offerings – Page 5 – Zhiguai Translations

A Python Spirit Becomes A Demon 蟒精為妖

In Nanzhong there is the Xuanxian place for offerings, at the foot of a steep and rocky precipice, and at the top of that is a stony grotto cave. Tradition has it that this was the residence of supernatural beings, and at times it is shrouded and hidden by clouds and mist. Students of the Way often built houses beneath it, and would see an immortal manifest before them, saying: “Every year on the Zhongyuan day (the Ghost Festival; the fifteenth day of the seventh month), you should select a person of virtuous conduct at the altar, and they will then ascend as an immortal.” At this all of those who studied the way and admired immortals gathered together there. When the time came, people from near and far congregated beneath the altar, holding incense, gazing at the cave mouth and praying. Afterwards, a person of moral virtue was selected from among the crowd, dressed and capped spotlessly, and stood still on the dais for a long time, eventually ascending, at which the remainder were all left dejected, saying goodbye and leaving. Then a multi-coloured auspicious cloud gathered, extending from the cave over to the altar. The virtuous person, robe and hat quite still, rode the cloud and ascended to the grotto’s entrance, where a great scarlet lantern guided their way. The spectators without exception wept and snivelled in admiration and envy, gazing into the distance and making obeisance. This continued for several years, and none were chosen whose lack of virtue or destiny in the Way provoked resentment.

The next year, the crowd chose someone of great age, and just as he ascended, a person of the Way said that he had come from Wudangshan to take up residence at a monastery, and asked what was going on; everything was explained to him. The monk sighed in admiration of this, and said: “Ascension as an immortal, now, [260] who would have thought it could be so easy? In the void there must, however, be noble spirits among the strong celestial winds, and one must be able to intercept them. I have a token which can protect against this; please place it on your chest, and be careful not to lose it.” The virtuous one placed it on his chest, and was delighted. When the time came the multi-coloured cloud wound around his feet, and he gradually ascended.

The following day, the monk sent his people to the edge of the cliff, in order to look into the cave. There they saw the levitated person lying emaciated and haggard as if suffering from serious illness, breathing with difficulty and eventually just about able to speak. When questioned, he said: “Just as I reached the cave mouth, I caught sight of a huge python, spitting a haze that became clouds, with two eyes like fires. Just as it opened its jaws, intending to swallow me, there came a sudden quaking of wind and storm, striking it dead at the edge of the cavern.” When they looked, it was a python of several arm spans around, dozens of zhang (3.3m) in length. Moreover, there were skeletons piled up around the cave, which were the bones of the levitated people. The multi-coloured cloud was the python’s poisoned breath, and the scarlet lantern its glowing eyes.

Anon., Huhai xinwen yijian xuzhi, 後2.259-60 (Tale 471):

蟒精為妖

南中有選仙道場，在一峭崖石壁之下，其絕頂石洞穴，相傳以為神仙之窟宅，時有雲氣蒙藹。常有學道之人築室於下，見一仙人現前，曰：「每年中元日，宜推選有德行之人祭壇，當得上昇為仙。」於是學道慕仙之人咸萃於彼。至期，遠近之人齎香赴壇下，遙望洞門祝禱，而後衆推道德高者一人，嚴潔衣冠，佇立壇上，以候上昇，餘皆慘然訣別而退。於時有五色祥雲油然，自洞而至壇場。其道高者，衣冠不動，躡雲而昇至洞門，則有大紅紗燈籠引導。觀者靡不涕泗健羨，遙望作禮。如是者數年，人皆以為道緣德薄，未得應選為恨。至次年，衆又推舉一年高者，方上昇間，忽一道人云自武當山來掛搭，問其所以，具以實對。道人亦嗟羨之，曰：「上昇為仙， [260] 豈容易得？但虛空之中有剛風浩氣，必能遏截。吾有一符能禦之，請置於懷，慎勿遺失。」道德高者懷之，喜甚。至時果有五色祥雲捧足，冉冉而昇。踰日，道人遣其衆緣崖登視洞穴，見飛昇之人形容枯槁，橫卧於上，若重病者，奄奄氣息，久方能言。問之，則曰：「初至洞門，見一巨蟒，吐氣成雲，兩眼如火，方開口欲吞啗間，忽風雷大震，霹死於洞畔。」視之，蟒大數圍，長數十丈，又有骸骨積於巖穴之間，乃前後上昇者骨也。蓋五色雲者，乃蟒之毒氣也；紅紗燈籠者，蟒之眼光也。

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).

