Azure Dragons 蒼龍

The night on which Confucius was due to be born two azure dragons descended from heaven and gathered around Zhengzai’s (Confucius’ mother’s) chamber, and she thus gave birth to the Master. Two goddesses came through the air bearing fragrant dew and scattered cleansing droplets over Zhengzai.

From Wangzinian shiyiji.

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, 418.3401:

蒼龍

孔子當生之夜。二蒼龍亘天而下。來附徵在之房。因而生夫子。有二神女擎香露。空中而來。以沐溚徵在。出王子年拾遣記

Giving Birth to a Dragon 產龍

In Weipo Village, Pingding, in the summer of the yisi year,[1] a woman called Sorceress Ma,[2] over fifty years old, grew pregnant and, after a little more than six years, bore this year a dragon. When the officials asked how this had come about, this woman said her pregnancy having reached three or four years without birth, her husband Cao Zhubu feared that it had turned into something uncanny, so drove her out.

When the birth finally neared, they saw people emerging out of a haze and standing in ranks as if in a government office; one of then came forward and stated: “That which has for several years been entrusted to you, will now be released. Next year will bring happiness to this mother.” When he had finished speaking, a white-robed person took her by the arm and departed; on reaching the gate she fainted and lost awareness of those around her, only recovering after some time has passed. People nearby told of how three thunderclaps were heard in the gloom, and a dragon flew from the woman’s body; signs of the pregnancy then vanished.


[1] Yisi 乙巳, indicating the forty-second of sixty years in the sexagenary cycle, would likely relate to 1245 CE in the context of Yuan Haowen’s lifetime (1190-1257 CE), but the timing of the event is uncertain.

[2] Usage of shipo 師婆 (‘witch, sorceress, shaman’) here seems to denote women active in the summoning of spirits and deities.

Yuan Haowen 元好問, Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), 1.6 (Tale 14)

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,今當捨去,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)

Cranes Descend on Tianqing 天慶鶴降

In Xicheng, Xinzhou, in the centre of the Nine Dragon Plateau were established the Xuansheng Temple, Tiefu Monastery and Tianqing Temple, and the prefectural garrison town. In the Tianqing Temple’s Laojun Hall the statues were extremely tall, with the seven emperors of the Great Tang arranged in attendance, and elders said these were moulded by deities. They were refurbished in the second year of the Jin Tianfu era (937 CE). Every year, on the fifteenth day of the second month, named the Pure Origin Festival by Daoists, cranes would arrive and gather together, as many as several dozen, as few as one or two, circling and dancing in the air above the altar hall for a long time before departing. The people of the prefecture would gather to watch all around and atop the nearby city wall; the prefectural governor promised to reward the first person to spot the cranes. From faraway in all four directions ‘yellow hat’ Daoist priests and travellers would arrive for three days without cease. During the turmoil of war in the Zhenyou era (1213-17 CE), the hall was abandoned, and the cranes no longer came.

Yuan Haowen 元好問, Xu Yijian zhi 續夷堅志 (Continued Records of the Listener), 1.11 (Tale 24)

天慶鶴降

忻州西城,半在九龍岡之上,置宣聖廟、鐵佛寺、天慶觀,為州之鎮。天慶觀老君殿尊像極高,大唐七帝列侍,父老云是神人所塑。晉天福二年重脩。每歲二月十五日,道家號「貞元節」,是日,有鶴來會,多至數十,少亦不絕一二,翔舞壇殿之上,良久乃去。州人聚觀旁近城上,州刺史約先見鶴者有賞。四遠黃冠及游客來者,三日不絕。貞祐兵亂,殿廢,鶴遂不至。

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)

