Suppose it is an autumn day, fine and clear and cool. Late afternoon, when the sun nears the horizon and turns the sky into a watercolor of pastels. It is beautiful, as though God is showing off. As you approach the city you first see its wall, an immense gray brick structure that is as solid as it is imposing, nearly as wide as it is high, some thirty feet. If you are coming from the east, it will be in sharp silhouette against the lovely changing sky. Near the city the air begins to smell of smoke, but mostly it has the sweet, clean scent of the ripening winter wheat in the surrounding fields.
From a distance the city may not look like much; only that dark wall is visible, and what can that tell you? Some say the cities in the North China Plain are by and large alike, one indistinguishable from another; to them this one might look like any other. But it is not; I can testify to this, for it is the place on this earth that I love the most, the city in which my wife and I lived for nearly twenty-five years among beggars and bandits and farmers and scholars and peasants, people whom we deeply loved. The name of the city is Kuang P'ing Ch'eng—City of Tranquil Light—and although I now reside in southern California and have for many years, that faraway place remains my home.
And it is often in my thoughts. Above my bed hang three Chinese scrolls depicting New Testament scenes, painted by our most improbable convert and given to me when we left China. In the first, the prodigal son kneels at his father's feet as the father rests his hands on the young man's head. The son's pigtail is disheveled and his blue peasant's tunic and trousers are dirty and torn, while the father's violet silk robe is immaculate. In the second, an oriental woman lovingly washes our Lord's feet with her tears and dries them with her long black hair, her own bound feet tucked beneath her, and in the third, a slight but sturdy Zacchaeus, wearing a gray scholar's robe and with his long braided queue hanging down his back, climbs a persimmon tree for a glimpse of Yeh-Su, Jesus. A Chinese lantern of bright red silk—red is the color of happiness—hangs over my writing table, and a small carved chest made of camphor wood holds my woolen sweaters. My Chinese New Testament, its spine soft and its pages worn, sits on the table by my reading chair, with a strip of faded red paper, a calling card given to me long ago, marking my place. I still read the Scriptures in Chinese; I find I am more at home in it than I am in English, just as my Chinese name, Kung P'ei Te, given to me at the beginning of this century, seems more a part of me than my legal name, Will Kiehn.
On my dresser is the photograph taken on our wedding day, November 4, 1908. Katherine and I were married at the American Consulate in Shanghai, and we are wearing Chinese clothes in the picture; our western clothes were too shabby for the occasion, and by then we had dressed in Chinese clothes for two years. Next to the photograph is my wife's diary, a thin volume I never read while she was alive but whose pages I now know by heart. Reading her sporadic entries is bittersweet, for while they bring our years together to life, they also show me my flaws and the ways in which I hurt her, unintentional though they were. But her pages make it seem that she is near, and if the price I pay for that closeness is regret it is a bargain still, albeit a painful one. I was her husband for over thirty-seven years, during which the longest we were apart was thirty-one days. She taught me the self-discipline I lacked, believed I was capable of far more than I did, and loved me as a young man as well as an old one. She was the one and only love of my life.
When I was twenty-one and on my way to China, I tried to envision my life there. I saw myself preaching to huge gatherings of people, baptizing eager new converts, working with my brothers in Christ to improve their lives. I did not foresee the hardships and dangers that lay ahead: the loss of one so precious, the slow and painful deprivation of drought and famine, the continual peril of violence, the devastation of war, the threat to my own dear wife. Again and again we were saved by the people we had come to help and carried through by the Lord we had come to serve. I am amazed at His faithfulness; even now our lives there fill me with awe.
Last week when I was sitting in the small reading room of the retirement home in which I live, a man selling Fuller brushes visited. It was a hot day, and the man was invited in for a glass of water. He looked to be about fifty years old. There were several of us in the reading room, and as the salesman approached and awkwardly began to show us his great variety of brushes—nailbrushes, hairbrushes, toothbrushes, scrub brushes, whisk brooms—I heard his difficulty with English, and because he was oriental I asked if he spoke the standard language, Mandarin. He nodded and I began to speak in our shared tongue, and when he asked my Chinese name and I gave it, he stared at me in wonder.
"Mu shih," he said urgently, Mandarin for shepherd-teacher—pastor—"you baptized me and took me into church fellowship when I was a young man. I am your son."
