One is brand-new: Wild Grass and Morning Blossoms Gathered at Dusk, translated by Eileen J Cheng, edited by Theodore Huters, Harvard University Press (September 2022)
The other is recent: Weeds, translated by Matt Turner. Seaweed Salad Editions (2019)
Both of these are splendid volumes. The differences are largely that Eileen Cheng's includes many more pieces, as its title suggests. Matt Turner's is bilingual, useful for those who would like to consult the Chinese, which appears alongside the English. Both have detailed and informative introductions to the man and his work. Speaking as a translator, I am encouraged that two excellent versions of this collection should have appeared at almost the same time.
It is easy to see Lu Xun as a perpetually angry writer levelling savage criticism at the society he lived in. Geremie Barmé, in a piece that is well worth reading because it situates Lu Xun among his fellow writers, says, 'As with his fiction, Lu Xun used his essays to convey a message and to educate his readers, especially the growing youth readership.' Stories and novellas like The True Story of Ah Q come to mind; these were the ones that were on our university reading list, and are probably the most influential of his work, even today.
But the pieces in Wild Grass /Weeds are very different. Less polemical, more inward-looking and ruminative. (Sometimes they are even outright funny.) In these stories/essays, the narrators do not shout with rage. They hint, they meander, they tease, they dream. To understand the nuances, the reader has to concentrate hard (or read the introductions to both volumes, which are very useful).
One example is a powerful story translated by Cheng as Tremors on the Border of Degradation, and by Turner as Trembling Decay. This is how it begins:
[Cheng] I dreamed of myself dreaming.
I don't know where I am, but before me is a night scene inside a small, tightly sealed cottage. Yet I can also see the forest of dense greenery on the rooftop.
The lamp chimney on the wooden table, freshly wiped, lights up the room, making it exceptionally bright. In the bright light, on the dilapidated bed, beneath the unfamiliar, hairy, burly lump of flesh is a thin, frail body, trembling from hunger, pain, shock, humiliation, and pleasure.
The full figure's flaccid yet supple skin is smooth, both pale cheeks flushing lightly, like lip rouge coated on lead.
[Turner] I dreamt I was dreaming. I didn't know where I was, before my eyes, late night, the confining interior of a small hut ó and I could also make out a dense forest of stonecrop on the hut's roof.
On the rough-hewn table the lampshade had just been wiped clean, and the room was bright. In the glare, on the broken couch, under an unknown yet familiar hairy, fierce chunk of meat ó a thin body trembling from hunger pangs, shock, humiliation, and ecstasy. Yet the skin was relaxed, radiant and smooth; the pale cheeks reddened like liquid rouge over lead.
As Cheng describes it in her Introduction, '[The] woman sells her body to buy food for her young daughter. Jolted awake, the I-in-the-dream enters a second dreamscape, a continuation of the earlier dream, but after many years have elapsed. The now grown daughter, ashamed of her mother's sordid past, heaps scorn and abuse on the old woman. Amid the jeers of her daughter and her family, the old woman walks out of the shed at night, deep into the boundless wilderness.' This story is hauntingly beautiful but requires attentive reading to understand that the first paragraph is describing a prostitute and her client. Those words never appear anywhere in it.
This is also the moment, since I have quoted the two versions side-by-side, to say that the translators have done a very fine job. You will see significant differences in the paragraphs quoted above, from the use of the present tense and the past tense, to the specific term 'stonecrop' and the more general 'greenery'. I think it proves the point that I regularly make to students, that there is no such thing as a single definitive translation from Chinese. There are always several excellent and perfectly correct ones.
To return to the interpretation of the stories in Wild Grass/Weeds, one that I found most enjoyable is called After Death. This is the musings of a man who is definitely dead but is still able to think, and be annoyed with an importunate bookseller and a ticklish ant. I loved it and highly recommend it but I confess I still have no idea if it has any deeper meaning.
As you will have gathered, I am not a Lu Xun scholar -- my knowledge of his work has been largely limited to his appearance on our university syllabus. But I am going to take this opportunity to mention the piece which does not appear in these volumes, but which drew me to Lu Xun decades ago, when Ah Q simply depressed me. It is the speech entitled 'What Happens after Nora Walks Out, A talk given to Literature and Arts Society at Beijing Women's Normal College, December 26, 1923'. In it, Lu Xun introduces the students to Henrik Ibsen's The Doll's House in these words, 'At the outset, Nora is living contentedly in a supposedly happy household, but eventually she is awakened: she is her husband's puppet, and her children are her puppets. So she walks out, and the play ends with the sound of the front door slamming shut.' And he comes to the bleak conclusion that 'Logically, Nora really has only two options: to fall into degradation or to return home.'
What I found most appealing about his talk, and still do, is the effortless, conversational tone, and the many issues he touches on in a mere couple of pages. I was also struck, re-reading it again this week, by his ending, which reads as ominously today as when it was written ninety-nine years ago. He writes, 'Unfortunately, it's too difficult to change China: blood will flow just by moving a table or mending a stove. And even if blood does flow, the table isn't necessarily going to be moved or the mending carried out. Unless a great whip lashes her back, China will never consider budging. I think such a whipping is bound to come. Whether for good or bad is another question, but it is bound to come. When it will come and how it will come, however, I cannot exactly tell.'