Zhao Kuo 趙廓

Zhao Kuo of Wuchang was from Qi. He studied the Way with Yong Shi Gong of Wu. In the third year, asked to return. The Gong said: “The disciple’s Way is not yet ready; how can return be appropriate?” He then expelled him. On reaching Qi he had just stopped for a rest when a clerk resting alongside him, thinking him a criminal, was about to seize him. Kuo went more than a hundred paces, then transformed into a blue deer. The clerk pursued him. He ran into a narrow alley. Feeling extremely tired, he squatted down for a rest. The clerk spotted him and resumed the chase. He transformed again, becoming a white tiger, and fled in haste. Seeing a pile of manure, he entered it, changing into a mouse. The clerk spoke in sudden realization: “This man can change shape! This must be him!” He then grabbed the mouse and tied it up. Then, expanding and returning to his shape, he was committed to prison, and sentenced to execution and exposure in the town. When Yong Shi Gong heard of this, he sighed: “This is my fault.” He thus went to see the Prince of Qi, and said: “I hear the great realm has a convict who is able to change shape.” The prince then summoned Guo, and commanded his troops to surround him. Guo attempted to transform into a mouse. The Gong immediately changed into an owl, grabbing the mouse and departing, then flying into the clouds.

From Liexianzhuan.

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, 76.476:

趙廓

武昌趙廓。齊人也。學道於吳永石公。三年。廓求歸。公曰。子道未備。安可歸哉。乃遣之。及齊行極。方止息。同息吏以為法犯者。將收之。廓走百餘步。變為青鹿。吏逐之。遂走入曲巷中。倦甚。乃蹲憩之。吏見而又逐之。復變為白虎。急奔。見聚糞。入其中。變為鼠。吏悟曰。此人能變。斯必是也。遂取鼠縛之。則廓形復焉。遂以付獄。法應棄市。永石公聞之。歎曰。吾之咎也。乃往見齊王曰。吾聞大國有囚。能變形者。王乃召廓。勒兵圍之。廓按前化為鼠。公從坐翻然為老鴟。攫鼠而去。遂飛入雲中。出列仙傳

Xiao Siyu 蕭思遇

Xiao Siyu was a paternal grand-nephew of the Liang Emperor Wu (464-549 CE, r. 502-49). His father, Que, was killed by Hou Jing,[1] and due to his father’s death he refused to enter public life. He often yearned for the Way, and wished to meet the immortals. He was thus named Siyu (‘Desiring Encounters’), with the courtesy name Wangming (‘Expecting Illumination’), and said he hoped to encounter divinities. His residence was in Dongshan, within Huqiu, by nature he was frugal and quiet, and he loved music and books. Whenever the wind rustled the pines, he would stop playing and utter a long cry, startling all those dwelling in buildings on the mountain, and he would often sit on a rock in the rain and sing.

Suddenly, hearing someone knocking at the wicker gate, Siyu suspected that this was something strange. He ordered a servant to ask who was there. The answer came: “There is no need to ask.” The voice seemed, however, to come out of the rain, along the [2596] washing-brook. When the servant-boy opened the door, he saw a beautiful woman, followed by two dark-robed maids, all of celestial appearance. Siyu donned his reclusive scholar’s clothes and greeted them politely, saying: “Just now the lady’s speech was heard coming along the washing brook, from a distance through the rain. I don’t know whether you came by carriage?” The woman said: “It is said the gentleman treasures a different path, and is simple and clean of intent. I do not ride a carriage, but arrived on the wind.” Siyu said: “If you arrived via the washbrook, must you not be Xishi?[2] The woman turned to the two youths and laughed, then asked the gentleman how he had known of her. Siyu said: “There’s no need to worry; we should just go to bed.”

When dawn broke and they were about to part the woman left a gold bracelet as a parting gift. Siyu said that his heart would stay true without such things. The lady told him: “That is extremely rare.” Siyu asked: “If the lady leaves now, when will she return?” She then wept and said: “I dare not promise a time, or speak empty words of affection.” Siyu was also sorrowful. Once they had finished speaking, she mounted the wind and departed. Before long, she had disappeared from sight, leaving only a fragrance lingering in the bedchamber. This was the second day of the second month in the first year of the Chen Wen Emperor’s Tianjia era (560 CE).

