Immortals Treat Tuberculosis 仙醫瘵疾

Xianju is a Daoist hall in Jizhou. In the xinchou year of the Song Jiaxi era (1241), near the hall there lived a Li Laojia, who was somewhat warm and well-fed, and whenever a Daoist came by, he would supply them with good quality tea, nicely cooked foods and wine. His baby son suffered tuberculosis; his bones as thin as firewood; the hour of his death seemed certain. It happened that there were three Daoists in the hall, their appearance and manner showing an ancient vigour and elegance; they came and said: “Your heir should come to the hall and spend a night in the bed with us; he will then be restored.” Li said he should urgently be sent out. When night fell, two Daoists surrounded him and slept, and one Daoist covered him from above. His breath steaming like smoke from a fire, the patient felt like he was seated in a rice steamer, and was several times unable to bear it. The Daoists said: “Just restrain yourself.” This happened five or six times, but as dawn rose his spirit became clear and free, his bones and muscles beautiful and loose, and he asked for food and drink just as usual. Within ten days, he was exceptionally plump and well-formed. The Daoists urged him: “Now you must wait for two years until he can be married, otherwise the illness will return.” The Laos, husband and wife, bowed in gratitude, offering them money, cloth and silk, but they would not accept any of these, taking only fruit and three cups of drink, announcing that they would leave the hall to set off for Shaoshan in Yuanzhou. When the skies darkened towards evening, old Li [145] and the Daoists of the hall implored them to stay, but they would not accept this request, and as soon as they emerged from the gate they vanished, so it became clear that they were immortals.

Anon., Huhai xinwen yijian xuzhi, 後1.144-45 (Tale 253):

仙醫瘵疾

仙居,乃吉州道堂也。宋嘉熙辛丑年,堂近有李老家,稍溫飽,道人〔來往〕(據明刻本補。)即供以好茶,深熟者與酒。適有幼子病瘵,骨瘦如柴,死期可必。忽有堂內三道人,風貌蒼古,來曰:「令嗣能過堂同榻一宵,則可再生。」李道急遣去。入夜,兩道人夾之而睡,一道人蓋其上。其氣蒸之如火,病者如坐甑,幾不能堪。道人曰:「且忍耐。」凡若是者五六次,早起精神清爽,肌骨美暢,索飲食如常。不十日,豐悅殊異。道人囑之曰:「姑遲兩年方可娶,若早則病復來。」李老夫婦拜謝之,與以錢會布帛,一毫不受,但受果飲三杯,辭堂往袁州邵山。時天色晚矣,李老 [145] 與堂中道衆苦留之,不從所請,方出門則不見矣,乃知其仙也。

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).

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Immortal Lü Brings Enlightenment 呂仙教化

During the Song Jingding era (1260-64), the family of Qian Yan, guard commander for Shaowu, had a shop selling incense and spirit money, and often gave alms to mendicant monks, always contributing one copper dangsanqian (‘worth three’) coin, and never skimping, showing weariness or forgetting. One day, as they rose at dawn to open the shop, there was a religious holding a palm-leaf fan who came to the gate to receive alms. He happened to meet Yan’s wife, who, being angry owing to an unrelated matter, and showing this in words and expression, threw two dangsanqian coins onto the fan, from which they then fell on the floor. The religious trampled them underfoot, without even a turn of the head, and departed as if floating on air. When Yan himself emerged to pick up the coins, they were bonded to the cobblestone, and even using all his strength he was quite unable to shift them. The onlookers were shocked and marveled at this, and hurried to find the religious, who had vanished without a trace. When they scooped out the cobble using a pickaxe, a poem was found inscribed on the back:

The Master’s great vow spans the cosmos,

Until today it has encountered no boundary.

Intending with special purpose to return once more,

Pity the lady Yan whose character hampers immortals.

The cobblestone is now in the city god’s temple and can be inspected.

Anon., Huhai xinwen yijian xuzhi, 後1.129 (Tale 224):

呂仙教化

宋景定年間,邵武軍衛(「衛」,明抄本作「衙」。)前殷家香紙店,常供雲水道人,每緣(「緣」明刻本、明抄本作「員」。)奉銅當三錢一个,未嘗少倦忽。一日,早起開店,有道人持椶扇,登門結緣,適逢殷家婦人以他事遷怒,形於辭色,連以兩枚當三錢擲在椶扇中,遂流於地。道人以足踐之,更不回顧,飄然而去。殷自出拾起元錢,則固結於磚上,用力亦不能動矣。觀者駭異,急尋訪道人,已杳然不見。復將鋤頭連磚穵出,見磚背有詩曰:「先生大願度三千,直到如今不得緣。得得此來還有意,可憐殷氏骨難仙。」今此石砌在城隍廟中,可考。

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 Monkey Becomes A Temple Spirit 猿為廟神

The Song emperor Lizong (Zhao Yun, r. 1224-64) summoned the thirty-fifth Daoist Heavenly Master to court, and as the tide was ebbing, he passed by the side of the Liuhe Pagoda, where he noticed that there were newly built temple wings to it, so stopped his sedan chair and asked its neighbours: “To what spirit is this dedicated? To misfortune or to fortune?” The commoners said: “A spirit of prosperity. The populace have just constructed this temple.” The Heavenly Master said: “Were it to have been one of misfortune, I would have exorcised it.” The commoners asked: “What for?” The Heavenly Master replied: “This is a white ape from Longhu Peak; it has taken many things, and I had not expected to see it treated as a spirit here.” He brandished his sword and rebuked it: “If you bring fortune to the populace, my punishment will not reach you; if you do not, you will be reported and face the consequences.” The temple stands to this day.

Anon., Huhai xinwen yijian xuzhi, 後2.253 (Tale 457):

猿為廟神

宋理宗朝召三十五代天師赴京,退潮,道經六和塔側,見新廟翼然,停轎問其鄰曰:「此為何神?為禍為福?」民曰:「福神也。民方創此廟。」天師曰:「苟或為禍,吾將除之。」民曰:「何如?」天師謂:「此龍虎山一白猿,失去多載,不圖今日為神於此。」仗劍叱曰:「既福民,罰乃不及,苟或反是,必將奏誅。」至今廟猶在。

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).