Wu Shiji 吳士季

The Governor of Jiaxing Wu Shiji once suffered a feverish ague. Boarding a boat he passed the Wuchang Temple, and sent people to make apologetic offerings and beg that it repel the ague-spirit.[1] He then travelled more than twenty li from the temple. Within his cabin, he suddenly dreamed that a rider was pursuing him along an embankment, seeming to move with extreme speed. On seeing Shiji it dismounted and boarded the boat along with a clerk. It then tied up a small boy and took him away. At that the feverish ague was cured.

From Luyichuan.

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, 318.2519:

吳士季

嘉興令吳士季者。曾患瘧。乘船經武昌廟過。遂遣人辭謝。乞斷瘧鬼焉。既而去廟二十餘里。寢際。忽夢塘上有一騎追之。意甚疾速。見士季乃下。與一吏共入船後。縛一小兒將去。既而瘧疾遂愈。出錄異傳


[1] This is the nüegui 瘧鬼, or Apasmāra, a demon blamed for malarial illness.

Wu Tao 鄔濤

Wu Tao was from Runan. He had skill and knowledge of ancient writings and was committed to the arts of the Way. While travelling he stopped temporarily at the Yiwu County guesthouse in Wuzhou. After more than a month, suddenly a girl appeared, with two serving maids arriving at night.[1] One of the maids came forward and told him: “This young lady is surnamed Wang.” That evening she turned and looked at the gentleman. Tao looked at her, and she was extremely beautiful. He thought, ‘this is the daughter of a great noble’, but did not dare speak. The lady Wang smiled, and said: “The esteemed scholar does not value wine or beauty; how can a mere concubine gain his trust?” Tao then rose and bowed to her, saying: “Such lowly scholars would not dare direct their gaze thus.” The lady Wang ordered a maid to bring her clothing and utensils to Tao’s bedchamber, lighting bright candles and laying out wine and food. They drank several rounds, and then lady Wang rose and addressed Tao: “Your servant is a young orphan without anyone to turn to, and would like to serve the gentleman at his pillow and mat. Would that be acceptable?” Tao initially refused in his humility, but then relented and permitted it in his sincerity. The lady Wang departed at dawn and arrived at dusk, and this continued for several months.

Yang Jingxiao, a Daoist of Tao’s acquaintance, visited and stayed at the residence. On seeing that Tao’s countenance had altered, he advised: “The gentleman has been deluded by spirits and demons. This must be broken off, or death will follow.” Tao questioned him about this in alarm, and then related the whole story. Jingxiao told him: “This is a spirit.” He then provided two amulets, one to attach to clothing, and the other to be fixed above the gate. He said: “When this spirit arrives, she will become very angry. Be careful not to speak to her.” Tao accepted these instructions. When the young woman arrived that night, she saw the token above the gate, let fly a string of curses, and departed, saying: “Remove that tomorrow, or suffer great misfortune.” Tao called on Jingxiao the next day and told him all about it. Jingxiao told him: “When she returns tonight, you should sprinkle her with this water on which I have cast a spell. That will surely bring things to an end.” Tao returned carrying the water. That night, when the woman returned, she was extremely sad and angry. Tao then sprinkled her with the water Jingxiao had treated. Her visits then ceased.

From Jiyiji.

[1] With thanks to Ofer Waldman for the improved translation here.

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, 347.2747:

鄔濤

鄔濤者。汝南人。精習墳典。好道術。旅泊婺州義烏縣館。月餘。忽有一女子。侍二婢夜至。一婢進曰。此王氏小娘子也。今夕顧降於君。濤視之。乃絕色也。謂是豪貴之女。不敢答。王氏笑曰。秀才不以酒色於懷。妾何以奉託。濤乃起拜曰。凡陋之士。非敢是望。王氏令侍婢施服翫於濤寢室。炳以銀燭。又備酒食。飲數巡。王氏起謂濤曰。妾少孤無託。今願事君子枕席。將為可乎。濤遜辭而許。恩意欵洽。而王氏曉去夕至。如此數月。濤所知道士楊景霄至舘訪之。見濤色有異。曰。公為鬼魅所惑。宜斷之。不然死矣。濤聞之驚。以其事具告。景霄曰。此乃鬼也。乃與符二道。一施衣帶。一置門上。曰。此鬼來。當有怨恨。慎勿與語。濤依法受之。女子是夕至。見符門上。大罵而去。曰。來日速除之。不然生禍。濤明日訪景霄。具言之。景霄曰。今夜再來。可以吾呪水洒之。此必絕矣。濤持水歸。至夜。女子復至。悲恚之甚。濤乃以景霄呪水洒之。於是遂絕。出集異記

