To the Ends of the Earth

by Paul Theroux

  Lost Cities

  “THE DESERT WHICH LIES BETWEEN ANSI AND HAMI IS A howling wilderness, and the first thing which strikes the wayfarer is the dismalness of its uniform, black, pebble-strewn surface.” That was Mildred Cable speaking. And reading her book reminded me that I was missing one of the glories of this region by not visiting the caves at Dunhuang—Buddhas, frescoes, holy grottoes; the sacred city in the sands. But I intended to go one better, by visiting the lost city of Gaocheng (Karakhoja) whenever this train got to Turfan.

  I had gone to bed in a strange late twilight amid a rugged landscape, and I woke, slowly jogging in the train, to a flat region of sand and stones. Farther off were large humpy sand dunes, which had the appearance of having softly flowed and blown there, because there was nothing like them nearby. The dunes were like simple gigantic animals that went blobbing along through the desert, smothering whatever they encountered.

  Soon a patch of green appeared—an oasis. Once there was merely a road linking the oases—but “once” meant only thirty years ago. Before then it was a rough road, what remained of the Silk Route. But these oases were not metaphors for a few trees and a stagnant pool. They were large towns, well watered from underground irrigation canals, and grapes and melons were grown in great profusion. Later in the day the train stopped at Hami. The Hami melon is famous all over China for its sweet taste and its fragrance; and Hami had been no insignificant place, although now it was what remained of the fruit-growing communes of the fifties and sixties. It had known great days, and had had a khan until this century. It had been overrun by Mongols, by Uighurs, by Tibetans and Dzungars. It had been repeatedly reoccupied by the Chinese since the year A.D. 73, during the Later Han Dynasty, and had been a Chinese city from 1698 onward. Nothing of this remained. What had not been damaged in the Muslim Rebellion of 1863–73 had been flattened in the Cultural Revolution. The Chinese had a facility for literally defacing a city—taking all its characteristic features away, robbing it of its uniqueness, cutting its nose off. Now all Hami was known for was its pig iron.

  The peaks beyond Hami and farther up the line had patches of snow on their ridges that lay like saddle blankets, squarish and flat. But down here in the train and on the desert it was very hot—over one hundred degrees in the train and hotter outside. The sun burned down on the sand and stones. There were a few gullies, and in the oldest and deepest ones, which were sheltered, perhaps a dead wutong tree, and here and there clumps of camel thorn, the only identifiable weed, apart from the spikes of gray lichens. We were heading toward a dusty range of hills that was surmounted by a blue range of mountains, and rising up beyond were more mountains, which were bright with snow patches and ice slides—long streaks that might have been glaciers.

  They were the first sight I had of the Bogda Shan, the Mountains of God. They were very rugged and very high, but their snow was the only lively feature of this place. Beneath those mountains there was nothing but desert, “the howling wilderness,” which this afternoon was too bright to stare at. Rainfall is unknown here, and most of those mountains seemed little more than a vast, poisoned massif—a lifeless pack of rock. This is the dead center of Asia.

  In this oddly lighted world of snow and sand, the stone mountains reddened and rushed up to the train. In the distance was a green basin, five hundred feet below sea level, the lowest place in China, and one of the hottest. Another oasis, the town of Turfan. Round about there was nothing else but a hundred miles of blackish gravel, and Turfan itself was twenty miles from the station. I got off the train here.

  TURFAN (“ONE OF THE HOTTEST PLACES ON THE FACE OF THE earth”) was an extremely popular oasis about four hundred years ago. Before then it had been a desert town overrun by successive waves of nomads, Chinese, Tibetans, Uighurs, and Mongols. The Silk Road established it as a great oasis and bazaar, but after that—from about the sixteenth century—it was all downhill. And after it was finally left alone by the warlords and the Manchus, new marauders appeared in the shape of enterprising archaeologists, and the few frescoes and statues that remained after more than two thousand years of continuous civilization were snatched and carried away to places like Tokyo, Berlin, and Cambridge, Massachusetts.

  Such a place seemed to me unmissable. The station was at the edge of the depression. All I could see were telephone poles in the stony desert, and the huge purply-red range called The Flaming Mountains. The town of Turfan did not reveal itself until I was almost on top of it, and even then it seemed less like a Chinese town than a Middle Eastern one—it was straight out of the Bible, with donkeys and grape arbors and mosques, and people who looked Lebanese, with brown faces and gray eyes.

