《江淮異人錄》

The Records of Extraordinary Persons in Jianghuai documents an eccentric figure named Sima Jiao, who also went by the alternate names Ningzheng and Shouzhong. He primarily wandered the Jiangnan region, always dressed in coarse cloth garments and wooden clogs. Astonishingly, he could travel hundreds of miles in a single day, yet his clothes—though never changed—remained perpetually fresh.

Sima Jiao had a fierce temperament, and people dared not approach him. His most remarkable skill was feigning death—he could make his body appear bruised and swollen, emitting a foul stench, only to revive moments later. Once, while staying at the Kaiyuan Temple in Xuanzhou, he later set off for Shezhou. A Daoist priest named Shao Xiumo happened to be traveling the same way and encountered Sima Jiao at the city gate, so they journeyed together. Sensing something strange about him, Xiumo deliberately distanced himself and went ahead.

When Xiumo rested at an inn in a small town, he secretly observed Sima Jiao. He saw him enter another establishment, call the innkeeper to drink with him, and then begin insulting the man. At first, the innkeeper humbly apologized, but Sima Jiao only escalated his aggression, beating him. As the two struggled, Sima Jiao suddenly collapsed, appearing dead—his body cold, his face pallid. The townsfolk gathered, bound the innkeeper, and prepared to hand him over to the authorities.

By midnight, however, commotion erupted in the inn—people exclaimed, "Master Sima has vanished!" Only then did they realize he had faked his death, and the innkeeper was released. The next day, as Xiumo continued his journey, he inquired along the way about Sima Jiao’s whereabouts. Strangely, the man always seemed to have arrived ahead of him. Whenever he asked, "When did Master Sima pass through?" the answer was invariably "this morning" or "yesterday morning."

Sima Jiao had another peculiar habit: before leaving an inn, he insisted on burning his bamboo utensils. Once, when an innkeeper warned him not to set them ablaze due to strong winds, he not only ignored the advice but stood guard at the door with a large stick, preventing anyone from putting out the flames. The fire raged fiercely, yet miraculously, after it burned out, the straw mat he had slept on remained completely unscorched.

A magistrate from Chizhou named Zhu Ao once met Sima Jiao. The moment they crossed paths, Sima Jiao said, "Your complexion is terrible—you must be careful."

The Records of Extraordinary Persons in Jianghuai documents several marvelous accounts of Daoist practitioners:

There was a man named Zhu Ao who, while ill, recalled the advice of a Daoist named Jiao and silently invoked his name for protection. In a trance-like state, he saw a minor official named Chen, whom he often employed, bringing him medicine. After drinking it, his condition improved, and he realized it was Jiao secretly aiding him. Later, when Jiao fell ill with dysentery at a Daoist temple in Shezhou, the temple master wanted to report it to the authorities. Jiao angrily declared that he would soon recover and there was no need to involve officials. When his condition worsened, the county magistrate sent someone to check on him—only for Jiao to suddenly recover, walking briskly into the mountains.

Another tale recounts how Jiao, while eating salted fish in Hongzhou, was mocked by a child. He struck the child in retaliation and was arrested. The yuhou (a military officer in charge of security), recognizing him as an extraordinary figure, tried to reason with him but was instead insulted. Left with no choice, he ordered Jiao to be caned ten times. Jiao prophesied: "Fifteen strikes would grant fifteen days of life, but ten strikes mean only ten." The prediction came true. On his deathbed, he requested his walking staff be placed in his coffin. When he was buried, only the staff remained inside.

There was also a recluse and Daoist practitioner named Qian Tianyou, who traveled through Jianghuai during the tumultuous Five Dynasties and Ten Kingdoms period. He once stayed at the Yang family residence in Jinling (modern-day Nanjing). At the time, the Wu Kingdom had made Jinling its capital, constructing a western city wall that extended into the Yangtze River, while the eastern boundary reached Chaogou (an ancient moat east of Jinling).

[Additional Context]

1. The term kowtow (jishou) refers to the Daoist prostration ritual, while cross-legged sitting (jiejiafuzuo) denotes the meditative posture.

2. Recluse (chushi) describes a virtuous individual who lives in seclusion, often referring to Daoist practitioners in religious texts.