A Wudu Woman 武都女

In Wudu there was a man who transformed into a woman, beautiful and elegant. This woman was an elemental.[1] The prince of Shu accepted her as a concubine, but she was not accustomed to the climate, so wished to leave. Her host, wishing to keep her, played songs from Dongping to cheer her up. Before long, however, she had passed away. The prince mourned her, and sent five strong fellows to Wudu, picking up earth to make a grave mound for his concubine. The earth mound covered several mu (a mu equals 6.67 acres), and rose seven zhang in height (about 25m), and upon it there was a stone mirror. Today this is Wudan, at the north edge of Chengdu.

From Huayangguozhi.

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), viii, 359.2839:

武都女

武都有一丈夫。化為女子。美而豔。蓋女〈明鈔本女作山〉精也。蜀王納為妃。不習水土。欲去。主留之。乃為東平之歌以樂之。無幾物故。王哀之。乃遣五丁之武都。擔土為妃作塚。蓋地數畝。高七丈。上有石鏡。今成都北角〈角原作商。據明鈔本改。〉武擔是也。出華陽國志

[1] The character used here is jing 精, which carries a wide range of meanings, including ‘spirit’, ‘goblin’ and ‘demon’. Possibly overstating a distinction between gui 鬼 and jing, I had originally opted for ’demon’ here, but reconsidered this after the ever-helpful Ofer Waldman suggested that ‘spirit’ was less likely to be confused with the yao 妖 ‘demon’ of the chapter heading. After consulting Schafer’s translation of the Taiping guangji table of contents, I have decided (with reservations) to follow his ‘elemental’ reading for jing 精, in order to avoid involving a connotation of evil to the character. See Edward Schafer, ‘The Table of Contents of the “T’ai p’ing kuang chi”,’ CLEAR 2 (1980), 258-63 (262).

Li Dairen 李戴仁

On riverbanks there are many chan gui, who call out people’s names. Those who reply will surely drown, their dead souls then enticing others in. Li Dairen was once mooring his boat at Qupu in Zhijiang County, the moonlight clear and bright, when he suddenly saw an old woman and a young boy emerge from the water’s surface and look around. Unable to speak, he whispered: “They are humans!” Surprised, they ran across the surface of the water as if travelling on dry ground, climbed the bank and departed.

The governor of Dangyang Su Rui resided in Jiangling. Once, when returning home at night, he saw a beautiful woman with unbound hair. Her clothes were extremely fine, but appeared to be very wet. Rui spoke in jest: “You’re not a chan gui, are you?” The woman replied furiously: “You call me a ghost?!” She then began to run after him, so Rui fled, only stopping when he bumped into a watch patrol. He then saw the woman return down the street from whence she had come.

From Beimeng suoyan.

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), viii, 352.2788:

李戴仁

江河邊多倀鬼。往往呼人姓名。應之者必溺。乃死魂者誘之也。李戴仁嘗維舟於枝江縣曲浦中。月色皎然。忽見一嫗一男子。出水面四顧。失聲云。此有生人。遽馳水面。若履平地。登岸而去。當陽令蘇汭居江陵。嘗夜歸。月明中。見一美人被髮。所著裾裾。殆似水濕。汭戲云。非江倀耶。婦人怒曰。喚我作鬼。奔而逐之。汭走。遇更巡方止。見婦却返所來之路。出北夢瑣言

You Shizi 游氏子

In the northern corner of Xudu’s western district there stood the residence of General Zhao. After the patriarch’s passing, his descendants had scattered. The place then became inauspicious, and nobody dared live there. A close friend of theirs then posted a notice on the village gates, reading: ‘If someone dares reside there, they may consider it a gift.’ At the beginning of the Qianfu era (874-80 CE), there came along one You Shizi, fierce and stubborn by nature, braver and quicker than most. On seeing the notice, he said: “Your humble servant is a brave warrior. Even if there are strange demons and weird spirits, I’ll certainly control them.” It was then the height of summer, and, when night fell, he took up his sword and entered. The house was deep and silent, and the entrance hall long and broad. You Shizi laid out his mat in the courtyard, arranged his summer robe and sat. When the end of the first watch had been sounded, all was silent, and there had been no alarms. You Shizi grew weary, so he used his sword as a pillow and lay down facing the hall.

