〈The Spring of Youth in the Valley of Immortals〉

by Chen Ching-Yang

Story Synopsis

The Spring of Youth in the Valley of Immortals is a sweeping mythic novel that weaves together Taiwan Indigenous history, mythological imagination, and the moral dilemmas of human desire. Centered on the centuries-old legend of the “Spring of Youth” passed down among the Saisiyat people, the story intertwines collective memory, colonial trauma, and humanity’s eternal longing for immortality.

Legend has it that deep within the Xueshan Mountain Range lies a hidden spring capable of preserving eternal youth. This secret dates back more than three centuries. A Dutch physician named Hans, while traveling through the mountains to treat local tribespeople, ventured upstream in search of clean water and discovered a mysterious valley. The spring’s crystalline waters could heal illness, yet demanded a terrible price: any man who drank from it or attempted to leave the valley would rapidly age—or even turn to stone. Hans fell in love with a Saisiyat woman named Masana, but could not escape the curse of fate. He eventually died in exile, leaving behind immortal descendants and the enduring legend of the Spring of Youth.

Centuries later, a young Saisiyat man named John Ri—descendant of tribal leaders and a history teacher—sets out to uncover the truth behind the ancestral myth. Leading an expedition of Saisiyat and Atayal youths, he follows ancient trails deep into the mountains. After enduring treacherous terrain, dense fog, and sheer cliffs, they arrive at a hidden paradise known as the Valley of Immortals.

Time seems to stand still there. The valley is lush and verdant, untouched by decay. Its inhabitants are almost all young women, untouched by age. They live simple, self-sufficient lives, free from power struggles or material inequality—an earthly utopia. Guiding John into this world is the gentle and serene Lisa, accompanied by her daughter Bomi, both descendants of Masana.

As John learns more, he discovers the terrible truth behind the valley’s eternal youth: the hot spring sustains life at a cruel cost. Any man who leaves the valley will be transformed into stone. The statues scattered throughout the valley—mistaken for sculptures—are in fact former men who once attempted to escape, including Qing-era settlers, Japanese soldiers, and Indigenous hunters. This terrible secret has preserved the female-centered community, sustaining a fragile yet brutal equilibrium.

During his time in the valley, John and Lisa develop a deep emotional bond. Lisa longs for him to stay and become part of their world, but John cannot abandon his responsibility to history, to his people, and to the world beyond the mountains. When the expedition prepares to leave, Lisa tearfully warns them: once they step beyond the valley, there will be no return.

Determined to test the legend and save his companions, John chooses to leave alone. Days later, he turns to stone, just as foretold. In despair, Lisa breaks the sacred taboo and revives him with her own blood, granting him life once more—but at the cost of their future together.

In the end, John returns to the human world, carrying with him the memory and burden of history. Lisa remains behind in the Valley of Immortals, guarding a realm that no longer belongs to humanity. The Spring of Youth continues to flow, no longer a miracle to be possessed, but a reminder: eternity demands the surrender of time, love, and human connection.

Through love, sacrifice, and collective memory, The Spring of Youth in the Valley of Immortals explores humanity’s longing for youth, power, and immortality—and ultimately asks whether true happiness lies not in escaping time, but in choosing how we live within it.

I. The Ancient Legend

Among the indigenous peoples of Taiwan’s mountain regions, the Saisiyat are the smallest in population and the most geographically confined. They primarily inhabit the Wufeng Township of Hsinchu County and the Jiali Mountain area spanning Shitan and Nanzhuang in Miaoli County.

Among the Saisiyat people, there has long been an ancient legend of the Spring of Youth. The elders believe that deep within the vast Xueshan Mountain Range, hidden in a secluded gorge, lies this miraculous spring. Yet no one knows its exact location. To find it, one must first obtain the Dutch Manuscript—a deerskin map that records the path leading to the Spring of Youth. Unfortunately, this precious relic was lost more than two hundred years ago during a tribal war between the Saisiyat and the Atayal peoples, when Princess Salina Lanya disappeared.

The red-haired, fair-skinned Lanya family had long safeguarded this Dutch manuscript. It was an heirloom left behind by their ancestress, Masana Lanya.

