Zhang Yi 張遺

The Prefectural Chief of Guiyang Zhang Yi[1] was from Jiangxia. His courtesy name was Shugao, and he resided in Yanling. Amid his fields there was a great tree, more than ten spans around, that shaded six mu (around 40 acres). Its branches and leaves were luxuriant, and no millet would grow beneath them. He sent a passing traveller to fell it, but after several swings of the axe the tree began to bleed profusely. The traveller was terrified, and returned to tell Shugao. Shugao told him, furiously: “Old trees sweat; what’s so strange about that?” He therefore went in person and hacked at it. A large amount of blood poured out. Shugao hacked at it again, and again, and opened up a hollow space within. A white-haired old man, four or five chi tall (1.3-1.6m), emerged suddenly and stepped towards Shugao. Shugao greeted him with a swing of his blade, and killed him. Four or five old men emerged in the same way, falling to the ground in fear and shock. Shugao carried on as before, quite unruffled. The various people looked on at these beings. Like people but not human, like beasts but not animals, could they be what is known as wood or stone devils, or Kui sprites? In the year he felled the tree, Shu- [2841] -gao was appointed Censor to the Ministry of Works and Governor of Yanzhou.

From Fayuanzhulin. [2]

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, 359.2840-41:

張遺〈搜神記遺作遼。〉

桂陽太守江夏張遺。字叔高。居𨻳〈居上原有隱字。據明鈔本刪。𨻳字原闕。據法苑珠林三一補。〉陵。田中有大樹。十圍餘。蓋六畝。枝葉扶疏。蟠地不生谷草。遣客斫之。斧數下。樹大血出。客驚怖。歸白叔高。叔高怒曰。老樹汗出。此等何怪。因自斫之。血大流出。叔高更斫之。又有一空處。白頭老翁長四五尺。突出趁〈趁原作稱。據法苑珠林三一改。〉叔高。叔高以刀迎斫。殺之。四五老翁並出。左右皆驚怖伏地。叔高神慮恬然如舊。諸人徐視之。似人非人。似獸非獸。此所謂木石之怪。夔魍魎者乎。其伐樹年中。叔 [2841] 高辟司空御史兗州刺史。出法苑珠林。法苑珠林四二作出搜神記

[1] An editor’s note here states that the story is titled (and the character likewise named) Zhang Liao 張遼 in the Soushenji 搜神記.

[2] An editor’s note here states that the Fayuanzhulin reports that the story is taken from the Soushenji 搜神記.

Zhu Yanshou 朱延壽

In his latter years, the governor of Shouzhou Zhu Yanshou was once bathing in his chamber when he saw two people outside his window. Both had dark faces, vermillion hair and black robes, and grasped books in their hands. One of them said: “I have accepted an order [2797] to come and fetch him.” Another said: “I too have accepted an order to come and fetch him.” One said: “I received the order first.” Yanshou then called out to those attending him. The pair immediately vanished. When his attendants arrived, they all said there had not been anyone there at all. Before long, he was dead.

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, 353.2796-97:

朱延壽

壽州刺史朱延壽。末年。浴於室中。窺見窗外有二人。皆青面朱髮青衣。手執文書。一人曰。我受命 [2797] 來取。一人曰。我亦受命來取。一人又曰。我受命在前。延壽因呼侍者。二人即滅。侍者至。問外有何人。皆云無人。俄而被殺。出稽神錄

Ghost Burial鬼葬

Forty li west of Xupu County in Chenzhou is Bury-Ghost Mountain. The Huangmin yuanchuanji[1] states that there is a coffin among the crags, which, visible at some distance, could be more than ten zhang (i.e., 33m) in length. It is known as the ruin of a ghostly burial. The venerable elders tell of how ghosts built the coffin, and for seven days the daylight grew dim. All they could hear was the sounds of hatchets and chisels. Human households had not noticed that they had lost their blades and axes, but when on the seventh day the skies cleared, the missing things all returned to their owners. The chisels and axes were all greasy and stank of raw meat. When they looked at it, the coffin lay with solemn dignity along the side of the ridge.

From Qiawenji

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 351.2782:

鬼葬

辰州漵浦縣西四十里。有鬼葬山。黃閔沅川記云。其中巖有棺木。遙望可長十餘丈。謂鬼葬之墟。故老云。鬼造此棺。七日晝昏。唯聞斧鑿聲。人家不覺失器物刀斧。七日霽。所失之物。悉還其主。鐺斧皆有肥膩腥臊。見此棺儼然。橫據岸畔。出洽聞記

[1] I haven’t yet identified this text.

Fang Qianli 房千里

Outside the south gate of Chunzhou stood a residence for nether world officials. When Fang Qianli was dismissed from office he sought treatment in that prefecture, and the governor assigned him to the residence. In the eastern wing there was an inner chamber. A servant was once snoozing there, when suddenly a red-robed man, of very imposing build, came straight up before him. The servant fled in panic, and informed Qianli. After one or two nights, this happened again. Qianli did not believe him, but no longer sent him to the room. After several months had passed, he moved to the Brook Pavilion. He again entrusted the eastern chamber to clerks for their rest. In broad daylight, one of them saw a boy, draped in an ancient gauzy robe and hurrying towards him. It said: “You will not stay here long.” The clerk fled the house in panic. All of this was related to the subordinate officials. An elderly general, Lu Jianzong, said: “During the Yuanhe era (806-20 CE), they punished Master Li. His travels having been brought to an end he was banished to this prefecture, and instructed to commit suicide right here.” The clerk’s report did not omit any of this.

From Touhuangzalu.

