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Translated by Howard Goldblatt
Table of Contents
Cover Page
Title Page
ONE
TWO
THREE
FOUR
FIVE
SIX
SEVEN
EIGHT
NINE
TEN
ELEVEN
TWELVE
THIRTEEN
FOURTEEN
FIFTEEN
SIXTEEN
SEVENTEEN
EIGHTEEN
NINETEEN
TWENTY
TWENTY-ONE
TWENTY-TWO
TWENTY-THREE
TWENTY-FOUR
TWENTY-FIVE
TWENTY-SIX
TWENTY-SEVEN
About the Author
Copyright
About the Publisher
ONE
Many great walls have risen on our land. They are almost as old as our history. We have built high walls and stored up vast quantities of grain in order to survive. That is why so many lofty structures have snaked across our dark soil and over our barren mountain ranges.
We have shed pools of blood at the bases of our walls to nourish the grass that grows there. In the Warring States Period the stately Great Wall of Qi reached the Ji River to the west and nearly all the way east to the ocean; at one time it split the Shandong Peninsula in two, north and south. But like so many walls before it, the Great Wall of Qi crumbled out of existence. Here is how the Kuadi Gazetteer describes it: “The Great Wall of Qi originates in Pingyin County in the northwest prefecture of Jizhou and follows the river across the northern ridge of Mount Tai. It winds through Jizhou and Zizhou, north of Bocheng County in southwestern Yanzhou, and continues on to the ocean at Langya Terrace in Mizhou.” If you keep heading in that direction in search of other old walls, you will not find many relics. The capital of Qi was at Linzi. From the middle of the ninth century BCE emissaries bringing tribute to the throne entered the capital via Bogu. Then in the year 221 BCE the First Emperor of Qin vanquished the Qi, who had held sway for more than 630 years. Both the Qin and the Han continued to utilize the Great Wall of Qi, which did not fall into disuse until the Wei and the Jin dynasties. It stood for more than a thousand years. The source of the Luqing River is in Guyang Mountain, where another wall once existed; whether or not it was part of the Great Wall of Qi has never been determined, despite attempts by archaeologists to find evidence.
From there the searchers followed the river north for four hundred li to the strategically important town of Wali on the river’s lower reaches. The most conspicuous site there was a squat rammed-earth wall that encircled the town. Mortar showed at the base. Squared corners, which rose above the wall, were made of bricks that had darkened to the color of iron and were still in fine condition. The surveyors, reluctant to leave, stood at the base to touch the bricks and gaze at the battlements. And it was during this northern expedition that they made a startling archaeological discovery: the ancient city of Donglaizi, which had stood in the vicinity of Wali. There they found a tall earthen mound, the last remaining section of a city wall. What both amused and distressed them was the realization that generations of residents had used the mound as a kiln to fire bricks. A stone monument, with an inscription in gold, had been erected atop the now abandoned kiln, stating that it had once been the site of a wall surrounding the city-state of Donglaizi; it was considered an important protected cultural artifact. The loss to Wali was patently clear, but the discovery served as proof that their town had once existed within the walled city-state of Donglaizi. Undeniably, that is where their ancestors had lived, and by using a bit of imagination they could conjure up glimpses of armor glinting in bright sunlight and could almost hear the whinnying of warhorses. Their excitement was dulled somewhat by disappointment, for what they should have found was a towering city wall and not just an earthen mound.
The current wall, whose bricks had darkened to the color of iron, trumpeted the former glories of the town of Wali. The Luqing River, while narrow and shallow now, had once been the scene of rapids cascading between distant banks. The old, stepped riverbed told the history of the decline of a once great river. An abandoned pier still stood at the edge of town, hinting at the sight of multimasted ships lining up to put in at this major river port. It was where ships’ crews rested up before continuing their journey. Grand fairs were held each year on the town’s temple grounds, and what sailors likely recalled most fondly as they sailed up and down the river was the bustle and jostling attendant on those annual temple fairs.
