Wang Chengzhi 王騁之

The wife of Wang Chengzhi, from Langxie, was from the Xie clan of Chen Prefecture. She gave birth to a son, whose childhood name was Nuzi. After a year had passed, Wang summoned one of his wife’s maids to advance as his concubine. Xie fell ill and died in the eighth year of the Yuanjia era (431 CE). Wang’s graveyard was in Guiji, so she was temporarily interred on the eastern ridge at Jiankang. After the burial, when they had completed the fanyu funerary rite, he returned quickly by sedan chair. He was leaning on a table when he was pushed from the empty air and shoved over onto the floor. An angry voice then spoke: “Why did you not sing my lament? Do you order me to depart in silence?” Chengzhi replied: “It is not a permanent burial! The rites are therefore not complete.”

From Fayuanzhulin.

Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Era of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), vii, 325.2577:

王騁之

瑯邪王騁之妻。陳郡謝氏。生一男。小字奴子。經年後。王以婦婢招利為妾。謝元嘉八年病終。王之墓在會稽。假瘞建康東岡。既窆反虞。輿靈入屋。憑几忽于空中擲地。便有嗔聲曰。何不作輓歌。令我寂寂而行耶。聘之云。非為永葬。故不具儀耳。出法苑珠林

Suo Yi 索頤

The father of one Suo Yi, who lived in Xiangcheng under the Liu Song (420-79 CE), did not believe in the strange or the monstrous. There was an ill-fated house, where residents always died, but which his father quickly bought to live in. For many years there was calm and good fortune, and his descendants prospered as he served as a ‘two thousand bushel’ official.[1] He then received an official transfer. Before he departed, he invited relatives near and far to gather for food and wine to see him off. Yi’s father then told them: “Is there, in the end, good or bad luck under heaven? This place has been called cursed, but since we have resided here there have been many years of peace and good fortune. Moreover, now we have gained promotion; where are these spirits? From now on, this residence will be known for good luck, and we will dwell without suspicion.”

On finishing this speech, he went to the toilet. Before long, he saw a thing emerging from the wall. About the size of a rolled mat, it was a little over five chi tall (c. 1.5m). Yi’s father went back, took up a blade, and hacked at it. It stopped, then turned into two people. He hacked at it again, horizontally, and it became four people. They then wrested the blade away from him, hacking back against Suo, and killing him. Taking up knives they reached the raised seating area and stabbed his children and grandchildren to death. Killing all of those named Suo, only those with other family names were spared.

Yi, who was then only young, was scooped up by his wet nurse and taken out through a rear gate, hiding with another family, and he alone survived. Yi’s courtesy name is Jingzhen, and he rose to occupy the post of prefectural chief in Xiangdong.

From Fayuanzhulin.

Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Era of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), vii, 324.2575-76:

索頤

[2576] 宋襄城索頤。其父為人。不信妖邪。有一宅凶。居者輙死。父便買居之。多年安吉。子孫昌盛。為二千石。當徙家之官。臨去。請會內外親戚。酒食既行。父乃言曰。天下竟有吉凶否。此向來言凶。自吾居之。多年安吉。又得遷官。鬼為何在。自今以後。便為吉宅。居無嫌也。語訖如廁。須臾。見壁中有一物。為卷席大。高五尺許。頤父〈賾父二字原空闕。據黃本補。〉便還取刀斫之。中斷。便化為兩人。復橫斫之。又成四人。便奪取刀。反斫索。殺之。持刀至座上。斫殺其子弟。凡姓索必死。唯異姓無他。頤尚幼。乳母抱出後門。藏他家。止其一身獲免。頤字景真。位至湘東太守。出法苑珠林


[1] ‘Two thousand bushel’ (er qian dan 二千石) refers to the official salary paid in grain to prefectural officials.

Cui Maobo 崔茂伯

The daughter of Cui Maobo married one Pei Zu’er. Her husband’s home was more than five hundred li distant, and after several years had passed she had still not arrived there. During the eighth month, she died suddenly. Pei was not yet aware of this when, as darkness was about to fall, the woman appeared at Pei’s gate, clapping her hands and requesting entry. Carrying a gold jar a little over two sheng (2 litres) in size, she came to his bed and stood before it. Pei told her to sit, and asked where she had come from. The woman told him: “I am the daughter of Cui, Magistrate of Qinghe. While still young I learned of the gentleman’s betrothal to me. Unfortunately I passed away, so our happy union was not to be. Although our wedding feast will never take place, we are already united in purpose, and I therefore came to inform the gentleman.” She then presented Pei with the gold vessel as a parting gift.

