used them to build a house, which was recently demolished. Now we’ll use them to build something else.”
In these crowded landscapes, everything was a potential resource. Hebei is about the same size as the state of Washington, but the population is more than eleven times higher—sixty-eight million people total. Hills have been carved into crop terraces; roads serve to dry vegetables; passing cars double as threshers. If there’s wall within reach, it’s used, sometimes twice. Able-bodied people often lead double lives—they might farm for a while and then head to the cities. They serve on construction crews; they do roadwork; they spend time on factory assembly lines. The most jobs I saw listed on a single business card was twenty-seven. That was in Shanxi Province, just beyond the Hebei border, and I met the man at a funeral.
In this part of China, even funerals have a bustling air, and I stopped for processions all across the north. They took place in the road, as public as the threshing, and usually the participants invited me to the banquet that followed. It was possible to drive from funeral to funeral all the way across Hebei and Shanxi, and in fact there were people who lived this way—an endless road trip where every stop represented somebody else’s final terminus. In the town of Xinrong, I met Wei Fu and his wife, who specialized in performing traditional Shanxi opera at memorial services. They drove an old Beijing-brand flatbed truck, and they had customized the back for performances. In Xinrong they parked on the main street, set the brake, removed the railings, and erected an awning and two huge Peavey speakers. Within half an hour they had a stage, and hundreds of people gathered in the street to watch. The funeral was a seven-day event; it was especially elaborate because the dead man had owned the biggest shop in Xinrong, the Prosperous Fountainhead Store. The family arranged the man’s coffin right at the entrance, and even in death he was doing good business—the street crowd overflowed into the shop, where people bumped past the coffin and bought snacks to eat while listening to opera.
A day later I stopped at another funeral just after the grave had been filled. It was in the countryside, on an open plain marked by a huge Great Wall signal tower. There weren’t any cities nearby—in China, where the law requires most citizens to be cremated, only outlying rural regions are allowed to conduct burials. Near the tower, twenty men and women had gathered, wearing white sackcloth tied at the waist with red rope. In the distance a massive government propaganda sign read: “Protecting the Arable Earth Means Protecting Our Line of Life.”
I was greeted by the only attendant not dressed in mourning white. He was sixty-nine years old, a pudgy man in a blue suit and cap; his round moon face shone with sweat. He wore the biggest smile I’d seen since yesterday’s funeral, when I’d chatted with Wei Fu, the leader of the opera troupe. There’s always at least one happy person at a Chinese funeral.
“Come over, come over!” the pudgy man said, pulling at my arm. “We’re almost finished!”
He gave me a laminated name card. The front featured a picture of two hands clasped in a businessman’s shake, along with the words:
Zhang Baolong
Feng Shui Master
Services for the Entire Length of the Dragon,
From Beginning to End
Traditionally, feng shui masters evaluate the relationship between buildings and landscapes, trying to create harmony between what is natural and what is manmade. In ancient times, these beliefs often influenced military and political affairs. Northwest of Beijing, the Ming dynasty avoided building the Great Wall along a twenty-mile-long ridge because of its proximity to the imperial tombs. From a strategic point of view, the ridge was perfect for defenseworks, but feng shui masters believed it represented a longmai, or “dragon vein.” Any construction that violated the vein could bring bad fortune to the Ming, and so the ridge was left alone. The emperor went to the trouble of building walls farther to the north, where the terrain was less defensible and required more extensive fortifications.
After the Communists came to power in 1949, they attacked many cultural traditions as superstitious, including religion, fortune-telling, and feng shui analysis. Even when the reforms of Deng Xiaoping introduced greater tolerance, some practices never recovered—Taoism, for example, attracts few believers in today’s China. But faith in feng shui has proven to be resilient, largely because it’s connected to business. Good feng shui means good fortune, and people are willing to pay for expert analysis. Zhang Baolong was one of the new masters—he negotiated the market economy as skillfully as he did the geography. His business card listed twenty-seven separate services, ranging from “selecting marriage partners” to “choosing grave sites”—this was the “length of the dragon, from beginning to end.” He also offered to install wood beams for houses, determine locations for mining, and treat “unusual diseases.” He built coffins. (“You must supply your own wood.”) He assisted in the carrying of wedding sedans. On the card, service number twenty-one involved moving bones to a new grave site—a common task in a nation undergoing a construction boom.
“I chose this site!” Zhang said proudly, pointing at the patch of recently dug earth. In front of the tomb, mourners took turns kowtowing: each person knelt, burned a stack of paper grave money, and wailed as he knocked his head against the ground. Nobody seemed to mind my presence. In northern China, I had learned that funerals are almost always welcoming, in part because people rarely see foreigners. Nevertheless, I dropped my voice to a whisper: “Who’s the funeral for?”
But Zhang Baolong didn’t seem to hear my question; he was still talking about feng shui. “It’s arranged east-west,” he continued, pointing at the patch of earth. “The head faces west, and the feet are to the east. And that tree I planted is a poplar. We plant poplars for men and willows for women; the purpose is to tell the soul where the grave is. This particular place is good for a lot of reasons. The position of that signal tower is very important, for example. You see, this place is good because it’s high, and there’s water in that stream to the east. And you have the signal tower above, which serves to protect the tomb. A person buried in this location will have many wealthy descendants, who will rise to high civil, military, and scholarly positions.”
The men had finished kowtowing and now it was the women’s turn: one by one, they touched their heads to the ground. The women were louder and their cries echoed across the valley.
“My father and grandfather were both feng shui masters,” Zhang continued. “We’ve always done this in my family. And everybody in my family lives for a long time! My father lived to be ninety-five, and my mother was ninety-eight when she died. My grandmother lived to be ninety-nine!”
The keening rose another pitch. I wondered if a conversation about longevity might be more appropriate at another time, but Zhang kept talking. “I have three sons and three daughters,” he said. “My sons are feng shui masters, too! And one of my daughters”—he beamed, perhaps at the thought of security in this world and the next—“is a nurse!”
THE WEATHER HELD PERFECT across Hebei and Shanxi—cool, crisp mornings, the sunlight falling sharp across terraced fields. Usually I awoke early, but there was never any schedule or plan. I tried to keep the Great Wall in sight, and I stopped whenever something interested me. I figured out the route as I went; on many days I traveled less than one hundred miles. Rural driving tended to be slow, because often something was happening in the street—a crop threshing, a sheep crossing, a funeral procession. The roads themselves were completely unpredictable. A thin red line on my Sinomap might represent a brand-new asphalt road, but it could also be a dirt track or even a dry creekbed. Quite often the routes were in the process of being improved. Beginning in 1998, the government had invested