  The desert was almost unbelievably horrible-looking—bouldery and black, without a single green thing in it. And it seemed as though if you walked on those stones you would cut your feet. In some spots it looked like an immensity of coal ashes, with scatterings of clinkers and scorched stones. In other places it was dust, with rounded mounds piled here and there. The mounds I discovered were part of the irrigation system called the karez, a network of underground canals and boreholes that had been used successfully since the Western Han Dynasty, about two thousand years ago. There were also parts of this desert surrounding Turfan that had an undersea look, as of an ocean floor after the tide went out for good. Everyone called it the gobi: the waterless place. Rainfall is unknown in Turfan.

  In this shallow green valley in the desert, in which all the water came from underground, there were no Chinese high-rises, and most of the houses were small and square. There were grape arbors suspended over most of the streets—for the shade and also for the prettiness of them. This valley is the chief source of Chinese grapes—there is even a winery in Turfan—and thirty varieties of melon grow in the area. That intensifies the relief on having come from one of the wildest deserts in the world. Turfan is the opposite of everything that lies around it, with its water and its shade and its fresh fruit.

  In Turfan I bought the local raisins made from white grapes—the best in China—and apricots. And I sat in my room, eating that stuff and drinking my Dragon Well green tea and writing my notes, until Fang and the driver had had their fill of gruel, and then we set off down the dusty roads.

  Turfan was often a furnace. But on overcast mornings it was pleasant, with low clouds and temperatures only in the nineties. I liked the town. It was the least Chinese place I had seen so far, and it was one of the smallest and prettiest. There were very few motor vehicles, and it was quiet and completely horizontal.

  It was a Uighur town, with a few Chinese. There were also Uzbeks, Kazakhs, Tadzhiks, and Tungus around the place, bowlegged and in high boots, in the Mongolian fashion. They were leathery-faced, and some looked like Slavs and some like gypsies, and most of them looked like people who had lost their way and were just stopping briefly in this oasis before moving on. Half the women at the Turfan bazaar had the features of fortunetellers, and the others looked like Mediterranean peasants-dramatically different from anyone else in China. These brown-haired, gray-eyed, gypsy-featured women in velvet dresses—and very buxom, some of them—were quite attractive in a way that was the opposite to the oriental. You would not be surprised to learn that they were Italians or Armenians. You see those same faces in Palermo and Watertown, Massachusetts.

  Their gazes lingered, too. And some women came close and reached into the velvet and withdrew rolls of bills from between their breasts and said, “Shansh marnie?”

  They put this Chinese money into my hand—the money still warm from having been in their deep bosoms—and they offered me four to one. They had gold teeth, and some looked like foxes, and they hissed at me when I said no.

  It was wonderful, that market in Turfan, just what you would expect of a bazaar in Central Asia. They sold embroidered saddlebags, and leather holsters, and homemade jackknives, and baskets and belts. The meat market dealt exclusively in lamb and mutton—no pigs in this Islamic place; and there were stalls selling shish keba
b. Much of the produce was the fresh fruit for which Turfan is well known—watermelons and Hami melons and tangerines. And there were about twenty varieties of dried fruit. I bought raisins and apricots, almonds and walnuts: it struck me that dried fruit and nuts were caravan food.

  There were tumblers and fire eaters at the Turfan market, too, and a man doing card tricks on an overturned wheelbarrow. There was something medieval about the market—the dust and the tents, the merchandise and the entertainers, and the people who had gathered there, the men in skullcaps, the women in shawls, the shrieking children with wild hair and dirty feet.

  NOTHING PUTS HUMAN EFFORT INTO BETTER PERSPECTIVE THAN a ruined city. “This was once a great capital,” people say, pointing to fallen walls and broken streets and dust. Then you stand in the silence of the lifeless place and think of Ozymandias, King of Kings, covered by a sand dune and forgotten. It is very thrilling for an American to consider such a place, because we don’t yet have anything that qualifies—only ghost towns and fairly insignificant small cities, but nothing like the monumental corpses of once-great cities that are known in the rest of the world. Probably American optimism arises from the fact that we don’t have any devastated cities. There is something wearying and demoralizing about a lost city, but it can also give you a healthy disregard for real estate.

