The equipment and methods used in churning reminded Wen of the chemistry experiments she used to do at the university. However, after half a morning helping Saierbao, she could hardly raise her arms, and by evening, her hands were too weak even to pick up her food and eat.
Wen recalled her mother telling her that an educated young Chinese woman should have a thorough grounding in six things: music, chess, calligraphy, painting, needlework, and cookery. A Tibetan woman was valued for a very different set of accomplishments. Wen blushed at the thought of her own incompetence. Even her medical training was of little use here. The family made their own herbal remedies, very different from those in Chinese medicine. Zhuoma showed her the mysterious caterpillar fungus and the saffron crocus, which were of great medicinal value. She understood now why Kejun had needed to undergo special training in how to use Tibetan herbs.
Zhuoma was also suffering with the work. Although she had a better understanding of what was expected, she was not used to physical labor and tired easily. Gela was kind to the two women and told them not to expect too much of themselves. The four seasons allowed people to move their homes, and yaks and sheep to mate and molt. They should take life a day at a time.
ONE DAY, Ni bounded up to tell her mother that Om said the grasses were budding. Saierbao screwed up her eyes and sniffed, as if to seize hold of the smell of summer. She told Zhuoma that Gela would shortly give the order to move to summer pastures on higher slopes. Again they would be traveling northward. Wen was in awe of the family’s understanding of the landscape. The concept of a map was utterly alien to them. They moved around by instinct, obeying the wisdom of ancient times: “In spring go to pasture by water, in summer on the mountains; in autumn go to pasture on the high slopes, in winter on the sheltered plains.” She realized that even if a map of this uncharted terrain had existed, she wouldn’t have been able to use it. She had absolutely no idea where she was and all the mountains and plains looked the same to her.
Everyone was excited at the thought of the summer move. The days had been growing warmer and longer, the sun was getting hotter and, at the midday meal, they would leave their fur jackets open. Wen, who was now comfortable on horseback, felt a new sense of self-confidence. She was sure that she was on the road to finding Kejun and imagined him bundled up in Tibetan clothing like her, struggling to survive and find his way home. She fantasized about a horseback reunion amid a flock of sheep and the pleasure of drinking milk tea with Kejun in a tent. She surprised Zhuoma with her happiness.
THEIR LONG trek north took them over the Bayan Har mountains to the northern foothills, where they set up camp on the lush, grassy slopes. To the north, Wen could see the snowy peak of an immensely high mountain. Through Zhuoma, Gela explained that it was Anyemaqen, a sacred mountain and the most important of the thirteen holy mountains at the source of the Yellow River. Anyemaqen was the god who watched over this region with its many lakes threaded onto the newborn Yellow River like pearls on a string. In ancient times the Tupo tribe called this area the Hundred Lakes, and nomads often still used this name.
“This is the place where Wencheng, the Chinese princess of the seventh-century Tang dynasty, married the Tibetan king Songtsen Gampo,” Zhuoma added. “All Tibetans know the story of the alliance between China and Tibet. Wencheng introduced crops and medicines to Tibet, and showed us how to grow barley. The king and his bride honeymooned at the source of the Yellow River before making the arduous journey southward to the capital, Lhasa There Songtsen built the Potala Palace for his queen. In Qinghai there is a temple built to commemorate the arrival in Tibet of Princess Wencheng.”
If I find Kejun, we’ll visit that temple together, Wen told herself.
In all the time Wen and Zhuoma had been with the family, the men had never traveled away from the tent for more than a day, so Wen was surprised when she saw Gela and Ge’er preparing to set off on a long journey. They were taking with them yaks and sheep, along with two white khata scarves from the store that the family kept as offerings. She asked Zhuoma where they were going.
“They are going to visit a stonecutter who will engrave the mani mantra into stone for them so that they are protected from evil and will prosper,” Zhuoma replied. “Have you noticed that we often pass boulders engraved with words and pictures?”
