Gao Xingjian - One Man

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One Man's Bible is the second novel by Nobel Prize-winning author Gao Xingjian to appear in English. Following on the heels of his highly praised Soul Mountain , this later work is as candid as the first, and written with the same grace and beauty.
In a Hong Kong hotel room in 1996, Gao Xingjian's lover, Marguerite, stirs up his memories of childhood and early adult life under the shadow of Mao Zedong and the Cultural Revolution. Gao has been living in self-imposed exile in France and has traveled to this Western-influenced Chinese city-state, so close to his homeland, for the staging of one of his plays.
What follows is a fictionalized account of Gao Xingjian's life under the Communist regime. Whether in "beehive" offices in Beijing or in isolated rural towns, daily life is riddled with paranoia and fear, as revolutionaries, counterrevolutionaries, reactionaries, counterreactionaries, and government propaganda turn citizens against one another. It is a place where a single sentence spoken ten years earlier can make one an enemy of the state. Gao evokes the spiritual torture of political and intellectual repression in graphic detail, including the heartbreaking betrayals he suffers in his relationships with women and men alike.
One Man's Bible is a profound meditation on the essence of writing, on exile, on the effects of political oppression on the human spirit, and on how the human spirit can triumph.
***
One Man's Bible belongs to that sad class of books sold on the strength of their authors having won a prize. But a prize is rather a thin argument for reading it, especially in a wooden English translation. Does one want to know more about Gao Xingjian than his first novel translated into English, Soul Mountain, told? That book had just enough exotic colour to survive its translation; from its portentous title onwards, One Man's Bible has much less going for it. It needs more story, structure, people, situations, atmosphere, ideas – anything strong enough to come through the obscuring veil of alien words.
When, in 2001, Gao became the first Chinese writer to win a Nobel prize for literature, it came as a surprise. The Chinese literary bureaucrats – today's counterparts of the strange Soviet creatures in Bulgakov's The Master and Margarita – had long been pushing for one of their trusties to win. Gao was certainly not one of those, but neither was he prominent in any of the exiled literary cliques. Since being driven to leave China in the 1980s he had been living in France, writing supposedly experimental, sub-Beckettian plays with Chinese characteristics that some critics in the Chinese-speaking world thought worth discussing. These plays also suited small, subsidised European theatre companies in search of uncommercial exotica full of the timeless wisdom of the east. While still in China, Gao was best known for Bus Stop, a one-acter about people waiting for a bus that never came. What delighted audiences and infuriated the authorities when the play appeared some 20 years ago was its apparent implied message: the never-arriving bus was the wonderful future that the regime promised but could not deliver.
Soul Mountain was fiction in the form of an autobiography (or vice versa) that told a fragmented tale of a writer on the run in the wilder reaches of the Yangtze valley. The background chimed with Gao's own flight from the thought police, as well as being a celebration of "authentic" China surviving 40 years of the party state in remote and picturesque areas. There was quite a lot of sex, too.
One Man's Bible also invites us to read its central character, again an author, as an alter ego of Gao's. As he looks back from cosmopolitan exile in the present – the book was written in the late 1990s – on his life in China, this author makes much of feeling uncomfortable, and wallows in sententiousness. The book starts with a bourgeois childhood before the Communists seized power in 1949 (when the real Gao was eight or nine), moving on to his family's and his own troubles in the unending series of political campaigns that ran through the Mao era and its aftermath. Much of it deals with the cultural revolution, with our hero as participant as well as victim in a hellish process, and with how all this made him what he is now. Between the earlier life and the recent past there is a gap where Soul Mountain might fit.
Like Gao, the central figure in One Man's Bible is an exile based in France who writes fiction and drama in his own language. He enjoys the freedom not to be caught up in politics, and wonders how he came to be what he is. Invitations to events on the international cultural circuit give us scenes in Hong Kong, Sydney, New York, Perpignan and elsewhere, all of which are much the same. None of it seems to matter very much in comparison with the seriously deranged political movements of his youth which, though hindsight tells him they were wrong, he savours the discomfort of remembering.
If Soul Mountain explored China and Chineseness, One Man's Bible is all about enjoying feeling guilty, but not too guilty. It is about not being at home anywhere, not even in your own skin, and making the best of it; about the middle-aged worry over what you were when you were younger. As the central figure looks back over his life, he tries to accept the great realisation that it hasn't meant anything. Yet for all his attempts to be sophisticated, he can't help but feel disappointed at the pointlessness of life. He has not got over the Maoist urge to preach, though it is now a different sermon.
In the past 20 years, having a hard time under the Communist party dictatorship has been the stuff of a commercially flourishing genre of autobiographical writing in English by people, especially women, who have got out. Gao is not into that sort of soppy stuff. His fiction has rather more in common with a newer popular sub-genre of Chinese fiction for foreign readers: unillusioned fucklit, by younger women writers. The China his central character has left was an awful place, but one that gave him access to plenty of women's bodies. The west has given him freedom and more women for his bed, but not happiness or meaning. It has allowed him to hold forth on life and art, even if what he has to say is banal.
As a self-conscious follower of European modernism, Gao does not give us this fictional life in a chronological sequence. He assumes that readers can find their way through the cut-up narrative of the cultural revolution, picking up references as Chinese people of his generation will be able to. Yet most foreigners will simply be confused. They are more likely to follow the novel through the unending couplings with which its subject tries to fill the voids in his past and present lives. We start with a German-Jewish woman in Hong Kong, where one of his plays is being staged. There is another in France, and others collected elsewhere on his travels, as well as the various sexual partners in his earlier life in China. But on the whole, the bodies do not seem to have brains.
The ideas in One Man's Bible are commonplace, its characters are ciphers, and it is not redeemed by wit, grace or self-mockery. Its solipsism is banal. I hope we will not have to endure a third novel in this series on the splendours and miseries of being a Nobel prize-winner.
WJF Jenner is a translator and expert on Chinese writing.

