got enmeshed in the net of those truths and was struggling hopelessly, like an insect caught in a spider’s web. Fortunately, the doctor who gave the wrong diagnosis saved my life. He was quite frank and got me to compare the two chest X-rays taken on two separate occasions — a blurry shadow on the left lobe of the lung had spread along the second rib to the wall of the windpipe. It wouldn’t help even to have the whole of the left lobe removed. The outcome was obvious. My father had died of lung cancer. He died within three months of it being discovered and it was this doctor who had correctly diagnosed it. I had faith in his medical expertise and he had faith in science. The chest X-rays taken at two different hospitals were identical, there was no possibility of a technical mistake. He also wrote an authorization for a sectional X-ray, the appointment was in two weeks’ time. This was nothing to get worried about, it was just to determine the extent of the tumour. My father had this done before he died. The outcome would be the same whether or not I had the X-ray, it was nothing special. That I in fact would slip through the fingers of Death can only be put down to good luck. I believe in science but I also believe in fate.
I once saw a four-inch length of wood which had been collected in the Qiang region by an anthropologist during the 1930s. It was a carved statue of a person doing a handstand. The head had ink markings for the eyes, nose and mouth, and the word “longevity” had been written on the body. It was called “Wuchang Upside Down” and there was something oddly mischievous about it. I ask the Qiang retired village head whether such talismans are still around. He tells me these are called “old root”. This wooden idol has to accompany the newborn from birth to death. At death it accompanies the corpse from the house and after the burial it is placed in the wilderness to allow the spirit to return to nature. I ask him if he can get me one so that I can carry it on me. He laughs and says these are what hunters tuck into their shirts to ward off evil spirits, they wouldn’t be of any use to someone like me.
“Is there an old hunter who knows about this sort of magic and can take me hunting with him?” I ask.
“Grandpa Stone would be the best,” he says after thinking about it.
“How can I find him?” I ask right away.
“He’s in Grandpa Stone’s Hut.”
“Where’s this Grandpa Stone’s Hut?”
“Go another twenty li on to Silver Mine Gully then follow the creek right up to the end. There you’ll find a stone hut.”
“Is that the name of the place or do you mean the hut of Grandpa Stone?”
He says it’s the name of the place, that there’s in fact a stone hut, and that Grandpa Stone lives there.
“Can you take me to him?” I ask.
“He’s dead. He lay down on his bed and died in his sleep. He was too old, he lived to well over ninety, some even say well over a hundred. In any case, nobody’s sure about his age.”
“Are any of his descendants still alive?”
“In my grandfather’s generation and for as long as I can remember, he was always on his own.”
“Without a wife?”
“He lived on his own in Silver Mine Gully. He lived high up the gully, in the solitary hut, alone. Oh, and that rifle of his is still hanging on the wall of the hut.”
I ask him what he’s trying to tell me.
He says Grandpa Stone was a great hunter, a hunter who was an expert in the magical arts. There are no hunters like that these days. Everyone knows that his rifle is hanging in the hut, that it never misses its target, but nobody dares to go and take it.
“Why?” I’m even more puzzled.
“The route into Silver Mine Gully is cut.”
“There’s no way through?”
“Not anymore. Earlier on people used to mine silver there, a firm from Chengdu hired a team of workers and they began mining. Later on, after the mine was looted, everyone just left, and the plank roads they had laid either broke up or rotted.”
“When did all this happen?”
“When my grandfather was still alive, more than fifty years ago.”
That would be about right, after all he’s already retired and has become history, real history.
“So since then nobody’s ever gone there?” I become even more intrigued.
“Hard to say, anyway it’s hard to get there.”
“And the hut has rotted?”
“Stone collapses, how can it rot?”
“I was talking about the ridgepole.”
“Oh, quite right.”
He doesn’t want to take me there, nor does he want to find a hunter for me, so that’s why he’s leading me on like this, I think.
“Then how do you know the rifle’s still hanging on the wall?” I ask, regardless.
“That’s what everyone says, someone must’ve seen it. They all say that Grandpa Stone is incredible, his corpse hasn’t rotted and wild animals don’t dare to go near. He just lies there all stiff and emaciated, and his rifle is hanging there on the wall.”
“Impossible,” I declare. “With the high humidity up here in the mountain, the corpse would have rotted and the rifle would have turned into a pile of rust.”
“I don’t know. Anyway, people have been saying this for years.” He refuses to give in and sticks to his story. The light of the fire dances in his eyes and I seem to detect a cunning streak in them.
“And you’ve never seen him?” I won’t let him off.
“People who have seen him say that he seems to be asleep, that he’s emaciated, and that the rifle is hanging there on the wall above his head,” he says, unruffled. “He knew blackmagic. It’s not just that people don’t dare go there to steal his rifle, even animals don’t dare to go near.”
The hunter is already myth. To talk about a mixture of history and legend is how folk stories are born. Reality exists only through experience, and it must be personal experience. However, once related, even personal experience becomes a narrative. Reality can’t be verified and doesn’t need to be, that can be left for the “reality-of-life” experts to debate. What is important is life. Reality is simply that I am sitting by the fire in this room which is black with grime and smoke and that I see the light of the fire dancing in his eyes. Reality is myself, reality is only the perception of this instant and it can’t be related to another person. All that needs to be said is that outside, a mist is enclosing the green-blue mountain in a haze and your heart is reverberating with the rushing water of a swift-flowing stream.
So you arrive in Wuyizhen, on a long and narrow street inlaid with black cobblestones, and walking along this cobblestone street with its deep single-wheel rut, you suddenly enter your childhood, you seem to have spent your childhood in an old mountain town like this. The one-wheel handcarts can no longer be seen and instead of the creak of jujube axles greased with bean oil, the streets are filled with the din of bicycle bells. Cyclists here need the skills of an acrobat. With heavy hessian bags slung across the saddle, they cause loud swearing as they weave through people with carrying poles or pulling wooden carts and the hawkers under the awnings. It is loud, colourful swearing which mingles with the general din of the hawkers’ calls, bargaining, joking and laughing. You breathe in the smell of soya sauce pickles, boiled pork, raw hide, pine wood, dried rice stalks and lime as your eyes busily take in the narrow shopfronts lining the street with products of the South. There are soya bean shops, oil shops, rice shops, Chinese and Western medicine shops, silk and cotton shops, shoe shops, tea shops, butcher stalls, tailor