Just as the half watch was about to sound, he suddenly heard a ga-ya sound as the rear gate opened. Candles were lit in even lines, and several dozen servants sprinkled water and swept the hall, opening the high windows, stretching out the scarlet curtains and embroidered drapes, laying out seating mats and precious objects. Strange and rare fragrances wafted among the eaves and pillars. You’s heart told him that these were only minor spirits, and he did not yet feel moved to use force against them. He waited to watch them through to the finish. After a short while, they took up musical instruments, and several dozen people dressed in red and purple ascended the stairs from the eastern wing. Several dozen singers and dancers emerged from behind the hall and entered through the front. Those in the purple robes remained [2786] in front, and people in red, green and white clothing formed a second layer. A further twenty or more people talked and laughed together happily, bowing to one another and sitting down. At this strings and pipes struck up together, glasses were raised and toasts shared as the dancers moved in unison.

You Shizi wanted to charge forward and seize their ringleader. He was about to get up when he felt something pressing down between his thighs. It was cold and it was heavy, and he simply could not rise. He wanted to shout out, but his mouth trembled, unable to make a sound, so he watched the happy celebrations continue on until a loud, loud drum sounded. At this the sitting mats dispersed, the lights and fires were all doused, and all was as still as it had first been. You Shizi was bathed in sweat, his heart racing, as he crawled prostrate to the exit. Only long after reaching the gate could he speak once more. In the end nobody dared to live in the house.

From Sanshui xiaodu.

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), viii, 352.2785-86

游氏子

許都城西之北陬。有趙將軍宅。主父既沒。子孫流移。其處遂凶。莫敢居者。親近乃牓於里門曰。有居得者。便相奉。乾符初。許有游氏子者。性剛悍。拳捷過人。見牓曰。僕猛士也。縱奇妖異鬼。必有以制之。時盛夏。既夕。携劍而入。室宇深邃。前庭廣袤。游氏子設簟庭中。絺綌而坐。一鼓盡。聞寂無驚。游氏子倦。乃枕劍面堂而臥。再鼓將半。忽聞軋然開後門聲。蠟炬齊列。有役夫數十。於堂中洒掃。闢前軒。張朱簾繡幕。陳筵席寶器。異香馥於簷楹。游子心謂此小魅耳。未欲迫之。將觀其終。少頃。執樂器。紆朱紫者數十輩。自東廂升階。歌舞妓數十輩自後堂出。入於前堂。紫衣者居 [2786] 前。朱綠衣白衣者次之。亦二十許人。言笑自若。揖讓而坐。於是絲竹合奏。飛觴舉白。歌舞間作。游氏子欲前突。擒其渠魁。將起。乃覺髀間為物所壓。冷且重。不能興。欲大叫。口哆而不能聲。但觀堂上歡洽。直至嚴鼓。席方散。燈火既滅。寂爾如初。游氏子駭汗心悸。匍伏而出。至里門。良久方能語。其宅後卒無敢居者。出三水小牘

Mou Ying 牟穎

When Mou Ying, from Luoyang, was still young, he accidentally, due to drunkenness, left the city and reached open country. He only came to at midnight, resting at the roadside, where he saw an exposed skeleton. Ying was extremely distressed by this, and when dawn broke he stooped over and buried it. That night, he dreamed of a youth, of perhaps just over twenty, robed in white silk and bearing a sword. He bowed to Ying, and said: “I am a stubborn bandit. My whole life I have wilfully injured and slaughtered and indulged in injustice. Recently I clashed with my peers, and was killed, buried by the roadside. Over a long time, rain and wind caused my bones to become exposed. Your servant was reburied by the gentleman, so I have come to thank you. In life I was a fierce and brutal man. In death I am a fierce and brutal ghost. You could allow me shelter and rest, but the gentleman would have to pour a small libation to me every night. I will ever respond to the gentleman’s requirements, and I am already obliged to the gentlemen. Neither hunger or thirst will reach you, and you will always receive the objects of your requests and desires.” In his dream Ying promised this.

