Fei Ji 費季

Fei Ji, from Wu, spent several years as a travelling merchant. At that time there were many bandits on the roads, and his wife often worried about this. When Ji and his fellows were staying at a travellers’ hostel below Lushan, each asked the others how long they had been on the road. Ji said: “Several years have already passed since I left my home. Just before departing I said farewell to my wife, and asked for her gold hairpin to take with me. I wanted to check whether or not she was devoted to me. I received the hairpin, and left it on the door lintel. Setting off I lost my way, and that hairpin is still on the lintel.” That night, his wife dreamed that Ji told her: “On my journey I encountered bandits, and have been dead for two years. If you don’t believe these words of mine, I took your hairpin but did not carry it with me. I left it [2504] on the door lintel, so you can go and get it.” When his wife awoke, she sought and found the hairpin. The household then announced his death, but, a year later, Ji arrived back from his travels.

From Soushenji.

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, 316.2503-4:

費季

吳人費季。客賈數年。時道多劫。妻常憂之。季與同輩旅宿廬山下。各相問去家幾時。季曰。吾去家已數年。臨來。與妻別。就求金釵以行。欲觀其志。當與吾否耳。得釵。仍以著戶楣上。臨發忘道。此釵故當在戶上也。爾夕。妻夢季曰。吾行遇盜。死已二年。若不信吾言。吾取汝釵。遂不以行。留 [2504] 在戶楣上。可往取之。妻覺。揣釵得之。家遂發喪。後一年餘。季行來歸還。出搜神記

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

Fair Prices, High Honour 平糶榮顯

Chen Tianfu, of Dongshan in Chalingzhou, was known as a venerable elder. Every year, when he had grain he would sell it at fair prices; if he lacked grain he would borrow money, buy grain at high prices and sell it cheaply; the villagers found this extremely virtuous. One day, a cleric offered one hundred and twenty copper cash to buy a dou of rice, but Chen said: “If a cleric needs alms or provisions one should hand over a dou; what need is there for money?” The cleric accepted the rice and went out through his gate, then inscribed four lines on the wall:

All, near and far, call him venerable elder;

Borrowing, he buys rice to give as alms.

The future brings fragrant (cassia) children and fragrant (orchid) grandchildren;

Entering the jade hall with ease and ascending the golden horse. (i.e., entering palace service)

Chen subsequently became very wealthy, further increasing his grain warehousing, selling grain fairly and aiding the populace. He had three sons: the eldest Jisi, the second Jiyun and the third Jifang, who was named Lansun; father and sons all requested water transport for their locality. Lansun subsequently entered the national academy and was highly ranked in the examinations, ascending the official hierarchy to be Magistrate of Taiyuan.

People say: “The rewards for fair selling are extremely generous, and the cleric was certainly an immortal!”

Anon., Huhai xinwen yijian xuzhi, 前2.110 (Tale 190):

平糶榮顯

茶陵州東山陳天福,素稱長者。每年有米肯平糶,無米與人借,又無米借錢,貴糴賤糶,鄉里甚德之。一日,有道人以銅錢一百二十為糴米一斗,陳云: 「道人要齋糧,當納上一斗,何必用錢!」道人受米出門,遂題四句於壁間云:「遠近皆稱陳長者,典錢糴米來施捨。他時桂子與蘭孫,平步玉堂上金馬。」陳後富有,起經濟倉,平糶濟人。生三子:長季思,次季雲,三季芳,名蘭孫,父子皆請鄉漕。蘭孫後補入國學登第,官至太原常丞。人云:「平糶之報甚豐,而道人其仙乎!」

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).

Heavenly Wrath On Corrupt Officials 天譴墨吏

At the beginning of the Tang Zhenguan era (627-49 CE), the Director of Danyang, Wang Qiong, was summoned and dismissed in his third year. Qiong was extremely resentful, and took a great deal of money, visiting the Maoshan Daoist Ye Lingzhong, and seeking a memorial to the throne that would predict the future. Lingzhong was ninety years old, and, when forced to produce the petition, the paper floated up on incense smoke and disappeared into the mists. Soon after it fell back to the ground, with a note in red ink added to the end: “Accepting a hundred liang of gold, taking three years’ salary, murdering two people; these will be resolved after death.” One year later, Qiong died suddenly without illness.