A Snake Steals Wine And Drinks 蛇竊酒飲

Zhou Bixian was supervisor of the Panfeng wine store in Wuxi County, Changzhou. He used fragrant medicinal material to produce his yeast, bringing forth a dense fragrant cloud. The flavour of his wine was pure and clear, and it was produced in top, middle and lower qualities. When distilling the wine, he made offerings to deities, slaughtering a sheep and a pig, carrying out the rite of the three offerings in his official robes, and when this was complete sending the wine out to all levels of officials at the court. One day, at the autumn offering, the storehouse clerk came reporting that there were holes in the clay of the highest grade wine flasks. When he was taken to see, several hundred flasks were indeed quite empty. The clerks thought it strange that those chosen and cleaned as offerings to the spirits had not been affected, and nobody knew the cause of it all. A month later, laughing voices were suddenly heard in the wine store, and when they peeped in they saw a crowd of children sucking from the mouths of the wine jars; when the doors were opened they all vanished into the earth. He hastily ordered that the floor be excavated, and at a depth of three chi (about 1m), they found a huge serpent lying drunk, with several dozen smaller snakes wound around beside it, and they realized that those spoiling the wine were snakes. His heart weighed down with doubt and bewilderment, gloomy and without joy, [lacuna] within two months he had resigned and returned to his home region.

Anon., Huhai xinwen yijian xuzhi, 後2.258 (Tale 469):

蛇竊酒飲

周必先監無常州錫縣潘封酒庫，用香藥料造麯，香氣氤氳，酒味清洌，有上中下三等。酒熟祭神，刺羊刺豕，庫官展裹行三獻之禮，事畢分送朝官監司太守以下。一日秋祭，庫吏走報，謂上等酒瓶泥皆有孔，取而視之，則數百瓶皆空空如也。官吏以為怪，擇其潔者供祀神，不之顧，亦莫知所自也。越一月，忽聞酒庫有笑語聲，潛視之，則有羣小兒口吸瓶上，開門則失入地矣。急命掘地，深三尺，有巨蛇醉卧，數十小蛇旋繞其旁，始知壞酒者此蛇也。其心疑怪，鬱鬱不樂， [ ] 踰兩月以事罷歸。

A Ghost Seeks Acupuncture 鬼求針灸

When Xu Xi (886-975 CE) was governor of Sheyang, there were few people skilled in medicine, and his fame spread across the land. Once at night he heard a ghost moaning and groaning, its voice extremely mournful and bitter. Xu said: “You are a ghost; what can you need?” Then he heard the reply: “My family name is Dou, my own name Si, my household is in Dongyang, I suffered from back pain and died, and despite becoming a ghost the aches and pains are unbearable. I heard that the gentleman is skilled at acupuncture, and would like to be relieved of my suffering.” Xu said: “You are a ghost and without physical form; how should treatment be placed?” The ghost said: “The gentleman must only bind straw together as a person, seeking the vital points and inserting the needles there.” Xu followed these instructions and inserted needles at four points in the lower back and three points in the shoulder, set out offerings, and then buried it. The next day somebody came with thanks, saying: “Having received the gentleman’s treatment, and also the feast laid out, my illness is gone and my hunger sated; my gratitude for this kindness is extremely profound.” [238] He suddenly vanished.