Ri Yohann was the respected young chieftain of the Donghe community of the Southern Saisiyat. He lived in Donghe Village, Nanzhuang Township, Miaoli County. The famous Pas-ta’ai (Dwarf Spirit Festival) ceremonial grounds, Xiangtian Lake, were also under the jurisdiction of Donghe Village. Ri Yohann’s great-grandfather, Ri A-kai, had once been the leader of the renowned Nanzhuang Uprising in the early 20th century. At that time, he led four to five hundred Saisiyat and Atayal warriors in an armed resistance against the Japanese colonial police force stationed in Nanzhuang. The Japanese Governor-General mobilized thousands of troops and modern weapons to suppress them. Though the indigenous warriors fought bravely, they were ultimately defeated due to overwhelming odds. This tragic event later became known as the “Nanzhuang Incident,” or the “Ri A-kai Incident.”

Ri Yohann received a full higher education and graduated from the Department of History at National Taiwan Normal University. After graduation, he returned to his hometown to teach history at a local school. Beyond teaching, he devoted himself passionately to researching and collecting historical records and cultural artifacts of the Saisiyat people. Elder Wahi once personally told him the full legend of the Spring of Youth. That summer, Ri Yohann resolved to venture into the Xueshan Mountains to uncover the truth behind the ancient legend.

II. Hans’s Expedition

In the early 17th century, red-haired Dutch traders arrived in Taiwan aboard sailing ships, engaging in barter trade with indigenous tribes, primarily collecting deerskins. Among them was a young physician named Hans, who often treated indigenous villagers. Kind and meticulous, with remarkable medical skills, Hans earned the trust and admiration of many tribes.

Hans loved traveling and soon reached the Jiali Mountain region, home to several Saisiyat villages then known as the Saisiat people. While most villagers welcomed him warmly, the Pino family—the hereditary shamans of the tribe—harbored deep resentment toward him. Since Hans arrived, villagers no longer sought the shamans’ services. The Pino family began plotting to drive him away.

Their opportunity came one summer when violent storms raged for two consecutive days. Landslides thundered down the mountains, nearly destroying the village. The chieftain led his people to temporary refuge on a nearby river terrace. When the storm passed, their village lay in ruins, and they decided to rebuild on the plateau.

However, the river water remained murky for days. Anyone who drank it fell ill—first with severe diarrhea, then with joint swelling and muscle spasms. Soon, their skin aged rapidly, muscles shrank, and within days they appeared as withered old men and women. Though not fatal, the condition was irreversible.

The Pino family spread rumors that the presence of an outsider had angered the forest spirits, bringing divine punishment upon the tribe. Yet Chief Richaku and the elders believed it was a natural disaster, not a curse.

The villagers turned to Hans for help. Although he had never encountered such an illness, he administered various remedies while advising the people to avoid river water and instead collect rainwater or dew and consume wild vegetables. After examining the water, Hans discovered traces of unknown metals and mineral sediments. He suspected the toxins had been washed down from upstream during the storm.

He proposed tracing the river upstream to locate the source of contamination and remove it, thus preventing further harm to downstream communities. If they could collect samples, he might even identify an antidote.

The chief approved, assigning ten warriors to accompany Hans. The chief’s daughter, Masana Lanya, insisted on joining them to care for the team. Since Hans had arrived in the village, Masana had quietly fallen in love with the handsome foreign doctor. Hans, though aware of her affection, hesitated—his wandering life made him reluctant to settle down.

The Xueshan Stream originated from the northwestern slopes of Xueshan, while another tributary, the Madala River, flowed from the southwest slopes of Dabajian Mountain. The expedition followed the rising riverbed through rapids, gorges, waterfalls, and cliffs. After ten days, they reached the foot of Bokel Mountain, approaching a forest perpetually shrouded in mist.

Atayal hunters warned them not to enter the “Forest of Mists,” said to be filled with poisonous vapors, hornets, blood-sucking bats, venomous snakes, and even ferocious black bears.

Yet Hans believed that if the river passed through this forest, the source of contamination must lie within. Determined, the team pressed on.

They marked their route with stones and carvings on tree trunks. Inside the forest, darkness loomed under thick canopies. They encountered venomous snakes and hostile boars; leeches and vampire bats plagued them constantly.

After an hour, they reached a sunken valley where milky-white hot springs bubbled up. Sulfur fumes filled the air, and animal carcasses lay scattered below.

Hans stopped the group, suspecting toxic gases. He ordered water samples collected using bamboo tubes lowered by rope.

Further on, they encountered a limestone cave where the stream disappeared underground. Three sides were sheer cliffs.

Hans advised caution, suggesting they leave a few men behind and mark their path carefully. With torches lit, they entered the cave. Inside, stalactites and stalagmites glittered, and after half an hour, they emerged into daylight through a skylight where a waterfall cascaded down.