One of the riverbanks was dotted with old structures that looked like dilapidated fortresses. When the weather was bad and the river flowed past them, these old fortresses seemed shrouded in gloom. The farther you looked down the bank the smaller the structures became, until they virtually disappeared. But winds across the river brought rumbling sounds, louder and louder, crisper and clearer, emanating from within the walls of those fortresses, which created sound and harbored life. Then you walked up close and discovered that most of their roofs had caved in and that their portals were blocked. But not all of them. Two or three were still alive, and if you were to go inside, you would be surprised by what you saw: enormous millstones that turned, slowly, patiently, kept in motion by pairs of aging oxen, revolutions with no beginnings and no ends. Moss covered the ground in spots that the animals’ hooves missed. An old man sitting on a stool kept his eye on a millstone, getting up at regular intervals to feed a ladleful of mung beans into the eye of the stone. These structures had once belonged to a network of mills, all lined up on the riverbank; from inside the rumblings sounded like distant thunder.
For every mill by the river there was a processing room where glass noodles were made. Wali had once produced the most famous glass noodles in the area; in the early years of the twentieth century, a massive factory had stood on the bank of the river, producing the White Dragon brand of noodles, which was known far and wide. Sailing ships navigated the river, the sound of their signals and churning oars filling the air even late into the night. Many of them brought mung beans and charcoal to town and left carrying glass noodles. Now hardly any of the mills remained in operation on the riverbank, and only a few rooms continued to produce glass noodles. It was a wonder that those ramshackle mills had survived the passage of time, standing opposite the distant crumbling wall in the twilight, as if waiting for something, or as if recounting something else.
Many generations of people had lived and multiplied on this walled stretch of land, which was neither particularly large nor especially small. The town’s squat buildings and narrow lanes were evidence of the crowded conditions in which the townspeople lived. But no matter how many people there might be, or how chaotic their lives, a clear picture of the town’s makeup appeared when you focused on clans, on lineage, as it were. Bloodlines provided powerful links. The people’s fathers, grandfathers, great-grandfathers, and beyond—or, in the opposite direction, sons, grandsons, and great-grandsons—formed patterns like grapes on a vine.
Three clans made up most of the town’s population: the Sui, the Zhao, and the Li, with the Sui clan enjoying more prosperity than either of the other two, for which residents credited the family’s robust vitality. In the people’s memory, the Sui clan’s fortunes were tied to their noodle business, which had begun as a tiny enterprise. The height of prosperity was reached in Sui Hengde’s day—he had built a factory that occupied land on both sides of the river; by then he was also operating noodle shops and money-lending ventures in several large cities in the south and northeast. He had two sons, Sui Yingzhi and Sui Buzhao. As children the brothers studied at home with a tutor, but when they grew older, Yingzhi was sent to Qingdao for a Western education, while Buzhao spent much of his time strolling aimlessly down by the pier until his brother returned. Buzhao was often heard to say that one day he’d board a ship and head out to sea. At first Yingzhi did not believe him, but his fears mounted, until one day he reported his concern to his father, who punished his younger son by smacking his hand with a ruler. As he rubbed his hand, Buzhao glared at his father, who saw in that look that nothing he did was going to change the boy’s mind. “That’s that,” he said, and abandoned the ruler. Then, late one night, strong winds and the rumble of thunder startled Yingzhi out of a deep sleep. He climbed out of bed to look outside and discovered that his brother was gone.