Anon., Huhai xinwen yijian xuzhi, 後2.237-38 (Tale 428):

鬼求針灸

徐熙為射陽令，少善醫方，名聞海內。嘗夜聞有鬼呻吟，聲甚淒苦。徐曰：「汝是鬼，何所需？」俄聞答曰：「姓斛名斯，家在東陽，患腰痛死，雖為鬼而疼痛不可忍。聞君善針，願相救濟。」徐曰：「汝是鬼而無形，何厝治？」鬼曰：「君但縛芻為人，索孔穴針之。」徐如其言為針腰四處，又針肩三處，設祭而埋之。明日一人來謝曰：「蒙君醫療，復為設齋，病除饑解，感惠甚深。」 [238] 忽然不見。

A Monkey Speaks Of Fortune And Misfortune 猴言禍福

The officials of Pingyin County, in Dongping Circuit, suffered a great many thefts of clothing and other things, and despite searching everywhere they found no trace. There was a rich household which had also lost property, and they were just sighing and giving up when a voice came from the still night air: “I stole them; I am the lord of the four chamberlains, and the things have been buried in such-and-such a place.” When they searched there they did indeed find the items, and the people marvelled greatly at this. When some people summoned it back, there arose a cloud of black wind, which immediately extinguished their lamps and fires. Immediately after, somebody clapped their hands and said “Quiet!” over and over again, and then spoke with great effect of fortune and misfortune.

One day Zhao Da, of Donghe County, invited the Lord of the Four Chamberlains to receive offerings, but Registrar Dong of Feicheng addressed Zhao Da: “What need is there to offer to him? Please make offerings to me.” Zhao said: “Whenever one gives to a deity, all the food is eaten in full.” Dong said: “How can a spirit need to eat so much? Why not leave half in the hall?” The spirit then moved and addressed Zhao and Dong: “I am going to leave.” Soon after the lost things came back. One day, someone spotted a macaque with a very long tail lying drunk among the mulberry fields in Pingyin Village, and thus realised that this was a monkey spirit. The monkey appears sporadically in Dongping Prefecture to this day.

Anon., Huhai xinwen yijian xuzhi, 後2.253 (Tale 456):

猴言禍福

東平路平陰縣官吏，被人偷盗衣物甚多，遍索無迹。有一富戶失物，方歎息間，忽夜靜空中有云：「我偷了，我是四郎君，物見存某處。」尋之果在，人多神之。有人邀致，即有黑風一陣，急滅燈火。須臾，拍手靜稱者數四，卻言禍福甚驗。一日東河縣人趙大請四郎君祭賽，有肥城董主簿者謂趙大曰：「何須祭他，請祭我。」趙曰：「每祭神，皆食盡方已。」董云：「神如何食得許多，且留一半於堂。」神行謂趙、董曰：「我將去矣。」須臾失物至。一日，有人見一猢猻長尾，醉卧平陰村下桑田內，因知是猴精也。至今猶在東平府出沒。

A Spirit Rebukes A Musician 神譴樂人

The Dongyue Temple in Fenggao County was very austere, and observed an annual custom on the twenty-eighth day of the third month, where the townsfolk celebrated the birthday of the Yue Emperor. The old custom was to offer wine, and at the fourth cup to play the [225] tune ‘Ten Thousand Years of Joy’. In the Zhiyuan era (1264-94), the wuyin year (1278), the musician Wan Shou thought that, because that year’s harvest had failed, there would not be anyone to take charge of the affair, and also no offerings, so only played a popular tune in the mournful shang mode. Wan Shou later dreamed that he was escorted by yellow-robed clerks to a place below the hall of the True Lord Qingyuan at the Yue Temple, and the True Lord asked: “Yesterday, on the birthday of the Yue Emperor, wine was offered; why, on the fourth cup, did you just play some kind of popular ditty?” Wan Shou could not find a single word to respond. The True Lord spoke in judgement: “The sentence is: twenty canes across the back, three successive years of illness, banishment across the sea to be incarcerated in the demon cave.” The next day an abcess opened on his back, as big as a bowl in size. It persisted for three years, after which he died.

