Empress Wu of Liang 梁武后

The Liang Empress Wu Xi was jealous and envious by nature. When Emperor Wu first ascended the throne he had no opportunity to grant titles, so she became enraged and threw herself in the palace court well. The crowd hurried to the well to rescue her, but the empress had already transformed into a ferocious dragon, smoke and flame rushing to the heavens. Nobody dared approach. The emperor lamented her loss for a long time, conferred the title Heavenly Dragon Prince and erected the ancestral temple atop the well.

From Liangjingji.

梁武后

梁武郗皇后性妬忌。武帝初立。未及冊命。因忿怒。忽投殿庭井中。衆趨井救之。后已化為毒龍。煙焰衝天。人莫敢近。帝悲歎久之。因冊為龍天王。便於井上立祠。

出兩京記

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), ix, 418.3406:

劉甲

宋劉甲居江陵。元嘉中。女年十四。姿色端麗。未嘗讀佛經。忽能暗誦法華經。女所住屋。尋有奇光。女云。已得正覺。宜作二七日齋。家為置高座。設寶帳。女登座。講論詞玄。又設人之災祥。諸事皆驗。遠近敬禮。解衣投寶。不可勝數。衡陽王在鎮。躬率參佐觀之。經十二日。有道士史玄真曰。此怪邪也。振褐往焉。女卽已知。遣人守門。云。魔邪尋至。凡着道服。咸勿納之。真變服奄入。女初獪喝罵。真便直前。以水灑之。卽頓絕。良久乃甦。問以諸事。皆云不識。真曰。此龍魅也。自是復常。嫁為宣氏妻。

出諸宮舊事。

Luo Siyuan 羅思遠

The Tang-era Luo Siyuan possessed many mysterious and strange arts but was most skilled at invisibility. Minghuang (i.e., the Tang emperor Xuanzong 玄宗) [1] took pleasure in invisibility practices, so Siyuan diligently sought them out and taught him. Despite Siyuan’s instruction, he was unable to complete what was needed. Whenever the emperor [486] and Siyuan tried this together, he was unable to comprehend the concealment of people. If he tried it on himself, he would sometimes leave his robe and hat, and sometimes be betrayed by his scarf and feet. The palace attendants could always tell where the emperor was. The emperor gave him many gifts, but some were worried that this could all prove fatal and begged him to cease. In the end, not having received the whole teaching, the emperor became angry and ordered the scholar wrapped in oiled cloth, placed beneath an oil press, crushed to death and buried. Before ten days had passed, a palace official returning from Shu encountered Siyuan on the road. Mounted on a donkey, he laughed and told the envoy: “The emperor played a trick; how could he be cruel to anyone?”

From Kaitian zhuanji.

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), ii, 77.485-86:

羅思遠

唐羅思遠多秘異術。最善隱形。明皇樂隱形之法。就思遠勤求而學之。思遠雖傳授。不盡其要。帝每 [486] 與思遠同為之。則隱沒人不能知。若自試。則或餘衣帶。或露幞頭腳。宮中人每知帝所在也。帝多方賜賚。或懼以死。而求之。終不盡傳。帝怒。命力士褁以油襆。置於油搾下。壓殺而埋瘞之。不旬日。有中官自蜀道回。逢思遠於路。乘驢而笑謂使者曰。上之為戲。一何虐也。出開天傳記

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[1] Minghuang 明皇 is the posthumous name for Tang emperor Xuanzong 玄宗, Li Longji 李隆基, 685-762 CE, r. 712-56.

Zhang Xiwang 張希望

When the Zhou Dynasty Metropolitan Commandery official Zhang Xiwang moved to an old mansion and rebuilt it, he was visited by the sorcerer Ping Yi, who told him: “You’re about to renew the stable floor, but there’s a corpse lying there. It is very angry, and the gentleman ought to avoid it. Wang laughed, and told him: “Through youth and adulthood I’ve never believed such things; the gentleman should not speak of them.” Several months later, Yi entered and saw a spirit wielding bow and arrows. It followed behind Xiwang, and, as he reached the stairs, the spirit drew the bow and shot him in the shoulder. Xiwang felt a pain in his back, rubbing it with his hand. He died that day.