From Bowuzhi (Note: the Chenjiaoben reports that this comes from the Xubowuzhi)

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, 327.2595-96:

蕭思遇

蕭思遇。梁武帝從姪孫。父慤。為侯景所殺。思遇以父遭害。不樂仕進。常慕道。有冀神人。故名思遇而字望明。言望遇神明也。居虎丘東山。性簡靜。愛琴書。每松風之夜。罷琴長嘯。一山樓宇皆驚。常雨中坐石酣歌。忽聞扣柴門者。思遇心疑有異。令侍者遙問。乃應曰。不須問。但言雨中從浣 [2596] 溪來。及侍童開戶。見一美女。二青衣女奴從之。並神仙之容。思遇加山人之服。以禮見之。曰。適聞夫人云。從浣溪來。雨中道遠。不知所乘何車耶。女曰。聞先生心懷異道。以簡潔為心。不用車輿。乘風而至。思遇曰。若浣溪來。得非西施乎。女回顧二童而笑。復問先生何以知之。思遇曰。不必慮懷。應就寢耳。及天曉將別。女以金釧子一隻留訣。思遇稱無物敘情。又曰。但有此心不忘。夫人曰。此最珍奇。思遇曰。夫人此去。何時來。女乃掩涕曰。未敢有期。空勞情意。思遇亦愴然。言訖。遂乘風而去。須臾不見。唯聞香氣猶在寢室。時陳文帝天嘉元年二月二日也。出博物志。陳校本作出續博物志。


[1] Hou Jing 侯景 (d.552 CE, courtesy name Wanjing 萬景), was a northern commander under the Wei 魏, but submitted to Emperor Wu of Liang, who named him Prince of Henan 河南王. In 548 CE he seized the Liang throne to rule as Han Di 漢帝 until suffering defeat and being executed by his own troops.

[2] Xishi 西施, also Xizi 西子 (lived around 450 BCE), a famously beautiful woman reportedly presented by Gou Jian 勾踐 of Yue 越 as concubine to the King of Wu 吳 in a plan to seduce him and destroy that kingdom. This seems to be a play on xi 溪 ‘brook, creek’ and xi 西 ‘west, western’ in the woman’s name, but I’m sure I’m missing something else obvious to readers here.

Wang Wenming 王文明

[2584] Wang Wenming was serving as Magistrate of Jiang’an towards the end of the Song Taishi era (465-71 CE). His wife had been ill for a long time, and their daughter was outside preparing congee for her mother when, just as it was nearly ready, it transformed and became blood. She poured it away and made more, but this too changed in the same way. Her mother soon died, after which, while the children were weeping before her spirit tablet, their mother suddenly appeared, lying atop the bier as if she still lived. All of the children called out in sorrow, at which she immediately vanished. Previously, Wenming had coveted a maid who served under his wife, who was then pregnant and about to give birth.[1] On the day of his wife’s funeral, he sent the maid to look after the house, while everyone else went to see the tomb site. Just as the workers began to open the ground, the wife entered the house and beat the maid. After this his daughters all prepared their father’s food. They killed a chicken, but, after its blood had stopped running, the fowl suddenly leaped up, flew high and called out for a long time. Wenming died soon after, and each of the male relatives who succeeded him was soon buried by his successor.


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, 325.2583-84:

王文明

[2584] 王文明。宋太始末江安令。妻久病。女于外為母作粥。將熟。變而為血。棄之更作。復如初。母尋亡。其後兒女在靈前哭。忽見其母臥靈牀上。如平生。諸兒號戚。奄然而滅。文明先愛其妻所使婢。姙身將產。葬其妻日。使婢守屋。餘人悉詣墓所。部伍始發。妻便入戶打婢。其後諸女為父辦食。殺雞。割洗已竟。雞忽跳起。軒道長鳴。文明尋卒。諸男相續喪亡。出述異記

[1] This sentence revised and improved on the advice of Ofer Waldman (personal communication, 24 May 2021).  