3. Elements such as fulfilled prophecies and vanishing from a coffin reflect the recurring motifs of "extraordinary persons" (yiren) in Daoist literature.

This passage records the extraordinary deeds of two remarkable individuals from the Jianghuai region during the Five Dynasties period.

The first is Gou Qian, who advised merchant Yang to purchase the wasteland west of the city. This area later flourished into a bustling urban center, and the Yang family built a prosperous tavern there. Gou Qian possessed precognitive abilities—once sensing underground clamor from soldiers and horses at midnight, which was confirmed the next day when Yizu (Xu Wen) arrived in Jinling from Jingkou. He also accurately predicted a lightning strike: when someone was about to face divine punishment for wasting food, Gou Qian instructed them to retrieve and eat the discarded scraps, thus averting disaster. When someone painted his portrait, he remarked, "This depicts me more reverently than when I stand before sages." Later, the portrait was enshrined in the Zhigong Pagoda (a Buddhist structure) before eventually being collected by Liezu (Li Bian, founding emperor of the Southern Tang). He also prophesied that the Southern Tang’s reign would last twice as long as Wu (the regime founded by Yang Xingmi). Indeed, Wu lasted 46 years, while the Southern Tang endured for 39 years—plus the 20 years from Yang’s self-proclaimed rule to his abdication—fulfilling the prediction.

The second figure is Nie Shidao, a native of Shezhou. During the late Tang Dynasty, he followed the Daoist Fang Wai (elder brother of Yu Tao) in practicing asceticism on Nanshan Mountain in Shezhou. The local official Yu Tao frequently sought his counsel on governance, leading the mountain to be renamed "Wenzheng Shan" (Inquiry into Governance Mountain). During the Southern Wu period, Nie Shidao’s residence there earned him the honorific title "Master Wenzheng." Initially, Fang Wai had few followers in the mountains, but after Nie Shidao joined, their community grew. Once, when a companion fell ill with fever at an inn, villagers suggested consuming small amounts of tainted food as a cure. When the condition became critical....

(Note: "Yizu" refers to Xu Wen, a powerful minister of Wu during the Five Dynasties and Ten Kingdoms period; "Liezu" refers to Li Bian, founding emperor of the Southern Tang; and "the Wu clan" denotes the Wu regime established by Yang Xingmi.)

The Records of Extraordinary Persons from Jianghuai recounts several remarkable incidents involving a Daoist priest named Shi Dao:

When a sick man refused to take medicine, Shi Dao persuaded him: "The situation is critical—why hesitate? Let me taste it for you first." After sampling the medicine himself, the moved patient complied and soon recovered. Later, during the late Tang dynasty, when Shezhou was besieged for months by armies under Tian Yun and Tao Ya, leaving the city starving and desperate to surrender, none dared venture out to negotiate. Shi Dao volunteered. Though Pei Shu worried a priest was unfit for military affairs and suggested civilian attire, Shi Dao insisted on wearing his Daoist robes. The two generals initially found this strange, but after conversing with him, they delightedly called him a "true man of the Dao" and agreed to terms. When another extension was needed, Shi Dao risked another trip outside the walls, ultimately saving the city's populace.

Hearing of his reputation, Wu Taizu summoned him to Guangling (modern Yangzhou), where he resided at the Purple Empyrean Temple (Ziji Gong). One night, thieves ransacked his quarters, but Shi Dao said: "You steal for survival—what use are these ritual implements?" Instead, he led them to a hidden chamber containing gold and silver, even advising their escape route. Later, while conducting a Daoist purification ritual (Zhaijiao) at Mount Longhu, Shi Dao encountered bandits again. One recognized him as the priest who had aided them at the temple and immediately returned the stolen goods, offering protection.

Shi Dao eventually passed away in Guangling. Intriguingly, when a court emissary returning from Hunan encountered him on the road—despite his known death—Shi Dao claimed to be en route to perform rituals at Mount Heng by imperial decree, which the emissary believed. These accounts reveal this Daoist's blend of compassionate courage and mystical presence.

