Zhang Baocang Achieves Eminence Through Medicine 張寶藏因醫致貴

During the Tang Zhenguan era (627-49 CE), Zhang Baocang was returning to Yueyang after ending his duty as Chief Secretary to the Imperial Guard, when he encountered a youth hunting and eating fresh meat in the wilds. Leaning against a tree he let out a long sigh and said: “Zhang Baocang is aged seventy and has never once had meat and wine like this; what a shame!” By his side there was a monk, who pointed and said: “Within sixty days, you will ascend to the third official grade; how is this something to sigh over?” When he finished speaking, he vanished. Baocang marvelled at this, and immediately returned to the capital. At that time Taizong (r. 626-49 CE) was suffering terribly with dysentery, and a crowd of physicians had no effect, so a decree was promulgated asking whether anyone in the court or retinue had the ability to treat the illness, promising them a rich reward. Baocang had once suffered from the same disease, so prepared a memorial to the throne in answer to the decree, prescribing beans simmered in milk. The emperor took it, and recovered instantly. A decree was passed down to the minister of state appointing him to the fifth official grade. Wei Wei obstructed this, so for more than a month he did not advance any plans. The emperor’s illness recurred, and he asked his retinue: “I previously took beans simmered in milk and this was effective.” He again ordered them to bring him forward, and after a single sip was cured once more. The emperor asked: “I had ordered to award him advancement to grade five, but have not seen him accept the post; why is this?” Wei was afraid, and said: “At the time the decree was issued, it was not clear whether this would be a military or civil branch of the clerks.” The emperor grew angry: “For governing we require a chancellor; we might as well appoint him to the third grade. I am the Son of Heaven; how can this not be up to me?” He therefore said in a loud voice: “Granted civil office in the third grade!” He stood and was appointed Minister for Protocol, and that was exactly sixty days later.

Li Rong 李冗, Du yi zhi 獨異志 (Outstanding Fantastic Stories), 上1.13 (Tale 74):

張寶藏因醫致貴

唐貞觀中,張寶藏為金吾長史嘗因下直歸櫟陽,路逢少年畋獵,割鮮野食。倚樹長歎曰:「張寶藏身年七十,未嘗得一食酒肉如此者,可悲哉!」傍有一僧,指曰:「六十日內,官登三品,何足歎也。」言訖不見。寶藏異之,即時還京。時太宗苦病痢疾,衆醫不效,即下詔問殿廷左右,有能治此疾者,當重賞之。寶藏曾困此疾,即具疏答詔,以乳煎蓽方進。上服之,立瘥。宣下宰臣:與五品官。魏微難之,逾月不進擬。上疾復作,問左右曰:「吾前服乳煎蓽茇有效。」復令進之,一啜又平復。上問曰:「嘗令與進方人五品官,不見除授,何也?」徵懼曰:「奉詔之際,未知文武二吏。」上怒曰:「治得宰相,不妨授三品;我天子也,豈不及汝邪?」乃厲聲曰:「與三品文官!」立授鴻臚卿,時正六十日矣。

Li Rong 李冗, Du yi zhi, 獨異志 (Outstanding Fantastic Stories) in Du yi zhi, Xuanshi Zhi 獨異志,宣室志 (Outstanding Fantastic Stories, Stories from the Chamber of Dissemination), edited by Zhang Yongqin 张永钦 and Hou Zhiming 侯志明 (Beijing: Zhonghua shuju, 1983)

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A Daoist Sends A Letter 道人寄書

Before the seat of the Linchuan County Magistrate is a stone peak, topped with a small pavilion, and this is protected by a vermillion railing. A seventy-year-old army veteran said:

Beneath this peak was an immortal paradise. Long ago there was an Attaché to the Guard in Zhejiang who, encountering an immortal there, was given a letter, and told: “If I may trouble you, when you are about to leave Fuzhou, please knock on the rock below Ram’s Horn Peak that stands before the town, and there will be the letter’s recipient.” When the attaché returned, he knocked on the stone, and saw a red gate open to a cave, snaggletoothed with glazed tiles, and with windows and a pavilion, quite different from those seen in the human world. Elderly men and women all came out to greet and question him, giving him a cup of broth to drink that was fragrant and beguiling in flavour, and telling him: “The attaché can stay here.” The attaché said: “I have young and old to care for, and do not wish to remain here.” They gave him a sheng (about 1 litre) of grain, and although the attaché threw it to the ground angrily, a dozen or so grains stuck to the skirt of his robe. They then showed him out of the gate, which turned out to be on the riverbank at Wushigang. When he worked out the date, it turned out that he’d been gone more than a year. Later, he saw that the ten or more grains were actually tiny nuggets of gold.