III. The Valley of Immortals

Emerging from the cave, they found themselves on a lush plateau of emerald grass. Strange flowers bloomed everywhere, releasing fragrances they had never known.

Masana ran joyfully through the meadow, chasing butterflies, until she stopped before a bush heavy with blue-violet berries. Curious, she lifted one to her nose.

“Wait, Masana,” Hans warned. “We don’t know if it’s safe.”

She smiled. “I saw insects feeding on it. It should be fine.”

She tasted it and offered one to Hans.

“It’s sweet and sour—delicious. It could even be made into jam,” he said.

The air was fresh, the water pure, and wild fruits abundant. They set up camp, bathed in the stream, and feasted that evening on roasted muntjac, river shrimp, fruits, and vegetables.

After more than two months of exploration, Hans’s team returned with several sacks of water—the Spring of Youth. It cured the villagers of their strange illness, restoring their youthful appearance.

Yet soon after, Hans and the warriors who accompanied him began to age rapidly and died within five years. Only Masana remained untouched by time. She bore Hans a daughter, and even as her great-granddaughter Salina grew into adulthood, Masana still appeared youthful.

Later, during tribal warfare, Masana and Salina disappeared without a trace.

IV. Ri Yohann’s Expedition

Ri Yohann’s expedition followed the same mountain route Hans once took. He gathered over a dozen young Saisiyat and Atayal men for a seven-to-eight-week journey. Preparation alone took three months. Wahi’s son, Qili, a forest ranger familiar with the terrain, served as guide.

On the eighth day, they entered the Mist Forest at an altitude of 2,200 meters. The original primeval forest had been heavily logged during the Japanese era and replaced by uniform rows of fir trees. Scattered across the slopes were about twenty households forming the Atayal “Moon Tribe.”

Near the forest’s edge bloomed yellow balsam flowers, their delicate shapes like flying fairies.

When they asked elders for directions to the Valley of Immortals, they were warned that it was a sacred and forbidden land—those who entered never returned.

After days of navigating branching rivers with no reliable maps, they reached a collapsed cave where a spring burst forth. Ri Yohann chose to climb over the cliff. After a grueling ascent, they emerged into a breathtaking valley filled with yellow butterflies and blooming flowers.

“This must be the Valley of Immortals,” Ri Yohann said.

Two young women were harvesting corn nearby. When approached, one shyly confirmed that this was indeed the Valley.

“Is this the source of the Spring of Youth?” Ri Yohann asked.

“You should ask our ancestor, Salina,” the girl replied.

“Salina? She’s still alive?” Ri Yohann gasped.

“Yes,” the girl answered calmly.

The group was stunned.

“I’m Lisa Lanya,” said the older woman. “This is my daughter, Lanya Bomei.”

“But you look so young,” Ri Yohann exclaimed.

“I don’t know why,” Lisa replied softly. “All the women here are like this.”

“I am Ri Yohann, chief of Donghe Village,” he said. “It’s an honor to meet you.”


V. The Valley of Immortals

Led by Lisa and Bomei, Ri Yohann and his companions walked for about forty minutes before entering the village. Hidden beneath the shelter of towering fir trees along the mountainside, the settlement consisted of stilt houses built in the ancient style, much like those from over three hundred years ago. Dozens of raised wooden dwellings were arranged in neat tiers along the slope.

As the group entered, the barking of dogs stirred the village. Women emerged from their homes to observe the visitors. Ri Yohann quickly noticed that the village consisted entirely of women. There were only a few children—six or seven at most—and all of them were girls. Not a single boy was in sight.

“What kind of place is this?” whispered Magao, a tall, dark-skinned Atayal youth walking beside Ri Yohann.

Ri Yohann shrugged, equally puzzled. He suddenly recalled The Peach Blossom Spring he had once read in school. Could this truly be a hidden paradise? And if so—where were the men?

They followed Lisa and her daughter along stone-paved paths lined with low hedges of fragrant orange jasmine. Each household had its own drying yard, well, and granary. The stilt houses, elevated several feet above the ground, faced the valley with their backs to the mountain. Each consisted of three to five interconnected rooms, with a central hall and a wooden ladder leading down to the earth.

Eventually, they arrived at the Ancestral House, an elegant and serene compound. Surrounded by the women of the village, they entered. From within emerged the Matriarch, Salina.

“How beautiful she is…” the men thought in unison.

She appeared no more than twenty years old, yet in truth she was over two hundred years old. Her long hair remained glossy black, her skin unlined. The sight left them speechless.

“I am Ri Yohann, descendant of Chief Ri Chagu,” he said respectfully. “By lineage, I should address you as Ancestor, just as Lisa does.”

