People have little fear about revealing their own bodies. In the bathhouse, the gym, swimming pool, even-in some Western countries-on nudist beaches, people feel no great discomfort or terror. People only feel the need to shut curtains and doors when having sex, like rats trying to burrow into a hole in the ground. There are a lot of reasons for this crucial distinction, of course. But in my opinion, one reason that's always been overlooked is that people have a complete linguistic grasp of activities like washing, exercising, swimming, and so have effective control over themselves and other people, sufficient to exercize their sense of reason. It's only when people drop their pants and face the unbounded linguistic blind spot of sex that ignorance and confusion create insecurity, and the human subconscious slinks back into its lair. What are people afraid of? Not just moralizing public opinion: subconsciously, they're far more afraid of themselves, afraid of losing themselves in the unnamed darkness of sex. Once they drop their pants, they too experience anxiety, tension, terror, palpitations, a rise in blood pressure, paranoia, and the delusion of being spied on, just as if they'd been thrown into the Paris or New York they have yearned for, only to burrow themselves away in their apartments.

Statistics show that crime levels for "marginal people" are high, as is the occurrence of mental illness. Everything foreign that lies beyond the linguistic grasp of marginal people, beyond the power of their intellect, amounts to primal chaos, dissipating with the greatest of ease their consciousness and competence. By a similar logic, the linguistic blind spot of sex easily brings human irrationality to the surface. Perhaps this is the unspoken condition by which sexual adventures achieve their charm, and also, of course, the condition by which sexual desire leads to catastrophe. Schemes involving beautiful women can often bring down great political plans, economic strategies, and military structures. Common sense can often melt away in one night of dissolution, hurling people carelessly into the wilds of passion-just as it did with Tiexiang.

Maybe this was how things were:

1. Tiexiang was perfectly aware of how poor and inferior Three Ears was, but after the two locked in carnal embrace she was suddenly seized by a kind of charitable urge, a kind of passionate interest in using her body to achieve miraculous ends. If she'd already been bedded by several men of standing, a repeat of this experience would have held little interest for her. In Three Ears, she saw a new battleground, a more challenging mission. Poverty and inferiority held no terrors for her: quite the opposite, the idea of poverty and inferiority intoxicated her; the thought of rebuilding a man's sense of pride made her heart thump uncontrollably.

2. Three Ears did a great many truly terrible things, coming to blows with his parents, for example, fighting with his brothers, never working in the village, stealing a bag of chemical fertilizer from the team leader, even climbing the wall of the women's toilet in the clinic, and so on; Tiexiang, too, snorted with contempt at these past offences. But she later decided to attribute all this to her own magical powers. Maqiao's melons all rotted because of her, Maqiao's animals all went mad because of her-could it not be that Three Ears had committed all these outrages because of her? Three Ears-no, she now preferred to call him Xingli, her own Xingli-was brave, chivalrous, a man who could put up with a lot: the way he'd stuck his neck out over Yanwu's schooling was proof enough. If he hadn't secretly adored her all along, if he hadn't been driven wild with unrequited love, he wouldn't have run headlong into all those disasters with quite such abandon. All this produced a sudden burst of realization that filled her with an enormous sense of well-being: a stream of warm, compassionate emotion flooded through her heart, sending her body into uncontrollable spasms of trembling.

3. Even after the so-called rape, Xingli often returned to the village looking for her, his face set into a mask savagery, and he would beat her till her nose went blue and her face puffed up, till she screamed for her parents. This made everyone in the village furious. Even though some suspected the rape hadn't been everything it seemed, that maybe there'd been an injustice, a real man shouldn't fight with a woman, the vendetta couldn't go on and on like this. Surely only a madman, a bandit would go on beating a person like this? Only Tiexiang, out of all Maqiao, failed to sense any malice in Three Ears' revenge: quite the opposite, she tasted sweetness in her own pain, tasted the immutable love of her adversary. She believed that only the person who loved you most could be pushed beyond desperation to such deep resentment and hatred. In their past life together, Benyi hadn't been exactly happy with her, but he'd hardly ever beaten her; more often than not, after he'd had a drink, he'd head out the door, hands behind his back, to a cadre meeting. The director of the Cultural Institute and the photographer had also been let down by her, but they were even less likely to strike out at anyone, they just rubbed their hands and slipped away without a trace. This tolerance and irresolution quite simply enraged her, prevented her from discovering her true position and power over these men. But she was addicted to the crack of the vine whip and rod, to men who left souvenirs of their wild obsession and crazed desire in the form of scar upon scar of heart-stopping pain. Several times (incredibly enough, even to her) orgasm would suddenly wash over her as she was being beaten, her cheeks burning bright red, her legs writhing uncontrollably.

Her pleasure intensified even further when Xingli passed on to her devices for feminine use. She secretly hid these things away, turning them over, looking at them when there was no one around.

In the end, she left in the night, casting back among Maqiao people the enormous linguistic blank represented by this code name, "riding a wheelbarrow."

: This word appears in the Annals of the Ministry for the Suppression of Rebellion, in the confession written by the rebel leader Ma Sanbao after his arrest: "I was very scared, but I was tricked by that Hey-eh Mouth Ma Laogua who said the government troops wouldn't come." Reading this, I thought to myself: someone who hasn't lived in Maqiao might not know what a "Hey-eh mouth" is.

"Hey-eh mouth" is still used in Maqiao today, meaning people who argue a lot, who like spreading rumors and secrets; also, unreliable blabbermouths. People like this probably use a lot of interjections like "hey" or "eh" as they talk, which would explain the word's provenance.

Zhongqi, from the lower village, who often reported to Benyi about rapes and other village matters, was a famous Hey-eh mouth. No secret in the village could get past his jug ears. Never mind how hot the day, he'd always stomp around in his shoes. Regardless of what he was working on, he'd never take off those suspicious, battered shoes-even if everyone else was going around barefoot, even if that day there'd be no work for which shoes could be worn, he'd just idly keep watch on the ridges between fields, wasting his time looking on as other people earned work points. No one knew what unspeakable visions hid within those shoes of his. He fiercely guarded the secret of his shoes, just as he tirelessly probed all the other villagers' secrets, and his face always wore an expression of secret satisfaction, deriving from a sense of profiting at others' expense.

Or perhaps I should say: because he himself had two shoefuls of secrets, he had to ferret out other people's secrets to make things even.