Wen had indeed been puzzled by the inscriptions she had seen on rocks, and the piles of smaller, carved stones that she saw everywhere. However, she had taken to heart the Tibetan taboo not to ask questions about religion and had not dared to raise the subject. The more time she spent with Gela’s family, the more moved she was by their spirituality, so she was pleased when Zhuoma offered to tell her more about the mani stones while they walked to collect water.
Since their first long conversation in the cab of the army truck, Zhuoma and Wen had avoided talking too much about politics and religion, as if frightened that their growing friendship might be spoiled. But now, Zhuoma seemed eager to explain Tibet’s religion to Wen, as if in recent days she had developed a new trust in her.
“There are some men,” she said, “who feel a strong spiritual calling to go and live on sacred mountains and spend every day selecting rocks or rock faces in which to carve the mani mantra. Usually, whenever there’s a marriage or a funeral, a human or animal is ill, or there’s any kind of problem in a family, the head of the family will go to the mountain to make offerings and pray for compassion. They offer yaks, sheep, and other goods to the stonecutter, who then chooses a rock for them from the mountain and carves into it the six syllables of the great mantra. These carvings use many different kinds of calligraphy and can be painted a multitude of colors. Some mani stones are engraved with whole paragraphs of Buddhist scripture, while others are carved with images of the Buddha.
“People don’t take the mani stones away with them. They are simply a symbol of their faith and bring them spiritual comfort. That is why you often see great piles of mani stones in among the mountain rocks we pass.”
Wen listened carefully to Zhuoma’s explanation.
“More and more I feel how faith informs everything in Tibet,” she said. “Here, people place themselves entirely in the hands of heaven and nature. Even the mountains, waters, and plants speak of faith.”
“It is true,” said Zhuoma. “Even though, here in the north, life is very different from my family lands, where there are roads, agriculture, and more people, we Tibetans all have the same spirituality. Because we are isolated from the outside world, we believe that here all things between heaven and earth exist as they should. We believe that our own gods are the only gods and our own ancestors are the source of all life in the world. We are cut off from the march of time. When our farmers sow their seeds, they simply leave the fate of their crops to the heavens. There are no modern farming techniques. The farmers behave as their ancestors did hundreds or even thousands of years ago, as do the nomads. Both groups have a very difficult life. They are obliged to give away much of their crops and animals as offerings to the monasteries. This is a very heavy burden for people who have so little, but they must honor the lamas who protect them.
“People believe that the Dalai Lama of southern Tibet and the Panchen Lama of northern Tibet are the most senior human representatives of the spirits. When they die, a new reincarnation is sought through prayer and special rites: for example, khata scarves, precious bottles, and potions are thrown into a specially chosen lake, after which the surface of the water will reveal the map of the reincarnation’s birthplace. Once selected, the new Dalai and Panchen Lamas live out the rest of their lives in magnificent palaces.”
“It is so very different from China,” said Wen. “For us, religion is not a strong force. We obey only lay rulers.”
“But who controls and protects your rulers?” Zhuoma asked, puzzled.
“Conscience,” replied Wen.
“What kind of thing is ‘conscience’?”
“It is not a thing,” said Wen. “It is a moral code.?
??
“And what is a ‘moral code’?”
Wen reflected. She suddenly realized that this was a very difficult question to answer. She thought of Kejun, a man who had to find an answer to all questions and then a reply to all the answers. Perhaps Tibet had changed him too.
By this time the two women had reached the lake and they stopped to set down their water casks.
Wen turned to Zhuoma. “I cannot forget my Kejun,” she said.
Zhuoma nodded. “I, too, have been thinking of Tiananmen. I have seen that Gela’s family has built up their stores. Perhaps now that summer is here, we can ask Gela for food and horses. I will try to speak to him.”
5
LOST IN QINGHAI
When Zhuoma and Wen returned from the lake, they found two men in the tent, both carrying rifles with bayonets. Wen assumed that they must be relatives of Gela’s family, or were perhaps known to Zhuoma because she immediately engaged them in conversation. The men received a warm welcome from the whole family, who cooked a great hunk of mutton in their honor, and the aroma of roasted meat and barley wine filled the tent.