When he awoke, he thus had a try at laying out offerings and secretly spoke prayers. That night he again dreamed of the ghost, who said: “I have already entrusted myself to the gentleman. Whenever the gentleman wishes to direct me, he should just call out ‘Chi ding zi’. Speak softly of your affairs and I will always respond to the sound and arrive.” Ying then would always call for him in secret, ordering him to steal, to take other people’s property. His voice never went unanswered or wishes unfulfilled, so he became rich on gold and jewels. One day, Ting noticed that a woman in a neighbouring household was very beautiful, and fell in love with her. He therefore called ‘chi ding zi’ and ordered him to steal her away. The neighbour’s wife arrived at midnight, leaping over the outside wall as she came. Ying jumped up in shock, but treated her with courtesy, asking why she had come. The woman replied: “I had not intended to come, but was suddenly seized by someone who brought me to your chamber. It was suddenly as if I had woken from a dream. [2785] I don’t know what kind of demon it could have been, or what it intended, but whenever I try to return home, I weep without cease.” Ying felt great sympathy for her, and she stayed in secret for several days. Her family made urgent attempts to see her, however, and eventually reported the matter to the authorities.

When Ying became aware of this, he and the woman came up with a ruse. He had her return but then, setting out to a different house, state that she had no idea which evil spirit had spirited her away, and refuse to return to her former home. After she had returned to her family, every third or fifth night she was then picked up by a person and removed to Ying’s house, but, not staying until dawn, she would always be returned home. A year passed, and her family knew nothing about this. She found it deeply strange that Ying possessed such powers of sorcery, so urgently approached Ying and asked: “If you do not explain this to me, I will have to expose the whole affair.” Ying therefore related the truth about the whole matter. The neighbour’s wife then reported it to her family, and together they made a plan to deal with the matter. Her family then secretly requested a Daoist to come and clean away these illicit arts. They then waited. Chidingzi arrived at their gate as soon as night had fallen, but, seeing the great array of magic figures, he was driven back and returned. He explained to Ying: “They repelled me with orthodox magic, but their power is only fragile. If the gentleman fights alongside me we should be able to steal away that woman, and this time you must not allow her to return.” After this speech he set off again, and in a moment a great tempest of wind and rain arose around the neighbour’s house. The entire residence turned black, and the various talismans and prohibitions seemed to be swept away all of a sudden. The woman vanished once more, so once dawn had broken her husband went to the government officials. They accompanied him to Ying’s house bent on arresting him, so Ying fled with the woman. It is not known where they went.

From Xiaoxianglu.

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), viii, 352.2784-85:

牟穎

洛陽人牟穎。少年時。因醉。誤出郊野。夜半方醒。息於路旁。見一發露骸骨。穎甚傷念之。達曙。躬身掩埋。其夕。夢一少年。可二十已來。衣白練衣。仗一劍。拜穎曰。我彊寇耳。平生恣意殺害。作不平事。近與同輩爭。遂為所害。埋於路旁。久經風雨。所以發露。蒙君復藏。我故來謝君。我生為凶勇人。死亦為兇勇鬼。若能容我棲託。但君每夜微奠祭我。我常應君指使。我既得託於君。不至飢渴。足得令君所求狥意也。穎夢中許之。及覺。乃試設祭饗。暗以祀禱祈。夜又夢鬼曰。我已託君矣。君每欲使我。即呼赤丁子一聲。輕言其事。我必應聲而至也。穎遂每潛告。令竊盜。盜人之財物。無不應聲遂意。後致富有金寶。一日。穎見鄰家婦有美色。愛之。乃呼赤丁子令竊焉。鄰婦至夜半。忽至外踰垣而至。穎驚起款曲。問其所由來。婦曰。我本無心。忽夜被一人擒我至君室。忽如夢 [2785] 覺。我亦不知何怪也。不知何計。却得還家。悲泣不已。穎甚閔之。潛留數日。而其婦家人求訪極切。至於告官。穎知之。乃與婦人詐謀。令婦人出別墅。却自歸。言不知被何妖精取去。今却得廻。婦人至家後。再每三夜或五夜。依前被一人取至穎家。不至曉。即却送歸。經一年。家人皆不覺。婦人深怪穎有此妖術。後因至切。問於穎曰。若不白我。我必自發此事。穎遂具述其實。鄰婦遂告於家人。共圖此患。家人乃密請一道流。潔淨作禁法以伺之。赤丁子方夜至其門。見符籙甚多。却反。白於穎曰。彼以正法拒我。但力微耳。與君力爭。當惡取此婦人。此來必須不放回也。言訖復去。須臾。鄰家飄驟風起。一宅俱黑色。但是符籙禁法之物。一時如掃。復失婦人。至曙。其夫遂去官。同來穎宅擒捉。穎乃携此婦人逃。不知所之。出瀟湘錄

