Diary of a Madman and Other Stories Page 13

  As a matter of fact, I wasn't keen on the somersaults. What I wanted to see most was a snake spirit swathed in white, its two hands clasping on its head a wand-like snake's head. My second choice was a leaping tiger dressed in yellow. But though I waited a long time, they didn't appear. The girl was followed at once by a very old man acting the part of a young man. I was rather tired and asked Kuei-sheng to buy me some soya-bean milk. He came back in a little while to say: "There isn't any. The deaf man who sells it has gone. There was some in the daytime, I drank two bowls then. I'll get you a dipperful of water to drink."

  I didn't drink the water, but stuck it out as best I could. I can't say what I saw, but it seemed that the faces of the players gradually became very strange, the features blurred as though they had melted into one flat surface. Most of the younger boys yawned, while the older ones chatted among themselves. It was only when a clown in a red shirt was fastened to a pillar on the stage, and a greybeard started horsewhipping him that we all roused ourselves to watch again and laughed. I really think that was the best scene of the evening.

  But then the old woman came out. This was the character I most dreaded, especially when she sat down to sing. Now I saw by everybody's disappointment that they felt as I did. In the beginning, the old woman just walked to and fro singing, then she sat on a chair in the middle of the stage. I was really distressed, and Shuang-hsi and the others started swearing. I waited patiently until, after a long time, the old woman raised her hand, and I thought she was going to stand up. But despite my hopes she lowered her hand slowly to its original position, and went on singing just as before. Some of the boys in the boat couldn't help groaning, and the rest began to yawn again. Finally Shuang-hsi couldn't stand it any longer. He said he was afraid the old woman would go on singing till dawn, and we had better leave. We all promptly agreed, and became as eager as when we had set out. Three or four boys ran to the stern, seized the poles to punt back several yards, and headed the boat around. Cursing the old singer, they set up the oars, and started back for the pine wood.

  Judging from the position of the moon, we had not been watching very long, and once we left Chaochuang the moonlight seemed unusually bright. When we turned back to see the lantern-lit stage, it looked just as it had when we came, hazy as a fairy pavilion, covered in a rosy mist. Once again the flutes piped melodiously in our ears. I thought the old woman must have finished, but couldn't very well suggest going back again to see.

  Soon the pine wood was behind us. Our boat was moving rather fast, but there was such thick darkness all around you could tell it was very late. As they discussed the players, laughing and swearing, the towers pulled faster on the oars. Now the plash of water against our bow was even more distinct. The boat seemed like a great white fish carrying a freight of children on its back through the foam. Some old fishermen who fished all night stopped their punts to cheer at the sight.

  We were still about a third of a mile from Pingchiao when our boat slowed down, and the oarsmen said they were tired after rowing so hard. We'd had nothing to eat for hours. It was Kuei-sheng who had a brilliant idea this time. He said the lohan beans were ripe, and we had fuel on the boat—we could use a little to cook the beans. Everybody agreed, and we immediately headed towards the bank. The pitch-black fields were filled with succulent beans.

  "Hey! Ah-fa! It's your family's over here, and Old Liu Yi's over there. Which shall we take?" Shuang-hsi had been the first to leap ashore, and was calling from the bank.

  As we all jumped ashore too, Ah-fa said: "Wait a minute and I'll take a look." He walked up and down feeling the beans, then straightened up to say: "Take ours, they're much bigger." With a shout we scattered through the bean field of Ah-fa's family, each picking a big handful of beans and throwing them into the boat. Shuang-hsi thought that if we took any more and Ah-fa's mother found out, there would be trouble, so we all went to Old Liu Yi's field to pick another handful each.