上1.16 (Tale 85):

天譴墨吏

唐貞觀初,丹陽令王瓊,三年調集,遭黜。瓊甚憤惋,乃齎百千,詣茅山道士葉靈中,求章奏以問吉凶。靈中年九十,強為奏之,其章隨香烟飛上,縹渺不見。食頃復墮地,有朱書批其末,云:「受金百兩,折祿三年;枉殺二人,死後處斷。」一歲,瓊無疾暴卒。

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)

A version of the same tale, showing several variations, is found in the Taiping Guangji:

Ye Xuzhong 葉虛中

At the beginning of the Tang Zhenguan era (627-49 CE), the Director of Danyang, Wang Qiong, was summoned and dismissed in his third year. He was extremely resentful, and visited the Maoshan Daoist Ye Xuzhong, seeking a memorial to the throne that would predict the future. Xuzhong was over ninety years old, and, when forced to produce the petition, the paper floated up on incense smoke and disappeared into the mists. Soon after it fell back to the ground, with a note in red ink added to the end: “Accepting a hundred liang of gold, taking three years’ salary, murdering two people; these will be resolved after death.” One year later, Qiong did indeed meet a sudden end. From Duyizhi.

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, 73.456-57:

葉虛中

唐貞觀初。丹陽令王瓊。三年調集。皆黜落。甚憤惋。乃齋宿于茅山道士葉虛中。求奏章以問吉凶。虛中年九十餘。彊為奏之。其章隨香煙飛上。縹渺不見。食頃復墮地。有朱書批其末云。受金百兩。折 [457] 祿三年。枉殺二人。死後處分。後一歲。瓊果得暴疾終。出獨異志

Li Ji’s Daughter 李勣女

In the first year Zhenguan (627 CE), Li Ji’s (594-669 CE)[1] beloved daughter died, and she was buried at Bei Mang, with a servant’s cottage built next to the tomb. One day, the daughter suddenly appeared to the servant and said: “I did not die in the first place, but was rather stolen away by the spirit of a great tree. Now, the spirit having left on a pilgrimage to Xiyue, I have therefore managed to run away. I knew that you were here, so I came. I have already been parted from my parents, and returning from this would be humiliating, so I cannot go back. If you hide me, I can reward you with great wealth.” The servant was flabbergasted, but eventually agreed, and built another room for her. The girl sometimes left at dawn to return at dusk, sometimes left at nightfall to return at dawn, her every step like the wind. A month later, she suddenly brought ten jin of gold (about 5 kg) as a gift, and the servant accepted it. When he went to sell it, however, the family who had lost it seized the servant to report the matter. The governor of Luoyang was determined to get to the bottom of the matter, so the servant told the full story. When they followed him to seize her, the girl had already gone, and the remaining gold had all turned into yellow rock. (Taken from the Sunxianglu).

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, 327.2601:

李勣女

貞觀元年,李勣愛女卒,葬北邙,使家僮廬於墓側。一日,女子忽詣家僮曰:「我本不死,被大樹之神竊我。今值其神出朝西嶽,故得便奔出。知爾在此,是以來。我已離父母,復有此辱恥,不可歸。幸爾匿我,我能以致富報爾。」家僮駭愕,良久乃許,遂別置一室。其女或朝出暮至,或夜出曉來,行步如風。一月後,忽携黃金十斤以賜,家僮受之。出賣數兩,乃民家所失,主者執家僮以告。洛陽令推窮其由,家僮具述此事,及追取,此女已失,其餘金盡化為黃石焉。(出《孫相錄》,陳校本作出《瀟湘錄》)

[1] This seems likely to be Li Shiji 李世勣 (594-669), courtesy name Maogong 懋功, posthumously known as Duke Zhenwu of Ying 英貞武公. See https://en.wikipedia.org/wiki/Li_Shiji.

Discarding Fame and Studying the Way 棄名學道

Chen Shunqing was from Jiangnan. In order to sit the civil examinations he went to Chang’an, and spent a decade there without returning. One day, he called on a monk at the Qinglong Monastery, but, unable to meet him, he waited in the warming room, where there was an old man from Zhongnanshan who was also waiting for a monk. They sat for a long time. On the wall was a Huanyingtu map, and Shunqing searched for the Jiangnan route, sighing “If I could return from here, I would not regret being without success.” The old man said: “This is a simple thing.” He arose and snapped a leaf from the bamboo standing before the step, placed it on the Wei River, and said: “Fix your eyes on this, and you will get what you desire.” Shunqing stared hard at the Wei River, seeing violent waves and a heavy swell, and an extremely large boat; it was as if he boarded the boat, which set off at high speed, travelling to the Chanku Monastery, where he inscribed a poem, which read:

Bells sound when the night breeze grows urgent,

Tumultuous crows also [149] gather to gaze on the winter forest.