"Jianghuai Yiren Lu" in Vernacular Interpretation:

Tales of Extraordinary Individuals from Wu Region

1. The Story of Sun Shaoyuan

Sun Shaoyuan was the grandnephew of Daoist Master Shi Dao and had practiced Daoist cultivation since childhood. Possessing an elegant demeanor and exceptional literary talent, he passed away in his twenties. During his critical illness, four celestial cranes gathered on the roof of his dwelling. At the moment of his death, witnesses saw five cranes soaring into the heavens—a clear indication of his ascension to immortality (yu hua deng xian).

2. The Story of Yu Da

Yu Da lived in seclusion at Hongzhou's Western Mountains, always carrying fresh flowers through all seasons while maintaining minimal contact with people. He frequently visited the Yingsheng Palace, placing his flowers before the deity statues. When Daoist priests served him tea, he would wait until everyone withdrew before drinking. After finishing, he would return the cup to its original position, offer a ceremonial bow (zuo ge yi), and depart. Though he reciprocated when others saluted him, he never spoke.

An admiring youth once pursued him persistently, hoping to become his disciple. Unable to shake the boy, Yu Da led him to a waterside and asked if he was thirsty. When the youth affirmed, Yu Da produced what resembled tea leaves for him to hold in his mouth while scooping water to swallow. The youth soon fell asleep and awoke to find Yu Da vanished without trace.

3. The Story of Li Mengfu

Li Mengfu was a twenty-something libertine with fair complexion and striking beauty. Daily, he would adorn himself with flowers while drinking and singing improvised humorous lyrics in Hongzhou taverns. Governor Zhong Chuan considered him a public menace and imprisoned him. From jail, Li wrote poetic defenses claiming "wearing flowers and drinking wine harm none." When the Governor of Gui Province sent word that Mengfu was his brother, Zhong dispatched men—only to discover the prisoner had already disappeared mysteriously.

4. The Story of Liu Tonggui

Liu Tonggui rented quarters from the Ai family in Hongzhou, living simply with an elderly couple. Each morning he sold mushrooms, returning nightly in drunken revelry. Neighbors grew suspicious and spied at night, witnessing him stir water into earthenware containing soil (likely practicing alchemical preparation). Suddenly golden light erupted from the vessel, illuminating the entire room. Liu immediately covered the jar and relocated the next day.

(Note: These accounts document Tang-Song era recluses and extraordinary individuals from the Jianghuai region possessing remarkable abilities, embodying the Daoist cultural concept of "true adepts revealing no traces." The imagery of crane flights and elixir preparations reflects quintessential Daoist symbolism.)

Plain English Interpretation of "Records of Extraordinary Persons in Jianghuai":

Regarding the old man who grew mushrooms:

Before his death, the old man told his wife, "After I die, place a walking stick in my coffin." People followed his instructions after his passing. Initially, the pallbearers found the coffin remarkably heavy, but halfway through the procession it suddenly became light. When they opened the coffin to investigate, only the walking stick remained inside.

Regarding Lady Geng:

This woman was the daughter of General Geng Qian from Jiangbiao. From childhood she displayed exceptional intelligence and beauty, with a passion for reading poetry and mastering Daoist arts (daoshu). She could command spirits and ghosts, and was skilled in alchemical practices (the "yellow-and-white arts" refer to techniques for producing gold and silver), frequently demonstrating various miraculous abilities. During the Baoda era (943-957 CE) of the Southern Tang dynasty, when the Jianghuai region was prosperous, the emperor—who delighted in extraordinary individuals—summoned her to the imperial palace.

The emperor granted her special privileges, providing separate quarters and honoring her with the title "Lady" (xiansheng). She often wore a blue Daoist robe (bixia pei) and spoke with remarkable wisdom, though her hands resembled bird claws that made movement difficult, requiring attendants to feed and carry her. She inscribed poems on palace walls signed "Northern Great Lady," though none understood their meaning.

She rarely displayed her Daoist arts, revealing them only when necessary. Once, the emperor requested she demonstrate the mercury-to-silver transformation: wrapping mercury in thick paper and sealing it tightly, she held it against her chest briefly until a tearing sound occurred—whereupon the package had turned to silver. Another winter day when the emperor jokingly asked if she could transform snow into silver, she molded snow into ingot shapes and cast them into charcoal flames, producing genuine silver moments later.

(Note: The "yellow-and-white arts" mentioned refer to Waidan [external alchemy] techniques in Daoism—chemical processes for producing precious metals or elixirs that flourished during the Tang-Song period.)