From Zhiguai.

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, 329.2611:

張希望

周司禮卿張希望。移舊居改造。見鬼人馮毅見之曰。當新廄下。有一伏尸。極怒。公可避之。望笑曰。吾少長已來。未曾信如事。公勿言。後月餘。毅入。見鬼持弓矢。隨希望後。適及階。鬼引弓射中肩膊。希望覺背痛。以手撫之。其日卒。出志怪

A Baxia Native 巴峽人

During the Tiaolu year (679 CE), a person was travelling to Baxia and, tying up his boat at night, suddenly heard someone chanting verse:

Autumn path filled with yellow leaves,

Cold snaps the dewy grass.

The gibbons’ calls cut short,

An exile’s tears leave many tracks.

The voice was very forceful, indignant and sad, and carried into the heavens, reciting several dozen verses in all. On first hearing it, he thought it must be a passenger on the other boat, who had not yet retired to sleep. At dawn he went to call on them, but there was no boat at all, only an empty hillside, a stony spring, and a quiet valley. In the place from which the chanting of verses had come lay a skeleton.

From Jiwen.

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, 328.2608:

巴峽人

調露年中。有人行於巴峽。夜泊舟。忽聞有人朗詠詩曰。秋逕填黃葉。寒摧露草根。猿聲一叫斷。客淚數重痕。其音甚厲激昂而悲。如是通霄。凡吟數十遍。初聞。以為舟行者未之寢也。曉訪之。而更無舟船。但空山石泉。谿谷幽絕。詠詩處有人骨一具。出紀聞

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

Lü Shun 呂順

[2552] When Lü Shun had prepared his wife for burial, he wished to marry a younger paternal cousin of hers. He therefore prepared three tombs, but each fell into disrepair and not one was completed. One day Shun was lying down during the daytime when he saw his wife coming to him. She got into bed with him, her body as cold as ice. Shun spoke of the differences between living and dead, and sent her away. His wife later also saw her younger relative, and told her, angrily: “How many males are there under heaven? Yet you and I have to share a husband. He may not be able to finish those tombs. I will do it.” Presently both husband and wife passed away.

From Youminglu.

(uncertain translation)

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, 322.2551-52:

呂順

[2552] 呂順喪婦。要娶妻之從妹。因作三墓。構累垂就。輒無成。一日順晝臥。見其婦來就同寢。體冷如冰。順以死生之隔。語使去。後婦又見其妹。怒曰。天下男子復何限。汝乃與我共一婿。作冢不成。我使然也。俄而夫婦俱殪。出幽明錄

Liu Ta 劉他

Liu Ta, who resided at Xiakou, suddenly saw a spirit, which came to reside at the Liu household. Initially it stayed dark and indistinct, and seemed to look like a person wearing plain white trousers. From then on it came every few days, and then stopped [2531] hiding itself or going away. It enjoyed pilfering food, and, though not causing major problems, made life difficult. At first none dared scold or rebuke it, however. One Ji Yizi, a bullying man who refused to believe in spirits, arrived at the Liu household, and asked his host: “Where’s your family’s ghost? Summon it so I can tell it off for you.” They then heard noises coming from the roofbeams. At that time many guests had gathered there, and all looked up together. A tangle of things were thrown down, hitting Yizi square in the face. When examined, these turned out to be underwear belonging to the ladies of the house. When he continued to act ferociously, they all laughed delightedly at him. Ji, very embarrassed, washed his face and departed.

Someone told Liu: “As this spirit steals food and consumes it, it must have physical form. It should be attacked with poison.” Liu therefore cooked up some yege (冶葛, known as ‘heartbreak grass’ or Gelsemium elegans) in a neighbour’s house and secretly brought back two sheng of its juice. When night fell, he had broom millet cooked and placed on the table, then covered it with a bowl. Later on they heard the spirit arrive from outside, lift the bowl, take the millet and eat it. It then threw the bowl, smashing it, and departed. Before long, they heard the sound of spitting from above, and a ferociously angry beating at the window-frames. Liu prepared himself to fight it but still did not dare to enter the room. By the time of the fourth watch (1-3 am), the matter was at an end.

From Xusoushenji.