Hold now the oars in sadness and sigh,

A lone lotus flower towering like a mountain peak.

The next day, he arrived at Tongguan, and composed another poem, which read:

Bringing shame by planning to return home,

Overcoming the shame of failing to return.

When he arrived at his home, his wife and children received him with great delight. He stayed for two nights, and then said: “The examination period is pressing close; I must not stay long.” He then boarded the boat again, composing a poem of farewell to his wife:

Wine increases sorrow with each sip;

Completing a poem I mix chanting with tears.

He floated away, his family stunned and stupefied, saying that he was a ghost. He arrived suddenly at the Wei River, and hurried to the Qinglong Monastery. The monk had still not returned, and the old man of the mountain was still sitting wrapped in his coarse clothing. Shunqing said: “Can that not have been a dream?” The old man said: “You’ll understand this yourself in the coming days.” After a month had passed, his family came to visit, narrating all that had happened, reciting all of the poems he had inscribed there. Chen later achieved enlightenment, having no wish to pursue an official post, but entering Zhongnanshan, remaining as a hermit and never emerging again.

Anon., Huhai xinwen yijian xuzhi, 後1.148-49 (Tale 260):

棄名學道

陳舜卿,江南人。舉進士,至長安,十年不歸。一日,於青龍寺訪僧不值,憩於火閣,有終南山翁,亦俟僧。坐久之,壁間有《寰瀛圖》,舜卿尋江南路,歎曰:「得自此歸,不悔無成。」翁曰:「此易耳。」起折階前竹葉置渭水中,曰:「注目於此,則如願。」舜卿熟視,見渭水波濤洶湧,一舟甚大,怳然而登舟,其去極速,行次禪窟寺,題詩云:「霜鍾鳴時夕風急,亂鴉(「鴉」,原作「雅」,今改。)又 [149] 望寒林集。此時輟棹悲且吟,獨坐蓮華一峰立。」明日,次潼關,又作詩云:「已作羞歸計,猶勝羞不歸。」及至其家,妻子迎見甚喜。信宿,曰:「試期已逼,不可久留。」乃復登舟,作詩別妻曰:「酒至添愁飲,詩成和淚吟。」 飄然而去。家人驚愕,謂為鬼物。倏忽復至渭水,趨青龍寺,僧猶未歸,山翁猶擁褐而坐。舜卿曰:「豈非夢耶?」翁曰:「〔他日〕(據明刻本補。)自知之。」 經月,家人來訪,具述所以,題詩宛然皆在。陳後頓悟,不圖仕宦,而入終南山,隱而不出。

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 version of the same tale is found in Taiping Guangji, vol. ii, 74.462-63:

Chen Jiqing 陳季卿

Chen Jiqing’s home was in Jiangnan. He said farewell to his household for a decade and took the civil examinations, determined not to return without having succeeded. He lodged in the capital, selling books to keep himself clothed and fed and frequently visiting the monks at the Qinglong Monastery. Once it happened that the monk was elsewhere, so he rested in the warming room in order to wait for him. There was an old man from Zhongnanshan who was also waiting for a monk, sitting by the stove, and he bowed to Jiqing and beckoned him to the fire. They sat for a long time. He addressed Jiqing, saying: “It is already late afternoon. Are you not very hungry?” Jiqing said: “Starving, to be honest, but the monk is not here yet, so what can be done?” The old man untied a small bag from within his sleeve and took out about a cun (c.3.3cm) piece of medicine, simmering it in a cup of water and handing it to Jiqing, saying: “This will allay your hunger slightly.” After sipping it to the end, he was satisfied and comfortable, the suffering of hunger being washed away he felt much better. On the eastern wall there was a Huanyingtu map, and Shunqing searched for the Jiangnan route, and let out a long sigh, saying: “If I could float from the Wei River to the Yellow River, swim to the Luohe River, on to the Huai and cross to the Yangtze, I would reach my home, and I would not regret returning without achievement.” The old man laughed and said: “This is not so hard to achieve.” He ordered a novice to break a leaf from the bamboo standing in front of the step. Making a boat from the leaf, he placed it on the map, on top of the Wei River, and said: “The gentleman should fix his eyes on this boat, and he will receive that which he has been desiring, even arriving at his home, but should take care not to linger there too long.” Jiqing stared hard at it for a long time, gradually coming to feel the waves of the Wei River, as the single leaf grew large and became an extended sail. [463] Suddenly, it was as if he had boarded the boat, which set off from the Wei to the Yellow River, mooring at the Chanku Monastery, where he inscribed a poem on the southern pillar:

Bells sound when the night breeze grows urgent,

Tumultuous crows also gather to gaze on the winter forest.