  Then a few of the older boys started rowing slowly again, while others lit a fire in the stern, and the younger boys and I shelled the beans. Soon they were cooked, and we let the boat drift while we gathered round and ate them with our fingers. When we had finished eating we went on again, washing the pot and throwing the pods into the river, to destroy all traces. Shuang-hsi was uneasy because we had used the salt and firewood on Eighth Grand-uncle's boat, and the old man was so sharp he would be sure to find out and scold us. But after some discussion we decided there was nothing to fear. If he did scold us we would ask him to return the pine branch he had taken the previous year from the river bank, and call him "Old Scabby" to his face.

  "We're all back! How could anything have happened? Didn't I guarantee it would be all right!" Shuang-hsi's voice suddenly rang out from the bow.

  Looking past him, I saw we were already at Pingchiao, and someone was standing at the foot of the bridge—it was mother. It was to her that Shuang-hsi had called. As I walked up to the bow the boat passed under the bridge, then stopped, and we all went ashore. Mother was rather annoyed, and asked why we had come back so late—it was after midnight. But she was soon in a good humour again, and smiled as she invited everybody to come back and have some puffed rice.

  They told her we had all eaten something, and were sleepy, so they had better get to bed at once, and off we all went to our own homes.

  I didn't get up till noon the next day, and there was no word of any trouble with Eighth Grand-uncle over the salt or firewood. In the afternoon we went to catch shrimps as usual.

  "Shuang-hsi, you young rascals stole my beans yesterday! And you didn't pick them properly, you trampled down quite a few." I looked up and saw Old Liu Yi on a punt, coming back from selling beans. There was still a heap of left-over beans at the bottom of the punt.

  "Yes. We were treating a visitor. We didn't mean to take yours to begin with," said Shuang-hsi. "Look! You've frightened away my shrimp!"

  When the old man saw me, he stopped punting, and chuckled. "Treating a visitor? So you should." Then he asked me: "Was yesterday's opera good?"

  "Yes." I nodded.

  "Did you enjoy the beans?"

  "Very much." I nodded again.

  To my surprise, the old man was greatly pleased. He stuck up a thumb, and declared with satisfaction: "People from big towns who have studied really know what's good. I select my bean seeds one by one. Country folk can't tell good from bad, and say my beans aren't as good as other people's. I'll give some to your mother today for her to try. . . . ." Then he punted off.

  When mother called me home for supper, there was a large bowl of boiled beans on the table, which Old Liu Yi had brought for her and me to eat. I heard he had praised me highly to mother, saying, "He's so young, yet he knows what's what. He's sure to pass all the official examinations in future. Your fortune's as good as made." But when I ate the beans, they didn't taste as good as the ones we'd eaten the night before.

  It's a fact, right up till now, I've really never eaten such good beans, or seen such a good opera, as I did that night.

  Notes

  1. A famous actor in Peking opera.

  2. Maudgalyayana was a disciple of Buddha. Legend has it that his mother went to hell for her sins, and he rescued her.

  3. Another famous actor in Peking opera, who played old women's roles.

  4. The earliest anthology of poetry in China.

  WAITING FOR A GENIUS

  A Lecture Delivered to the Alumni of the

  Peking Normal University's Middle School on January 17, 1924

  1924

  I am afraid my talk will be of no use or interest to you, for I really have no special knowledge. But after putting this off so long I have finally had to come here to say a few words.

  It seems to me that among the many requests shouted at writers and artists today, one of the loudest is the demand for a genius. And this proves two things: first, that there is no genius just now in China; secondly, that everybody is sick and tired of our modern art. Is there
really no genius? There may be, but we have never seen one and neither has anyone else. So on the evidence of our eyes and ears we can say there is not—not only no genius, but no public capable of producing a genius.

  Genius is not some freak of nature which grows of itself in deep forests or wildernesses, but something brought forth and nurtured by a certain type of public. Without such a public there will be no genius. When crossing the Alps, Napoleon once declared, "I am higher than the Alps!" What a heroic statement! But we must not forget how many troops he had at his back. Without these troops he would simply have been captured or driven back by the enemy on the other side; and then, far from seeming heroic, his behaviour would have appeared that of a madman. To my mind, then, before we expect a genius to appear, we should first call for a public capable of producing a genius. In the same way, if we want fine trees and lovely flowers, we must first produce good soil. The soil, actually, is more important than the flowers and trees, for without it nothing can grow. Soil is essential to flowers and trees, just as good troops were to Napoleon.