  Gaocheng was perfect in its ruin and decrepitude. It had been a renowned city for well over a thousand years, and now it was a pile of dust and crumbling mud. So far it had been spared the final insult—tourists—but one day, when the Iron Rooster turned into a streamlined train, they would find even this place, east of Turfan, twenty-five miles into the desert. It had had half a dozen different names—Karakhoja, Khocho, Dakianus (from the Roman Emperor Decius), Apsus (Ephesus), Idikut-Shahri (King Idikut’s Town), and Erbu (Second Stop). Gaocheng had come to be its accepted name, but it hardly mattered, because there was not much left of it. Yet enough remained for anyone to see that it really had been an enormous place, a city on a grand scale, which was why it looked so sad. It had the melancholy emptiness of all great ruins.

  Its walls and fortifications were mostly gone, but the ones that still stood made it seem a remarkable citadel. It had been an ancient capital of this region, and then a Tang city, and then a Uighur city, and at last the Mongols had captured it. The Uighurs didn’t want the place destroyed, so they had surrendered without a struggle and let the Mongols take charge, as they had over the rest of China. It was the period of Mongol rule, the Yuan Empire of the thirteenth and fourteenth centuries, when the first Westerners began traveling widely in China—among them, Marco Polo.

  By then Gaocheng was Muslim. It had previously been Buddhist. It had also been a center of heretics—first Manichaean, then Nestorian. It is impossible to consider these heresies without reaching the conclusion that they make a certain amount of sense. The Manichaeans, followers of the Persian prophet Manes, believed that there is good and evil in all humans, and that life is a struggle between these interdependent opposites, the light and the dark, the spirit and the flesh. The Nestorians were Christians who had been declared heretics for their belief that there were two separate persons in the incarnate Christ, denying that Christ was in one person both God and man. They went on to argue that Mary was either the mother of God or the mother of the man Jesus, but she couldn’t have it both ways. For this the Nestorians were persecuted and exiled, after the Council of Ephesus (in 431, in present-day Turkey), and they ended up in the seventh century, at the last stage of the Silk Road, deep in China, where the first Nestorian church was founded in 638, in Ch’ang-an (Xian).

  What made this all the more fascinating to me was that there was nothing left—no church, no heretics, no books, no pictures, no city. There was only the sun beating down on the mud bricks and the broken walls, and all the religion, trade, warfare, art, money, government, and civilization had turned to dust. But there was something magnificent in the immensity of this dumb ruin. I kept on seeing this desert as a place where an ocean had been, a gigantic foreshore of smooth stones and seaside rubble; and this city of Gaocheng was quite in key with that, looking like a sandcastle that the tide had mostly floated away.

  The only live things here were goats. The frescoes and statues had been stolen—and sold or else removed to museums. Farmers had dismantled many of the buildings so that they could use the bricks, and when the local people found pots or vases or amphoras (and they were good ones, for there was both Greek and Roman influence at Gaocheng), they used them in their kitchens, so that they wouldn’t have to buy new ones.

  I went to a nearby village of Uighurs and asked them whether they knew anything about Gaocheng. “It is an old city,” they said. The people I asked were brown-faced, hawk-nosed men whose village was shady and totally off the map. They had donkeys, they had a mosque and a small market, but they didn’t speak Chinese or any language other than Uighur. The place was called Flaming Mountain Commune, but that was merely a euphemism. The village had gone to sleep. The women watched me through the folds in their black shawls, and I saw one who looked exactly like my Italian grandmother.

  Mr. Liu, my guide, did not speak Uighur, though he had lived not far away for twenty years. I had the impression that these desert-dwelling Uighurs did not take the Han Chinese very seriously. When we started away, there was a thump against the side of the car, and the driver slammed on the brakes and chased after the laughing kids. He made a fuss, but no one came to help—no one even listened. And then, a further insult. He stopped to ask directions to an ancient burying ground, the necropolis at Astana, and when he put his head out of the car window, two children stuck feathery reeds into his ears and tickled him. They ran away, as he got out and raged at them.

  “They are very bad boys,” Mr. Liu said, and he glowered at me when he saw that I was laughing.