This passage records the extraordinary deeds of two remarkable individuals:

The first section describes a master skilled in silver alchemy (Waidan). He could melt silver ingots into liquid form, which would solidify back into bars upon cooling while retaining their original knife marks. This master crafted numerous snow-white silver vessels, presenting them as imperial birthday tributes. He was also an innovator who improved two precious fragrances - rosewater and borneol camphor (a rare aromatic resin). By placing the borneol in silk pouches suspended inside glass vessels, he transformed it into an even more fragrant liquid with intensified and longer-lasting aroma.

The second section recounts this master's miraculous pregnancy. Foreseeing the birth of a divine fetus, he experienced violent thunderstorms during the delivery night. By morning, his abdomen had returned to normal, and he claimed celestial beings had taken the child. Though indulging in wine and pleasures like ordinary people, he eventually died from illness. The author speculates that ancient immortals often concealed themselves among mortals, suggesting this master might have been such a being.

The concluding mention of Pan Yi (son of Pan Peng, a Dali Court official) introduces another narrative thread. Residing in Hezhou during his youth, this serves as a prelude to what was likely another account of extraordinary experiences in the original text.

The Records of Extraordinary Individuals from Jianghuai documents two remarkable Daoist adepts with supernatural abilities:

The first is Pan Yi. Originally a woodcutter from Jilong Mountain who supported his parents, he once crossed the Yangtze to Jinling (modern Nanjing). While on a boat at the Qinhuai River estuary, he encountered an elderly man seeking passage. Moved by the elder's advanced age, Pan Yi agreed. During a heavy snowfall, Pan Yi purchased wine to share, but their supply ran out mid-river. Just as he regretted not bringing more, the old man produced a tiny gourd from his hair knot that poured endless wine. After disembarking, recognizing Pan Yi's filial piety and spiritual potential, the elder transmitted esoteric Daoist arts to him. Thereafter, Pan Yi displayed extraordinary powers:

• He could knead liquid mercury into solid silver blocks barehanded
• Scattered pond leaves transformed into live fish when thrown on land, reverting to foliage when returned to water
• During demonstrations, he'd slice an anvil into fragments with a small knife, then restore it perfectly
• By covering his face with an old scarf and stepping backward, he achieved complete invisibility
• He could recite entire texts he'd never read, even identifying editorial corrections within them

The second account concerns an unnamed recluse from Runzhou (modern Zhenjiang). When the warlord An Renyi rebelled, causing widespread panic, the townspeople observed this virtuous hermit remaining perfectly composed. His calm demeanor reassured the community to stay, and peace was indeed preserved. Esteemed for both his moral character and mastery of esoteric arts, this adept earned deep reverence from local villagers.

(Note: The described abilities—such as material transformation, invisibility, and shape-shifting—represent the supernatural powers (shentong) found in Daoist lore, believed attainable through advanced spiritual cultivation.)

Plain Interpretation of Jianghuai Yiren Lu (Records of Extraordinary Persons from Jianghuai):

First Story:

A relative fled the city with his entire family to escape danger but couldn’t take his married daughter along, so he entrusted her to a recluse (chushi, a Daoist practitioner living in seclusion). The recluse agreed. When the city’s defenses were on the verge of collapse, he told the woman, "Bring me an object from your home, and I can ensure your safety." She brought a knife. The recluse pressed his hand against the blade and returned it, saying, "Hold this knife as if carrying an official document, and follow the troops when they leave the city." She did as instructed and, astonishingly, moved unseen among thousands of soldiers. After reaching a village inn dozens of miles outside the city, she spotted her brother there—but he couldn’t see her. Only when she threw the knife into a river did her brother suddenly notice her, shocked and asking how she’d arrived. After she explained, they tested the knife again, and she could no longer hide her presence. Later, the city fell, and the recluse vanished without a trace.

Second Story:

A general from Hongzhou named Yan was sent on a mission to Zhejiang. During the Cold Food Festival (hanshi, a traditional fireless observance before Qingming) in Hangzhou, he saw an elderly couple drinking together in the suburbs. Suddenly, the old man rose into the clouds, drawing gasps from onlookers, while his wife wept and gazed upward. The old man descended about a hundred feet to comfort her before ascending again and disappearing into the sky. A member of the Ai family in Hongzhou, who knew Yan personally, heard this account directly from him.