I am retired now, and while at the age of eighty-one I know this is as it must be, it is strange not to be involved in active ministry; gone are the responsibilities that filled my life for so many years. I continue my work by praying for those who still serve, which I am able to do as my mind is sound. My physical health is also good; my nephew, John, a medical doctor, keeps careful watch over me, and I am well taken care of in these years, measured and monitored as never before. My niece, Madeleine, and my great-nieces and -nephews and their children also visit, and I am doted on by these younger generations.
I am also in the good company of many who have placed the Great Commission foremost in their lives. I live at Glenwood Manor, a home for retired missionaries in Claremont, California, a small town some thirty miles east of Los Angeles. With its parades on the Fourth of July and Homecoming Weekend, its parks, and its tidy downtown, Claremont is wholesome and wholly American. From my room I look out on a small vegetable garden that thrives despite my come-and-go attention. Beyond the garden are the city's eucalyptus-lined streets, and beyond them citrus groves and the foothills of the San Gabriel Mountains and Mount Baldy. Each morning I walk to Memorial Park and the Public Library, and afterward I answer letters and read a daily Chinese newspaper and books to which I had no access during my years in China. Once a week I read a newspaper in German, the language of my parents and my childhood. At the start of the day when I read the Scriptures, I see truths I have never seen before, even after several decades of preaching the Gospel. And I dream of Chung-Kuo, the Middle Kingdom: China.
I am an ordinary man and an unlikely missionary. The talents I have been able to offer my Lord are small and few and far outnumbered by my faults. I am often slow in getting things done, and at times I exhibit a marked willingness to avoid work. I have never considered myself an intuitive person, and I am inexperienced in many of the ways of modern life. I have, for example, never learned how to drive—I gave up after twice failing the required test—and I know little about the world of finance. I am absentminded and I often misplace things, and while I struggle with pride, I am rarely angry. Nor am I greedy, for which I have my heritage to thank; I am the son and grandson of Mennonite farmers who came to America for religious freedom, and I was raised to aspire to a simple life of farming the land and following Christ. But despite my ordinariness and the smallness of my talents, I have led an extraordinary life. This is God's grace, His unearned favor.
When I was twelve years old, a missionary spoke at the small schoolhouse in Washita County, Oklahoma, where my three brothers and two sisters and I were taught weekdays for six months of the year. We spoke English at school, but at home and in church we still spoke the mother tongue, low German, though our parents had been in America for more than twenty years. German must be God's language, my uncle told me with great seriousness, because that's what the Bible was written in. He did not see the humor in this.
The missionary was from India and he said he was returning there the following month, which I found startling, for he was old and frail. He told our class that in foreign lands the need for those to share the Good News and to care for people's bodies and souls was great, and that a missionary could be a doctor in the mission field as long as he had a good strong brush and plenty of soap and water. "A missionary brings light to the darkness," he said. "We are called to go where there is little light, and where there are people in need of help."
It seemed he was speaking directly to me; my face grew hot and I felt a pull somewhere inside. At the end of class when the offering was taken, I gave all I had—the quarter I had earned for work on the farm, plus six pennies.
At that time, I had not yet been baptized. As Mennonites we believed that faith comes not as an inheritance but as a personal decision; it is a gift freely offered and up to each individual to accept. My parents worked hard to help their children be ready to receive that gift; my mother knelt and prayed with us each morning, and in the evening my father read to us from Scripture. I was taught that faith should be apparent in every area of one's life, and I saw evidence of my parents' faith in their actions. They shared what they had with those who had less, they never turned a stranger away, and they showed me that loving our neighbor often meant feeding and clothing him, even if that involved less comfort for us. These things were as much a given in our home as taking your hat off when you were spoken to.
While faith was not my inheritance, it was my heritage. My German ancestors were people who lived apart from the world and much to themselves in Prussia, preferring not to unite with the state and its church. They wanted no part in government affairs and refused to take up firearms, for doing so would violate the commandment Thou shalt not kill. Czarina Catherine II of Russia, hearing that the community was skilled in building dikes, offered its members a deal: she would give them large tracts of virgin farmland in Polish Russia and the freedom to practice their beliefs, in return for which the people would improve the land.
Mennonites believe in the dignity of labor, and they accepted Catherine's offer. Six thousand souls left Prussia for Polish Russia, where they built their own churches and schools and were exempted from military service. They were allowed to substitute an affirmation for an oath—swearing of any kind was forbidden by God—and they were allowed to bury their own dead. They began to work the swampland along the Vistula River, where they built dikes high enough to keep the river's overflow from the lowlands, eventually transforming vast expanses of swampland into thousands of acres of wheat. They continued to speak German and they thrived for many years.