Sui Yingzhi suffered from remorse over the disappearance of his young brother for most of his life. When his father died, he took the reins of the vast family holdings. His own family included two sons and a daughter. Like his father, he made sure that his children received an education and, from time to time, employed the ruler to ensure discipline. This period, spanning the 1930s and 1940s, witnessed the beginning of the Sui family’s decline. Sui Yingzhi’s life would end in a sad fashion, and in the days before his death he would find himself envying his brother, but too late…
Buzhao sailed the seas for most of his adult life, not returning home until a few years before his brother’s death. He hardly recognized the town, and it certainly did not recognize him. He swayed as he walked down the streets of Wali as if they were an extension of his ship’s decks. When he drank, the liquor dribbled through his beard down to his pants. How could someone like that be an heir to the Sui fortune? Morbidly thin, when he walked his calves rubbed against each other; his face had an unhealthy pallor and his eyes were dull gray. What came out of his mouth was unadulterated nonsense and unbridled boasts. He’d traveled the world over the decades he’d been gone, from the South Seas to the Pacific Ocean, under the guidance, he said, of the great Ming dynasty sea captain Zheng He. “Uncle Zheng was a good man!” he proclaimed with a sigh. But, of course, no one believed a word of it. He spun yarns about life and death on the open sea, often drawing a crowd of curious youngsters. Men sail by following an ancient navigational handbook, Classic of the Waterway, he told his audience, who listened raptly, hardly blinking, and he roared with laughter as he regaled them with descriptions of the fine women on the southern seacoasts…The man is destined for a bad end, the townspeople concluded. And the Sui clan will die out.
The year Sui Buzhao returned home ought to have been entered into the town’s chronicles. For that spring a bolt of lightning struck the old temple late one night, and as people ran to save it, flames lit up all of Wali. Something inside exploded like a bomb, and the old folks informed the crowd that it must have been the platform holding the monk’s sutras. The old cypress edifice seemed to be alive, its juices flowing like blood; it shrieked as it burned. Crows flew into the sky with the smoke as the frame supporting the great bell crashed to the floor. The fire roared, almost but not quite drowning out soft moans, high one moment and low the next, like the lingering echoes of the great bell or the distant strains of an ox horn. What petrified the people was how the flames rose and fell in concert with the sound.
The fire reached out at people nearest the burning building like red fingers, knocking down those who tried to put out the inferno. With moans, they stood up but made no more attempts to move ahead. Old and young, the townspeople stood around like drooling simpletons. None had ever witnessed such a blaze, and by first light they saw that the temple had burned to the ground. Then the rains came, attacking the ash and sending streams of thick, inky water slowly down the street. Townspeople stood around in silence; even chickens, dogs, and waterfowl lost their voices. When the sun went down that night, the people climbed onto their heated brick beds, their kangs, to sleep, and even then they did not speak, merely exchanging knowing glances. Then days later, a sailing ship from some distant place ran aground in the Luqing River, drawing the curious down to the riverbank, where they saw a three-master stuck in midriver. Obviously the waters had receded and the river had narrowed; ripples ran up onto the banks, as if the river were waving good-bye. The people helped pull the ship free of the sandbar.
Then a second ship came, and a third, and they too ran aground. What the people had feared was now happening: The river had narrowed to the point where ships could no longer sail it, and they could only watch as the water slowly retreated and stranded their pier on dry ground.
A torpor held the town in its grip, and as Sui Buzhao walked the streets, deep sorrow emanated from his gray eyes. His brother, Yingzhi, whose hair had turned gray, was often heard to sigh. The glass noodle business relied on a source of water, and as the river slowly dried up, he had no choice but to shut down several of the mills. But what bothered him most was how the world was changing; something gnawed at his heart night and day. As for his brother, who had returned home after so many years at sea, Yingzhi’s sadness and disappointment deepened. On one occasion, women carrying noodles out to the drying ground threw their baskets down and ran back, agitated, refusing to put the threads out to dry. Puzzled by this strange occurrence, Yingzhi went out to see for himself. There he saw Buzhao on his back, lying comfortably on the sandy ground, naked as the day he was born, soaking up sun.