Third Story:

Shi Gonghao, the younger brother of the prominent southern general Shi Gongcheng, was known for his serene detachment—his emotions never showed. Despite his noble status, he would casually remove his outer robe when visiting others’ homes; once, he even left wearing someone else’s old clothes without noticing. When his wish to serve as magistrate of Yang County went unfulfilled, the Minister of War, Zhang Han, joked, "How about starting as a county captain (xianwei)?" To everyone’s surprise, Shi agreed cheerfully. Later, while serving as magistrate of Ruichang, he passed away. On that day, though the skies were clear, rain clouds gathered solely above his residence. Witnesses reported seeing a figure in crimson official robes (feiyi) riding a horse upward into the clouds.

(Note: Chushi refers to a recluse or Daoist cultivator who avoids public office; hanshi is the traditional fire-prohibition festival preceding Qingming; feiyi denotes the red robes worn by officials.)

The Records of Extraordinary Persons in the Jianghuai Region documents the stories of two remarkable individuals:

Master Jiang the Recluse

In Shezhou lived Master Jiang, a recluse of serene disposition who devoted himself to Daoist cultivation and excelled at subduing ghosts. A local woman once became possessed by a spirit, and her family occasionally glimpsed shadowy apparitions. One night, her husband awoke to find someone sharing their bed. He sprang up and seized the intruder, calling for a lamp—only to discover he was clutching his own belt. When all talismans (fulu) failed, they sought Master Jiang's help. "Though I can subdue it," he said, "I prefer not to make enemies among spirits. Since you've come, I'll help dismiss it." He had them prepare a clean room with a boy brewing tea. Upon arrival, Jiang entered alone, sending the boy to greet a guest—who proved to be a handsome youth in green robes. The youth knelt before Jiang, and after a silent tea ceremony, departed with another bow. The possession ceased immediately.

Another case involved a woodsman possessed after felling trees. The spirit protested: "These trees were my home. Destroying them left me homeless, so I inhabit your body." The man felt something writhing beneath his skin from head to toe in unbearable agony. When he sought Jiang's aid, the spirit had arrived first. Sensing disturbance in his bamboo grove, Jiang summoned and interrogated it. The spirit confessed and begged mercy. Jiang instructed the woodsman to discard a talisman in an empty house—the affliction then vanished.

In a third incident, a family's hanging scrolls were repeatedly soiled by filth. Jiang had them lock the room for three days; upon reopening, the stains had disappeared without trace. The author witnessed all these events in Shezhou.

The Tale of Li Sheng

Scholar Li Sheng once visited Western Hills in Hongzhou, joining recluse Lu Qi and four others for a snowy night of drinking. During the gathering, someone casually mentioned... (Note: The translation preserves specialized Daoist terms like "talismans (fulu)" while adapting narrative structures to natural English flow. Classical references to spirit possession rituals reflect authentic Daoist practices of the era.)

"Jianghuai Yiren Lu" (Records of Extraordinary Persons from Jianghuai Region) Modern Interpretation:

The Account of Sheng the Daoist:

During a period when travel was restricted, someone asked Sheng where he wished to go. Sheng replied he could run errands for people. The man mentioned having left a book in Xingzi County (modern Jiangxi), wondering if Sheng could retrieve it. After agreeing, Sheng left and returned with the book before the banquet ended—remarkable considering Xingzi was over three hundred li from Western Mountain. At Youwei Temple, a certain Daoist priest had shown Sheng disrespect. Sheng declared, "I won't kill him, but I'll make him fear me." One day when the priest was sleeping, Sheng sent an acolyte to knock and demand Li the Recluse's dagger. The priest awoke to find a gleaming blade by his pillow and thereafter treated Sheng with utmost reverence.