From this we know that the stone at the peak is a border with the territory of the immortals, and that the attaché was not fated to enjoy their good fortune!

Anon., Huhai xinwen yijian xuzhi, 後1.137 (Tale 241):

道人寄書

臨川郡治前有石山,覆以小亭,及結朱闌護之。有七十歲老兵云:此石山下有洞天福地。昔有一承局在浙,間逢一道人寄書云:「煩將去撫州州前羊角山投下,請扣石,自有人接書。」承局歸,往叩石間,即見朱門洞開,碧瓦參差,亭臺窗戶,殊異人間世。翁姥男女皆歡迎出問,飲以湯一杯,香味襲人,且謂:「承局可留此。」承局曰:「我有老小,不願留止。」與以穀一升,承局怒擲之地,但存十數粒粘於布裙間。遂送出門,乃是烏石岡江畔。以年月計之,則已過一年以外。後見穀十數粒,乃瓜子金也。因知仙境在石山之下,而承局亦無緣分也夫!

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).

Moonlight Traces An Immortal 月影仙跡

Wang Tinggui was from Luxi, in Ancheng. His courtesy name was Minzhan, and he was a student of the imperial university, having passed the highest examinations. He once took leave of Hu Dan’an with a poem on the latter’s demotion to Xinzhou. Gui [?who? Qin Hui (1090-1155)?] heard of this and was angry, demoting him too. When Gui died, he was summoned to court once more, appointed Academician in the Cabinet for Promotion of Literature, but resigned the post and returned to live in seclusion in his home village, travelling around and resting at Mengcao Convent. In late spring, when the roseleaf raspberry was in full bloom, it was almost dawn when the waning moonlight illuminated a figure, seemingly dressed like a lay Buddhist, and who addressed a vegetable-washing servant, saying: “Please give us a poem; Lü Dongbin is coming to see you.” The servant said: “It is still early.” When the servant went in to announce this, Wang straightened his robe and hurried out, but could see only the moonlight outlining the form of a person on the ground. He kowtowed and bowed to them, but then there was nothing to be seen. He later amended the scrolls around the convent gate to read:

Moonlight traces immortal vestiges

Fragrant blooms bring spirit to the writing-brush.

Anon., Huhai xinwen yijian xuzhi, 後1.133 (Tale 233):

月影仙跡

安成盧溪王庭珪,字民瞻,太學生(明刻本無「生」字。)登第。嘗以詩送胡澹庵貶新州。檜見而怒,例遭貶。檜死,召還朝,除敷文閣學士,致仕,歸遯丘園,遊息于夢草庵。莫春荼䕷盛開,天將曙,殘月照人,偶有衣白衣人來,與洗菜僕曰:「請與敷文說,呂洞賓來相見。」僕曰:「尚早。」及僕入語,王攬衣急出,但見月影,一人在地,遂扣而拜之,不復可見。後改庵前門帖云:「月影印仙迹,花香供筆靈。」

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).

Immortal Lü Brings Enlightenment 呂仙教化

During the Song Jingding era (1260-64), the family of Qian Yan, guard commander for Shaowu, had a shop selling incense and spirit money, and often gave alms to mendicant monks, always contributing one copper dangsanqian (‘worth three’) coin, and never skimping, showing weariness or forgetting. One day, as they rose at dawn to open the shop, there was a religious holding a palm-leaf fan who came to the gate to receive alms. He happened to meet Yan’s wife, who, being angry owing to an unrelated matter, and showing this in words and expression, threw two dangsanqian coins onto the fan, from which they then fell on the floor. The religious trampled them underfoot, without even a turn of the head, and departed as if floating on air. When Yan himself emerged to pick up the coins, they were bonded to the cobblestone, and even using all his strength he was quite unable to shift them. The onlookers were shocked and marveled at this, and hurried to find the religious, who had vanished without a trace. When they scooped out the cobble using a pickaxe, a poem was found inscribed on the back:

The Master’s great vow spans the cosmos,

Until today it has encountered no boundary.

