Just as we call the Maple Demon a tree, a maple tree, how meaningful is this degree of correctness?

A tree lacks human will and freedom, but in life's complex network of cause and effect it can often occupy a position of quiet importance. In this sense, the difference between one tree and another can sometimes be comparable to the difference between Hitler and Gandhi, to the distinction between the Songs of Chu and the instruction manual for an electric razor-it can be much greater than we imagine. Even if we've read cartloads of botanical books, when confronted with an unfamiliar tree our knowledge seems rudimentary indeed.

The two maple trees finally disappeared in early summer of 1972, when I was away from the village. On the journey back, I couldn't see the crowns of the trees from far off and immediately felt there was something not quite right about the panorama before me; I almost thought I'd taken a wrong turn. After I entered the village, I found that the houses seemed much more spaced out, much lighter, and that there was a rather striking patch of bare, empty ground. It turned out the shade from the trees was no longer there. Everywhere I saw wood chippings and sawdust reeking of sap, and mounds of branches and leaves sandwiched with birds' nests and spiders' webs, yet no one was taking them home for firewood; the soil lay overturned in waves, testifying to the violent struggle that had taken place not long before. I smelled something rather peppery, but couldn't say where it came from.

The crunching sound of feet trampling leaves and branches was the sound of advancing old age.

The trees were cut down under commune orders, to make, it was said, rows of seats for the newly built commune assembly hall and also to dispel the superstitions surrounding the Maple Demons. When the time came, absolutely no one was prepared to put hand to axe or saw, and in the end, the commune cadres had no choice but to order a landlord under official surveillance to get on with it. They also added workers from two hard-up families, to whom they had to promise to cancel a ten-yuan debt before they could finally make them hesitantly start work. Later I saw in the commune row upon row of those spanking new maplewood chairs, used for Party meetings, family planning meetings, irrigation and pig-feeding meetings, and so on. I also saw filthy footprints left behind, as well as oily banquet remains. It was probably from this time on that a kind of skin irritation started to rage through dozens of nearby villages: when sufferers, male or female, happened to meet, they would scratch wildly, pulling up their clothes all over the place, not knowing whether to laugh or cry. Some, unable to stand it, would place their backs to a wall and move up and down, or from side to side, or discuss instructions from the county with a hand down their pants all the while. Herbal remedies were tried, with no result. Apparently the county medical team were completely flummoxed, found it all very puzzling.

It was rumored that everyone had caught "maple pox," instigated by the Maqiao Maple Demons-they wanted to make people suffer for their arrogance, taking revenge on the murderers who'd chopped them down.

: Ken (will/willing) is a word used to express wishes or preferences, to demonstrate desire and permission. For example, "ken with the head" (nod agreement), "ken do" (will do), "ken get my head around it" (will think about it) all describe a person's psychological inclinations.

Maqiao people use ken in a much broader sense-not only for people and animals, but for anything in the whole world.

Some examples:

• This plot of land ken grow crops.

• It's strange, but the firewood at home ken not burn.

• This boat ken go quite a ways.

• This sky ken not produce a drop of rain in a month.

• Benyi's hoe ken not dig very deep.

And so on.

On hearing these remarks, I couldn't stop a thought forming in my mind: everything has a will, a life of its own. Fields, firewood, boats, sky, hoes, and so on, they're all the same as men, should even have first names and last names of their own, stories of their own. Maqiao people in fact spoke to their objects as a matter of course, cajoling or cursing, praising or promising. For example, if they gave a plough a really savage talking-to, it would then move much more quickly along the ground. Then again, resting their axe at the top of the wine jar to soak up the alcohol fumes strengthened it enough to chop wood. If they hadn't been forced to submit to outside interference, if it hadn't been for the spread of science, Maqiao people perhaps would never have acknowledged that these were lifeless objects lacking the capacity to feel and think for themselves.

With these assumptions in mind, we've reason to feel sad at the death of a tree, even to cherish its memory. In places where trees are toppled one after another without provoking any sadness, the trees have never lived, have never been anything but an inert natural resource, a form of revenue. People from these places wouldn't use the word ken like they did in Maqiao.

When I was little, I also had lots of strange fantasies involving personifications and spirits. For example, I used to turn blossoms on trees into the dreams of the tree roots, or rugged mountain paths into a conspiracy plotted by the forest-all very childish, of course. After I got bigger and stronger, I used my knowledge of physics or chemistry to explain blossom or mountain paths-or should I say, rather, that because I could use my knowledge of physics or chemistry to explain blossom and mountain paths, I started to get bigger and stronger. The problem, though, is whether big and strong modes of thought are correct modes of thought. For a long time, men were bigger and stronger than women-does that mean that men were correct? The great imperial powers were bigger and stronger than the colonies-does that mean that the great powers were correct? If in an alien galaxy there exists a race of beings much more advanced and much stronger than mankind, should their mode of thought be used to exterminate and replace that of mankind?

This is a question, a question I can't answer, a question that pulls me this way and that. Because I yearn both to be big and strong, and to go back to my small, weak childhood, to tree-root dreams and mountain conspiracies.

: One winter's day, Zhihuang's snot-nosed son Xiongshi was playing with a few ox-herder lads on the hillside to the north. They'd dug out a snake hole, planning to extract a hibernating snake to roast. They unearthed a heavy, rusty iron carbuncle but had no idea what it was; Xiongshi banged it hard with a sickle, saying he wanted to use the two ends of the carbuncle to hammer out a few kitchen knives for his mother to sell in the market.

His banging set off an explosion that blasted the lads, who were some distance away hunting snake holes, a good few feet off the ground, arms and legs flailing helplessly in mid-air. After falling painfully, they looked back, but Xiongshi, oddly enough, was nowhere to be seen-there was only a light shower of leaves and earth, along with a few icy drops of rain, floating down from the sky. The boys were surprised to discover that these droplets were red and seemed rather like… blood?

Having no idea what had happened, they still thought that Xiongshi was hiding somewhere, so they set about yelling for him at the tops of their lungs. There was no answer. One of them, frightened by the discovery of a bloodied, fleshy lump of finger, took it back to show the grown-ups.