The Lord of Profound Heaven Manifests 玄帝現像

Wang Daozhi was known as Lay Scholar Free of Knowledge, and lived to the west of Anfu. In his household were collected eighteen of the very finest statues of arhats, and every month he had monks perform rites and make offerings to them. They had a plum blossom [129] that fruited in its porcelain vase, and people thought this an auspicious sign. One day, his family fell ill, and he dreamed that two scrolls were offered before the arhats, saying: “You should go north in person, and ask the Profound Emperor to provide healing.” The following day, a monk came to the gate and asked: “Why do you not attend the immortal?” He replied: “I have no image.” The monk said: “You should invite an artist.” An image of the emperor then appeared on the table, face like a full moon, black robes and golden armour, feet treading on turtles and serpents, five generals to his right and left, holding knives, grasping banners held erect and surrounded by streamers. Known as the Five Dragons, their might and grandeur was far beyond that which one might usually see. When the image was finished it was traced by hand and then vanished. The illness was then cured, and his household treasured the icon.

Anon., Huhai xinwen yijian xuzhi, 後1.128-29 (Tale 223):

玄帝現像

王道之,號無識居士,住安福之西。其家蓄十八羅漢像最精妙,月月命僧禮而供之。有梅花 [129] 結實於甆瓶,人以為瑞。一日,其家病作,羅漢前兩軸獻夢云: 「待自去北方,請玄帝來救治。」明日,一僧登門曰:「如何不奉真聖?」答曰:「無像。」僧曰:「可邀畫匠(「匠」原作「像」,據明刻本、明抄本改。)來。」就桌上現(此處原衍「像」字,據明刻本、明抄本刪。)出帝像,面如滿月,皁袍金甲,足踏龜蛇,左右五將,持刀執纛樹幡,號五龍,猛烈雄偉,非尋常所有者。描訖,像隨手而沒。後病癒,其家寶藏之。

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).

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A Clam Reveals Its Power 蛤蜊顯聖

When Chancellor Shi attained power, the governor of the capital selected a tray of clams as an offering. That night the gentleman saw a gleam of light emerging from one clam among the others in the tray. Picking up and examining it, he realized it was quite unlike the others, and when struck it would not crack open. The gentleman suspected that it was a marvel, so placed it on a table, burned incense and prayed to it. Presently the clam cracked open of its own accord, revealing two people, their faces and eyebrows dignified and handsome, bodies and physiques extremely beautiful, hair in buns, hair tasseled and ornamented, wearing lotus-flower shoes, just like those statues people in this world devote to the servants of the Buddha. The gentleman then had a temple grotto carved from various fragrant woods, and to calm their spirits added ornamentation of gold and jade, until the brightness dazzled the eye. He ordered the gathered monks to take them into the Buddhist monastery and attend to them. It is not known how all of this finished.

Anon., Huhai xinwen yijian xuzhi, 後2.267 (Tale 485):

蛤蜊顯聖

史丞相當國,京尹選大蛤蜊一盤以獻。是夜公見盤中一蛤蜊有光,取而視之,獨異其他,劈而不裂。公疑異之,取而致几上,焚香祝之。俄頃蛤自裂開,中有二人,形眉端秀,體格悉備,螺髻纓絡,足履蓮花,與人世所事佛像一般。公遂以諸香木刻成巖殿,以安其神,加以金玉為飾,光耀奪目,令衆僧送入佛寺安奉,後不知所終。

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).

Human Face, Pig Body 人面豬形

[257] In the Zhiyuan era, the gengchen year (1280), a sow in the household of Yang Liusi, to the east of Longquan County in Chuzhou, gave birth to a litter of seven. One of them had a pig’s body and a human face, eyes like those of a phoenix, a long and curved lower jaw, its mouth and nose leaving it unable to suckle milk. This form was terrifying, so after a day it was shot dead.

Anon., Huhai xinwen yijian xuzhi, 後2.256-57 (Tale 465):

人面豬形

[257] 至元庚辰,處州龍泉縣東楊六四家豬母生七子,其一豬身人面,眼相如鳳,下頷長而彎腫,其口鼻不能食乳,怪狀可畏,踰日而斃。

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 White Dog Takes Human Form 白犬化人

In Pucheng County there was a household from which both the elder and younger brother had departed. The elder returned first, and the next night, when it was intended that his younger brother should return, the elder brother’s maid observed a white dog come in from outside, straightening its [256] clothing and assuming human form, then going straight into the younger brother’s chamber. The younger brother’s wife herself said that her husband had come back, and by then it was the middle of the night, so they went to bed. The maid reported what she had seen to her master, saying that a dog had taken human form, and so they peeped into the room from outside the window, looking directly onto the bed. Realizing that it had been exposed, it changed back into a dog, leapt out through the window, and bit a piece from flesh from the maid’s face before escaping. To this day she bears the mark, and people refer to her as Dog Wound.