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, 351.2780

房千里

春州南門外有仙署館。館中有盧公亭。房千里貶官。尋醫于斯(斯原作新。據明鈔本改。)州。太守館之於是。東廂有內室。僕夫假寐。忽有朱衣人。甚魁偉。直來其前。僕輩驚走。告千里。既一二夕。又然。千里不信。然不復置于室內。後累月。徒居溪亭。復有假掾吏寄與東室。晝日。見一男子披紗裳。屣履而來。曰。若無久駐此。掾驚出戶。俱以狀白於僚吏。有老牙門將陸建宗曰。元和中。誅李師道。其從事陸行儉流于是州。賜死於是。掾所白之狀。(狀原作將。據明抄本改。)果省不謬。出投荒雜錄

On Foxes 說狐

When foxes reach fifty years of age, they can transform into adult women. At a hundred years they can be beautiful girls, and perform sorcery. Some become husbands and enjoy carnal relations with women. They have awareness of matters extending up to a thousand li away. They are skilled at wielding noxious influence and charms, and can perplex and mislead people, stealing away their wisdom. At a thousand years they can receive the direct blessings of heaven, as a divine fox.

From Xuanzhongji.

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:

說狐

狐五十歲。能變化為婦人。百歲為美女。為神巫。或為丈夫與女人交接。能知千里外事。善蠱魅。使人迷惑失智。千歲即與天通。為天狐。

出玄中記

A Fox-Dragon 狐龍

Beneath Lishan there was a white fox. It startled and bothered the people below the peak, but they were unable to get rid of it. One day during the Tang Ganfu era (874-80 CE), it suddenly took a bath in a hot spring. Before long, clouds arose and mists bubbled up, and a violent wind began to blow. It transformed into a white dragon, ascended the clouds and departed. For some time afterwards there was dark and gloom, and people frequently saw the white dragon soaring over the mountain’s flanks. This continued for three years. Then an old man appeared, approaching each night and weeping before the peak. After several days people waited for him and asked him why. The old man said: “My Fox-Dragon is dead. That is the reason.” They asked him why he called it a fox-dragon, and again why he wept. The old man said: “The fox-dragon was a fox and became a dragon. After three years it died. I am the fox-dragon’s son.” The people questioned him again, asking: “How can a fox turn into a dragon?” The old man replied: “This fox grew endowed with the vital energy of the west, its whiskers white in colour. It did not travel with the crowds, did not join with its vicinity. The fox was entrusted with the skirts of Lishan for more than a thousand years. Later, it happened to unite with a female dragon. The heavens were aware of this, and so decreed it become a dragon, and also that, like a human, it could leave the mortal plane and become a sage.” When he had finished speaking he vanished.

From Qishiji.

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), x, 455.3718:

狐龍

驪山下有一白狐。驚撓山下人。不能去除。唐乾符中。忽一日突溫泉自浴。須臾之間。雲蒸霧湧。狂風大起。化一白龍。昇天而去。後或陰暗。往往有人見白龍飛騰山畔。如此三年。忽有一老父。每臨夜。即哭於山前。數日。人乃伺而問其故。老父曰。我狐龍死。故哭爾。人問之。何以名狐龍。老父又何哭也。老父曰。狐龍者。自狐而成龍。三年而死。我狐龍之子也。人又問曰。狐何能化為龍。老父曰。此狐也。稟西方之正氣而生。胡白色。不與衆遊。不與近處。狐託於驪山下千餘年。後偶合於雌龍。上天知之。遂命為龍。亦猶人間自凡而成聖耳。言訖而滅。

出奇事記

Releasing Quail, Extending Longevity 放鶉延壽

When Cai Yuanchang (i.e., Cai Jing 蔡京, 1047-1126 CE)[1] held power, he ate quail at every celebration. One evening, he dreamt that a yellow-robed old person said: “In the coming days you are to suffer murder; hopefully the gentleman may be spared this fate.” Cai asked: “What kind of person are you?” They then recited verses:

Several grains of millet could feed the gentleman;

Only meat in the congee can fill the gentleman.

For one congee several lives are cut short;

Putting down his chopsticks these are still not enough.

On the moments between mouth and stomach;

Fate and fortune are together dependent.

Wishing to warn the gentleman not to kill;

Life and death spin as if on a wheel.

He awoke and marvelled at this, making enquiries to those who prepared meals, acquiring several dozen yellow quails and releasing them. During the night he again dreamt of the yellow-robed old person, who said: “I am aware that the gentleman fulfilled the prayer, and has already saved lives. The Heavenly Emperor has now granted an extension to the gentleman’s lifespan.” Cai indeed subsequently enjoyed a long life before he passed away.

Anon., Huhai xinwen yijian xuzhi, 前2.114 (Tale 199):

放鶉延壽

蔡元長當國,每喜食鶉。一夕,夢黃衣老人曰:「來日當自被害,願公貸命。」蔡問:「汝何人?」乃誦詩云:「食君數粒粟,充君羹中肉。一羹斷數命,下筯猶未足。口腹須臾間,福禍相倚伏。願公戒勿殺,死生如轉轂。」覺而異之,詢於掌饍,得黃鶉數十,放之。經宿復夢黃衣老人曰:「感公從禱,已獲復生。今上帝已延公壽命矣。」後蔡果享高壽而卒。

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] On Cai Jing 蔡京, courtesy name Yuanchang 元長 (who died after banishment at a relatively advanced age) see https://en.wikipedia.org/wiki/Cai_Jing and the brilliant article by Charles Hartman, ‘A Textual History of Cai Jing’s Biography in the “Songshi”’, in  Emperor Huizong and Late Northern Song China: The Politics of Culture and the Culture of Politics (Cambridge, MA: Harvard University Press, 2006), pp. 517-64.