After she had departed, Pei informed his father of the matter. His father wanted to send a message to confirm this, but Pei said: “Betrothed to the Cuis as a child, we should not now react like this. I should go there in person.” His father permitted this. When Pei arrived, the woman had indeed been buried, so they exchanged condolences, and Pei described the whole affair, bringing out the jar to show Maobo. This had been placed with the woman in her grave, so they all went to visit the tomb. More than ten li before they arrived, Pei saw the woman again, and she spoke to him. Those around him all heard her voice, but were unable to see her form. Pei yearned to be united with her, and soon fell ill and died. They were buried together.

Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Era of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), vii, 324.2574:

崔茂伯

崔茂伯女。結婚裴祖兒。婚家相去五百餘里。數歲不通。八月中。崔女暴亡。裴未知也。日將暮。女詣裴門。拊掌求前。提金罌。受二升許。到牀前而立。裴令坐。問所由。女曰。我是清河崔府君女。少聞大人以我配君。不幸喪亡。大義不遂。雖同牢未顯。然斷金已著。所以故來報君耳。便別以金罌贈裴。女去後。裴以事啟父。父欲遣信參之。裴曰。少結崔氏姻。而今感應如此。必當自往也。父許焉。裴至。女果喪。因相弔唁。裴具述情事。出罌示茂伯。先以此罌送女入瘞。既見罌。遂與裴俱造女墓。未至十餘里。裴復見女在墓言語。旁人悉聞聲。不見其形。裴懷內結。遂發病死。因以合葬。

Liu Juan 劉雋

At the beginning of the Yuanjia era (424-53 CE), the Cavalier Attendant-In-ordinary Liu Juan, whose home was in Danyang, once encountered a sudden shower of rain.[1] Before his gate he saw three small boys, all perhaps six or seven sui (five to six years old), joking around together, their faces not, however, getting damp. Presently, he saw them tussle over a large gourd pot. Juan took up a pebble and threw, hitting the pot squarely. The boys suddenly vanished, so Juan took up the pot and hung it by his office. The following day, a woman entered his gate, picked up the pot, and started to weep. When Juan asked her why, she replied: “This belonged to my son. I don’t know how it got here.” Juan told her what had happened, and the woman took the pot and buried it before her son’s grave. After a day had passed, another small boy arrived carrying it before the gate. Lifting the pot, he smiled at Juan and said: “My pot has been returned to me!” As soon it had finished speaking it disappeared.

From Youminglu.

Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Era of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), vii, 324.2571:

劉雋

元嘉初。散騎常侍劉雋。家在丹陽。後嘗遇驟雨。見門前有三小兒。皆可六七歲。相率狡獪。面並不沾濡。俄見共爭一匏壺子。雋引彈彈之。正中壺。霍然不見。雋得壺。因掛閣邊。明日。有一婦人入門。執壺而泣。雋問之。對曰。此是吾兒物。不知何由在此。雋具語所以。婦持壺埋兒墓前。間一日。又見向小兒持來門側。舉之。笑語雋曰。阿儂已復得壺矣。言終而隱。出幽明錄


[1] On the rank of Cavalier Attendant-In-ordinary (sanjichangshi 散騎常侍), see Hucker, Dictionary, p. 395.

Qu Jingzhi 區敬之

In the first year of the Liu Song Yuanjia era (424 CE), Qu Jingzhi, who was from a Nankang County barracks household, boarded a boat with his son to travel upstream from the county. Threading deep into small streams, they reached wild and difficult territory where humans had never before set foot. In the evening they climbed the bank and found a place to spend the night, but Jingzhi suffered a sudden illness and died. His son kindled a fire and guarded the body. Suddenly he heard the distant sound of a voice, calling out “Uncle!” The filial son was suspicious and alarmed, but in the blink of an eye the shouting person was [2571] right there. About as tall as a human, it was covered in hair, right down to its feet, and a great deal of hair covered its face, leaving the seven apertures[1] quite invisible. It then asked the filial son his family and given names, and gave its condolences. The filial son was terrified, and assembled his firewood into a blaze. The thing told him it had come to offer sympathy, and that there was no reason to be afraid. He was about to feed the fire higher, when the figure sat by the corpe’s head and began to wail. When the boy stole a glance at it in the firelight, he noticed that the thing’s face covered the dead man’s, and that the corpse’s was split open down to the very bone. The filial son was horrified, and wanted to strike it, but had no stave or weapon. Before long, his father’s corpse was reduced to a succession of white bones, the skin and flesh having entirely vanished. He never worked out what kind of deity or spirit it was.