A New Ghost 新鬼

There was a newly deceased ghost, manifesting in weak, emaciated and fatigued state, that suddenly saw a friend from its living days, who had died some twenty years before, and was plump and strong. They asked after one another: “My friend, we’ve come to this?” and then he said: “I’m starving! My friend must know how everything works, so should favour me with some advice.” His friend the spirit said: “This is extremely simple, but requires the scaring of mortal folk. They must be very scared. Then they will grant my friend sustenance.” The new ghost set off and entered at the east end of a large village. There a family was making vīrya zeal offerings to the Buddha. In the western wing was a millstone, so the ghost shoved at the stone like a human grinding. The head of the household told his juniors: “The Buddha pities our family in its poverty, so ordered a spirit to turn the grindstone.” They thus brought a cartload of grain to give to him. That evening, he ground several hu, wore himself out and left.

He then scolded his ghost friend: “How could a friend be so deceitful? Nonetheless, I’ll go back; it must work now.” He followed a family into the western end of the hall. The family was venerating the Dao. Beside the door was a rice-hulling pestle. The ghost climbed onto it and started operating it like a person would. The people said: “Yesterday a spirit helped some people. Today it has returned to assist us. We should bring some unhusked rice to give to it, and send a servant girl with a winnowing fan.” By the evening, the spirit was exhausted, and hadn’t gained any sustenance. The spirit returned at sunset, and said, indignant: “We’re related by marriage; can anything be more important? How could you be so deceitful? I’ve helped two people, and haven’t got even a bowlful to eat!” His friend the spirit replied: “You’ve suffered bad luck, that’s all. These two households were worshiping the Buddha and serving the Dao; their emotions would be hard to stir. You should now seek a family of commoners and do some mischief. That can’t fail.”

The spirit set off again, finding a house with a bamboo pole in the doorway. He entered and found a group of women eating together before the window. In the courtyard was a white dog, so he picked it up and made it travel through thin air. The family were greatly shocked at seeing this, saying that such strangeness had never happened there before. A diviner told them: “A visiting spirit is seeking sustenance. You should kill the dog and lay out fruit and wine with food. Make offerings to it in the courtyard and you will be rid of it.” The family followed this advice, and the spirit thus received a lot of food. The ghost then continued to make mischief, just as his friend had taught.

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, 321.2544:

新鬼

有新死鬼。形疲瘦頓。忽見生時友人。死及二十年。肥健。相問訊曰。卿那爾。曰。吾饑餓。殆不自任。卿知諸方便。故當以法見教。友鬼云。此甚易耳。但為人作怪。人必大怖。當與卿食。新鬼往入大墟東頭。有一家奉佛精進。屋西廂有磨。鬼就推〈推字原空闕。據明鈔本補。〉此磨。如人推法。此家主語子弟曰。佛憐吾家貧。令鬼推磨。乃輦麥與之。至夕。磨數斛。疲頓乃去。遂罵友鬼。卿那誑我。又曰。但復去。自當得也。復從墟西頭入一家。家奉道。門傍有碓。此鬼便上碓。為人舂狀。此人言。昨日鬼助某甲。今復來助吾。可輦穀與之。又給婢簸篩。至夕。力疲甚。不與鬼食。鬼暮歸。大怒曰。吾自與卿為婚婣。非他比。如何見欺。二日助人。不得一甌飲食。友鬼曰。卿自不偶耳。此二家奉佛事道。情自難動。今去可覓百姓家作怪。則無不得。鬼復去。得一家。門首有竹竿。從門入。見有一羣女子。窗前共食。至庭中。有一白狗。便抱令空中行。其家見之大驚。言自來未有此怪。占云。有客鬼索食。可殺狗。並甘果酒飯。于庭中祀之。可得無他。其家如師言。鬼果大得食。自此後恒作怪。友鬼之教也。出幽明錄