Sui Yingzhi’s eldest son, Sui Baopu, had grown into a delightful, innocent boy who loved to run about. People said, “The Sui clan has produced another worthy descendant.” Sui Buzhao doted on his nephew, whom he often carried around on his shoulders. Their favorite destination was the pier, now long out of use, where they would look out at the narrowed river as he entertained the boy with stories about life on the open sea. As Baopu grew tall and increasingly good-looking, Buzhao had to stop carrying him on his shoulders. So now it was the turn of Jiansu, Baopu’s younger brother. Baopu, meanwhile, a good child to begin with, was getting increasingly sensible, so his father wrote out some words for him to live by: Do not be arbitrary doctrinaire, vulgar, or egocentric. Baopu accepted them exactly as they were intended.
The first three seasons of the year—spring, summer, and fall—passed without incident, and when winter came snow buried the icecovered river and the old mills on its banks. As the snow continued to fall, people ran to the Li compound to observe the meditating monk; the sight of the shaved-pated old monk reminded them of the splendid temple that had once stood in town and of the ships that had come there. Their ears rang with the sound of sailors hailing each other. When he completed his meditation, the monk told tales of antiquity, which were as incomprehensible to the people as archaic prophesies:
The Qi and the Wei dynasties contended for superiority over the central plains. When the residents of Wali came to the aid of Sun Bin, King Wei of Qi rose above everyone, to the amazement of all. In the twenty-eighth year of the Qing dynasty, the First Emperor traveled to the Zou Mountains south of Lu, from there to Mt. Tai, and then stopped at Wali to make repairs on his ships before visiting the three mystical mountains at Penglai, Fangzhang, and Yingzhou. Confucius spread his system of rites everywhere but eastern Qi, where the barbarians had their own rituals. The sage, knowing there were rituals of which he was ignorant, sent Yan Hui and Ran You to learn and bring some back from the eastern tribes. The two disciples fished in the Luqing River, using hooks and not nets, as taught by the sage. A resident of Wali who had studied at the feet of Mozi for ten years could shoot an arrow ten li, making a whistling sound the whole way. He polished a mirror in which, by sitting in front of it, he could see everything in nine prefectures. Wali also produced many renowned monks and Taoists: Li An, whose style name was Yongmiao and whose literary name was Changsheng, and Liu Chuxuan, whose style name was Changzheng and whose literary name was Guangning, were both from Wali. A plague of locusts struck during the reign of the Ming Wanli Emperor, darkening the sky and blotting out the sun like black clouds, creating a famine. People ate grass, they ate the bark of trees, and they ate each other. After sitting in deep meditation for thirty-eight days, a monk was awakened from his trance by acolytes striking a brass bell and immediately rushed to the entrance of the town, where he tented his hands and uttered a single word: sin! All the locusts in the sky flew up his sleeve and were dumped into the river. When the Taiping rebellion broke out, villagers near and far fled to Wali, where the town gate was flung open to welcome any and all refugees… The monk’s stories excited his audience, though the people understood hardly a word of what he said. And as time passed, they grew to accept the anguish of unbearable loneliness and suffering. Now that the waters had receded and the pier was left on dry land, the ship whistles they’d grown used to were no longer heard. That gave birth in their hearts to an inexplicable sense of grievance, which gradually evolved into rage. The monk’s droned narration of olden days awakened them to the reality that the temple had burned to the ground, but that its bell remained. Meanwhile, time and the elements had peeled away layers of the imposing city wall, although one section remained in good repair, maintaining its grandeur. The absence of boisterous, agitating outsiders, people realized, actually improved the quality of life in town; the boys were better behaved, the girls more chaste.
The river flowed quietly between its narrow banks, its surface pale in color. The foundations of the old fortresslike mills were succumbing to the encroachment of vines. All but a few of them were quiet, but those that remained active emitted a rumble from morning till night. Thick moss overran the ground beyond the reach of ox hooves, and the elderly workers thumped the dark millstone eyes with wooden ladles, producing a hollow sound; the stones turned slowly, patiently rubbing time itself away. The city wall and the old riverbank mills stood peering at each other in silence.
