrinkles his bushy white eyebrows and looks you over from head to toe. You ask if he knows that earlier on there was a grave robber in the village. The lines on his face deepen and you wince at his expression, most memories can’t help being painful. You can’t tell if he’s sifting through memories or trying to recognize you. In any case, it’s awkward looking at his contorted old face. He mumbles to himself for some time, not daring to rashly believe this clan member wearing sports shoes instead of hemp shoes. After a while he blurts: Isn’t he dead? It’s not clear who is dead but he probably means the father, not the sons and grandsons.

  You tell him the descendants of the Li family abroad are all rich through a stroke of good luck. He gapes at this, moves aside, bows, and reverently leads you into the hall of the ancestral temple. He seems to be an old servant of the family. He used to wear black oil-cloth shoes and was keeper of the keys, he is referring to the time before the temple was converted into a primary school. It has now been restored to the family and the primary school has been shifted elsewhere.

  He points at the horizontal tablet. It looks like an archaeological relic and the lacquer is peeling off, nevertheless the full implication of the calligraphy in regular script is quite clear: “Illustrious Ancestors of the Glorious Clan.” The iron hook under the tablet is for hanging the clan genealogy but that’s kept by the father of the village head and normally it isn’t brought out.

  You say it’s mounted on yellow silk and lo
oks like the central scroll for a main hall. He says, quite right, quite right. In the land reform period when it was burnt, a new one was secretly made and hidden upstairs. Later on when people’s things were confiscated, the floorboards were ripped up and it was found and burnt again. The present one was made by the father of the primary schoolteacher Mao Wa’er, according to what the three Li brothers managed to piece together. Mao Wa’er already has an eight-year-old daughter and she wants to have another child. Don’t people now have to carry out family planning? If there’s a second child it means not just a penalty but also that an identity card won’t be issued! You say, is that so? You also say you’d like to have a look at the family genealogy. He says it’s sure to have you there, it’s sure to have you there, everyone in the village with the surname Li has been put in. He adds that there are only three families with other surnames in the village. These are families where there have been marriages with women of the Li family, otherwise they wouldn’t want to stay on in the village. But people with other surnames remain people with other surnames, also women are not entered in the genealogy.

  You say you know all this. The founder of the Tang Dynasty, Li Shimin, had the surname Li before he became emperor. While the Li clan of the village doesn’t claim to be related to the imperial family, our ancestors do include generals and ministers of war and not just grave robbers.

  Leaving the temple you find yourself surrounded by a group of children who have sprung out of nowhere. They trail along after you and when you say they’re like a pack of arse worms, they break out into stupid cackling. You hold up your camera and they scurry off. The leader of the pack holds his ground and says you don’t have film in the camera and you can check by opening it up. The child is quite bright, he has a slight build and is like a pike in water leading this pack of small fry.

  “Hey, what’s worth seeing around here?” you ask.

  “The opera stage,” he answers.

  “What opera stage?”

  They run into a small lane. You follow them. A foundation stone on the corner house of the lane bears a carved inscription: “Be as bold as the rocks of Mount Tai.” You’ve never been able to work out the precise meaning of these words and even now perhaps no-one can say for sure what they mean. In any case there are associations with memories of your childhood. In this empty narrow lane, wide enough only for a person carrying a pole with a single bucket, you again hear the loud patter of bare feet on wet cobblestones.

  As you emerge at the end of the lane suddenly before you is a drying lot spread with rice stalks which fill the air with the clean sweet smell of freshly cut rice. On the far side of the drying lot there really is an old opera stage. The framework consists of full-length logs and the actual stage platform, which is half the height of a person, is stacked with bundles of rice stalks. This pack of little monkeys is climbing up the posts, jumping down to the drying lot, and tumbling about in the piles of rice stalks.

  The four posts of this open air stage hold up a large roof with upturned eaves and protruding corners. The crossbeams must once have been used to hang flags, lanterns, and the ropes used by the performers. The posts and crossbeams were once lacquered but have already peeled.

  Here, operas have been performed, heads have been cut off, meetings and celebrations have been held; people have also knelt and kowtowed here. At harvest time it is filled with piles of rice straw and children are always climbing up and down on it. The children who used to climb up and down here are now old or have died. It’s not clear who of those who have died have got into the genealogy. Is the genealogy put together from memory like the original one? Whether or not the genealogy exists finally makes little difference, if one doesn’t travel afar one will still have to work in the fields in order to eat. What remain are only children and rice stalks.