Intending with special purpose to return once more,

Pity the lady Yan whose character hampers immortals.

The cobblestone is now in the city god’s temple and can be inspected.

Anon., Huhai xinwen yijian xuzhi, 後1.129 (Tale 224):

呂仙教化

宋景定年間,邵武軍衛(「衛」,明抄本作「衙」。)前殷家香紙店,常供雲水道人,每緣(「緣」明刻本、明抄本作「員」。)奉銅當三錢一个,未嘗少倦忽。一日,早起開店,有道人持椶扇,登門結緣,適逢殷家婦人以他事遷怒,形於辭色,連以兩枚當三錢擲在椶扇中,遂流於地。道人以足踐之,更不回顧,飄然而去。殷自出拾起元錢,則固結於磚上,用力亦不能動矣。觀者駭異,急尋訪道人,已杳然不見。復將鋤頭連磚穵出,見磚背有詩曰:「先生大願度三千,直到如今不得緣。得得此來還有意,可憐殷氏骨難仙。」今此石砌在城隍廟中,可考。

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).

A Soul Beheads People 斬人魂魄

Nie Feng, the Marshal of Weibo, had a daughter, aged just ten and known as Yinniang. Suddenly one day she was stolen away by a beggar; her father and mother did not know where she had gone, and could only weep in grief and sigh as they thought of her. After five years, a nun suddenly escorted Yinniang back, telling Feng: “Her education has been completed.”

After this speech, the nun could no longer be found, and, both shocked and excited, mother and father asked about these studies, and Yinniang said: “I was taken to a rocky cave, given a pill of medicine to take, and then ordered to take up a precious sword. They taught me through practice of the art of stabbing. One year later, I was stabbing apes and monkeys like a flying insect, stabbing tigers and leopards like nothing at all. After three years, I gradually grew able to soar upwards and stab hawks and falcons. After four years, I was taken to the capital; whenever they pointed out a person, they would tot up their life’s sins and transgressions, and when they said ‘Bring me their head!’ I should answer and arrive with the head. From that day I went to the capital and took heads, placing them in a big sack and returning, when they used a medicine to make them disappear like water. After five years they suddenly said: ‘The grand official such-and-such has already built up a long list of crimes, duping the emperor and deceiving the populace, injuring and killing the loyal and virtuous; he has already caused extreme harm to the realm! This night we bring his head.’

Yinniang received her instructions and set off, hiding on the roofbeam of the great official’s chamber, and after a while returning grasping his head, at which the nun said furiously, ‘How can you be so late?’ Yinniang bowed again, and (explained that) she had seen before her a loveable child playing; she waited before making the stroke. The nun shouted at her: ‘Having met such people, first cut them off from those they love, then finish them.’ Yinniang bowed again in thanks, and the nun said: ‘Your technique is now complete, you may return.’ Then I got to come back.” Her father and mother were quite astounded when they heard this, but feared that they might never reclaim her, and dared not control her actions.

Afterwards, when this was laid out as an explanation, the case of Commander Deng was especially strange. Ah! I have heard of generations of such swashbuckling swords, but despite their gentle female natures she could wield a blade and take the heads of the evil. If this is not a matter of magical techniques, what else can it be? The superior man’s answer is: “That which Yinniang studied could not have been taught by a normal person; such a student must be both clever and skilled in such magic. To decide to take the heads from those of vile conduct wherever they exist, that is the orthodoxy of a single school. Alas! Those occupying high positions and amassing great wealth, doing evil without remorse and attracting the ire of others, they should certainly fear Yinniang’s action. The nun warned me, saying: ‘First cut them off from those they love, and then finish them.’ When the evil live childless in the world, they should fear the poison they leave flowing behind them; this is truly terrifying.”