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A present he got as a child was a gold Parker fountain pen, given to him by Uncle Fang, one of his father's colleagues at the bank. He was playing with Uncle Fang's pen at the time and wouldn't put it down. The grown-ups all thought it was a good sign, and said the child was sure to become a writer. Uncle Fang was very generous and gave him the pen, it was not on that birthday but when he was younger, because he had written a piece about it in his diary when he was almost eight. He should have been going to school but, because he was frail and sick all the time, it was his mother who taught him to read and also to write with a brush, a stroke at a time, over the red character prototypes printed in the squares of the exercise books. He did not find it hard, and at times filled a book in a day, so his mother said it was enough of that, and got him to write a diary with a brush to save paper. Some composition booklets with small squares were bought for him and even if it took him half a day to fill a page, it counted as his assignment. His first diary piece read roughly: "Snow falling on the ground turns it pure white, people treading on it leave dirty footprints." His mother talked about it, and everyone in the family, as well as family acquaintances, knew about it. From that time he could not stop himself writing about his dreams and self-love, sowing the seeds of future disaster.

His father disapproved of his staying indoors all day reading and writing. A boy should be fun-loving, explore the world, know lots of people, distinguish himself; he did not think much of his son being a writer. His father thought of himself as a good drinker. Actually, he liked to show off more than he liked drinking. At the time, a game known as Charging Through the Pass involved downing a cup of liquor with each person at a banquet, and anyone who could make a round of three or five tables was a hero. Once his father was carried home unconscious and left downstairs in what used to be Grandfather's chair. None of the men were at home, and his grandmother, mother, and the maid couldn't get his father upstairs to bed. He recalled that a rope was lowered from the window upstairs and somehow both the chair and his father were slowly hauled up. His father hung high, swaying in midair, drunk and with a smile on his face. This was his father's great achievement, but he couldn't tell whether it was fantasy or not. With a child, memory and imagination are hard to separate.

For him, life before he was ten was like a dream. His childhood always seemed to be a dream world, even when his family was on the run as refugees. The truck was careering along a muddy mountain road in the rain and, all day long, he held a basket of oranges, which he ate under the tarpaulin covering. He once asked his mother if this had happened, and she said at the time oranges were cheap, and if you gave the villagers some money, they loaded them onto the truck next to the people. His father was working for a state-run bank, so armed guards, escorting the transport of banknotes, accompanied the family as it retreated with the bank.