The Mysterious Pauper of Jiankang:

Outside Jiankang's eastern Jiatan Gate lived an anonymous man who built a tiny hut by wild waters, barely large enough for his body. His dwelling contained only one or two daily utensils. Each day he entered the city like a beggar, yet never wandered the streets, preferring temple courtyards. When officials investigated his background and needs, they found he desired nothing. During winter relief when authorities distributed cotton coats, he declined despite his thin garments. When forced to accept, he immediately gave it away. Later compelled to relocate, he dismantled his hut and moved to Zhang Mou's orchard by Xuanwu Lake's southwest shore—a weedy area where he rebuilt his waterside dwelling. During heavy snowfall lasting days, the gardener assumed he'd frozen to death, only to find him sleeping peacefully in the snow. When awakened, he showed no sign of cold, and eventually disappeared without trace.

Chen Yunsheng's Cultivation Practice:

Chen Yunsheng of Raozhou was called "Chen Hundred Years." From youth he maintained quiet composure. Though born to generations of hunters, he abstained from meat and avoided conversation. At ten he went to cultivate the Dao at Longhu Mountain (a sacred Daoist site), dwelling deep in the wilderness where few saw him. When family members occasionally encountered him, he would withdraw immediately. During the Tianyou era (late Tang Dynasty), he was spotted at Magu Mountain in Fuzhou—seventy years after leaving home, yet his appearance remained as youthful as ever.

(Note: Retains original names of sacred Daoist sites like "Longhu Mountain" and "Magu Mountain," marks the "Tianyou" reign period for historical context, and preserves the text's mystical quality without over-explaining cultivation methods.)

Plain Language Interpretation of "Records of Extraordinary Persons from Jianghuai"

During Wei Quanfeng's tenure as Yuanzhong Prefect, he encountered an extraordinary man named Yun Sheng. This individual possessed an unusual appearance, and Wei arranged for him to live separately within the commandery. Yun Sheng frequently disappeared mysteriously. One night when Wei mentioned craving Fengcheng tangerines, Yun Sheng immediately responded that a boat happened to be docked at Laocheng Harbor fifteen li away, and within moments returned with hundreds of the fruits. On another occasion when the commandery lacked gold for a wedding, Yun Sheng threw medicated thick paper into fire, transforming it all into genuine gold.

Before Wei Quanfeng's battle with Wu forces, Yun Sheng departed after warning him "never let it enter your mouth." Failing to comprehend this cryptic advice, Wei subsequently suffered defeat at Xiangya Pond.

Chen Shu, a Daoist priest from Qizhou's Shantan Temple known as the Centenarian, could walk hundreds of li daily. Locals always reserved him a seat at banquets. When Southern Tang's Liezu summoned him, Chen sighed before the messenger arrived: "What use is an old man like me to the state?" He ultimately refused the summons. During the Baoda era, people often saw him burning incense at night while kneeling and weeping to the heavens - many believed he foresaw the coming Huainan conflicts. His later years were spent in seclusion at Yongxing's abandoned Jingxing Temple, accompanied by tigers and leopards. Even days after his death during encoffining, his corpse continued perspiring.

Zhang Xun, a general under Wu's Taizu nicknamed "Big-Mouthed Zhang" for his large mouth, once received shabby armor and appeared displeased. His wife advised: "Don't mind - the Minister (Taizu) will replace it when he knows." Sure enough, Taizu provided new armor the next day. The same pattern repeated with inferior horses. When Taizu asked "Do you house deities at home?" Zhang denied it. This account suggests Zhang's wife possessed precognitive abilities.

Vernacular Interpretation of Records of Extraordinary Persons from Jianghuai

[The Story of Zhang Xun]

While serving in Xuanzhou, I once rewarded my generals with armor. That night, I dreamed of a woman dressed in a pearl-embroidered robe who said, "The armor you gave Zhang Xun is too worn—you should replace it with a new set." Later, when I distributed warhorses as rewards, the same pearl-robed woman appeared in my dream again, saying, "The horse Zhang Xun received is not a good one." Zhang Xun himself found this strange. His wife kept a clothing chest that she never allowed him to open. One day, while she was away, he peeked inside and indeed found a pearl-embroidered robe. When his wife returned, she immediately sensed it and said, "You opened my chest, didn’t you?" Normally, she always waited for him before eating, but one day, Zhang Xun returned home to find she had already started without him. She explained that the food was special, so she hadn’t waited. Suspicious, Zhang Xun went to the kitchen and saw human heads steaming in the pot. Secretly resolved to kill her, his wife confronted him: "You plan to betray me? You’re about to become a prefect. Though I can’t kill you now..." Pointing to a maidservant, she added, "But if you want to kill me, you must kill her first—otherwise, you won’t escape death." Later, Zhang Xun killed both his wife and the maidservant and, as foretold, became a prefect.