Zhang Jian 張簡

Teaching Assistant to the Tang Imperial Academy Zhang Jian was from Koushi in Henan. He once gave a lecture at a provincial school on ‘Selected Literature’. A fox sprite took on Jian’s form, delivered a lecture on a book, and then departed. When Jian arrived soon after, his pupils were bewildered and asked him about it. Jian was surprised and said: “The former must have been a fox sprite.” He cancelled the lecture and returned to his rooms. He saw his younger sister sitting winding silk, and she spoke to Jian: “The food I have just cooked is cold; why has elder brother come so late?” Jian seated himself but after waiting for a long time his food still didn’t arrive. He reproached his sister, but she said: “I didn’t see you arrive in the first place; it must have been that fox sprite. If we see it again, kill it!” He came back the next day. He saw his younger sister sitting winding silk, and she spoke to Jian: “The demon has just gone behind the rooms.” Jian took up a cudgel. He saw his real younger sister emerging from the toilet, and attacked her. His sister screamed “It’s me!” Jian did not believe her, and he beat her to death. When he went to ask the silk-winder, she immediately turned into a fox and departed.

From Chaoye qianzai.

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, 447.3658:

張簡

唐國子監助教張簡,河南緱氏人也。曾為鄉學講《文選》。有野狐假簡形,講一紙書而去。須臾簡至,弟子怪問之。簡異曰:「前來者必野狐也。」講罷歸舍,見妹坐絡絲,謂簡曰:「適煮菜冷,兄來何遲?」簡坐,久待不至,乃責其妹。妹曰:「元不見兄來,此必是野狐也。更見即殺之!」明日又來。見妹坐絡絲,謂簡曰:「鬼魅適向舍後。」簡遂持棒。見真妹從廁上出來,遂擊之。妹號叫曰:「是兒。」簡不信,因擊殺之。問絡絲者,化為野狐而走。出朝野僉載

Good Omens 瑞應

The nine-tailed fox is a mystical animal. In terms of appearance, it is red in colour and has four feet and nine tails. It emerged from the Realm of the Green Mound.[1] Its cry is like that of a baby. Eating it will prevent a person from encountering noxious or demonic energies; it also serves a kind of poison.[2]

From Ruiyingbian.

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, 447.3652:

瑞應

九尾狐者。神獸也。其狀赤色。四足九尾。出青丘之國。音如嬰兒。食者令人不逢妖邪之氣。及蠱毒之類。出瑞應編

[1] Qingqiu 青丘 was regarded as a place in the far east, beyond the seas.

[2] In this context the choice of the title ruiying 瑞應, which usually refers to auspicious portents resulting from virtuous rule, is a little confusing.

Frogs Of The Moonlight Pool 玄陰池蛙

Someone called Shi Xian was registered in Taiyuan, making his living in trade, and he often travelled with goods to Daibei. In the summer of the second year Changqing (822 CE), he was travelling through the Yanmenguan. Just then the summer heat was especially intense, so he lay down beneath a large tree. He suddenly dreamed of a monk, with wasp-fierce eyes and wearing a patched jacket and robe, very strange in his body-shape, who came before Xian and addressed him: “Our hut is to the south of Wutaishan, and there is the Qionglin Pond, far from the world of mortals, and truly a place for a group of monks to avoid the summer heat. Will our lucky benefactor accompany me there? If unable to, I can see that my benefactor is afflicted by the heat and close to death; [2] would that not be a cause for regret?” Xian was extremely bothered by the temperature, and, as the monk also talked with him of future events, he addressed the monk: “I am willing to go with the master.” The monk then led Xian to the west, and, going several li, there was indeed the Qionglin Pond, and he saw a group of monks in the water. Xian marvelled at this and questioned them, at which the monk said: “This is the moonlight pool. Therefore my disciples bathe in it, and also wash away the great heat.” At this he led Xian around the pond. Xian merely marvelled at the group of monks in the water, and also noticed that none of their forms were particularly different. Before long dusk fell and one of the monks said: “The gracious benefactor should listen to us disciples as we chant scripture.” At this Xian stood by the poolside, and the crowd of monks united their voices in the water and made a great clamour. After a moment, a monk pulled him by the hand, saying: “The gracious benefactor should bathe with us in the moonlight pond; be careful but have no fear.” Xian thus followed the monks into the water, but suddenly felt a great chill over his whole body, shivering and shuddering. At this he awoke with a great shock, to find himself lying back beneath the great tree, with his clothes quite soaking wet, shivering in extreme cold. Night had already fallen when he reached the village hostel. When the next day dawned, his illness had abated slightly, so he took to the road, and along the way he heard the croaking of frogs, sounding just like the monks’ scripture chant. He therefore set out to find them, and after going a few li, came across the Qionglin Pond, where there were very many frogs. That pond was indeed the moonlight pond, and the group of monks were just a bunch of frogs. Xian said: “These frogs can change their shape by magic to delude people; this is nothing short of demonic!” He then killed them all.

