by Amy Tan
We had a saying: When you marry a Thistle Mountain girl, you get three oxen for a wife: one that breeds, one that plows, one to carry your old mother around. That’s how tough a Hakka girl was. She never complained, even if a rock tumbled down the side of the mountain and smashed out her eye.
That happened to me when I was seven. I was very proud of my wound, cried only a little. When my grandmother sewed shut the hole that was once my eye, I said the rock had been loosened by a ghost horse. And the horse was ridden by the famous ghost maiden Nunumu—the nu that means “girl,” the numu that means “a stare as fierce as a dagger.” Nunumu, Girl with the Dagger Eye. She too lost her eye when she was young. She had witnessed a Punti man stealing another man’s salt, and before she could run away, he stabbed his dagger in her face. After that, she pulled one corner of her headscarf over her blind eye. And her other eye became bigger, darker, sharp as a cat-eagle’s. She robbed only Punti people, and when they saw her dagger eye, oh, how they trembled.
All the Hakkas in Thistle Mountain admired her, and not just because she robbed Punti people. She was the first Hakka bandit to join the struggle for Great Peace when the Heavenly King came back to us for help. In the spring, she took an army of Hakka maidens to Guilin, and the Manchus captured her. After they cut off her head, her lips were still moving, cursing that she would return and ruin their families for one hundred generations. That was the summer I lost my eye. And when I told everyone about Nunumu galloping by on her ghost horse, people said this was a sign that Nunumu had chosen me to be her messenger, just as the Christian God had chosen a Hakka man to be the Heavenly King. They began to call me Nunumu. And sometimes, late at night, I thought I could truly see the Bandit Maiden, not too clearly, of course, because at that time I had only one yin eye.
Soon after that, I met my first foreigner. Whenever foreigners arrived in our province, everyone in the countryside—from Nanning to Guilin—talked about them. Many Westerners came to trade in foreign mud, the opium that gave foreigners mad dreams of China. And some came to sell weapons—cannons, gunpowder, rifles, not the fast, new ones, but the slow, old kind you light with a match, leftovers from foreign battles already lost. The missionaries came to our province because they heard that the Hakkas were God Worshippers. They wanted to help more of us go to their heaven. They didn’t know that a God Worshipper was not the same as a Jesus Worshipper. Later we all realized our heavens were not the same.
But the foreigner I met was not a missionary. He was an American general. The Hakka people called him Cape because that’s what he always wore, a large cape, also black gloves, black boots, no hat, and a short gray jacket with buttons—like shiny coins!—running from the waist to his chin. In his hand he carried a long walking stick, rattan, with a silver tip and an ivory handle carved in the shape of a naked woman.
When he came to Thistle Mountain, people from all the villages poured down the mountainsides and met in the wide green bowl. He arrived on a prancing horse, leading fifty Cantonese soldiers, former boatmen and beggars, now riding ponies and wearing colorful army uniforms, which we heard were not Chinese or Manchu but leftovers from wars in French Africa. The soldiers were shouting, “God Worshippers! We are God Worshippers too!”
Some of our people thought Cape was Jesus, or, like the Heavenly King, another one of his younger brothers. He was very tall, had a big mustache, a short beard, and wavy black hair that flowed to his shoulders. Hakka men also wore their long hair this way, no pigtail anymore, because the Heavenly King said our people should no longer obey the laws of the Manchus. I had never seen a foreigner before and had no way of knowing his true age. But to me, he looked old. He had skin the color of a turnip, eyes as murky as shallow water. His face had sunken spots and sharp points, the same as a person with a wasting disease. He seldom smiled, but laughed often. And he spoke harsh words in a donkey bray. A man always stood by his side, serving as his go-between, translating in an elegant voice what Cape said.
The first time I saw the go-between, I thought he looked Chinese. The next minute he seemed foreign, then neither. He was like those lizards that become the colors of sticks and leaves. I learned later this man had the mother blood of a Chinese woman, the father blood of an American trader. He was stained both ways. General Cape called him yiban ren, the one-half man.