  The corpses in the underground tombs at Astana were six hundred years old, but perfectly preserved, grinning, lying side by side on a decorated slab.

  “You want to take a picture of the dead people?” the caretaker asked me.

  “I don’t have a camera.”

  She paid no attention to that. She said, “Ten yuan. One picture.”

  Mr. Liu said, “I hate looking at dead bodies,” and hurried up the stone stairs, fleeing the burial chamber.

  When he was gone, the caretaker said, “Shansh marnie?”

  Fear of Flying

  CHINESE TRAINS COULD BE BAD. IN TWELVE MONTHS OF traveling—almost forty trains—I never saw one with a toilet that wasn’t piggy. The loudspeakers plonked and nagged for eighteen hours a day—a hangover from the days of Maoist mottoes. The conductors could be tyrants, and the feeding frenzy in the dining car was often not worth the trouble. But there were compensations—the kindly conductors, the occasional good meal, the comfortable berth, the luck of the draw; and, when all else failed, there was always a chubby thermos of hot water for making tea.

  Yet whatever objections I could devise against the trains, they were nothing compared with the horrors of air travel in China. I had a small doze of it when I left Urumchi for Lanzhou—there was no point in retracing my steps on the Iron Rooster. I was told to be at the airport three hours early—that is, seven in the morning; and the plane left five hours late, at three in the afternoon. It was an old Russian jet, and its metal covering was wrinkled and cracked like the tinfoil in a used cigarette pack. The seats were jammed so closely together that my knees hurt and the circulation to my feet was cut off. Every seat was taken, and every person was heavily laden with carry-on baggage—big skull-cracking bundles that fell out of the overhead rack. Even before the plane took off, people were softly and soupily vomiting, with their heads down and their hands folded, in the solemn and prayerful way that the Chinese habitually puke. After two hours we were each given an envelope that contained three caramel candies, some gum, and three sticky boiled sweets; a piece of cellophane almost concealed a black strand of dried beef that looked like oakum and tasted like decaye
d rope; and (because Chinese can be optimistic) a toothpick. Two hours later a girl wearing an old postman’s uniform went around with a tray. Thinking it might be better food, I snatched one of the little parcels—it was a key ring. The plane was very hot, and then so cold I could see my breath. It creaked like a schooner under sail. Another two hours passed. I said: I am out of my mind. An announcement was made, saying in a gargling way that we would shortly be landing. At this point everyone except the pukers stood up and began yanking their bundles out of the racks; and they remained standing, pushing, tottering, and vaguely complaining—deaf to the demands that they sit down and strap themselves in—as the plane bounced, did wheelies on the runway, and limped to Lanzhou terminal. Never again.

  Handmade Landscape

  WE WERE STILL IN GANSU, GOING SOUTHEAST TOWARD Shaanxi Province (not to be confused with Shanxi, a bit northeast), and we had just left the town of Tianshui. The landscape was unlike anything I had seen in Xinjiang or even the rest of Gansu. It was the carefully constructed Chinese landscape of mud mountains sculpted in terraces which held overgrown lawns of ripe rice. The only flat fields were far below, at the very bottom of the valleys. The rest had been made by the people, a whole countryside that had been put together by hand—stone walls shoring up the terraces on hillsides, paths and steps cut everywhere, sluices, drains, and carved-out furrows. There was even more wheat than rice here, and bundles of it were piled, waiting to be collected and threshed—probably by that black beast up to his nose in the buffalo wallow.

  The whole landscape had been possessed and shaped and put to practical use. It was not pretty, but it was symmetrical. You couldn’t say, “Look at that hillside,” because it was all terraces—mud-walled ditches and fields, and mud-walled houses and roads. What the Chinese managed in miniature with a peach stone, carving it into an intricate design, they had done with these honey-colored mountains. If there was an outcrop of rock, they balanced a rice paddy on it, and the steps and terraces down the steep hills gave them the look of Mayan pyramids. There had not been much of that in the west of China. It was huge, the sort of complicated mud kingdom that insects created, and it was both impressive and appalling that everything visible in this landscape was man-made. Of course you could say that about any city in the world, but this wasn’t a city—it was supposed to be the range of hills above the river Wei; and it looked as though it had been made by hand.