From Shuyiji.

Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Era of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), vii, 324.2570-71:

區敬之

南康縣營民區敬之。宋元嘉元年。與息共乘舫。自縣泝流。深入小溪。幽荒險絕。人跡所未嘗至。夕登岸。停止舍中。敬之中惡猝死。其子燃火守尸。忽聞遠哭聲。呼阿舅。孝子驚疑。俛仰間。哭者已 [2571] 至。如人長大。被髮至足。髮多蔽面。不見七竅。因呼孝子姓名。慰唁之。孝子恐懼。遂聚〈遂聚二字原空缺。據明鈔本補。〉薪以燃火。此物言故來相慰。當何所畏。將須燃火。此物坐亡人頭邊哭。孝子於火光中竊窺之。見此物以面掩亡人面。亡人面須臾裂剝露骨。孝子懼。欲擊之。無兵杖。須臾。其父尸見白骨連續。而皮肉都盡。竟不測此物是何鬼神。出述異記


[1] The ‘seven apertures’ qiqiao 七竅 are the two eyes, two nostrils, two ears and a mouth.

He Siling 賀思令

He Siling, of Guiji, was skilled at playing the qin zither. One night he was sitting in the moonlight facing into the wind and playing music, when he suddenly saw a person of extremely large stature, bearing shackles and wearing a sorrowful countenance. When this man arrived in the courtyard, he praised the playing and they spoke a while. He introduced himself as Ji Zhongsan,[1] and told He: “The gentleman’s hand movements are extremely rapid, but do not yet conform to the ancient rules.” He then gave instruction on the ‘Guanglingsan’,[2] and He thus achieved mastery in this. The manifestation then ceased.

From Youminglu.

Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Era of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), vii, 324.2569:

賀思令

會稽賀思令。善彈琴。嘗夜在月中坐。臨風撫奏。忽有一人。形器甚偉。著械有慘色。至其中庭。稱善。便與共語。自云是嵇中散。謂賀云。卿下手極快。但于古法未合。因授以廣陵散。賀因得之。於今不絕。出幽明錄


[1] Ji Zhongsan 嵇中散, also known as Ji Kang 嵇康, courtesy name Shuye 叔夜 (223-62 CE), a famed musician and Daoist poet active under the Wei 魏 (220-65 CE), was executed by the minister Sima Zhao 司馬昭 (211-65 CE).

[2] ‘Guanglingsan’ 廣陵散 was an air famously played but not explained or taught by Ji Zhongsan 嵇中散.

Zhu Huichi 竺惠熾

[2569] The śramaṇa Buddhist monk Zhu Huichi, who lived in the Siceng Monastery in Jiangling, died in the second year of the Yongchu era (421 CE). Seven days later, the disciples all gathered and stepped outside the monastery, leaving behind only one monk, Ming Dao, who had previously fallen ill. Suddenly Ming saw Huichi, who told him: “Previously, in life, I was unable to abstain from meat-eating. Now I am fallen to the starving dog hell, to make me understand the consequences.”

From Yiyuan.

Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Era of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), vii, 324.2568-69:

竺惠熾

[2569] 沙門竺惠熾。住江陵四層佛寺。以永初二年卒。葬後。弟子七日會。舉寺悉出。唯僧明道先患病。獨停。忽見惠熾。謂明曰。我生不能斷肉。今落餓狗地獄。令知有報。出異苑

Qin Shu 秦樹

The house of Qin Shu, of Pei Prefecture, was in Xiaoxin Village, within Qu’e. He was once returning from the capital, and was still more than twenty li distant when the sky darkened and he lost his way. In the distance he saw the light of a fire, so headed towards it. Eventually he saw a woman emerge holding a candle, but she told him: “I am a woman living alone, and may not invite guests to stay.” Shu said: “I need to get back to the road, but lost my way in the depths of night and was unable to go on. Please let me stay out here.” The woman assented to this. Shu then advanced and sat down, and it became clear that his host was indeed alone in a single room. Shu worried that her husband might come, and did not dare to sleep. The woman said: “Why be so suspicious? Keep calm. We should not suspect one another unjustly.” She laid out food for Shu, all of which was extremely old-fashioned in style. Shu said: “The lady has not yet married. I too have not yet married, and wish to marry. Could we be united?” The woman laughed: “Look at your servant’s lowly status; how could we possibly be man and wife?” She then withdrew within for the night. Around dawn Shu departed, and they clasped hands in parting. The woman said: “I have seen the gentleman once, but will never show my face again.” She then gave him a ring, which he tied to his belt, and saw him out through the gate. Shu walked hurriedly away for several paces with his head down. When he turned to see the place where he had stayed, it was just a tomb. For several days he forgot about the ring, but there it was tied up in his belt as before.

From Zhenyilu.

Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Era of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), vii, 324.2568:

秦樹

沛郡人秦樹者。家在曲阿小辛村。嘗自京歸。未至二十里許。天暗失道。遙望火光。往投之。見一女子。秉燭出云。女弱獨居。不得宿客。樹曰。欲進路。礙夜不可前去。乞寄外住。女然之。樹既進坐。竟以此女獨處一室。慮其夫至。不敢安眠。女曰。何以過嫌。保無慮。不相誤也。為樹設食。食物悉是陳久。樹曰。承未出適。我亦未婚。欲結大義。能相顧否。女笑曰。自顧鄙薄。豈足伉儷。遂與寢止。向晨樹去。乃俱起執別。女泣曰。與君一覩。後面莫期。以指環一雙贈之。結置衣帶。相送出門。樹低頭急去數十步。顧其宿處。乃是冢墓。居數日。亡其指環。結帶如故。出甄異錄

Dai Chengbo 戴承伯

During the Yuanhui era (473-77 CE), Dai Chengbo of the [Liu] Song bought into the Pipa Temple under the jurisdiction of Xingzhou. His inscribed tablet erroneously claimed an empty plot to the east as his residence. At nightfall he suddenly heard the sound of angry cursing and, getting up to look, saw a person of remarkably odd shape. When Chengbo questioned him, he replied: “My surname is Xi, and I’m the one who originally dwelled here. How can the gentleman wrest it away from me?” Chengbo said: “Dai Jin sold the land; I do not deserve blame.” The spirit replied: “Benefitting self, harming others; what has this to do with Jin? If you do not leave quickly, I will have to inform the Magistrates.” On finishing speaking, it vanished. Chengbo was stubborn by nature, and refused to move for it. Within ten days, he had succumbed to a sudden illness and died.

From Zhugongjiushi.

Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Era of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), vii, 323.2566:

戴承伯 宋戴承伯。元徽中。買荊州治下枇杷寺。其額乃悞東空地為宅。日暮。忽聞恚罵之聲。起視。有人形狀可怪。承伯問之。答曰。我姓龔。本居此宅。君為何強奪。承伯曰。戴瑾賣地。不應見咎。鬼曰。利身妨物。何預瑾乎。不速去。當令君知。言訖而沒。承伯性剛。不為之動。旬日。暴疾卒。出渚宮舊事

Zhu Tai 朱泰

Zhu Tai’s home was in Jiangling. During the [Liu] Song Yuanhui era (473-77 CE), he fell ill and died, but before he could be buried he manifested and took visible form. Returning to sit beside his corpse, he comforted his mother, and the gathered throng all saw him. Indicating the items laid out to accompany him to the grave, a matter in which he followed a frugal ideal, he asked his mother: “Our family is relatively poor, and now Tai has died, and can no longer offer support. How can so much be expended on a burial?”

From Shuyiji.  

Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Era of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), vii, 323.2565:

朱泰

朱泰家在江陵。宋元徽中。病亡未殯。忽形見。還坐尸側。慰勉其母。衆皆見之。指揮送終之具。務從儉約。謂母曰。家比貧。泰又亡歿。永違侍養。殯殮何可廣費。出述異記