Wali seemed to disappear from the memories of people in other places, and it was not until many years later that her existence was recalled; naturally, the first recollection was of the city wall. By then an earthshaking change had occurred in our land, characterized mainly by pervasive turmoil. The people were confident that it would take only a few years to overtake England and catch up to America. And that was when outsiders recalled the city wall and the bricks that topped it.
Early one morning crowds came to town, climbed the wall, and began removing the bricks. All Wali was in shock; agitated residents shouted their displeasure. But the people climbing the wall carried a red flag, which gave them implicit authority, so the residents quickly sent someone to get Fourth Master, a local man who, though only in his thirties, had earned distinction by being the eldest member of his generation in the Zhao clan. Unfortunately, he was then suffering from a bout of malaria and lacked the strength to climb off his kang. When the emissary reported the unwanted intrusion through the paper window of his room, Fourth Master’s weak response had the effect of a command: “Say no more. Find their leader and break his leg.”
So the townspeople snatched up their hoes and carrying poles and swarmed through the city gate. The demolition of the wall was at its peak, and the outsiders were surrounded before they knew what had happened. The beatings began. People who had been knocked to the ground got to their feet and shouted, “Be reasonable!” But all that got them was a defiant response from their angry attackers. “We’re not about to be reasonable when a gang of thieving bastards comes to town to tear down our ancestors’ wall!” More beatings ensued, for which the victims’ only protection was to cover their heads with tools they had brought with them. “A good fight!” was the call. Decades of grievances had found an outlet. “Take that!” The Wali residents hunched over and looked around with watchful eyes before jumping up and bringing their carrying poles down on the panic-stricken outsiders’ heads. Suddenly a painful shriek caused everyone to stop and turn to look. It was the group’s leader—his leg had been broken. A local man was standing beside him, his lips bloodless, his cheeks twitching, his hair standing on end. It was clear to the outsiders that the people of Wali were not bluffing, that their attack was for real. On that morning the residents of Wali were finally able to release a ferocity that had been bottled up for generations. The outsiders picked up their crippled leader and fled. The wall was saved, and though the decades that followed would be unrelentingly chaotic, they had lost only three and a half old bricks.
The wall stood proudly. No power on earth, it seemed, was strong enough to shake it, so long as the ground on which it stood did not move. The millstones kept turning, kept rumbling, patiently rubbing time itself away. The fortresslike mills were covered with ivy that also created a net atop the wall.
Many more years passed. Then one shocking day the ground did in fact move. It happened early in the morning. Tremors woke the residents from their sleep, followed by a dull, thunderous noise that, in seconds, reduced the town’s wall to rubble.
The townspeople were crushed, their hearts tied up in knots; as if on command, their thoughts roamed back to the time the old temple had burned down and the three-master had run aground in the river. Now their wall was gone, but this time the ground itself was the culprit.
As they sucked in breaths of cold air, they went looking for the cause. To their amazement, they realized that there had been omens of an impending earthquake, although, to their enduring sense of regret, no one had spotted them at the time: Someone had seen colorful snakes, more than he could count, crawl toward the riverbank; overnight a large pig had dug an astonishingly wide hole in its pen; hens had lined up atop the wall, cackling in unison before scurrying off together; and a hedgehog had sat in the middle of a courtyard coughing like an old man. But the people’s unease was caused by more than just these omens. Far greater worries and alarms had tormented them over the preceding six months. Yes, there were greater worries and alarms.
Rumors flew over the village like bats. Panicky townspeople were talking about the news that had just come: Land was to be redistributed and factories, including glass noodle factories, were to revert to private management. Time was turning once again, just like the millstones. No one dared believe the rumors. But before long the changes were reported in newspapers, and a town meeting was called, where it was announced that land, factories, and the noodle processing rooms would be turned over to private management. The town was in a daze. Silence reigned as an atmosphere like that which had existed when lightning struck the old temple had the town in its grip. No one, not adults and not children, spoke; looks were exchanged over evening meals, after which the people went to bed. Not even chickens, dogs, or waterfowl broke the silence. “Wali,” the people said, “you unlucky town, where can you go from here?”