  Yet judging by present-day pronouncements and trends, the demand for genius goes hand in hand with attempts to destroy it—some would even sweep away the soil in which it might grow. Let me give a few examples:

  First, take the "study of national culture." Although the new ideas have never made much headway in China, many old fogeys—young ones too—are already scared to death and have started ranting about national culture. "China has many good things," they assure us. "To run after what is new instead of studying and preserving the old is as bad as renouncing our ancestral heritage." Of course, it carries enormous weight to trot out our ancestors to make a point; but I cannot believe that before the old jacket is washed and folded no new one must be made. As things stand at present, each can do as he pleases: old gentlemen who want to study the national culture are at liberty to pore over dead books by their southern windows, while the young can have their living studies and modern art. As long as each follows his own bent, not much harm will be done. But to rally others to their banner would mean cutting China off for ever from the rest of the world. To demand this of everyone is even more fantastic! When we talk with curio-dealers, they naturally praise their antiques, but they do not condemn painters, peasants, workers and the rest for forgetting their ancestors. The fact is they are much more intelligent than many old scholars.

  Then take the "worship of original work." Looked at superficially, this seems quite in keeping with the demand for genius; but such is not the case. It smacks strongly of chauvinism in the realm of ideas, and thus will also cut China off from the current of world opinion. Although many people are already tired of the names of Tolstoy, Turgeniev and Dostoevsky, how many of their books have been translated into Chinese? Those who look no further than our own borders dislike the names Peter and John, and will read only about Third Chang and Fourth Li; thus come the original writers. Actually, the best of them have simply borrowed some technical devices or expressions from foreign authors. However polished their style, their content usually falls far short of translations, and they may even slip in some old ideas to suit the traditional Chinese temperament. Their readers fall into this trap, their views becoming more and more confined, until they almost shrink back between the old traces. When such a vicious circle exists between writers and readers for the abolition of all that is different and the glorification of the national culture, how can genius be produced? Even if one were to appear, he could not survive.

  A public like this is dust, not soil, and no lovely flowers or fine trees will grow from it.

  Then take destructive criticism. There has long been a great demand for critics, and now many have appeared. Unhappily, quite a number of them just carp and complain instead of writing genuine criticism. As soon as a work is sent to them, they indignantly grind their ink and lose no time in penning a most superior verdict: "Why, this is simply childish. What China needs is a genius!" Later even those who are not critics learn from them and raise the same clamour. Actually, the first cry of even a genius at birth is the same as an ordinary child's: it cannot possibly be a beautiful poem. And if you trample something underfoot because it is childish, it is likely to wither and die. I have seen several writers scared into silence by abuse. There was doubtless no genius among them, but even the ordinary ones I would like to keep.

  Of course, the destructive critics have great fun galloping over the tender shoots. The ones to suffer are the tender shoots—ordinary shoots as well as shoots of genius. There is nothing disgraceful in childishness; for childishness and maturity in writing are like childhood and manhood among human beings. A writer need not be ashamed of making a childish start, because unless he is trampled underfoot he will grow to maturity. What is incurable is decadence and corruption. I would let those who are childish—some of them may be old people with childlike hearts—express themselves in a childish way, speaking simply to please themselves; and when the words are said or even published, there let the business end. No attention need be paid to any critics, whatever banners they carry.

  I dare say at least nine-tenths of the present company would like to see a genius appear. Yet as things are at present it is not only hard to produce a genius, but hard to procure the soil from which a genius could grow. It seems to me that while genius is born, not made, anyone can become part of the soil to nurture genius. It is more urgent for us to provide the soil than to demand the genius; for otherwise, even if we have hundreds of geniuses, they will not be able to strike root for lack of soil, like bean-sprouts grown on a plate.