“There is no need for formality,” Salina smiled gently. “You are guests from afar. Stay a few days—you may find it hard to leave.”

From Salina, Ri Yohann learned the truth of the ancient war that had forced her and her grandmother Masana to flee their tribe centuries ago. Masana had sacrificed herself to stop the Atayal warriors pursuing them. Over time, wanderers who stumbled into the valley married her descendants, and the lineage continued.

The heart of the valley was a hot spring—the Spring of Youth. On every full moon, the women bathed in it, preserving their youth. Men, however, were forbidden to touch its waters; those who did aged rapidly and died. This was the fate of the Dutch doctor Hans and his expedition centuries before.

All children born in the valley were girls. Once they reached maturity, they ceased aging. Men lived far shorter lives. Thus, women greatly outnumbered men, and the valley became known as The Valley of Forgetting Sorrows.

During his stay, Ri Yohann observed a society unlike any other—a matriarchal utopia. Work was shared, harvests distributed equally, possessions held communally. Their diet was simple: grains, tubers, vegetables, and legumes, lightly cooked or eaten raw. There was no hunger, no conflict.

Only two elderly men lived in the valley. One was Matsumoto Jiro, a former Japanese forestry officer who had wandered in during the colonial era. The other was Wu Zhiyong, a former soldier who had deserted after assaulting his superior decades earlier.

When asked why there were children but no adult men, Wu replied,

“About ten years ago, an Atayal hunting party stayed here for three years… then disappeared.”

Ri Yohann shuddered at the implication.

VI. The Garden of Living Stone

After uncovering the mystery of the Spring of Youth, the expedition felt their mission was complete. None intended to stay. Though treated with unmatched kindness, they knew such a life was not meant for them.

Magao had grown close to Bomei, and his feelings troubled him deeply. He asked Ri Yohann for permission to take her with him. Ri Yohann replied that such a decision must come from Lisa.

Before their departure, Lisa asked Ri Yohann to follow her to a place she had never shown anyone before—the Garden of Living Stone.

They walked through a long forest path, past waterfalls and cliffs, until they reached a hidden garden bathed in warmth and light. Flowers bloomed in abundance, butterflies danced in the air—yet beneath a pavilion stood dozens of stone figures, frozen in lifelike poses.

Some bore tattoos on their faces and chests.

Horrified, Ri Yohann touched one.

“Why bring me here?” he asked.

“Can you stay?” Lisa pleaded.

“I can’t. I must return,” he replied gently.

Tears welled in her eyes.

“If you leave… you will become like them.”

She explained: anyone who leaves the valley angers the guardian spirit and is turned to stone. These statues were once living people—Han settlers, Japanese soldiers, Atayal hunters.

Ri Yohann trembled.

VII. A Solitary Gamble

Despite the warnings, the expedition resolved to leave. Ri Yohann chose to go first, risking himself to test the truth.

If he survived, he would send word. If not, the others would plead with the Ancestor.

Lowered down a cliff by rope, Ri Yohann vanished into the wilderness.

Days passed. No message came.

On the fifth day, Lisa led a group into the mountains. They found him—turned into stone.

His statue was brought back to the ancestral house.

“Can he be saved?” Magao pleaded.

“Only if he agrees to marry me,” Lisa whispered.

She cut her finger and pressed blood to his lips.

Before their eyes, the stone softened. Ri Yohann breathed again.

VIII. Bound by Fate

Ri Yohann accepted his fate and married Lisa. The ceremony was held in the ancestral house, presided over by Salina herself.

The expedition members gradually built lives in the valley, marrying and working alongside the women. Seasons passed. Crops grew. Children were born.

Winter came, but the valley remained warm. They farmed by day and danced by firelight at night.

Lisa and Bomei became pregnant. Life was peaceful, abundant, and timeless.

IX. Return to the Mortal World

Before the Lunar New Year, the villagers revealed a tradition: men could return to the outside world for fifteen days—no more—or they would turn to stone.

Joy and fear filled their hearts.

Before departing, each drank a purple potion called Forget-Me-Not, which would delay the curse.

They said their goodbyes. Lisa wept quietly.

“I’ll come back,” Ri Yohann promised.

They awoke the next morning outside a collapsed cave, with no memory of how they arrived there.

Back in Donghe Village, Ri Yohann opened his notebook—every record of the valley had vanished.

Far away, in the ancestral house, Salina whispered an ancient word in the Saisiyat tongue:

“Forget me not.”

Spoken backward, it meant:

“I have forgotten.”