Anon., Huhai xinwen yijian xuzhi, 前2.90-91 (Tale 155):

斬人魂魄

魏博大將聶鋒,有女方十歲,名隱娘。忽一日為乞丐竊去,父母不知其所向,但日夜悲泣歎思而已。後五年,尼忽送隱娘還,告鋒曰:「教已成矣。」言訖失尼所在。父母且驚且喜,乃詢所學之事,隱娘云:「攜我至一岩洞中,與我藥一粒服之,便令持一寶劍,教之以習擊刺之法。一年後,刺猨猱如飛蟲,刺虎豹如無物。三年,漸能飛騰以刺鷹隼。四年,拏我於都市中,每指其人,則必數其平生所作過惡之事,曰:『為我取其首來!』某應聲而首已至矣。自此日往都市中刺人之首,置於大囊中而歸,即時以藥消之為水。後五年忽曰:『大官某人者罪已貫盈,欺君罔民,殘賊忠良,為國之害故已甚矣!今夜為我取其首來。』隱娘承命而往,伏於大官居室之梁上,移刻方持其首至,尼大怒曰:『何太晚如是?』隱娘再拜,為見前人戲弄一兒可愛,未欲下手,尼叱之曰:『已後遇此輩,先斷其所愛,然後決之。』隱娘拜謝,尼曰:『汝術方成,可歸!』遂得還人。」父母聞其語甚怪,但畏懼而終不可得,亦不敢禁其所為。後至陳許,鄧帥之事尤更怪異。噫!吾聞劍俠世有之矣,然以女子柔弱之質而能持刃以決凶人之首,非以有神術所資,惡能是哉?君子曰:「隱娘之所學,非常人所能教也,學之既精而又善用其術,世有險詖邪惡者輒決去其首,亦一家之正也。嗟乎!據重位厚祿造惡不悛以結人怨者,不可不畏隱娘之事也。及尼之戒曰:『預先斷其所愛,然後決之。』以姦凶之人絕嗣於世,尚恐餘毒流及於後,深可懼也。」

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).

This is a transmission of a distinct version of a well-known tale, treated rather differently in the Taiping guangji:

Nie Yinniang 聶隱娘

Nie Yinniang lived during the Tang Zhenyuan era (785-805), and was the daughter of Nie Feng, Marshal of Weibo. When she was ten sui, a nun came begging for food at Feng’s residence, and on seeing Yinniang was delighted by her, and said: “I would ask the guard commander [1457] and beg to take this girl away to train.” Feng was very angry, and rebuked the nun. The nun said: “No matter what strongbox the general may lock her up in, she will be stolen away.” When night came, Yinniang did indeed go missing. Feng was terribly shocked, ordering people to search and hunt, but not even a shadow or a whisper was ever found. Her father and mother always thought of her, but could only cry vain tears.

Five years later, the nun brought Yinniang back. She informed Feng: “Her education is now complete; you may take her back.” The nun was suddenly nowhere to be seen. The household was at once consumed with sadness and joy. When asked what she had learned, she said: “To start with, reading sutras and reciting incantations. Nothing else.” Feng didn’t believe this, and questioned her earnestly. Yinniang said: “If I tell the truth I fear you won’t believe it. What should I do?” Feng said: “Nevertheless, tell the truth.”