Yiban told us Cape had just come from Canton, where he became friends with the Heavenly King of the Great Peace Revolution. We were all astounded. The Heavenly King was a holy man who had been born a Hakka, then chosen by God to be his treasured younger son, little brother to Jesus. We listened carefully.
Cape, Yiban said, was an American military leader, a supreme general, the highest rank. People murmured. He had come across the sea to China, to help the God Worshippers, the followers of Great Peace. People shouted, “Good! Good!” He was a God Worshipper himself, and he admired us, our laws against opium, thievery, the pleasures of the dark parts of women’s bodies. People nodded, and I stared with my one eye at the naked lady on the handle of Cape’s walking stick. He said that he had come to help us win our battle against the Manchus, that this was God’s plan, written more than a thousand years before in the Bible he was holding. People pushed forward to see. We knew that same plan. The Heavenly King had already told us that the Hakka people would inherit the earth and rule God’s Chinese kingdom. Cape reported the Great Peace soldiers had already captured many cities, had gathered much money and land. And now, the struggle was ready to move north— if only the rest of the God Worshippers in Thistle Mountain would join him as soldiers. Those who fought, he added, would share in the bounty—warm clothes, plenty to eat, weapons, and later, land of their own, new status and ranks, schools and homes, men and women separate. The Heavenly King would send food to their families left behind. By now, everybody was shouting, “Great Peace! Great Peace!”
Then General Cape tapped his walking stick on the ground. Everyone grew quiet again. He called Yiban to show us the gifts the Heavenly King had asked him to bring. Barrels of gunpowder! Bushels of rifles! Baskets of French African uniforms, some torn and already stained with blood. But everyone agreed they were still very fine. Everybody was saying, “Hey, see these buttons, feel this cloth.” That day, many, many people, men and women, joined the army of the Heavenly King. I could not. I was too young, only seven, so I was very unhappy inside. But then the Cantonese soldiers passed out uniforms—only to the men, none to the women. And when I saw that, I was not as unhappy as before.
The men put on their new clothes. The women examined their new rifles, the matches for lighting them. Then General Cape tapped his walking stick again and asked Yiban to bring out his gift to us. We all pressed forward, eager to see yet another surprise. Yiban brought back a wicker cage, and inside was a pair of white doves. General Cape announced in his curious Chinese that he had asked God for a sign that we would be an ever victorious army. God sent down the doves. The doves, General Cape said, meant we poor Hakkas would have the rewards of Great Peace we had hungered for over the last thousand years. He then opened the cage door and pulled out the birds. He threw them into the air, and the people roared. They ran and pushed, jumping to catch the creatures before they could fly away. One man fell forward onto a rock. His head cracked open and his brains started to pour out. But people jumped right over him and kept chasing those rare and precious birds. One dove was caught, the other flew away. So someone ate a meal that night.
My mother and father joined the struggle. My uncles, my aunts, my older brothers, nearly everyone over thirteen in Thistle Mountain and from the cities down below. Fifty or sixty thousand people. Peasants and landowners, soup peddlers and teachers, bandits and beggars, and not just Hakkas, but Yaos and Miaos, Zhuang tribes, and even the Puntis who were poor. It was a great moment for Chinese people, all of us coming together like that.
I was left behind in Thistle Mountain to live with my grandmother. We were a pitiful village of scraps, babies and children, the old and the lame, cowards
and idiots. Yet we were happy, because just as he had promised, the Heavenly King sent his soldiers to bring us food, more kinds than we could have ever imagined in a hundred years. And the soldiers also brought us stories of great victories: How the Heavenly King had set up his new kingdom in Nanjing. How taels of silver were more plentiful than rice. What fine houses everyone lived in, men in one compound, women in another. What a peaceful life—church on Sunday, no work, only rest and happiness. We were glad to hear that we now lived in a time of Great Peace.