[The Story of Dong Shaoyan]

Dong Shaoyan was skilled in physiognomy. Once, while observing the sons of Li Jian, the military governor of Ezhou, he noticed an ordinary servant named He Jingzhu standing nearby. Dong remarked, "Though these young masters are noble, none will surpass this common lad." Later, He Jingzhu indeed rose to fame as a distinguished general. When Yizu (Xu Wen) governed Runzhou, Dong Shaoyan assessed the officer Lan Yansi, who scoffed, "You always boast about your predictions..." Lan dismissed him: "For a soldier, dying in battle is nothing unusual." Dong retorted, "But are you certain you’ll die a fitting death?" Later, when a fire broke out in the city, soldiers hid blades in water buckets under the guise of helping—and Lan Yansi met his end in the chaos, just as Dong had foretold.

[The Story of King Wei’s Soldier]

During the reign of King Wei (Xu Zhizheng), Yizu’s son and governor of Xuanzhou, there was an anonymous soldier who lived alone with his wife. One day, the soldier returned home and asked his wife to fetch water for his bath while he changed clothes. As she brought the water, she saw a massive serpent coiled on their bed. The soldier reassured her, "This is my true form—do not fear." After bathing, he resumed human shape. From then on, their bond deepened. Eventually, the soldier announced his time had come. He bathed and passed away peacefully, his body reverting to that of a serpent. His wife buried him on Xuanzhou’s northern mountain, where a "Serpent King Shrine" still stands today.

"Records of Extraordinary Persons from Jianghuai" in Modern Interpretation

【Husband and Wife's Joint Physical Ascension】

A Daoist cultivator (surnamed Yi) achieved physical ascension (坐化 zuohua) while seated on his meditation rope bed. His wife, witnessing this, remained unperturbed. After cleansing herself and changing into ceremonial robes, she sat facing her husband's body and likewise peacefully transcended. The Prince of Wei had them buried together in a shared tomb.

【Shen Fen's Trial Mourning】

After retiring from official service during the Tang dynasty, Shen Fen devoted himself to Daoist practice while keeping two concubines. One day he abruptly asked them: "Will you weep for me when I die?" Startled by this inauspicious question, the women refused to answer. Insisting on a rehearsal, Shen Fen forcibly made them simulate mourning - clutching their sleeves and feigning sobs. When the performance concluded, they discovered Shen Fen had already achieved seated transcendence in perfect composure.

【The Prodigious Youth of Qianzhou】

General Zhong of Qianzhou (modern Ganzhou, Jiangxi) encountered an exceptionally refined youth seeking passage on his boat to Guangling (present-day Yangzhou). The boy demonstrated supernatural abilities: telekinetically retrieving a pig's head from a butcher's stall, then secretly returning to pay. Lodging together in Guangling, the youth predicted an imminent attack by blue-clad bandits - a prophecy that materialized that very night. Suddenly urging Zhong to depart immediately, they escaped just as Zhu Jin's rebel forces massacred the entire city of Changhua that evening.

【The Spirit Medium of Minzhong】

Hermit Zhang Biao from Fujian possessed extraordinary mediumistic powers, freely traversing the underworld. He regularly entered death-like trances (remaining physically warm) for days, awakening with accurate prophecies and revelations about the spirit realm that locals considered infallible. Another practitioner named Wang Baoyi (details unspecified in original text) shared similar abilities.

(Note: Original text references "Qianzhou" as modern Ganzhou, Jiangxi; "Guangling" as Yangzhou's ancient name; Zhu Jin was a late-Tang warlord)

Jianghuai Yiren Lu: A Vernacular Interpretation

The Tale of the Min Official

During the late Tang dynasty, an official from Min (modern Fujian) set out to deliver a memorial to the imperial court. When land routes became impassable, he took to the sea but tragically drowned. His grandson, Kan, remained in Min. Later, when a family member fell ill, they summoned a Daoist priest to perform a biaodao ritual—a ceremony to seek blessings from the underworld. The priest claimed to have seen Kan’s deceased father serving in the Dragon Palace and recounted intimate family matters in detail, all of which matched perfectly.