She said: “When Yinniang was first taken by the nun, we travelled I don’t know how many li. Dawn came. We arrived at a huge cave in a deep hollow, dozens of paces across, without human inhabitants but with many apes and monkeys, and grown about with pine and creepers. There were already two girls there, also about ten sui, and both very clever, elegant, beautiful and able go without eating. They could soar and run up and down the cliffs like a monkey climbing a tree, without the slightest trip or stumble. The nun gave me a pellet of medicine. I was also ordered to take up a precious sword. It was about two chi (c. 66cm) long, sharp enough to slice a hair, and pursue the two girls; I gradually felt my body grow as light as the wind. When one year had passed, I could prick the apes and gibbons, and in a hundred attempts I would not miss even once. Later I pricked tigers and leopards, and could take their heads and bring them back. After three years I could fly, pricking the falcons and hawks, never missing even one. The sword blade had gradually worn down to five cun (c. 16cm). When I flew to take the birds, they remained quite unaware. After four years, the two girls stayed behind in the cave, and I was taken to the capital, I don’t know exactly where. A person would be pointed out, his crimes numbered one by one, and say: ‘prick him for me and bring his head, without letting anyone know. Settle your gall, it will be as easy as taking the birds.’ I had a horn-handled blade, three cun wide. So I cut people down in the city in broad daylight, and nobody could tell. I put the heads in a sack and returned to my superior’s residence, where they were a special medicine turned them to water. After five years, I was told: ‘Such-and-such is a criminal minister, killing such a number of people without reason. Tonight you should enter his chamber and bring his head. I cracked his doorframe with my dagger, faced no obstacles, and lay on a crossbeam. When night came I returned with his head. The nun said, furious: ‘Why do you come so late?’ Your servant said: ‘I saw him playing with a loveable child, and had not the heart to kill it.’ The nun rebuked me: ‘First cut them off from those they love, then finish them.’ Your servant bowed in gratitude. The nun said: ‘I will open the back of your head to hide your dagger. No harm will come to you. When needed you can draw it out.’ She then said: ‘Your technique is now complete. You should return home.’ Then she escorted me back. She said that only after twenty years will we see one another again.”

As Feng heard this he became quite terrified, and when night fell she disappeared without trace, appearing again with the dawn. Feng did not dare to question this, and therefore could no longer love her as deeply as he once had. It happened that a young mirror-polisher came to their gate, and his daughter said: “This man should be my husband.” When she told her father, he did not dare object, so married them. This husband, though able to polish mirrors, had no other abilities, so her father supplied them generously with food and clothing, setting up a home for them outside his residence. Some years later, her father died. The Commander of Wei knew something of her [1458] marvels, so provided gold and cloth as one of his retinue. Things continued like this for several more years.

During the Yuanhe era (806-21), the Commander of Wei came into conflict with Liu Changyi, Military Commissioner for Chenxu, and sent Yinniang to collect his head. So the woman set out for Xu. Liu had abilities in numerology, and already knew of her coming. He summoned an officer of his guard, and ordered him to arrive north of the walls at dawn, and await a husband and wife on a white and a black donkey. As they reached the gate, a magpie would call in front of the husband, who would take up a catapult, shoot, and miss. The wife would then pluck up the catapult, and shoot the magpie dead with a single pellet. Bowing, he should say that Liu wished to see them and that he had been sent to receive them after their travels. The officer followed these orders, and greeted them. Yinniang and her husband said: “Governor Liu must truly be a divine; how else could he identify us? We wish to meet Lord Liu.” Liu received them. Yinniang and her husband bowed and said: “We should bear ten thousand deaths for opposing the Governor.” Liu said: “Not at all. We all serve our masters; that is the way of things. Wei and Xu are no longer so different; we wish you to stay here, and not feel any suspicion.” Yinniang thanked him: “The Governor lacks a retinue; we wish to reside here and join it, serving the gentleman’s divine wisdom.” She knew therefore that the Commander of Wei could not reach Liu. Liu asked what she needed, and she replied: “Just two hundred cash per day will suffice.” He accepted this request. The two donkeys suddenly vanished, and although Liu sent people to search for them, none could work out where they had gone. Afterwards, two paper donkeys, one white and one black, were found hidden in a cloth bag.