The following year, the soldiers came with rice and salt-cured fish. The next year, it was only rice. More years passed. One day, a man who had once lived in our village returned from Nanjing. He said he was sick to death of Great Peace. When there is great suffering, he said, everyone struggles the same. But when there is peace, no one wants to be the same. The rich no longer share. The less rich envy and steal. In Nanjing, he said, everyone was seeking luxuries, pleasures, the dark places of women. He said the Heavenly King now lived in a fine palace and had many concubines. He allowed his kingdom to be ruled by a man possessed with the Holy Ghost. And General Cape, the man who rallied all the Hakkas to fight, had joined the Manchus and was now a traitor, bound by a Chinese banker’s gold and marriage to his daughter. Too much happiness, said the man who returned, always overflows into tears of sorrow.
We could feel in our stomachs the truth of what this man said. We were hungry. The Heavenly King had forgotten us. Our Western friends had betrayed us. We no longer received food or stories of victory. We were poor. We had no mothers, no fathers, no singing maidens and boys. We were bitter cold in the wintertime.
The next morning, I left my village and went down the mountain. I was fourteen, old enough to make my own way in life. My grandmother had died the year before, but her ghost didn’t stop me. It was the ninth day of the ninth month, I remember this, a day when Chinese people were supposed to climb the heights, not descend from them, a day for honoring ancestors, a day that the God Worshippers ignored to prove they abided by a Western calendar of fifty-two Sundays and not the sacred days of the Chinese almanac. So I walked down the mountain, then through the valleys between the mountains. I no longer knew what I should believe, whom I could trust. I decided I would wait for a sign, see what happened.
I arrived at the city by the river, the one called Jintian. To those Hakka people I met, I said I was Nunumu. But they didn’t know who the Bandit Maiden was. She was not famous in Jintian. The Hakkas there didn’t admire my eye that a ghost horse had knocked out. They pitied me. They put an old rice ball into my palm and tried to make me a half-blind beggar. But I refused to become what people thought I should be.
So I wandered around the city again, thinking about what work I might do to earn my own food. I saw Cantonese people who cut the horns off toes, Yaos who pulled teeth, Puntis who pierced needles into swollen legs. I knew nothing about drawing money out of the rotten parts of other people’s bodies. I continued walking until I was beside the low bank of a wide river. I saw Hakka fishermen tossing big nets into the water from little boats. But I had no nets, no little boat. I did not know how to think like a fast, sly fish.
Before I could decide what to do, I heard people along the riverbank shouting. Foreigners had arrived! I ran to the dock and watched two Chinese kuli boatmen, one young, one old, walking down a narrow plank, carrying boxes and crates and trunks from a large boat. And then I saw the foreigners themselves, standing on the deck—three, four, five of them, all in dull black clothes, except for the smallest one, who had clothing and hair the shiny brown of a tree-eating beetle. That was Miss Banner, but of course I didn’t know it at the time. My one eye watched them all. Their five pairs of foreign eyes were on the young and old boatmen balancing their way down the long, thin gangplank. On the shoulders of the boatmen were two poles, and in the saggy middle a large trunk hung from twisted ropes. Suddenly, the shiny brown foreigner ran down the plank—who knew why?—to warn the men, to ask them to be more careful. And just as suddenly, the plank began to bounce, the trunk began to swing, the men began to sway, and the five foreigners on the boat began to shout. Back and forth, up and down—our eyes leapt as we watched those boatmen clenching their muscles and the shiny foreigner flapping her arms like a baby bird. In the next moment, the older man, at the bottom of the plank, gave one sharp cry—I heard the crack, saw his shoulder bone sticking out. Then two kulis, one trunk, and a shiny-clothed foreigner fell with great splashes into the water below.
I ran to the river edge. The younger kuli had already swum to shore. Two fishermen in a small boat were chasing the contents that had spilled out of the trunk, bright clothing that billowed like sails, feathered hats that floated like ducks, long gloves that raked the water like the fingers of a ghost. But nobody was trying to help the injured boatman or the shiny foreigner. The other foreigners would not; they were afraid to walk down the plank. The Punti people on the shore would not; if they interfered with fate, they would be responsible for those two people’s undrowned lives. But I didn’t think this way. I was a Hakka. The Hakkas were God Worshippers. And the God Worshippers were fishers of men. So I grabbed one of the bamboo poles that had fallen in the water. I ran along the bank and stuck this out, letting the ropes dangle downstream. The kuli and the foreigner grabbed them with their eager hands. And with all my strength, I pulled them in.