Cai Mo 蔡謨

Around the time Cai Mo[1] was appointed to serve as Grand Master for Splendid Happiness, he was at home and suddenly heard the sound of weeping and wailing coming from the southeast, as if someone had just died. Soon after, he saw a young girl, a dead person who also wailed at their separation. He did not understand what was going on, but feared that this was the result of a family conflict. Suddenly, he heard the cry of an immortal soul, and soon after witnessed the living girl ascend through thin air into the heavens above. The meaning of this could only be extremely inauspicious. Before long he fell ill, and then died.

From Lingyizhi.

Moreover 又

Someone reported that Mo was seated at the place of honour in the government hall when he suddenly heard a voice ‘calling back the mortal soul’[2] from the neighbours to the left. He thus left the hall and went to the front to look. Straight away he saw a newly bereaved family, and an elderly woman, wearing a yellow half-sleeved garment of silk gauze on top, and a pale green skirt below, floating in the air and ascending into the heavens. He heard a cry, and turned his head to look, then came three cries, and he turned his head each time. He paced up and down for a long time, and when the sounds finally stopped, there was nothing more to be seen. He questioned the family attending the burial, and they told him that the clothing worn by the deceased was just as he had described it.

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, 320.2533:

蔡謨

蔡謨徵為光祿大夫。在家。忽聞東南啼哭聲。有若新死。便見一少年女。死〈明鈔本死作此。〉人並離〈明鈔本離作籬〉啼哭。不解所為。恐是人家忿爭耳。忽聞呼魂聲。便見生〈明鈔本生作此〉女。從空中去上天。意甚惡之。少時疾患。遂薨。出靈異志

一說。謨在廳事上坐。忽聞鄰左復魄聲。乃出庭前望。正見新死之家。有一老嫗。上著黃羅半袖。下著縹裙。飄然升天。聞一喚聲。輒廻顧。三喚三顧。徘徊良久。聲既絕。亦不復見。問喪家。云。亡者衣服如此。出幽明錄


[1] On Cai Mou 蔡謨, 281-356 CE, courtesy name Daoming 道明, see Jinshu 晉書 77.2033-41.

[2] A funeral ritual involving entreating the deceased to return to their body before burial.

Jia Mi 賈謐

Jia Mi’s courtesy name was Changyuan. One night, in the sixth month of the ninth year Yuankang (299 CE), there was a violent thunderstorm. A pillar of Mi’s room collapsed, pinning him to his bedcovering. A violent gust of wind then caught his clothing, and lifted him several hundred zhang into the air (a zhang is about 3.3m). After some time had elapsed he came back down.

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), viii, 359.2846:

賈謐

賈謐字長淵。元康九年六月。夜暴雷電。謐齋柱陷。壓毀牀帳。飄風吹其服。上天數百丈。久乃下。出異苑

 

Huang Yanrang 黃延讓

The Jiankang clerk Huang Yanrang once held a drinking party at home. When night fell his guests dispersed. He was not very drunk, but suddenly felt his body start to float, and flew away, unable to stop himself. After travelling for what was likely more than ten li, he reached a large mansion. All was still and nobody was around. Before the house was a small building. Within this building was a bed; Yanrang was extremely tired, so lay down upon it. When he awoke, he was lying among grasses before Jiangshan, beyond the Zhongcheng moat. Due to his distracted state he fell ill, and it was more than a year before he recovered.

From Jishenlu.

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, 353.2799:

黃延讓

建康吏黃延讓嘗飲酒於親家。迨夜而散。不甚醉。恍然而身浮。飄飄而行。不能自制。行可十數里。至一大宅。寂然無人。堂前有一小房。房中有牀。延讓困甚。因寢牀上。及寤。乃在蔣山前草間。踰重城複塹矣。因恍惚得疾。歲餘乃愈。出稽神錄