Anon., Huhai xinwen yijian xuzhi, 後2.224-25 (Tale 400):

神譴樂人

奉高縣東嶽廟甚嚴，年例以三月二十八日，市民慶賀岳帝壽辰。舊例酌獻，第四盞例是樂 [225] 奏《萬年歡》。至元戊寅，樂人萬壽心思是年荒歉，既無人主事，又無祗待，遂只奏商調小曲。後萬壽夢被黃衣吏攝至岳廟清源真君殿下，真君問曰：「前日嶽帝生日酌獻，你如何第四盞只奏小曲？」萬壽竟無辭以應。真君判云：「決脊杖二十，連病三年，押赴海外鬼洞收管。」次日果背發一疽，其大如碗，連綿三歲而死。

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。

A Deity Treats Serpent Birth 神救產蛇

The daughter in law of old man Xu Qing of Jianning Prefecture became pregnant, but went seventeen months without giving birth, so the whole family grew worried and apprehensive. It happened that a woman came to their gate, identifying herself under the surname Chen, a specialist in treating difficult birth. Xu was delighted, asking her to stay and telling Chen about the matter. She said: “This is a simple matter.” She ordered Xu to set up a chamber in a separate building of several stories, cutting an aperture in the central storey, sealing up the lower storey with boards and nails, and installing the pregnant woman in the building, where the woman Chen would also reside. Chen ordered several servants to take up staves and gather below the building, waiting to beat to death anything that fell to the ground. Chen breathed on and massaged the pregnant woman, and at dawn she gave birth to a small serpent, just over a chi (33cm) in length; as it fell from the aperture in the wall, the group of servants beat it to death. The pregnant woman was safe and sound, and the whole family raised their hands and celebrated together, offering generous gifts in thanks, but none were accepted. She did require, however, a handkerchief, on which she had them apply the characters ‘Xu so-and-so rewards the lady Chen, saviour of the pregnant.’

Chen said: “Your servant resides in such-and-such a place within Gutian County, in Fuzhou, those neighbours around are such-and-such people, and in former times they looked on me with favour, as if deceived, it is very fortunate.” She said farewell, left through the gate, and suddenly vanished; doubt and wonder persisted in their hearts about this. Later, Xu governed Fuzhou, and, remembering the incident, sent people to seek and question her neighbours, who said: “Here there is only the temple to Lady Chen; she often manifests in the world to help manage difficult pregnancies.” When examined carefully, the handkerchief inscribed by Xu could be seen hanging on the front of her statue. When they returned to report, Xu went to the temple, upgrading the lady’s titulature and ornamenting the temple [223] eaves.

All who pray in earnest for male descendants or to rescue women from dangerous pregnancies find their prayers answered, and to this day her incense and candles are especially abundant.

Anon., Huhai xinwen yijian xuzhi, 後2.222-23 (Tale 395):

神救產蛇

建寧府徐清叟子婦懷孕，十有七月不產，舉家憂懼。忽一婦人踵門，自言姓陳，專醫難產。（「難產」，明刻本作「產難」，下同。〕徐喜，留之，以事告陳婦。曰：「此易耳。」令徐別治有樓之室，樓中心鑿一竅，樓下周圍用板釘壁，置產婦於樓，陳婦同居焉。陳令備數僕持杖樓下，候有物墮地即箠死之。陳婦以產婦吹呵按摩，但見產一小蛇，長尺餘，自竅而下，羣僕箠殺之。產婦平安，全家舉手相慶，重以禮物謝之，俱不受。但需手帕一事，令其親書「徐某贈救產陳氏」數字。陳曰：「某居福州古田縣某處，左右鄰某人，異日若蒙青目，萬幸。」辭別出門，忽已不見，心常疑異之。後徐知福州，憶（「憶」原作「議」，據明刻本改。）其事，遣人尋訪所居鄰舍，云：「此間止有陳夫人廟，常化身於世救治難產。」細視之，則徐所題之手帕縣於像前。人歸以報，徐為諸於朝，增加封號，宏其廟 [223] 宇。凡有祈求男嗣及婦人難產，禱之立應，至今香火尤盛。