Until 1873, when Alexander II, Catherine's great-grandson, revoked their special privileges, causing the community to look once more for a place where they would be free of the demands of an aristocratic government. The United States seemed to be the answer; its Constitution promised equal rights to all, and Congress had passed a bill that excused conscientious objectors from bearing arms. The community sent a delegation to America to spy out the land, and they returned with good news: fertile farmland could be had for very little, and the state of Kansas exempted Mennonites from military service. The Santa Fe railroad sent an agent to Russia to offer free transportation on a chartered steamer.
Thus in October of 1874, after selling their land for a fraction of its value, it was to America that everyone went. With their families and friends, my parents traveled by rail to Antwerp and from there to New York on the Netherland. The group settled in Kansas, but my parents soon found that their one-hundred-and-sixty-acre farm was too small to support a family of six. In 1885, the year I was born, they traveled to the western part of Oklahoma territory and leased a section of land that had never been cultivated.
Again and again, my ancestors said yes to God, and as I grew I saw those around me say yes as well. Over the months then years I watched one person after another in our community walk forward at Sunday services. At times I looked wistfully, even enviously, at the new church members and wished that I, too, could say the words, could produce the faith. But I could not; I was suspicious of God and was afraid that, if I said yes to Him, He would change me in ways I would not like and ask of me things I did not want to do. I thought of the visiting missionary, and of what I had felt as he spoke. What if God should ask me to leave home? That I could never do. So I tolerated the restlessness that dwelt in my heart and decided that faith could wait.
Which it did, for four years, until early one morning in late summer when I was in the fields. I was sixteen years old and farming was what I loved. I knew how to prepare seedbeds, plow the fields, plant and tend our crops, and harvest wheat and fruit at the optimal time, and I felt a deep satisfaction in watching things grow. Our property was bound by a creek to the north and a line of dogwood trees to the south, with the Washita River running through the center of our land. To the south of the river we grew wheat and to the north was grassland for cattle, with orchards on either side. We harvested more grain and fruit than we could haul to market, and nearly everything on our table came from our farm: cheese and sausage, bread and eggs and jam, apples and peaches and corn.
That morning I fell to my knees behind the plow to pray before I began the day's work, just as I did every morning, for while I was unable to surrender myself to God, I was equally unable to turn my back on Him, and I could not discard my habit of cautious prayer. The day was already hot and the sun warmed my back as I knelt in the cool red dirt and thanked God for my life and asked Him to help me plow a straight line.
I was about to stand when something stopped me. It was the quiet, a deep calm that I did not want to leave or disturb. I stayed very still, and as I gazed out at the wide expanse of rich red earth, my mind and heart grew still as well. I felt a Presence that seemed to surround me and pursue me at the same time, a Presence that I knew was God, and I had the sense that I was deeply loved and cared for. I had been told of this love since I was small, but on that morning it seemed to move from my head into my heart; knowledge became belief. As I remained kneeling in the red soil, it seemed that the gift of faith was being offered to me. I whispered, "Help me to believe," and a feeling of great relief came over me as I realized how I had been longing for enough faith to give myself over. From somewhere inside I felt a yes, and an unfamiliar peace replaced the restlessness in my soul.
Two weeks later, I gave my testimony at our meetinghouse. As I looked out at the congregation, my face grew hot and my voice trembled and I felt myself perspire, but I persevered. Four Sundays later, with our congregation gathered around me, I walked into the clear rushing water of the Washita River. As I knelt, our pastor cupped his hands behind my head and I lay back in the water and felt it rush over me. Then I was up, gasping and wet and cold, and I felt new.
When I finished school three years later, my father sent me to the Gemeinde Schule—community school—a small Bible academy established by the church in nearby Corn, Oklahoma. The younger members of our church community were trained to take on the work of the older ones; my father hoped that when I finished at the academy I would attend the church's Bible College in Hutchinson, Kansas, then return home to become superintendent of our Sunday school.