The old home, now frequently appearing in dreams, was not the foreign-style house with the round doorway and the flower garden in which his grandfather had lived, but the old house with a well, left by his maternal grandmother. This little old woman, also dead, was forever rummaging in a big suitcase. In the dream, he is looking down at the house, which doesn't have a roof, at rooms divided by wooden walls. No one is there except for his grandmother who is frantically rummaging in the suitcase. He remembered that in the house there was an old-style leather suitcase that had been given a coat of paint and that in it, hidden under the clothes, was a parcel containing his grandmother's deeds to houses and land. The properties had been used to pay off debts or sold a long time before the new government authorities would have confiscated them. When his grandmother and mother burned that parcel of yellow, disintegrating papers, they were in a panic, but he hadn't reported them because no one came to investigate. However, had he in fact been questioned, he probably would have reported them, because his mother and grandmother were colluding to destroy criminal evidence, even if they did dearly love him.

That dream was several decades later, after he had been in the West for some time, in a small inn in the city of Tours in Central France. He had just woken up but was still in a daze. Behind the gauze curtain, old louvered shutters with peeling paint half-blocked the gloomy gray sky between the leaves of a plane tree. In the dream he'd just had, he was in that old two-story house, standing on the upstairs balcony that hadn't collapsed, leaning on a rickety wooden railing and looking down. Beyond the gate was a pumpkin patch where he used to catch crickets in the heaps of tiles and rubble among the vines. He clearly remembered that behind the wooden partition in the dream there were many rooms where guests used to stay. The guests had all disappeared just like his grandmother, just like his past life. In that life, memory and dream intermingle and the images transcend time and space.

Since he was the eldest son and eldest grandson, everyone in the family-including his maternal grandmother-had great expectations of him. However, his frequent bouts of illness from early childhood were a worry, and they had his fortune told many times; the first time, he recalled, was in a temple, when his parents took him with them to Lushan to escape the heat. The Immortal Grotto was a famous attraction. Next to it was a big temple with a vegetarian hall as well as tea stalls catering to tourists. It was cool inside the temple and there were not many visitors. In those times, people were carried up the mountain in sedan chairs, and he sat on his mother's lap tightly clutching the handrail in front of him, but couldn't help looking down the deep crevasse at the side. Before leaving China, he revisited the place, which, of course, already could be reached by bus, but couldn't find the temple. Even the ruins had vanished without a trace. However, he clearly remembered that on the wall of the visitors' hall in the temple there was a long scroll painting of Zhu Yuanzhang with a pockmarked face. The temple, it was said, was founded in the Ming Dynasty and, before becoming emperor, Zhu Yuanzhang was said to have sought refuge there. Something as concrete and complex as this could not have emerged from a child's imagination. Moreover, a few years ago, among the treasures of the Palace Museum in Taipei, he saw the scroll painting of Zhu Yuanzhang with a pockmarked face. So this temple had actually existed, and the memory had not been imagined, and the old monk's prediction had, in fact, come true. The old monk had warned in a loud voice: "This little one will suffer many disasters and hardships. It will be hard for him to survive!" The old monk even slapped him hard on the forehead. It gave him a fright but he didn't cry. He remembered this because he had always been spoiled and had never been slapped.

Many years later, he developed an interest in Chan Buddhism, and on rereading those Chan conundrums, he realized that the old monk had probably given him his first lesson in life.

He did have another sort of life, only afterward he simply forgot about it.

2

The curtain is partly open. Against the black shadow of the mountain, blocks of lit apartments loom. The sky above the mountain is gray, and the brilliant mass of lights from the night market shines onto the ledge of the window. The insides of the transparent post-modernist building opposite can be seen distinctly, and as the elevator slowly rises in its tubular frame to the level of your room you can even make out the figures of the people in it. With a long-range lens, from over there, it would certainly be possible to photograph the inside of your room, even how you make love with her could be photographed.

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