Anon., Huhai xinwen yijian xuzhi, 後2.255-56 (Tale 462):

白犬化人

浦城縣有一家,兄弟凡兩人皆他出。兄先歸,次夜擬弟歸,忽兄妮見有一白犬自外至,整束 [256] 衣巾便成人形,直造其弟房內。弟婦自謂夫歸,時已中夜,即與就枕。妮以所見告其主,謂犬化形,窗外密覷,正在牀中。知為人覺,復化成犬,自窗跳出,將妮面咬塊肉而去。至今留痕,人以犬殘稱之。

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).

The Spirit of Harmony 和合之神

Elder Brother Wan Hui had tousled hair, his face bore a laughing smile, his right hand held a drum, his left hand grasped the stick. Among those buying and selling in the markets of Hangzhou, and in the households of the populace, there were none who did not make offerings to him, giving at least a meal, saying that he was the spirit of harmony, and that those who offered to him even could bring people back from myriads of li in distance. Those buying and selling in business prayed to him, and none went unfulfilled, so they called him ‘ten thousand returns.’ Offerings are also made to him at the Tiezhu Temple and Wudang Peak Temple in Longxing.

Anon., Huhai xinwen yijian xuzhi, 後2.21 (Tale 393):

和合之神

萬回哥哥,蓬頭,面帶笑容,左手擎鼓,右手執棒。杭州市肆買賣及居民之家無不奉祀,一飯必祭,云是和合之神,奉祀之,可以使人在萬里之外,亦能回來。買賣經營禱之,無不應驗,故名萬回。龍興鐵柱觀側、武當山觀內亦奉祀之。

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).

An Earthen Statue Sprouts Boils 泥像生癰

On Baoshan, in Jianyang County, Jianning Prefecture, stands the Nanyue Zhongjing Wangxing Temple, extremely rich in fragrant incense and worshippers. Scholar officials entreating the spirits, begging for dreams, were rarely absent for a single day. To the rear of the temple was a clothed figurine of a temple maid, on whom the craftsmen had not yet carved the face. Presently a rich woman from Shao Prefecture arrived to offer incense, and a craftsman modelled the face on her, without her knowledge. The lady later came to suffer from sores on the head, and the various medicines had no effect. It happened that a physician said: “At Baoshan there is a temple maid; in appearance she is just like this patient, and now, due to rain and damp she is afflicted by moistness around the head, and has never been put right.” The rich family marveled at these words, and urgently sent people to go and look; it was indeed so. They then ordered artisans to repair it, and her sores then healed.

Anon., Huhai xinwen yijian xuzhi, 前2.81 (Tale 141):

泥像生癰

建寧府建陽縣寶山,乃南嶽忠靖王行宮,香火甚盛。士大夫祈靈乞夢,殆無虛日。後宮裝塑宮娥,匠者未得貌,偶邵郡一富婦來廟獻香,匠即以塑之,婦不之知。婦後偶患腦瘡,百藥不驗。偶一醫者曰:「寶山有一宮娥,狀貌宛如判閫,今為雨漏,濕像之首,不曾修整。」富家異其言,急遣人往視,果然。即命匠者修整,其瘡即愈。

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 Siskin in the Flesh 肉中有雀

Li Yanji, nephew of the Jinzhou Imperial Defence Commissioner Cui Yaofeng, suddenly developed an itch on his face above his left eye, which then developed into a small sore and gradually grew to the size of a duck’s egg, with a root like a bowstring; once [229] it pressed his eye, he was no longer able to open it. Yaofeng often thought of him, and one day toasted him with wine, ordering him to get completely drunk, then sliced it away, Yanji being entirely unaware. The growth having been cut open, inside was a siskin, which chirped and flew away.

Anon, Huhai xinwen yijian xuzhi, 後2.227-28 (Tale 407):

肉中有雀

金州防禦使崔堯封有甥李言吉,左目上臉忽癢,而生一小瘡,漸大長如鴨卵,其根如弦,嘗 [228] 壓其目,不能開。堯封每思之,他日飲之酒,令大醉,遂剖去之,言吉不知覺也。贅既破,中有黃雀,鳴噪而去。

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).