Hold now the oars in sadness and sigh,

A lone lotus flower towering like a mountain peak.

The next day, he arrived at Tongguan, and disembarked. He inscribed another poem on the door of the Putongyuan to the east of the pass gates, and this read:

Crossing the Pass ashamed by failed ambition,

Myriad unfinished matters disturb my thoughts.

Downslope a horse lacks strength,

Sweeping the gate dust fills my robes.

Many schemes and plans unfulfilled,

Heart and mouth unable to agree.

Bringing shame by planning to return home,

Overcoming the shame of failing to return.

From Shandong the places he passed through were all just as he had desired. After ten days he arrived at his home, and his wife, children and brothers bowed and welcomed him at the gate. That evening he composed the poem ‘Gazing Late at the River Pavilion’, inscribing it in the study. It read:

Standing facing the river pavilion, eyes filled with sorrow,

Dedicated ten years before to distant and long-term service.

Field and garden are already scattered like floating clouds,

Home village peace swept away like flowing water.

Meeting nobody on the river other than elderly anglers,

On the banks both old friends and sandpipers are hard to find.

It is not through old age; dusk does not yet approach,

Chanting to the distant peaks and bowing the white head.

That evening he spoke to his wife: “The examination period approaches.” He stayed for two nights, and then said: “The examination period is pressing close; I must not stay long.” He then boarded the boat again, composing a poem of farewell to his wife:

Cold dew lies white in slanting moonlight,

Tonight I depart and leave my heart behind.

Wine increases sorrow with each sip;

Completing a poem I chant through tears.

The farewell song perches in the phoenix flute,

The crane laments parting on the jade zither.

In the clear night I pine for this place,

The autumn wind rippling my half blanket.

As he was about to board the boat, he left another poem for his brothers, which read:

I have planned this for a long time,

It can only be fate delaying so far.

Old friends are all distant and detached,

My own path still leading into the distance.

The north wind leaves fine flakes of snow,

These declining years are a time of clouds.

Melancholy and regret lie pure on the riverbank,

This humble self is rich in time.

After the first watch (7-9pm) he again boarded the leaf boat, floating away as his wife, children, brothers and family wept and wailed on the riverbank, saying that he must have been a ghost. The leaf boat rippled along, following his previous route and arriving at Weibin. He then hired a ride and travelled back to the Qinglong Monastery. It seemed that the monk was still sitting wrapped in his coarse clothing. Jiqing thanked him, saying: “I returned and have come back. Can that not have been a dream?” The old man laughed and said: “You’ll understand this after sixty days, but now it is late, and the monk has still not come.” The old man departed and Jiqing returned to his host. After two months had passed, his wife and children sent gold and silks and came from Jiangnan, saying that Jiqing had passed away, and they had therefore come to visit. His wife said: “You returned on such-and-such a day of such-and-such a month. That evening you composed a poem in the study. You also left two poems behind, so I came to realise that this was not a dream.”

The next spring Jiqing failed the examinations and returned to the east. Arriving at Chanku and the Guanmen Buddhist temple, he saw the two pieces he had inscribed there; the ink was still fresh. The following year Jiqing passed the examinations, but fasted and entered Zhongnanshan.

Taken from Muyiji (Esteeming the Unusual: A Record)[1]

[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), ii, 74.462-63:

陳季卿

陳季卿者。家於江南。辭家十年。舉進士。志不能無成歸。羇棲輦下。鬻書判給衣食。常訪僧於青龍寺。遇僧他適。因息於暖閣中。以待僧還。有終南山翁。亦伺僧歸。方擁爐而坐。揖季卿就爐。坐久。謂季卿曰。日已晡矣。得無餒乎。季卿曰。實飢矣。僧且不在。為之奈何。翁乃於肘後解一小囊。出藥方寸。止煎一杯。與季卿曰。粗可療飢矣。季卿啜訖。充然暢適。飢寒之苦。洗然而愈。東壁有寰瀛圖。季卿乃尋江南路。因長歎曰。得自渭泛於河。遊於洛。泳於淮。濟于江。達于家。亦不悔無成而歸。翁笑曰。此不難致。乃命僧童折堦前一竹葉。作葉舟。置圖中渭水之上。曰。公但注目於此舟。則如公向來所願耳。然至家。愼勿久留。季卿熟視久之。稍覺渭水波浪。一葉漸大。席帆既張。 [463] 恍然若登舟。始自渭及河。維舟於禪窟蘭若。題詩於南楹云。霜鐘鳴時夕風急。亂鴉又望寒林集。此時輟棹悲且吟。獨坐蓮花一峯立。明日。次潼關。登岸。題句於關門東普通院門云。度關悲失志。萬緖亂心機。下坂馬無力。掃門塵滿衣。計謀多不就。心口自相違。已作羞歸計。還勝羞不歸。自陝東。凡所經歷。一如前願。旬余至家。妻子兄弟。拜迎於門。夕有江亭晚望詩。題于書齋云。立向江亭滿目愁。十年前事信悠悠。田園已逐浮雲散。鄉里平隨逝水流。川上莫逢諸釣叟。浦邊難得舊沙鷗。不緣齒髮未遲暮。吟對遠山堪白頭。此夕謂其妻曰。吾試期近。不可久留。即當進棹。乃吟一章別其妻云。月斜寒露白。此夕去留心。酒至添愁飲。詩成和淚吟。離歌棲鳳管。別鶴怨瑤琴。明夜相思處。秋風吹半衾。將登舟。又留一章別諸兄弟云。謀身非不早。其奈命來遲。舊友皆霄漠。此身猶路歧。北風微雪後。晚景有雲時。惆悵清江上。區區趁試期。一更後。復登葉舟。泛江而逝。兄弟妻屬。慟哭於濱。謂其鬼物矣。一葉漾漾。遵舊途至於渭濱。乃賃乘。復遊青龍寺。宛然見山翁擁褐而坐。季卿謝曰。歸則歸矣。得非夢乎。翁笑曰。後六十日方自知。而日將晚。僧尚不至。翁去。季卿還主人。後二月。季卿之妻子。賫金帛。自江南來。謂季卿厭世矣。故來訪之。妻曰。某月某日歸。是夕作詩於西齋。並留別二章。始知非夢。明年春。季卿下第東歸。至禪窟及關門蘭若。見所題兩篇。翰墨尚新。後年季卿成名。遂絕粒。入南山去。

出慕異記

 

An Immortal Treats Tumours 仙醫瘤疾

Li Zhongweng had a tumour in his nose. As big as a walnut, he feared it would gradually increase in size, and tried many methods to treat it, but without effect. Arriving at a guesthouse in Xiangyang, he encountered a Daoist and they drank together happily, passing the cup day and night. When they were about to part, the Daoist took out a small gourd, about as big as a jujube, and poured out three millet-sized grains of medicine, giving these to Zhongweng and saying: “At night you should puncture the root of the tumour with a needle, and stitch the medicine into this needle-hole; the next day the tumour should fall away. The other two grains are to treat strange illnesses.” Zhongweng used the needle as instructed. By midnight, he felt the medicine moving around the base of the growth and twisting around. When dawn arrived he touched it, and found that the tumour was already quite gone. Hurrying to a mirror to examine his face, he saw that there was not even a scar. He therefore marvelled at the miracle, and kept the remaining grains secret. When his young daughter fell over and broke a tooth, he placed one of the medicine grains in the tooth root, and after an evening her teeth returned to their even shape. He took a liang (31.25g) of mercury and placed it on the blade of a hoe, then put the last grain on this, at which it transformed into the finest quality gold. He then understood that these were pills of the Great Elixir smelted by the immortals.

Anon., Huhai xinwen yijian xuzhi, 後1.145 (Tale 254):

仙醫瘤疾

李仲翁,鼻間生一瘤,大如胡桃,懼其浸大,百方治之不效。至襄陽客邸,遇一道人喜飲,日夕周旋,臨別,出一小瓢如棗大,傾藥三粒如粟,授仲翁曰: 「汝夜以鍼刺瘤根,納藥鍼穴內,明日瘤當自落。其二粒以救奇疾也。」仲翁如其教用鍼。至夜半,覺藥巡瘤根而轉。至曉捫之,則瘤已失矣。急取鏡照之,更無瘢痕,因大神之,秘其餘藥。其女小時倒地,折齒不生,取藥納齒根,一夕齒平復。以水銀一兩置銚間,取藥投之,則化為紫金矣,方知其為神仙所煉大丹也。

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).