Zhang Du 張讀, Xuanshi Zhi 宣室志 (Stories from the Chamber of Dissemination), 1.1-2 (Tale 2):

玄陰池蛙

有石憲者,其籍編太原,以商為業,常行貨於代北。長慶二年夏中於雁門關行道中,時暑方甚,因偃於大木下。忽夢一僧,蜂目,被褐衲,其狀甚異,來憲前,謂曰:「我廬於五臺山之南,有窮林積水,出塵俗甚遠,實羣僧清暑之地。檀越幸偕我而遊乎?卽不能,吾見檀越病熱且死,得 [2] 無悔於心耶?」憲以時暑方盛,僧且以禍福語相動,因謂僧曰:「願與師偕往。」於是其僧引憲西去,且數里,果有窮林積水,見羣僧在水中。憲怪而問之,僧曰:「此玄陰池。故我徒浴於中,且以蕩炎燠。」於是引憲環池行。憲獨怪羣僧在水中,又其狀貌無一異者。已而天暮,有一僧曰:「檀越可聽吾徒之梵音也。」於是憲立池旁,羣僧卽於水中合聲而譟。僅食頃,有一僧挈手曰:「檀越與吾偕浴於玄陰池,慎無懼。」憲卽隋僧入池中,忽覺一身盡冷,噤而戰。由是驚悟。見己卧於大木下,衣盡濕,而寒慄且甚。時已日暮,卽抵村舍中。至明日,病稍愈。因行於道,聞道中忽有蛙鳴,甚類羣僧之梵音。於是徑往尋之,行數里,見窮林積水,有蛙甚多。其水果名玄陰池者,其僧乃羣蛙爾。憲曰:「此蛙能幻形以惑於人,豈非怪之尤者乎!」於是盡殺之。

又見《廣記》卷四七六,題為《石憲》;《紺珠集》卷五,題為《玄陰池》;《類說》卷二三,題為《玄陰池》;《說郛》卷六。《紺珠集》、《類說》、《說郛》引均為節文。

Zhang Du 張讀, Xuanshi Zhi 宣室志 (Stories from the Chamber of Dissemination) 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)

The version transmitted in the Taiping Guangji varies slightly from this:

Shi Xian 石憲

Someone called Shi Xian was registered in Taiyuan, making his living in trade, and often trading in Daibei. In the summer of the second year Changqing (822 CE), he was travelling through the Yanmenguan. Just then the summer heat was especially intense, so he lay down beneath a large tree. He suddenly dreamed of a monk, with wasp-fierce eyes and wearing a patched jacket and robe, very strange in his body-shape, who came before Xian and addressed Xian, saying: “Our hut is to the south of Wutaishan, and there is the Qionglin Pond, far from the world of mortals, and truly a place for a group of monks to avoid the summer heat. Will our lucky benefactor accompany me there? If unable to, I can see that my benefactor is afflicted by the heat and close to death; [2] would that not be a cause for regret?” Xian was extremely bothered by the temperature, and, as the monk also talked with him of future events, he addressed the monk: “I am willing to go with the master.” The monk then led Xian going west, and, going several li, there was indeed the Qionglin Pond, and he saw a group of monks in the water. Xian marvelled at this and questioned them, at which the monk said: “This is the moonlight pool. Therefore my disciples bathe in it, and also wash away the great heat.” At this he led Xian around the pond. Xian merely marvelled at the group of monks in the water, and also noticed that none of their forms were particularly different. Before long dusk fell and one of the monks said: “The gracious benefactor should listen to us disciples as we chant scripture.” At this Xian stood above the pond, and the crowd of monks united their voices in the water and made a great clamour. After a moment, a monk pulled him by the hand, saying: “The gracious benefactor should bathe with us in the moonlight pond; be careful but have no fear.” Xian thus followed the monks into the water, but suddenly felt a great chill over his whole body, shivering and shuddering. At this he awoke with a great shock, to find himself lying back beneath the great tree, with his clothes quite soaking wet, shivering in extreme cold. Night had already fallen when he reached the village hostel. When the next day dawned, his illness had abated slightly, so he took to the road, and along the way he heard the croaking of frogs, sounding just like the monks’ scripture chant. He therefore set out to find them, and after going a few li, came across the Qionglin Pond, where there were very many frogs. That pond was indeed the moonlight pond, and the group of monks were just a bunch of frogs. Xian said: “These frogs can change their shape by magic to move people; this is nothing short of demonic!” He then killed them all. From Xuanshizhi.

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), x, 476.3917:

石憲

有石憲者。其籍編太原。以商為業。常貨於代北。長慶二年夏中。雁門關行道中。時暑方盛。因偃於大木下。忽夢一僧。蜂目被褐衲。其狀甚異。來憲前。謂憲曰。我廬於五臺山之南。有窮林積水。出塵俗甚遠。實羣僧清暑之地。檀越幸偕我而遊乎。卽不能。吾見檀越病熱且死。得無悔於心耶。憲以時暑方盛。僧且以禍福語相動。因謂僧曰。願與師偕去。於是其僧引憲西去。且數里。果有窮林積水。見羣僧在水中。憲怪而問之。僧曰。此玄陰池。故我徒浴於中。且以蕩炎燠。於是引憲環池行。憲獨怪羣僧在水中。又其狀貌無一異者。已而天暮。有一僧曰。檀越可聽吾徒之梵音也。於是憲立池上。羣僧卽於水中合聲而譟。僅食頃。有一僧挈手曰。檀越與吾偕浴於玄陰池。慎無懼。憲卽隋僧入池中。忽覺一身盡冷噤而戰。由是驚悟。見己卧於大木下。衣盡濕。而寒慄且甚。時已日暮。卽抵村舍中。至明日。病稍愈。因行於道。聞道中忽有蛙鳴。甚類羣僧之梵音。於是徑往尋之。行數里。窮林積水。有蛙甚多。其水果名玄陰池者。其僧乃羣蛙。而憲曰。此蛙能易形以感於人。豈非怪尤者乎。於是盡殺之。出宣室志

Giving Birth To A Dragon 產龍

In Weibo Village, Pingding, in the summer of the yisi year,[1] there was a woman named Ma who was a sorcerer, aged over fifty, and who was pregnant for more than six years, finally this year giving birth to a dragon. When the officials asked after the cause of this, the woman told them that, after remaining pregnant for three or four years without giving birth, her husband, Registrar Cao, feared that the baby had changed into a demon, so drove her away. When the birth approached, she saw people descend from a haze and array themselves before her, as if they were within a government office. One person spoke to her personally, saying, “What has been entrusted to you over several years will today depart; next year the mother will be happy indeed.” When he had finished speaking, a white-robed person took her by the arm and departed; on reaching the gate, she grew confused and lost consciousness, only reviving after a long time had passed. The people around her said that three thunderclaps had emerged from dark clouds, and a dragon had flown from the woman’s body, leaving its mother behind.

Yuan Haowen 元好問, Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), 1.6

產龍

平定葦泊村,乙巳夏,一婦名馬師婆,年五十許,懷孕六年有餘,今年方產一龍。官司問所由,此婦說,懷孕至三四年不產,其夫曹主簿懼為變怪,即遣逐之。及臨產,怳忽中見人從羅列其前,如在官府中,一人前自陳云:「寄託數年,今當舍去,明年阿母快活矣。」言訖,一白衣人掖之而去,至門,昏不知人,久之乃甦。旁人為說晦冥中雷震者三,龍從婦身飛去,遂失身孕所在。

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)

[1] This would be the forty-second year of the 60-year cycle, so in this case perhaps either 1185 or 1245 CE.