  There is a temple opposite the opera stage. Newly rebuilt on the rubble of the demolished old site, it is once again colourful and imposing. Two door gods, one green and one red, are painted on the vermilion main doors, and each holds a sword and an axe and has eyes like bronze bells. There is writing in black ink on the whitewashed wall: Huaguang Temple has been rebuilt with contributions from the people listed below. So-and-so one hundred yuan, so-and-so one hundred and twenty yuan, so-and-so fifty yuan, so-and-so sixty yuan, so-and-so two hundred yuan . . . The last item is: Announced by representatives of the old, middle-aged and young of Lingyan.

  You walk in. At the feet of Emperor Huaguang is a row of old women, some standing and some kneeling, all dressed in black tops and black trousers, and all toothless. As the ones kneeling stand up the ones standing kneel down, they are all scrambling to burn incense and pray. Emperor Huaguang has a smooth wide face with a square chin, a lucky face, and in the curling smoke of the incense looks even more benevolent. The brush, ink and inkstone in front of him on the long table make him look like a civil official carrying out public business. Above the offering table with its candle holders and incense burners hangs a red cloth with the words “Protect the Nation and Succour the People” embroidered with brightly-coloured silk threads. The black tablet above the curtains and canopy is inscribed with the words: “Communion with Heaven Makes Wishes Come True.” Alongside these words, but much smaller, are the words: “Presented by the People of Lingyan.” But you can’t make out the date of this antique.

  Still, you’ve confirmed that there is a place called Lingyan and you think this wonderful place must really exist, proving that you haven’t made a mistake by charging off to find Lingshan.

  You ask these old women. Their sunken mouths make hissing sounds but none of them can say clearly how to get to Lingyan.

  “Is it next to this village?”

  “Shishisisi . . . ”

  “Not far from this village?”

  “Sisixixi . . . ”

  “Go around a bend?”

  “Xixiqiqi . . . ”

  “Go another two li?”

  “Qiqixixi . . . ”

  “Five li?”

  “Xixiqiqi . . . ”

  “Not five li but seven li?”

  “Xishiqishixishisi . . . ”

  Is there a stone bridge? No stone bridge? Follow the creek in? Would it be better to go along the main road? It will take longer travelling by the main road? After making some detours you will understand in your heart? Once you understand in your heart you will find it as soon as you look for it? The important thing is to be sincere of heart? If your heart is sincere then your wish will be granted? Whether or not your wish is granted depends on your fate and lucky people don’t need to search for it? This means that if you wear old iron shoes you won’t find it anywhere and to look would be a total waste of time! Are you saying that this Lingyan is just an insensate rock? If I don’t say that, what should I say? If I don’t say that, is it because I shouldn’t say it or because I can’t say it? That is entirely up to you, she will be what you want her to be, if you think she is beautiful she will be beautiful, if there is evil in your heart you will only see demons.

  I arrive at Lingyan shortly before night fall after walking the whole day on mountain roads. I have come in through a long and narrow valley, the two sides of which are brown sheer rock cliffs with only some patches of dark green moss growing where there is a trickle of water. The last rays of the setting sun on the ridge at the end of the valley are red, like sheets of flames.

  Behind the metasequoia forest at the foot of the cliff there is a monastery built beneath the thousand-year-old ginkgo trees. It has been converted into a hostel which also takes tourists. I go through the gate. The ground is strewn with pale yellow leaves from the ginkgo trees and there doesn’t seem to be anyone around. I look around downstairs and have to go out to the back courtyard on the left before I find a cook there scrubbing pots. I ask him for something to eat but without looking up he says it’s past meal time.

  “What time does dinner finish here?” I ask.

  “Six o’clock.”

  I show him my watch, it�
��s only 5.40.

  “It’s no use talking to me, go find the person in charge. I only cook to meal coupons.” He continues scrubbing his pots.

  I make another round of this huge empty building with winding corridors but still can’t find anyone, so I shout out: “Hey, is anyone on duty here?” After I shout a few times, there is a lethargic response, then footsteps, and an attendant in a regulation white jacket appears in the corridor. He takes the money for the room and a deposit for the meals and the key, opens a room and hands me the key, then leaves. Dinner is a dish of left-over vegetables and some egg soup which is quite cold. I regret not having stayed the night in the young girl’s house.

  It was after leaving Dragon Pond that I met her on the mountain road. It was two or three o’clock in the afternoon and the mid-autumn sun was still quite strong. She was walking slowly up ahead with two big bundles of bracken on her carrying pole. She was wearing a floral shirt and trousers and her shirt clung with sweat to the hollow of her spine. Her back was rigid and only her hips and legs moved. I was walking close behind her. She heard me coming and turned her metal-tipped pole to let me pass, but the big bundles of bracken on the pole blocked the narrow road.