  To be the soil we must become more broad-minded. In other words we must accept new ideas and free ourselves of the old fetters, in order to accept and appreciate any future genius. Nor must we despise the humblest tasks. Original writers should go on writing; others can translate, introduce, enjoy, read, or use literature to kill time. It may sound rather odd to speak of killing time with literature, but at least this is better than trampling it underfoot.

  Of course the soil cannot be compared with genius, but even to be the soil is difficult unless we persevere and spare no pains. Still, everything depends on men's efforts, and here we have a better chance of success than if we wait idly for a heaven-sent genius. In this lie the strength of the soil and its great expectations, as well as its reward. For when a beautiful blossom grows from the soil, all who see it naturally take pleasure in the sight, including the soil itself. You need not be a blossom yourself to feel a lifting of your spirit-provided, always, that soil has a spirit too.

  THE NEW YEAR’S SACRIFICE

  1924

  New Year's Eve of the old calendar1 seems after all more like the real New Year's Eve; for, to say nothing of the villages and towns, even in the air there is a feeling that New Year is coming. From the pale, lowering evening clouds issue frequent flashes of lightning, followed by a rumbling sound of firecrackers celebrating the departure of the Hearth God; while, nearer by, the firecrackers explode even more violently, and before the deafening report dies away the air is filled with a faint smell of powder. It was on such a night that I returned to Luchen, my native place. Although I call it my native place, I had had no home there for some time, so I had to put up temporarily with a certain Mr. Lu, the fourth son of his family. He is a member of our clan, and belongs to the generation before mine, so I ought to call him "Fourth Uncle." An old student of the imperial college2 who went in for Neo-Confucianism, I found him very little changed in any way, simply slightly older, but without any moustache as yet. When we met, after exchanging a few polite remarks he said I was fatter, and after saying that immediately started a violent attack on the revolutionaries. I knew this was not meant personally, because the object of the attack was still Kang Yu-wei.3 Nevertheless, conversation proved difficult, so that in a short time I found myself alone in the study.

  The next day I got up very late, and after lunch went out to see some relatives and friends. The day after I did the same. None of them was gr
eatly changed, simply slightly older; but every family was busy preparing for "the sacrifice." This is the great end-of-year ceremony in Luchen, when people reverently welcome the God of Fortune and solicit good fortune for the coming year. They kill chickens and geese and buy pork, scouring and scrubbing until all the women's arms turn red in the water. Some of them still wear twisted silver bracelets. After the meat is cooked some chopsticks are thrust into it at random, and this is called the "offering." It is set out at dawn when incense and candles are lit, and they reverently invite the God of Fortune to come and partake of the offering. Only men can be worshippers, and after the sacrifice they naturally continue to let off firecrackers as before. This happens every year, in every family, provided they can afford to buy the offering and firecrackers; and this year they naturally followed the old custom.

  The day grew overcast. In the afternoon it actually started to snow, the biggest snow-flakes as large as plum blossom petals fluttered about the sky; and this, combined with the smoke and air of activity, made Luchen appear in a ferment. When I returned to my uncle's study the roof of the house was already white with snow. The room also appeared brighter, the great red rubbing hanging on the wall showing up very clearly the character for Longevity written by the Taoist saint Chen Tuan.4 One of a pair of scrolls had fallen down and was lying loosely rolled up on the long table, but the other was still hanging there, bearing the words: "By understanding reason we achieve tranquillity of mind." Idly, I went to turn over the books on the table beneath the window, but all I could find was a pile of what looked like an incomplete set of Kang Hsi's Dictionary,5a volume of Chiang Yung's Notes to Chu Hsi's Philosophical Writings. and a volume of Commentaries on the Four Books.6 At all events, I made up my mind to leave the next day.