A Female Divinity Rebukes In A Dream 女神報夢

The Noble Prime Minister Jiang Guxin (i.e. Jiang Wanli, 1198-1275), went roaming with two or three friends during his period of poverty. On reaching a temple, they saw the figure of a boy, and at the next temple, a female deity. Guxin and his friends joked together and so carried the male deity to the female divinity’s temple, saying that they were bearing the groom into his wedding. That night Guxin had a dream in which the female deity gathered the hem of her robe and started to speak: “The child is a chaste and pure spirit, following orders to receive offerings in that place. Please take the boy back to his temple, and do not sully my moral integrity. The gentleman will in future act as prime minister, so I come to report to a superior. The other three people following the gentleman will all receive some censure.” The next day he gathered his friends, and was about to tell them of this, each spoke of a dream in which the female spirit faced and rebuked them, so the gentleman held his tongue and kept his secret, carrying the boy spirit back to his temple. Subsequently the gentleman indeed ascended to the position of prime minister, but his friends all suffered serious illness, and were fortunate to avoid death.

Anon., Huhai xinwen yijian xuzhi, 後2.220 (Tale 390):

女神報夢

朱丞相江古心，微時與二三友閑行，至一廟，乃男子身，次至一廟，乃女神也。古心與諸友戲，以男子神舁至女神廟，云（「云」原作「去」，據明刻本改。）送來入贅。是夜古心夢女神斂袵而啟曰：「兒乃貞潔之神，奉命血食斯土，請舁男神歸廟，毋污我大節。公異日當揆，故來稟覆。其三人隨從公者，亦略加譴矣。」次日會諸友，方欲話及，各言夜夢女神面責，公遂隱而不言，舁男神歸廟。後公果登相位，而諸友皆患重病，幸而免死。

A Household God Brings Property 家神送物

The family of Zhang Shuiyuan, of Yongfeng Stone Well in Xinzhou, served their household god with great reverence. The [lacuna] household god was an ancestor. The [lacuna] household had very little property, and later, due to the exhaustion of their property, the family prayed from dawn to dusk, hoping for assistance from the nether world. One day, when dusk was approaching, an old woman was seen walking straight in, carrying a bamboo box which she placed on a table in the ancestral hall. The family rushed out to meet her, but she was nowhere to be seen. When they looked at the portrait of a female ancestor in the ancestral hall, however, there was a close resemblance; the family were astonished and confused, and hesitated to look at the box. After a night had passed they finally opened and examined it, and all the contents were items of silver and gold. The Zhangs sold this and managed their property, and from this initial wealth became an important lineage. The old woman was their ancestress.

Among these ancestral spirits there are none who do not watch over their descendants from the nether world, cherishing people who live in ignorance, instead revering and praying to lascivious demons from dawn to dusk, calling them deities and divinities. When other people pray for their ancestors, this can be called auspicious and prosperous. If one pays no heed to one’s ancestors, failing to observe the seasonal offerings, not revering the tombs, even when there are descendants, how does this differ to the extinction of a lineage? If people can shift their reverence from lascivious demons to respectful service of their ancestors, it would not only be the Zhangs who receive protection and reward, and the deities of heaven and earth too would extend their generosity and protection.

Anon., Huhai xinwen yijian xuzhi, 後2.219 (Tale 389):

家神送物

信州永豐石井張稅院者，家事家神甚謹。[ ]家神者，祖先也。[ ]薄有貲產，後因破蕩，家人朝夕禱之，以冀陰相。一日將暮，忽見一嫗攜一小竹合子直入，置家堂中几案上，急出迎之，亦不見矣。但瞻家堂中所畫先世祖婆者如之，家人疑異，留不啟視。經宿啟視，皆黃白之物。張鬻之治產，（「產」，明刻本作「生」。）因此貲產甲於〔一〕（據明刻本補。）族。蓋嫗者，祖婆也。夫祖宗英靈毋有不陰相子孫，惜人未之知，但朝夕奉祀淫鬼，指為神明。為他人祀祖宗，謂可徼福，反以本生祖宗置之度外，歲時不祭，墳墓不登，雖有子孫，絕嗣何異？儻能移祀淫鬼之心敬事祖宗，非惟如張氏之獲報，而天地神明亦加垂佑焉。