But that is not what happened. On a Saturday afternoon in late summer of 1906, a few weeks before I was to leave for Kansas, we had a visitor. His name was Edward Geisler, and he and my father greeted each other with a holy kiss, the custom among members of our faith. He was nearly family, my father said; Edward had left Russia in the same group as our family, and he had given himself to God's service. He had traveled to China in 1901 with five other young volunteers as part of the South Chihli Mission, and a few years later he and his wife and another Mennonite, the first Mennonite missionaries in China, had formed the China Mennonite Missionary Society. Now he had come home from China's interior to seek an increase in support for their work and to take new recruits back with him to China. "Our friend is following the Great Commission," my father said. " 'Go out to the whole world; proclaim the Gospel to all creation.' "
The next morning Edward spoke at our church. What God asked of us, he said, was nothing less than absolute surrender. "The Gospel tells us this clearly: 'Whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.' The question we must ask ourselves is, What are we holding back? What is it that we will not give up?"
I felt found out, as thoroughly convicted as if Edward had addressed me by name. Something tightened in my center, a tense feeling that stayed with me the rest of the day, and at dinner that night I did not speak. My mother asked if I was ill and whether I wanted to leave the table. A part of me did, but I stayed where I was.
I was sitting next to Edward, who seemed to single me out from my siblings. He asked me kindly about school and farming and my baptism, and he said he could see that I loved God and that my faith would bless me all my life. I said no more than what was required, not because I disliked Edward but because I was so drawn to him. He was tall and thin and awkward and not handsome—unexceptional, like me, I thought—but when he spoke of China, I could not look away.
He talked of Keng-Tze Nien, the Boxer Year six years earlier when thousands of Chinese Christians and 186 missionaries and their children had been murdered for following Christ by members of the secret Society of Righteous Harmonious Fists. But Christ's message would not be stopped, Edward said; the people's needs were too immense. They suffered from ignorance about hygiene and lack of medical care. Many infants died at birth, and fewer than half of those who lived survived to their first birthday. Mothers fed their children rat feces to cure them of stomach ailments, men applied the bile from the gallbladders of bears to heal their children's eyes, and opium addicts and beggars slept in the streets.
Yet Edward made no capital of what he had seen. "The suffering is great, as is the need for help, physical and spiritual." He paused, and his expression softened. "But the rewards are also great. The people are the kindest and most generous I have known. They are wise in many ways, and there is much to learn from them and to admire. They have the right to hear the Gospel."
Toward the end of the meal, Edward turned to me. "I return to China in a few weeks. My wife is there, caring for our children and carrying on our work. We need helpers, for the harvest is great, the laborers few. Why don't you come with me, Will? The Chinese language is difficult, but far easier when you are young. Perhaps this is your calling."
I saw my siblings trying to stifle their laughter. Of all our family, I was the least likely to leave. I wasn't good at speaking in front of people; I became nervous and I stammered. I was quiet and shy, I wasn't a good student, and I disliked being away from home.
"I'm needed here," I said, my voice cracking. "I haven't any training or gifts of that kind."
Edward said, "The Giver of those gifts may feel otherwise," and he looked at me, his blue eyes bright. "A torch's one qualification is that it be fitted to the master's hand. God's chosen are often not talented or wise or gifted as the world judges. Our Lord sees what is inside"—Edward touched his chest—"and that is why He calls whom He does." Then he turned to my father and they began to talk about wheat.
In the morning Edward left to visit other churches; he would return in a week. During those days I struggled, for while I felt pulled toward Edward's work, the idea seemed too foolish to even consider. I couldn't imagine leaving home; I suspected I was unfit for anything but farming, and I thought surely God would want me to remain where I had been planted. I decided I was being proud to think I might be remotely capable of meeting the challenges that must face a man like Edward every day, for in the few years that had passed since I joined the church, I did not feel I had made much progress spiritually. I yearned to walk more closely with God, and while I did experience moments of joy, they were often followed by days of despair. I told myself that surely God would not ask me to do work that was so clearly beyond me, and I fervently prayed that China was not my calling.
The night before Edward was to return, I woke suddenly in the night. When I couldn't fall back to sleep, I crept out of bed and down the ladder that led from the attic bedroom I shared with my brothers. I sat down at the table my father had made from the elm trees that edged our land, and for a while I just listened to the nighttime sounds of our home—the even rhythm of my father's snoring in the next room, the soft rush of the wind outside, the neat ticking of the kitchen clock—sounds as familiar as my own heartbeat.
As I sat there, I suddenly knew I would go to China. The realization was as simple and definite as the plunk of a small stone in the deep well of my soul, and despite the fact that it would mean leaving what I loved most in the world, I felt not the sadness and dread I had expected but a sense of freedom and release. The tightness in me loosened like cut cord, and I was joyful.