More than a month had passed when she reported to Liu: “They do not yet know that we are remaining here, and so will certainly send others to carry on the task. Tonight I request to cut off some of my hair and leave it before the Commander of Wei’s pillow, to announce that I will not be returning.” Liu permitted this. At the fourth watch (1-3am), she returned, and said: “The message is delivered, but the next night he will certainly send Spirit Boy to kill your servant, and to take the head from his rebellious subordinate. I will do my utmost to kill him; please do not be alarmed.” Liu was tolerant and magnanimous, and showed no sign of fear. That night, they lit the candles, and, after midnight, he saw two banners, one red and one white, fluttering and flying and trading blows above and across the four corners of his bed. After a long time of this he saw a person tumble, as if from thin air, his head detached from his body. Yinniang emerged too, saying: “Spirit Boy is dead.” She dragged the corpse into the hall, and used medicine to transform it into water; not even a hair remained. Yinniang then said: “The next night he will certainly send Cunning Hands Empty Boy to take over. Empty Boy’s skills are such that no human can see his actions, and no spirit can follow his tracks; he is able to join the void and enter the darkness; he is skilled in dissolving form and extinguishing shadow. Yinniang’s skills do not even touch the edge of his; here we rely on the Governor’s fortune. Nonetheless, wrap your neck in jade from Khotan, and bind your body in bedclothes. Yinniang will transform into a tiny midge, hiding inside your intestines, waiting and listening. There is no other way.” Liu did as she said. When the third watch (11pm-1am) came, his eyes were closed but he was not yet asleep, so he heard a clattering around his neck; the sound was loud and clear. Yinniang then leapt from Liu’s mouth, and congratulated him, saying: “The governor is not to worry. This one is like a prize falcon; if one stoop misses, he flies far away, ashamed at having missed. He will not return for a second, and will be a thousand li from here.” Looking at the jade afterwards, he found a dagger mark of several [1459] fen in depth. After this Liu treated her ever more generously.

From the eighth year of the Yuanhe era (813CE), Liu left Xu to go to court, and Yinniang said: “I leave this place to seek exceptional people among the peaks and rivers, but I beg you give a modest living to my husband.” Liu arranged this, and afterwards she vanished, nobody knows where to. When Liu died at his post, Yinniang saddled her donkey and went to the capital, weeping over his coffin before departing. During the Kaicheng era (836-41), Changyi’s son Zong was appointed governor of Lingzhou, and was travelling through Shu on the cliff roads when he encountered Yinniang, looking just as she had used to, very pleased to see him, and riding on her white donkey. She addressed him: “The gentleman faces a great catastrophe, and is not suited to remaining here.” She brought out a grain of medicine, and ordered him to take it. She said: “You must leave office urgently, within a year; only them will you escape this misfortune. My medicine’s effect only offers protection for one year.” Not entirely convinced, Zong gave her coloured silks. Yinniang would not accept anything, but drank heavily with him, and then departed. After a year, Zong had not quit his post, and he indeed died in Lingzhou. After that, none saw Yinniang again.

Taken from the Chuanqi 傳奇.[1]

Another translation of this story is found at Yang Hsien-yi and Gladys Yang (trans), Tang Dynasty Stories (Beijing: Panda Books, 1986), pp. 112-17, under the title ‘The General’s Daughter’. A version of the Taiping guangji telling, focussing, if anything, even more strongly on the latter half of the narrative, was filmed by the Taiwanese director Hou Xiaoxian 侯孝賢 as The Assassin (Cike Nie Yinniang 刺客聶隱娘, 2015), winning him the Best Director Award at the 2015 Cannes Film Festival. On this film, see:

https://en.wikipedia.org/wiki/The_Assassin_(2015_film)

https://variety.com/2015/film/features/hou-hsiao-hsien-the-assassin-taiwan-director-1201620922/

https://www.rottentomatoes.com/m/the_assassin_2015/

See also Altenburger, Roland, The Sword or the Needle: The Female Knight-errant (xia) in Traditional Chinese Narrative, Worlds of East Asia, XV (Bern: Peter Lang, 2009) for a thorough discussion of Nie Yinniang’s representation and framing.

[1] Li Fang 李昉, et al., Taiping guangji 太平廣記 (Extensive Gleanings from the Period of Great Harmony), 10 vols (Beijing: Zhonghua shuju, 1961), iv, 194.1456-59:

聶隱娘者,唐貞元中,魏博大將聶鋒之女也。年方十歲,有尼乞食于鋒舍,見隱娘悅之。云:「問押衙 [1457] 乞取此女教。」鋒大怒,叱尼。尼曰:「任押衙鐵櫃中盛,亦須偷去矣。」及夜,果失隱娘所向。鋒大驚駭,令人搜尋,曾無影響。父母每思之,相對涕泣而已。後五年,尼送隱娘歸。告鋒曰:「教已成矣,子却領取。」尼歘亦不見。一家悲喜。問其所學,曰:「初但讀經念呪。餘無他也。」鋒不信,懇詰。隱娘曰:「真說又恐不信,如何。」鋒曰:「但真說之。」曰:「隱娘初被尼挈,不知行幾里。及明。至大石穴之嵌空數十步,寂無居人,猿狖極多,松蘿益邃。已有二女,亦各十歲,皆聰明婉麗不食。能於峭壁上飛走,若捷猱登木,無有蹶失。尼與我藥一粒。兼令長執寶劒一口。長二尺許,鋒利,吹毛令剸,逐二女攀緣,漸覺身輕如風。一年後,刺猿狖。百無一失。後刺虎豹,皆決其首而歸。三年後能飛,使刺鷹隼,無不中。劒之刃漸減五寸。飛禽遇之,不知其來也。至四年,留二女守穴,挈我於都市,不知何處也。指其人者,一一數其過曰:為我刺其首來,無使知覺。定其膽,若飛鳥之容易也。受以羊角匕首,刀廣三寸。遂白日刺其人於都市,人莫能見。以首入囊,返主人舍,以藥化之為水。五年,又曰:某大僚有罪,無故害人若干。夜可入其室,決其首來。又攜匕首入室,度其門隙,無有障礙,伏之梁上。至瞑,持得其首而歸。尼大怒曰:何太晚如是。某云:見前人戲弄一兒可愛,未忍便下手。尼叱曰:己後遇此輩。先斷其所愛,然後決之。某拜謝。尼曰:吾為汝開腦後藏匕首,而無所傷。用即抽之,曰:汝術已成,可歸家。遂送還。云後二十年,方可一見。」鋒聞語甚懼,後遇夜即失蹤,及明而返。鋒已不敢詰之,因茲亦不甚憐愛。忽值磨鏡少年及門,女曰:「此人可與我為夫。」白父,父不敢不從,遂嫁之。其夫但能淬鏡。餘無他能。父乃給衣食甚豐,外室而居。數年後,父卒。魏帥稍知其 [1458] 異,遂以金帛署為左右吏。如此又數年。至元和間,魏帥與陳許節度使劉昌裔不協,使隱娘賊其首。引娘辭帥之許。劉能神筭,已知其來。召衙將,令來日早至城北,候一丈夫一女子,各跨白黑衛。至門,遇有鵲前噪夫,夫以弓彈之,不中,妻奪夫彈,一丸而斃鵲者。揖之云:吾欲相見,故遠相祗迎也。衙將受約束,遇之。隱娘夫妻曰:「劉僕射果神人,不然者,何以洞吾也,願見劉公。」劉勞之。隱娘夫妻拜曰:「合負僕射萬死。」劉曰:「不然,各親其主,人之常事。魏今與許何異,顧請留此,勿相疑也。」隱娘謝曰:「僕射左右無人,願舍彼而就此,服公神明也。」知魏帥之不及劉。劉問其所須,曰:「每日只要錢二百文足矣。」乃依所請。忽不見二衛所之,劉使人尋之。不知所向。後潛收布囊中,見二紙衛,一黑一白。後月餘。白劉曰:「彼未知住,必使人繼至。今宵請剪髮,繫之以紅綃,送于魏帥枕前。以表不廻。」劉聽之。至四更却返曰:「送其信了,後夜必使精精兒來殺某,及賊僕射之首。此時亦萬計殺之,乞不憂耳。」劉豁達大度,亦無畏色。是夜明燭,半宵之後,果有二幡子一紅一白。飄飄然如相擊于牀四隅。良久。見一人自(「自」字原闕,據明鈔本補。)空而踣,身首異處。隱娘亦出曰:「精精兒已斃。」拽出于堂之下,以藥化為水,毛髮不存矣。隱娘曰:「後夜當使妙手空空兒繼至。空空兒之神術,人莫能窺其用,鬼莫得躡其蹤。能從空虛之入冥,善無形而滅影。」隱娘之藝,故不能造其境,此即繫僕射之福耳。但以于闐玉周其頸,擁以衾,隱娘當化為蠛蠓,潛入僕射腸中聽伺。其餘無逃避處。劉如言。至三更,瞑目未熟。果聞項上鏗然。聲甚厲。隱娘自劉口中躍出。賀曰:「僕射無患矣。」此人如俊鶻,一搏不中,即翩然遠逝,耻其不中。纔未逾一更,已千里矣。後視其玉,果有匕首劃處,痕逾數 [1459] 分。自此劉轉厚禮之。自元和八年,劉自許入覲,隱娘不願從焉。云:「自此尋山水,訪至人,但乞一虛給與其夫。」劉如約。後漸不知所之。及劉薨于統軍,隱娘亦鞭驢而一至京師,柩前慟哭而去。開成年,昌裔子縱除陵州刺史,至蜀棧道,遇隱娘,貌若當時,甚喜相見,依前跨白衛如故。語縱曰:「郎君大災,不合適此。」出藥一粒,令縱吞之。云來年火急拋官歸洛,方脫此禍。吾藥力只保一年患耳。縱亦不甚信,遺其繒綵,隱娘一無所受,但沉醉而去。後一年,縱不休官,果卒于陵州。自此無復有人見隱娘矣。出《傳奇》

