"How many?"
"Many, many," he said sadly. "When the passengers come out of the station they will look up and see the banners. This hotel offers good food, that one offers good rooms, this one is nearby. They are in competition. They are doing it for business."
Mr. Fang was surprised that such go-ahead commercial sense existed in distant Gansu. And I think it was news to him so many restaurants, guest houses and hotels were available in Lanzhou. It suggested more than the free market; it hinted at bourgeois ideas and competitive instincts.
I said, 'They are taking the capitalist road!"
Mr. Fang replied coldly, "We do not use that expression any more."
He always winced when I trotted out expressions such as "class enemy" (jieji diren) and "running dog" (zou gou).
We bypassed the clamor of two hundred travelers trying to push through the Hard Sleeper turnstile, and we knocked at the Soft Sleeper Waiting Room door. The room attendant admitted us and showed us to the overstuffed chairs. I made a mental note to add antimacassars to my list of antiquated Chinese manufacturing (washboards, quill pens, corsets, backscratchers, fish glue, spittoons, steam locomotives, etc.), and I asked Mr. Fang for his dictionary.
Capitalist road was in it under road, and so was running dog ("a lackey, a flunky, a stooge"). I looked up ziyou, "freedom, liberty," and found a series of definitions, each with its own explanatory sentence. I copied the most interesting ones into my notebook.
Citizens of China enjoy freedom of speech, correspondence, the press, assembly, association, procession, demonstration, and the freedom to strike.
Bourgeois ideas must not be allowed to spread unchecked.
The petty [sic] bourgeoisie's individualistic aversion to discipline.
Liberalism is extremely harmful in a revolutionary collective.
We can't decide this matter for ourselves; we must ask the leadership for instructions.
This official Chinese dictionary, reprinted by the state publishing house in 1985, contained definitions and illustrations that all contradicted life in China in fundamental ways. I thought: When that book is revised and rewritten I will believe that China has changed. It was clearly out-of-date, but like much else that was said—the guff about Marxism-Leninism and the guiding spirit of Mao's Thought—it was ineffectual. Such sentiments were dead but they wouldn't lie down.
Around midnight, the train drew in. There was a commotion outside as the hotel touts and agents jostled for attention. I went to the sleeping car. Mr. Fang vanished. I found my berth and discovered that no one else was going to Xian. The sleeper was empty. This was the rarest situation on a Chinese train, and one to be relished. Such circumstances were almost luxurious and definitely cozy. My own gooseneck lamp, plastic flowers, thermos, pillow, quilt and comforter. There was a tablecloth on the little side table, and a five-foot crocheted antimacassar on the seat back.
The only disquieting part of it was the music. I couldn't twist the knob with my rubber-band trick, so I took out my Swiss army knife and unscrewed the loudspeaker from the ceiling, disconnected it, replaced the plate and was able to read in silence. I was reading Lu Xun's "The True Story of Ah Q" because a Chinese woman had said that the story revealed the Chinese national character. So far it was about Ah Q's pompousness, foolishness, pretense and cowardice—and he had the farcical misapprehension of Mr. Pooter. Was that the point? *
I read on, soothed by the ponderous motion of the train and the melancholy cry of the steam whistle.
There had been a bucket of dead eels next to the hopper in the toilet cubicle. I had glimpsed the creatures in the middle of the night. That was memorable—and a good thing, too, because the next morning I went to the dining car and asked what was on the menu, and the chef said, "Eels!"
He said the train was operated by the Qingdao Railway Board and had just come from the coast. It made a great loop through China, bringing with it Shandong specialties—seafood, jelly candy and China's best beer.
We were still in Gansu, going southeast towards 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.
The river itself was muddy, flat, shallow, full of sandbanks this time of year.
"There are no fish in the Wei," a man told me at Baoji, the railway junction where we stopped at noon. And then he loudly cleared his throat and spat a gob on the platform and in a reflex of politeness scuffed it with his shoe.
Everyone hawked, everyone spat, sometimes dribbling, sometimes in a trajectory that ran like candlewax down the side of a spittoon. They tended to spit in wastebaskets or against tree trunks; but not even a government campaign restrained some from spitting on floors, and I saw people spit on carpets, always remembering politely to grind it in with the sole of their foot.
I noticed on the platform at Baoji how they walked scuffingly, sort of skating, with their arms flapping, with narrow jogging shoulders, or else hustling puppetlike, with their limbs jerking. They minced, they plodded, they pushed, keeping their hands out—straight-arming their way—and their heads down. They could look entirely graceless—unexpected in Chinese.
And they talked very loudly in that deaf, nagging and interrupting way, as if no one ever listened to them and they had to shout to be heard. The radios and televisions were always turned too loud, too, the volume at maximum. Why? Was there a national deafness, or was it just a rather unfortunate habit?
The Chinese left doors open—that was a national habit. And they liked sitting in their underwear on the train. They were naturals for relaxation, and could turn even the shortest journey into a pajama party. They were very tidy in the way they dressed and packed their bags, but they were energetic litterers, and they were hellish in toilets. It was strange seeing a neatly dressed mob leaving a railway car that they had befouled.
They spat, they shouted, they stared and undressed in public; and yet with all this they seldom quarreled. They were extremely shy—timid even—modest and naive. "Modesty helps one to go forward," Mao said, "whereas conceit makes one lag behind." On trains they often looked contemplative.