The next morning I stood nervously in our kitchen, my hands gripping the rough wood that framed the door, as I waited to tell my father of my decision. I was worried about his reaction; I expected disappointment and anger and dreaded them equally. I had not disobeyed my parents since I was a small boy, and the thought that God might ask me to do so now made my heart clench.
I saw my father coming toward me from the chicken house. He had barely entered the yard before I hurried to meet him.
"I have something to tell you," I said. "I feel that God is calling me to serve Him in China. I know it makes no sense; I know I'm unqualified and I'm needed here and my decision must seem all wrong to you. But yes seems the only answer I can give."
I had braced myself for my father's objections, but none came. He stared at me without speaking for a long moment; then he put his arms around me and embraced me tightly. "Will," he said, "you have chosen the better part. How could I refuse you?"
Edward was to leave for Seattle from his family's home in French Creek near Hillsboro, Kansas, in two weeks. My parents went with me to the farewell meeting, which was held at the home of fellow Mennonites, where, with the friends and relatives who were able to join us, Edward, myself, and three other recruits sat outside at rough tables and benches under shade trees while Edward read Scripture and prayed for us and led us in the four-part singing of a few hymns. A few of the group gave their testimonies; then we shared a fellowship meal, and our families and friends wished us well.
At the end of the meeting, my mother took me aside. "Will, do you have money to travel?"
I felt instantly foolish and ashamed, for I hadn't even thought about money; I had somehow thought Edward would take care of it. Out of pride and embarrassment, I said, "I hadn't worked it out. Edward invited me. He'll pay the bills."
My mother shook her head. "Here," she said, and she took my hand and pressed a roll of bills into it, more money than I had ever seen. She smiled at my amazement. "It's my inheritance from my parents, two hundred dollars. Edward says it will cover the train to Seattle and the steamship across the ocean." She held me close for moment. Then she said, "My sweet boy—I will miss you more than you know."
At the railway station, my parents and I stood together awkwardly. When it was time to board, my heart pounded and I suddenly wanted to change my mind; it seemed that doing something right shouldn't hurt so much. But the conductor called out and waved his small flag, and I knew I had to go.
I embraced my mother and father a last time. None of us could speak. I walked to the train and climbed aboard, then hurried back to the last car and watched my parents until I could no longer make them out in the distance; even my father waving his broad-brimmed felt hat was gone. I worked at committing this last sight of them to memory, so I could call it up at will, and I tried to console myself with the idea that I would return in five years. But it did not ease the ache in my chest.
My mother had never sent me off anywhere without food, and this departure was no exception. Packed in a small basket were homemade sausage and biscuits, apples from our orchard, spice cake, and tea, all of which I shared with Edward and the three other recruits, whom I found intimidating, for at twenty-one I knew I was the youngest and least experienced. Jacob and Agnes Schmidt were a married couple who had met at the Salvation Army, and Ruth Ehren was a deaconess, which meant, Edward explained, that she had completed a two-year nurse's training program at an orphanage and hospital in Berne, Indiana, so that she could devote herself to the care of the poor and sick. The long black dress and black bonnet she wore signified her training and position. A fourth recruit, another deaconess, would join us in Seattle.
After three days on the train we reached Seattle, where we would spend our last night in America with friends of Edward's. At the railway station Edward asked me to stay with the luggage while he took the others to our hosts' home. While I was sitting on the trunks, a young woman passed by. She wore the same type of black dress and bonnet that Ruth did, and when Edward returned for me, he brought this young woman with him and introduced her as Katherine Friesen, from the Deaconess Hospital in Cleveland. "She's also my wife's sister," Edward added, and I heard the pride in his voice. She smiled fondly at him but seemed to ignore me, which was fine by me, for I could not speak. Although slight, she was so sure of herself and so imposing in her black dress that I was in awe of her from the start.
October 3, 1906
I am far away from home tonight, the farthest I have ever been, sitting in the comfortable parlor in the home of strangers in a rainy city I do not know on the edge of this continent. Tomorrow at this time I will be even farther away, miles out to sea—I, Katherine Friesen, who have spent my life in the middle of this country with not so much as a glimpse of the ocean, will be in the middle of it! I have surprised myself this evening, for while I thought I would be anxious or afraid, I am neither. Although I love my family and will miss them, and although I have no idea what to expect of the days, weeks, and months ahead, here is my secret: I am happy. My heart beats strangely; I feel more like I am returning home than leaving it.
