十六 尼姑 The Nun

Jinzhi wanted to go become a nun.

The nunnery's red-brick building stood right at the far end of the hill.滿She went to open the door but could not; flocks of sparrows were pecking at food in the middle of the courtyard, and the stone steps were covered all over with green moss. She asked a neighbor woman, and the neighbor woman said:

尼姑庵红砖房子就在山尾那端。她去开门没能开,成群的麻雀在院心啄食,石阶生满绿色的苔藓,她问一个邻妇,邻妇说:

。」"The nun vanished after the Incident — I heard she ran off with the carpenter who was building the house."

「尼姑在事变以后,就不见,听说跟造房子的木匠跑走的。」

Looking in through the iron gate bars, the house still had no windows fitted, some lengths of wood still lay about the courtyard, and inside the main hall one could clearly see a small clay Buddha sitting there in desolation.

从铁门栏看进去,房子还未上好窗子,一些长短的木块尚在院心,显然可以看见正房里,凄凉的小泥佛正坐著。

Jinzhi saw that the woman's belly had grown big, and Jinzhi said to her:

金枝看见那个女人肚子大起来,金枝告诉她说:

"With a belly so big, you still dare to come out?Haven't you heard that the little Japanese take big-bellied women to break the 'Red Spear Society'?The Japanese cut open the big bellies and carry them into battle — they say the Red Spear Society fears nothing else, only fears women;!」The Japanese call the 'Red Spear Society' the 'Iron Children'!"

「这样大的肚子你还敢出来?你没听说小日本子把大肚女人弄去破『红枪会』吗?日本子把大肚子割开,去带著上阵,他们说红枪会什么也不怕,就怕女人;日本子叫『红枪会』做『铁孩子』呢!」

That woman at once began to cry.

那个女人立刻哭起来。

"I said I wouldn't marry out, but Mother wouldn't allow it — she said the Japanese were coming for the girls. Look, what's to be done now?』。」The child's father left and was never seen to come back — he went off to join the 'Volunteer Army.'"

「我说不嫁出去,妈妈不许,她说日本子就要姑娘,看看,这回怎么办?孩子的爹爹走就没见回来,他是去当『义勇军』。」

Someone crawled out from behind the temple, and Jinzhi and the others ran off in fright.

有人从庙后爬出来,金枝她们吓著跑。

"Have you seen a ghost??……」Am I a ghost?..."

「你们见了鬼吗?我是鬼吗?……」

The young fellow who had once been handsome came crawling back like a dead snake.:「『?」Fifth Aunt came out to look at her own man; she thought of a horse once wounded in days past. Fifth Aunt asked him: "Has the 'Volunteer Army' scattered entirely?"

往日美丽的年青的小伙子,和死蛇一般爬回来。五姑姑出来看自己的男人,她想到往日受伤的马,五姑姑问他:「『义勇军』全散了吗?」

"All scattered!All dead!!」Even I am dead!" He beat at the tips of the grass with one arm, over and over:

「全散啦!全死啦!就连我也死啦!」他用一只胳膊打著草梢轮回:

?」"You slut of a wife — I've been brought to this state, and you haven't even one warm word for me?"

「养汉老婆,我弄得这样子,你就一句亲热的话也没有吗?」

Fifth Aunt lowered her head, like a sunflower that had fallen asleep.The big-bellied woman went home!And where was Jinzhi to go now?She thought: the temples and nunneries for taking the veil had long since stood empty!

五姑姑垂下头,和睡了的向日葵花一般。大肚子的女人回家去了!金枝又走向哪里去?她想出家庙庵早已空了!

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What it’s about

The nun stands at an uneasy boundary between the village's domestic order and a religious life that appears to offer women another path. Her shaved head and institutional role distinguish her, but they do not free her from hunger, suspicion, desire or male power. Xiao Hong approaches her as a person embedded in material relations rather than a quaint representative of belief. Encounters around the nun expose what villagers project onto a woman whose status does not fit wife, widow or daughter.

Religious language can promise detachment from life and death, while the novel insists on the body's continuing claims. Food, shelter, sexuality and safety remain urgent inside sacred identities, and gossip quickly converts ambiguity into judgment. The nun's marginality gives her some mobility but also makes her available as a target; communal curiosity crosses the threshold that supposedly separates temple and household. By placing this portrait near the end, Xiao Hong returns wartime readers to gendered forms of coercion established before the invasion. Political crisis changes the village, but it does not suspend its policing of women or grant automatic virtue to religious refuge.

When it was written 背景

Modern Chinese fiction often used monks and nuns to debate superstition, sexuality and escape from the family system. Xiao Hong's 1935 chapter participates in those debates while retaining her characteristic refusal to reduce a marginal figure to a thesis. Readers should attend to changes between what the nun does, what others report and what the narrator allows us to know; gossip is evidence of village power, not necessarily fact. Religious and kinship vocabulary may require lookup, but the social pattern is familiar from “The Day of Punishment” and the May festival. The placement reminds us that national resistance alone cannot answer the constraints placed on women's bodies and reputations.

Words in this chapter 生词