 

 

 

Shooting Spirit-Crows With Pellets 彈打神烏

Sister Qingxi was the third younger sister of Marquis Jiang, and in her temple were six paper-mulberry trees, luxuriant and widely spaced, offering cover and shade. There were crows that frequently raised their young in the trees, and one Xie Qing hurled pellets and killed several dozen of them, but then had the feeling that the spirit felt their loss. When night came, he dreamed that an exquisitely dressed woman, wearing an angry expression, approached and rebuked him: “Those crows are raised by me; why attack them? You have ten days to provide them with compensation.” The next day he went to the shrine at dawn to offer his thanks, but these were rejected, and after ten days he was dead.

Anon., Huhai xinwen yijian xuzhi, 後2.224 (Tale 399):

彈打神烏

清溪小姑乃蔣侯第三妹,廟中有六穀樹,扶疏蔭映。有烏常產育於樹。有謝慶者,挾彈彈殺數十枚,即覺精神若有所喪。至夜,夢一女衣裳楚楚,怒色而至,責曰:「烏我所養,何以見侵?限十日以汝償之。」次早往廟告謝,不許,旬日而卒。

 

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).

Xingwen Beats A Scholar 興文杖士

When Li, a county governor of Nanchang, moved the Confucius hall to the south of the county, he lifted the statue of the master but was quite unable to move it, and many of his subordinates also tried but had the same problem. There was a scholar who spoke from beside him, saying: “The gentleman should be called Zhongni” (This is another name for Confucius, but seems to be a pun, as a different zhong 重 can mean ‘heavy’, and this ni can mean ‘stop’ or ‘prevent’). Warden Li grew angry, and rebuked him with a stern countenance. When night came, in a dream the scholar was suddenly taken by two yellow-robed people to a place where in a side-room a horizontal board read ‘Xingwen’. After a little while a person sat down there and said: “You claim to be a scholar, reading the books of past sages; how can you make jokes and slight the ancient master?” He ordered the attendants to punish him with twenty strokes of the stave, and ordered that he be removed from the Confucian classicists. When he awoke he was feeble-minded, and could not recognise a single character.

Those among the present generation who treat the sagely words as jokes should indeed treat this as a warning.

Anon., Huhai xinwen yijian xuzhi, 後2.221 (Tale 392):

興文杖士

南昌李知縣遷先聖殿於縣南,舁夫子像而不能動,縱(「縱」原作「從」,據明刻本改。)人多亦如之。有一士在側曰:「夫是謂仲尼。」李宰怒,正色責之。至夜,士人忽夢被二黃衣使攝至一所,有小殿廡,扁額曰「興文」。少頃一人坐中,曰:「汝為士人,讀先聖之書,豈當戲言侮慢先聖!」命左右決杖二十,勒罷為儒。及覺如癡,自後不識一字。今世之人好引聖語之言為戲,亦當以為戒。

Yuan Haowen 元好問, Chang Zhenguo 常振國 (ed), Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), and Anon., Jin Xin 金心 (ed.), Huhai xinwen yijian xuzhi 湖海新聞夷堅續志 (Continuation of Records of the Listener with New Items from the Lakes and Seas) (Beijing: Zhonghua shuju, 1986).