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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You are, in fact, not so alone in the world, and have many close friends, as well as some you have just made. You find it is often easier to communicate with them than with some of your fellow Chinese. You can be more direct, and when you make love with Western women, there are fewer obstacles. In the middle of the night, you answer a telephone call from Paris, and you say that you had just been thinking of her. "What about?" she says on the phone. You say you had been thinking of the smell of her body. "Then what if I send it wet and sloppy over the phone?" she laughs. "It wouldn't be enough." You say you had been thinking of her, the whole of her, from top to bottom. "Don't you have another woman in your bed?" she asks. "Not right now, but who knows, maybe there will be one along any moment," you say. "You rascal!" she says. "But I'll still kiss you, kiss you all over!"

You're not an "upright gentleman," and don't have to put on an act of being virtuous. What you want to do is to spray your lust all over the world, turn it awash! Of course, that is sheer fantasy, and you can't help feeling a sort of sadness. But you know your sadness has been diluted, in fact, you rejoice in having salvaged your life. You belong now to that rascal, you. But you have allowed yourself to be enjoyed by the French filly that called you a rascal, you willingly gave yourself to her so that she, too, gets all wet, and you can enjoy her.

Everything in the past already seems so remote and far away, you have wandered all over the world and you are not really sad. You like jazz and the freedom of the blues. That was how you had come to write that play. One day among the props in the theater storeroom, you found an old picture frame, and you hung on it the plastic leg of a display model. You wrote on the leg "what" in fancy lettering, and it counted as your signature. You poke fun at the world, and you poke fun at yourself, and it is by offsetting the one against the other that life is fun. You would like to become a piece of jazz, like that classic recorded by the black singer Johnny Hartman:

They say that falling in love is wonderful It's wonderful…

At rehearsal, the actors say that a black singer was shot when he got out of his car on the highway to fix something. The newspapers that day have photographs of the person killed, and, although you have never heard the man's songs, you can't help feeling sad.

It would be hard for you to love a Chinese woman again. When you left China, you dumped the little nurse, but now you no longer reproach yourself for it, you no longer spend your days reproaching yourself.

Gentle moonlight, hazy mountain, shadowy thatched huts, paddy fields after harvest in the valley, a dirt track crawling over the slope past the door of a storehouse. A rustic poem so old that it has lost its impact. You seem to see this dream scene, see the shut door of that tamped-earth building. It was there that your student was raped, no one could have saved her. She had no choice, she was hoping to earn merit points for a work permit so that she would not have to go on growing her own grain in order to be able to eat. That was the price she had to pay. She is far away, on the other side of the world, and has long since forgotten that a person like you ever existed. You lament in vain, but it is lust, rather than fond memories, that is evoked.

She says that right now she has no lust. She says she wants to cry, and, immediately, tears are streaming from her eyes. You say you are full of uncontrollable lust. But she says she doesn't want to be a substitute, says it's not she that you want to penetrate, and she can't penetrate your heart, because you're somewhere far away. You say you're by her side, that it's because tonight you're in bed with her, want to excite her, that you're telling her this story. But she says not to use her to pour out the secret pains in your heart. You say you didn't think that a French filly like her would be like that. She says so what if she is? You ask how can she possibly not know about male wickedness? But she says lying together like this is so good, she treasures her relationship with you, don't make this beautiful feeling into something dirty, just let her lie there peacefully. She goes on to say she, too, can be wild. If it was a man she didn't know, she would have let him go ahead, it's because she loves you and doesn't want suddenly to ruin her relationship with you. You remind her that she had said she was a whore. She says she did say this, and she still is your little whore, but not right now. You ask when she would be. She says she doesn't know when, but she would be your little whore, and, at that time, she would give you anything you wanted. But you haven't brought a condom, and she's afraid of getting some disease. Don't get cross with her. She says who told you to come unprepared? Where can one of those things be found in the middle of the night? If you really must, you can spray it over her, but definitely not into her. You embrace her, sniff her, and fondle her all over. You rub your semen, her tears, and your mixed sweat onto her belly, breasts, and nipples. You ask her if she's happy. She says you can do anything you like, only don't ask. She embraces you, lets you press against her swelling breasts, and says no matter what, she loves you. Her murmuring and her breathing are right by your ear.

You open the curtains to another day. Afterward, at a cafe, you are sitting outside under a big umbrella. It is a Sunday, and the afternoon sun is a golden yellow. She came especially to see your play but has to rush back to Paris for the opening of her boyfriend's exhibition at six o'clock. She says she has to be loyal to him, but she also loves you. You're happy, put your hand into the sun, say you can catch a handful of sunlight. You tell her to have a go, but she throws back her head and laughs. The waiter comes out, apologizes, lunch finished some time ago, and the cook's gone. Then what is there to eat? Only ham and eggs. Then ham and eggs it is!

You say you want to write about all this, and she says it will be very beautiful. You say it was she who had given you these feelings and had helped you to turn suffering into something beautiful, all of this had weighed heavily on you. She says after suffering has passed, it, too, can become beautiful. You say she's a genuine French filly. A woman! She says this both as a correction and an affirmation. You say she's also a witch. She says she probably is. She wants you to discharge all your suffering, so that you will be a wiser person. Yes, you feel purified inside and outside, as if you've been washed and scrubbed right through. She says she wants you to have exactly this feeling, don't you think it's something very precious? You say this feeling is what she's given you, she says what she wants is you as a person and not your lust. You say you really want to rip her apart and swallow her. Then I'd no longer exist, she says, and don't you think that would be a pity?

You go with her to the railway station, and she holds your arm.

You say you love her, and she says she loves you too. You say you love her very much and she says it's the same with her. Life is worthwhile, you say. Now pay attention, you're going to sing! She laughs so hard that she doubles over. She says come on the train with her! You say there is still another performance in the evening, and you can't just abandon the actors, you do have that amount of responsibility. She says she knows, not to listen to her, she just had to say it. The carriage door closes, and, as the train moves off, she mouths three words: I love you. You know she's just saying this, and, as she says, she has to stay loyal to her boyfriend. You truly love her, but you can still love other women.

You're light, and float up as if you're weightless. You wander from country to country, city to city, woman to woman, but don't think of finding a place that is home. You drift along, engrossed in savoring the taste of the written language, and, like ejaculating, leave behind some traces of your life. You achieve nothing and no longer concern yourself with things in life and in afterlife. As your life was plucked back from death, why should you be concerned? You simply live in this instant, like a leaf on the brink of falling from a tree. Is it a tallow tree, a white birch, or a linden? Anyway, it's a leaf, and, sooner or later, it has to fall, but while it's fluttering in the breeze, it must strive for freedom. You are, after all, the irredeemable prodigal son of a family that was destined for destruction. You want to be free of the ties, complications, perplexities, anxieties of ancestors, wife, and memories, and to be like music, like the jazz of that black man: "They say that falling in love is wonderful, it's wonderful…"

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