Once the men had gone, Zhuoma told Wen that the men had been passing travelers who were gathering medicinal herbs. Neither she nor Gela knew them but, in Tibet, all travelers received an enthusiastic welcome because they were the bearers of news. It was traditional to treat them with great respect and offer the best food. Their horses would be checked over by the men while the women would prepare them water and dried provisions for their journey. Sadly, this group of men had not been able to offer much information that was of use, either to Gela or to Zhuoma and Wen.
Early the next morning, as the first rays of sun were scattering over the grassland, everyone set about their tasks as usual. The men started to herd the sheep and yaks toward the slopes of a mountain to the south. This was the only time during the day that the three men raised their voices. There was an undertone of excitement to their vigorous calls as they drove their beasts, and the sound mingled with the lowing and bleating of the animals. Zhuoma set off for the lake with Ni and Hum chattering and laughing behind her, as if the empty waterskins on their backs were filled with happiness. Saierbao, Pad, and Wen set about churning the butter, a skill that Wen had now mastered. She was full of new hope and confidence. Zhuoma was planning to offer Gela some of her jewelry in exchange for two horses, and although Wen had nothing to give, she had decided that she would leave behind her book of Liang Shiqiu’s essays. For a while now, between the evening meal and prayers, the children had been asking her to read aloud a passage from the book, which Zhuoma would try to translate. It was difficult for her to understand Liang Shiqiu’s philosophical writing, but it helped her improve her Chinese. Every day she and the children learned something new.
Suddenly, Wen saw Pad standing in a trance at the tent door, staring into the distance. When Saierbao called out to her to come and help with the butter, she didn’t move. Even more strangely, she then walked twice around the tent. Although Saierbao seemed unperturbed by her daughter’s behavior, Wen was puzzled. She walked over to the tent door and saw, in the distance, Ni and Hum running toward them. There was no sign of Zhuoma.
When the children finally reached the tent, they were in tears. Wen watched Saierbao turn pale as she listened to what they were telling her and then run out of the tent to wave and shout at the far-off figures of Gela, Ge’er, and Om. Wen waited anxiously for the men to arrive back at the tent so that she could find out what had happened. All she could understand from the children’s babbling was the word “Zhuoma” repeated over and over again.
After what seemed like hours, the men entered the tent and listened to what the children had to say. Wen implored them in gestures to explain to her what was being said. It was Ge’er who, as so often, seemed to understand her. Taking a board that was usually used for working sheepskin, he threw some barley flour over it and drew a few pictures with his finger. Although crude, the pictures were clear enough. A group of men on horseback had thrown a sack over Zhuoma’s head and carried her off. When Wen had recovered from her initial shock, she laboriously asked Ni if she had seen anything else. Ni pulled down the sleeve of her robe to reveal several long scratches on her right shoulder. Hum placed Wen’s hand on his head, where she felt a large bump. She guessed they must have been hurt struggling with whoever had kidnapped Zhuoma. Wen had no idea why anyone would have wanted to take her. It was inconceivable. Unless they were some unknown enemies of Zhuoma’s, or Chinese soldiers.
For the rest of the day, Wen asked Ni and Hum many questions using gestures, pictures, and objects in an attempt to find out some more details about what had happened. It seemed that while Zhouma and the children were on their way home with the water, the group of men had ridden up to them, lassoed Zhuoma as they would a horse, and bundled her into a large cloth sack—the kind used to carry offerings. The children could understand what the men had been saying, so they must have been Tibetans. Two of them, it appeared, were the men who had visited their tent the day before. Ni told Wen that Zhuoma had continued to struggle, even after she’d been flung over the horse’s back. Wen remembered Pad’s strange behavior on the morning of the kidnapping. Had she seen or sensed something? She tried to ask her if she knew where Zhuoma was now, but Pad simply shook her head and pointed to her mouth, not saying a word. Wen had no idea what she meant.