Lady Chong Fu the Divine Warrior 崇福夫人神兵

In Guangzhou City, in Nanwu Village, there is a temple to Boundless Lady Chong Fu, jade tiled and vermillion ridged, grand and majestic in form. When the southern ships came and went, none failed to appeal to the spirits there. Painted, dressed and coiffured likenesses of the lady in the temple’s rear hall, with luan-bird mirrors, phoenix hairpins, dragon shawls, elephant combs, bed canopies, robes, gold and silver dishes, remarkable treasures in pearl and jade, piled to every side and all presented as tribute by seagoing merchants, each placed in storage and preserved. All maritime traders were able to come to the temple to pray and practice divination, and those permitted to borrow or lend money freely encountered wind and waves without harm, their profits knowing no limits. The temple possessed two storehouses, for receipt and disbursement. When ships faced dangerous winds and called on the spirit from afar, if a wheel of fire curled around the vessel, it could face the danger without needing to worry. Those who passed the temple in prayer continued without exception in respect and veneration.

During the Song era, powerful bandits caused disturbances around Dayi Peak, and had not been captured for a long time. The pursuing general entered the temple to pray, but, as the matter was urgent, had no time to report in full, so wrote out two sentences, throwing the paper into the canopy and leaving. (There were no means available to press the evil influence out of the borders; all of Ping’s subordinates suggested great stratagems.) This general led his troops forward, lodging below Dayi Peak, and at night dreamed of a person like the present deity Zhifu, holding a white banner, on which was inscribed: ‘Leader of 300,000 Nether-World Troops, Devoted to the Realm Following the Gentleman’s Example’. The next day, the general led his forces in a rapid assault, and just as the armies clashed, clouds and mist suddenly arose on all sides. A banner emerged faintly from among it, bearing the six characters ‘Boundless Lady Dedicated to the Realm’. When the bandits saw this, they fled in panic and fear, and were all surrounded and apprehended. During the Zhiyuan era (1264-94) he submitted to the Great Yuan, repeatedly showing loyalty to the realm and protecting the populace. The court issued him ever more orders, and even today the temple receives many offerings of joss and incense.

Anon., Huhai xinwen yijian xuzhi, 後2.213 (Tale 378):

崇福夫人神兵

廣州城南五里，有崇福無極夫人廟，碧瓦朱甍，廟貌雄壯，南船往來，無不乞靈於此。廟之後宮繪畫夫人梳裝之像，如鸞鏡、鳳釵、龍巾、象櫛、牀帳、衣服、金銀器皿、珠玉異寶，堆積滿前，皆海商所獻，各有庫藏收掌。凡販海之人，能就廟祈筊，許以錢本借貸者，縱遇風濤而不害，獲利亦不貲。廟有出納二庫掌之。船有遇風險者，遙呼告神，若有火輪到船旋繞，縱險亦不必憂。凡過廟禱祈者，無不各生敬心。宋朝大姨山有強盗擾攘，久而未獲。捕將入禱，事急不暇禱告，乃書二句投於帷幄之中而去。（壓境妖氛無計掃，全憑帷幄授鴻籌。）其將引兵前往，宿於大姨山之下，夜夢一人如今之直符，手持一白旗，上題曰：「總領陰（「陰」原作「一」，據明刻本改。）兵三十萬，一心報國效公忠。」明日，其將引兵亟攻，兵刃既接，忽見雲霧四起，隱隱有旗出於中，（「中」原作「巾」，據明刻本改。）上有「無極夫人報國」六字，賊見之，驚懼奔潰，悉為掩捕。至元歸附大元，屢嘗忠國護民，朝廷累加宣命，至今香火尤甚。