These giddy feelings seem wrong. Shouldn't a good daughter, a good sister, a good deaconess, be ambivalent about leaving home? But I'm not, which amazes me. I'm amazed that I've made it to Seattle, amazed at my good health, amazed that one obstacle after another concerning money and the details of the journey has been overcome. Here I am, sitting at this cherrywood table by a warm fire, "en route to the Far East," as our hosts put it; how glamorous it sounds!
The other recruits don't seem to share my high spirits; they already look homesick. The married couple appears to be aware only of each other; I haven't seen them more than two feet apart all evening. Young love, I suppose. Ruth Ehren, the other deaconess, is as somber as if our journey were a punishment. She's what people often envision when they hear the word missionary—a serious soul who travels to faraway lands to turn heathens into Westerners. I don't understand her; being morose seems like such a loss.
Then there is Will Kiehn, who strikes me as awkward and dreamy, but Edward certainly sees something in him; his strong encouragement is the reason Will is going to China. I can see that Edward loves this clumsy boy, for he already favors him every chance he gets; tonight at dinner he passed Will extra crescent rolls (the boy seemed ravenous—I kept wanting to ask if anyone had been feeding him) and afterward he made sure Will wrote a letter to his parents. Edward says Will reminds him of his younger self, that when he talked to Will about China, Will's expression of wonder mirrored his own feelings when he was starting out. That's how I felt too when I began to sense the idea of China in my soul, a kind of irrational certainty that I would go, even though it made no sense. Edward says that when Will told him of his decision to go with him to China he felt a bounce of joy inside; he was certain he'd met a like-minded soul. This is high praise, for while my brother-in-law can be impetuous and unorthodox in his ways, he is as wise as he is kind, which makes me believe there must be more to this Will than I see. Perhaps he isn't as bothersome as he seems.
Edward's excitement is a dramatic contrast to the somber mood of the others. His eyes are bright as he talks of leaving in the morning, and I see the energy in his step and his movements, as though this tidy home in which we are guests constrains him. Of course he really is returning home—to Naomi and the boys and the new baby, all of whom I'm eager to see—so there is reason for his joy. But I think it is more than a homecoming. He is excited about the work.
As am I. I have no idea what this life will be like, nor can I guess whether I'll be gone for five years or fifty. I know only that I am happy—in my heart and mind and soul and even my body, which feels strong and sturdy and healthy. I'm weary too, but I don't mind the fatigue; I am on my way to China, and that is enough.
Early the next morning we left for the Seattle docks and for the S.S. Minnesota, which was to depart shortly before noon. Edward settled us on board then went to secondhand stores to purchase a few last supplies he knew he couldn't get in China. Noon came and he hadn't returned, a problem because he had the tickets. The whistle blew once, then a second time, and finally Edward came charging up the gangplank, awkwardly carrying a load of folding chairs he'd bought at what he excitedly said was a most reasonable price.
The thick ropes tethering the ship to the dock were untied and we were under way. I stayed on deck, and in my mind I said goodbye to my family once again as I watched Seattle and America recede.
Edward joined me, and for a while we were silent. Then he said, "Perhaps it's time to learn your first Mandarin phrase."
I was immediately anxious; I did not feel at all up to tackling a new language. But when he spoke again, I was so drawn to the sound of what he said that I couldn't help asking its meaning.
He smiled and repeated it. "Tsaichien mei-kuo," he said. "Tsaichien is goodbye, mei is beautiful, kuo is country. That's the name for America: Beautiful Country."
I tried to repeat it. Then I asked him the word for China.
"Chung-Kuo," he said. "It means Middle Kingdom, because of the people's ancient belief that their country was at the center of a vast square earth, surrounded by the Four Seas, beyond which lay islands inhabited by barbarians. That's us." Edward turned and faced the front of the ship, and the expanse of ocean spread before us, so that America was behind us. "The strange part," he said softly, "is that after you've been there for a while, it truly does feel like the center of the world. It becomes a place you never want to leave."
I nodded, willing to be convinced. For at that moment, despite the homesickness that had accompanied me like a stowaway since I'd left home, I had a dim hope that, given time, I might come to feel the same.
Bo Caldwell is the author of the national bestseller The Distant Land of My Father. Her short fiction has been published in Ploughshares, Story, Epoch, and other literary journals. A former Stegner Fellow in Creative Writing at Stanford University, she lives in Northern California with her husband, novelist Ron Hansen.