In the days that followed, Gela and Ge’er spent hours scouring the surrounding land on horseback, looking for a sign of Zhuoma and her kidnappers, but they had melted into thin air. Each evening the men would return disconsolate. When they caught her eye, Wen understood that they had no hope of finding Zhuoma, and that they pitied Wen, who now found herself completely alone and unable to communicate.
AS SUMMER turned to autumn, Wen entered the darkest period of her life. At night, she would weep for the woman whose sleeping space now lay empty at her side, remembering her courage and intelligence. During the day, she struggled to manage without Zhuoma as an interpreter. The odd sentence of Tibetan that Zhuoma had managed to teach her—a few verbs and words like “yes” and “no”—allowed her to go about her daily tasks, but outside these routines, she was confined to a world of silence. And she had little hope of learning more Tibetan. Gela’s family lived their lives in a kind of tacit understanding. Even when they had the time to talk to each other, it was rare to hear them in conversation. Without language, how would she ever be able to persuade them to help her leave their home and risk her life alone on the plateau? Aside from the fact that she had his photograph, the family knew nothing of Kejun. Zhuoma had advised her not to tell them that the Chinese army was in Tibet. They would not understand why and it would frighten them.
Would she ever be able to tell them that she loved her husband so much she was prepared to suffer anything to find him?
Wen was eaten up by pain and disappointment. It was as if she had drawn close to her husband only to see him disappear yet again. She was trapped and could see no way out.
AFTER ZHUOMA’S disappearance, the family seemed far more fearful. Ni’s merry laughter dried up and the usually irrepressible Hum now clung silently to his mother instead of prancing and skipping around the tent. When the time came to move to their next pasture, Gela seemed to choose an even more remote place to settle. If they saw a human form in the distance, Gela would signal to his family to keep out of sight. Once or twice, he even hid Wen among the sheep so that she couldn’t be seen by passing travelers, as if he was worried that she too might be carried off. It felt like they were leaving the world of men far behind them.
Wen began to keep a diary. Every day she would use one of her colored stones to write a few lines on one of the pages of The Collected Essays of Liang Shiqiu.
The stones left only a faint indentation. She had to condense and limit her writing in order to save paper. Nevertheless, the diary was her only means of recording her thoughts and retaining her ability to write Chinese. It gave her a new strength and de
termination to survive.
ONE MORNING, Ni fainted as she was helping Saierbao with the milking. Saierbao yelled out to her husbands for help, and Gela carried Ni back to the tent. Clearly troubled, Gela said something to Ge’er, who immediately left the tent and began to saddle his horse. Gela then mumbled a few words to Saierbao, who went over to the stove and put some water on to boil. Using all the Tibetan she had learned, Wen tried to tell Saierbao that she was a menba, that she might be able to help them, but Saierbao looked at her blankly and continued what she was doing. Suddenly, Hum cried out, pointing at Ni’s lower body. Everyone’s eyes followed his pointing finger: blood was seeping through Ni’s robe. Gela told Pad to take Hum outside, then gestured at Wen to help him open Ni’s clothing. On the garments under her robe they found layer upon layer of bloodstains.
Now Wen finally understood why Ni had been weeping every night: she must have been bleeding like this for ages. She remembered Zhuoma telling her that because fetching water was so backbreaking, the women were very skilled at saving on clothes washing and went to great lengths to avoid menstrual bloodstains. Ni’s bleeding could not therefore be simply an ordinary period.
Trying to hold back her tears, Saierbao gestured to Wen that they had all known about this problem for a long time, but didn’t know what to do.
Gela soaked a piece of felt in hot water, wrung it dry, spat a couple of mouthfuls of barley wine onto it, wrung it out again, and walked over to the statue of Buddha to pray. He then wrapped the piece of felt around Ni’s feet and spat another mouthful of barley wine over her forehead. Ni’s lips moved slightly and her eyes opened a crack. She looked toward her mother, who was turning her prayer wheel and praying in front of the altar. Gela called Saierbao over and placed their daughter’s hand in hers. Ni gave a faint smile, then closed her eyes.