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, 319.2530-31:

劉他

劉他在下口居。忽有一鬼。來住劉家。初因闇。髣髴見形如人。著白布袴。自爾後。數日一來。不復 [2531] 隱形。便不去。喜偷食。不以為患。然且難之。初不敢呵罵。吉翼子者。強梁不信鬼。至劉家。謂主人。卿家鬼何在。喚來。今為卿罵之。即聞屋梁作聲。時大有客。共仰視。便紛紜擲一物下。正著翼子面。視之。乃主人家婦女褻衣。惡猶著焉。衆共大笑為樂。吉大慙。洗面而去。有人語劉。此鬼偷食乃食盡。必有形之物。可以毒藥中之。劉即於他家煮冶葛。取二升汁。密齎還。向夜。令作糜。著於几上。以盆復之。後聞鬼外來。發盆取糜。既吃。擲破甌出去。須臾。聞在屋頭吐。嗔怒非常。便棒打窗戶。劉先以防備。與鬪。亦不敢入戶。至四更中。然後遂絕。出續搜神記

Ruan Zhan 阮瞻

Ruan Zhan had always maintained the no-spirit-theory, but there was a spirit which identified itself to him, and called upon him, staying over as his guest. After a brief chat, they talked about famous philosophies, and his guest turned out to be extremely talented. Finally, they turned to matters of spirits and deities. He became extremely bitter, so his guest at first submitted to him, but then went on, quite worked up: “Accounts of spirits and deities have been transmitted by sages and the virtuous from ancient times. How can the gentleman alone declare that they don’t exist?” He then transformed and took on an astonishing shape, then after a moment quite disappeared. Ruan was dumbfounded, his expression terrible to behold. Within the year he had fallen ill and died from the after-effects.

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, 319.2526:

阮瞻

阮瞻素秉無鬼論。有一鬼通姓名。作客詣之。寒溫。聊談〈談原作諸。據明鈔本改。〉名理。客甚有才情。末及鬼神事。反覆甚苦。客遂屈之。仍作色曰。鬼神古今聖賢所共傳。君何獨言無。即變為異形。須臾便滅。阮嘿然。意色大惡。年餘病死。出幽冥錄

Lu Su 魯肅

When Sun Quan (r. 222-52 CE) fell ill, a shaman informed him: “There is a spirit who wears fine silks and who appears as one of the former officers or ministers.” Quan did not heed this but berated him and entered the palace. That night, Quan saw Lu Su[1] coming towards him, wearing silk robes just as had been described.

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, 317.2513:

魯肅

孫權病。巫啟云。有鬼著絹巾。似是故將相。呵叱初不顧。徑進入宮。其夜。權見魯肅來。衣巾悉如其言。出幽明錄

[1] This is Lu Su 魯肅 (courtesy name Zijing 子敬, 173-217 CE), a famous general who fought at the battle of Red Cliff (Chibi 赤壁, in 208 CE).

Wang Bi 王弼

Wang Bi[1] repeatedly mocked Zheng Xuan’s[2] Confucianism, saying: “That old codger didn’t have a clue.” It happened that, at midnight, he suddenly heard the sound of clogs outside his pavilion. After a short time someone entered and introduced himself as Zheng Xuan, reproving him: “The gentleman is only young; how can you take the strained interpretation of a few sentences so lightly as to concoct such a rash and preposterous slandering of Laozi?” His countenance coloured deeply by anger, after finishing speaking he withdrew. Bi resented this greatly, but not long after encountered a pestilence and died.

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, 317.2512:

王弼

王弼注易。輒笑鄭玄為儒。云。老奴無意。於時夜分。忽聞外閣有著屐聲。須臾便進。自云鄭玄。責之曰。君年少。何以輕穿鑿文句。而妄譏詆老子也。極有忿色。言竟便退。弼惡之。後遇癘而卒。

[1] Wang Bi 王弼 (226-49 CE, courtesy name Fusi 輔嗣), a philosopher counted among the founders of the Xuanxue 玄學 School of Neo-Daoist thought.

[2] Zheng Xuan 鄭玄 (127-200 CE, courtesy name Kangchen 康成), an Eastern Han scholar of the Confucian Classics.