Right after that the Punti people pushed me aside. They left the injured boatman on the ground, gasping and cursing. That was Lao Lu, who later became the gatekeeper, since with a broken shoulder he could no longer work as a kuli. As for Miss Banner, the Puntis dragged her higher onto the shore, where she vomited, then cried. When the foreigners finally came down from the boat, the Puntis crowded around them, shouting, “Give us money.” One of the foreigners threw small coins on the ground, and the Puntis flocked like birds to devour them, then scattered away.
The foreigners loaded Miss Banner in one cart, the broken boatman in another. They loaded three more carts with their boxes and crates and trunks. And as they made their way to the mission house in Changmian, I ran behind. So that’s how all three of us went to live in the same house. Our three different fates had flowed together in that river, and became as tangled and twisted as a drowned woman’s hair.
It was like this: If Miss Banner had not bounced on the plank, Lao Lu never would have broken his shoulder. If his shoulder had not broken, Miss Banner never would have almost drowned. If I hadn’t saved Miss Banner from drowning, she never would have been sorry for breaking Lao Lu’s shoulder. If I hadn’t saved Lao Lu, he never would have told Miss Banner what I had done. If Miss Banner hadn’t known this, she never would have asked me to be her companion. If I hadn’t become her companion, she wouldn’t have lost the man she loved.
THE GHOST MERCHANT’S HOUSE was in Changmian, and Changmian was also in Thistle Mountain, but north of my village. From Jintian it was a half-day’s journey. But with so many trunks and moaning people in carts, we took twice as long. I learned later that Changmian means “never-ending songs.” Behind the village, higher into the mountains, were many caves, hundreds. And when the wind blew, the mouths of the caves would sing wu! wu!—just like the voices of sad ladies who have lost sons.
That’s where I stayed for the last six years of my life—in that house. I lived with Miss Banner, Lao Lu, and the missionaries—two ladies, two gentlemen, Jesus Worshippers from England. I didn’t know this at the time. Miss Banner told me many months later, when we could speak to each other in a common tongue. She said the missionaries had sailed to Macao, preached there a little while, then sailed to Canton, preached there another little while. That’s also where they met Miss Banner. Around this time, a new treaty came out saying the foreigners could live anywhere in China they pleased. So the missionaries floated inland to Jintian, using West River. And Miss Banner was with them.
The mission was a large compound, with one big courtyard in the middle, then four smaller ones, one big fancy main house,
then three smaller ones. In between were covered passageways to connect everything together. And all around was a high wall, cutting off the inside from the outside. No one had lived in that place for more than a hundred years. Only foreigners would stay in a house that was cursed. They said they didn’t believe in Chinese ghosts.
Local people told Lao Lu, “Don’t live there. It’s haunted by fox-spirits.” But Lao Lu said he was not afraid of anything. He was a Cantonese kuli descended from ten generations of kulis! He was strong enough to work himself to death, smart enough to find the answer to whatever he wanted to know. For instance, if you asked him how many pieces of clothing did the foreign ladies own, he wouldn’t guess and say maybe two dozen each. He would go into the ladies’ rooms when they were eating, and he would count each piece, never stealing any, of course. Miss Banner, he told me, had two pairs of shoes, six pairs of gloves, five hats, three long costumes, two pairs of black stockings, two pairs of white stockings, two pairs of white undertrousers, one umbrella, and seven other things that may have been clothing, but he could not determine which parts of the body they were supposed to cover.
Through Lao Lu, I quickly learned many things about the foreigners. Only later did he tell me why local people thought the house was cursed. Many years before, it had been a summer mansion, owned by a merchant who died in a mysterious and awful way. Then his wives died, four of them, one by one, also in mysterious and awful ways, youngest first, oldest last, all of this happening from one full moon to the next.