The Strange Encounter with the Scholar from Hongzhou

When Cheng Youwen served as a military advisor in Hongzhou, he lived in a house with windows facing the street. One day after the rain, he witnessed a poor child selling shoes being bullied by a local ruffian, who knocked the shoes into the mud. A passing scholar stepped in, paying the child for the ruined shoes, only to be insulted by the thug. Impressed by the scholar’s righteousness, Cheng invited him to stay the night. At midnight, the scholar suddenly vanished, only to reappear moments later holding the ruffian’s severed head. Using a medicinal powder, he dissolved the head into liquid. When he offered to teach Cheng his mystical arts, Cheng declined, saying he was "not a practitioner of the Dao." The scholar then walked through the wall and disappeared.

The Prophecy of the Fisherman from Santan

When Wu Taizu (Yang Xingmi) was serving as a patrol officer in Luzhou, he once rested by the Santan River. A fisherman rowed up and presented him with several fish, saying, "These fish are like your descendants, who will rise to power one after another." He then gestured to the surrounding landscape and added, "All these mountains and rivers will belong to you." Startled, Wu wanted to reward him, but the fisherman had already vanished.

A Brief Account of Qu Tong

Qu Tong, styled Boting, was a native of Chenxi in Chenzhou. He had striking features—arched brows, a broad forehead, a straight nose, and bright eyes—and was diligent in his work but sparing with words. In the fourth year of the Dali era (769 CE) under Emperor Daizong of the Tang, he traveled to Xichuan (though the rest of his story remains incomplete in the original text).

This passage recounts the story of Tang Dynasty Daoist Huang Dongyuan and his disciple Bai Ting:

The military commander Yang Lin of Liyang allowed his subordinate Jia Zihua to pillage the Wuling region, forcing local villagers to flee. At the time, the fourteen-year-old Bai Ting escaped to Wuling with his mother, taking refuge in a side residence of the Taoyuan Temple in Chongyi Township's Wutou Village, where Daoist Huang Shanbao resided. Through Huang Shanbao's introduction, Bai Ting sought to become a disciple of Huang Dongyuan, a master of the Shangqing (Highest Clarity) tradition's Three Caverns (Dongzhen/Dongxuan/Dongshen) rituals. Initially, Huang Dongyuan declined, citing Bai Ting's obligation to care for his mother. Only after Huang Shanbao assured him that the mother was already being looked after did Huang Dongyuan accept Bai Ting as his disciple.

Two years later, when Bai Ting's mother passed away, he devoted himself fully to serving his master. On one occasion, while Huang Dongyuan was purchasing herbs in Xiangyang, Bai Ting displayed extraordinary abilities—when his master suddenly realized he had left an incense burner at a shop a hundred li away, Bai Ting retrieved it instantly. Later, Hu Shuqing, the governor of Langzhou, invited Huang Dongyuan down the mountain but left Bai Ting behind to tend the medicinal herbs. During this time, Bai Ting discovered a mysterious stone chamber (containing a stone bed and table) and unearthed an ancient game piece from the herb garden—shaped like a small turtle and smooth as jade. Huang Dongyuan identified it as a relic from the Qin Dynasty.

(Note: The "Shangqing Three Caverns Method" refers to the Shangqing school's essential cultivation system, while "lu" denotes Daoist ritual registers used to record esoteric practices.)

This passage records the miraculous encounter between a Daoist named Baiting and his master Dongyuan:

Baiting originally intended to return to his mountain cave for cultivation, but continuous heavy rains prevented his departure. On the morning of May 27th, Dongyuan sent Baiting to check boats by the river—a mere two-li round trip—yet he didn't return until noon. Baiting explained he'd encountered an elderly immortal on a southwestern bridge carrying a staff and hanging objects, who summoned him to follow, but he dared not comply.

At dawn the next day, Baiting donned straw sandals, tied his waist with paper cords, and first burned incense while kneeling in the main hall and his master's quarters. When bidding farewell, Dongyuan asked his destination, to which Baiting replied he was returning to the immortal's cave. Though Dongyuan wished to accompany him, Baiting refused, explaining his master's earlier hesitation had caused the opportune moment to pass. He advised Dongyuan should relocate his practice site in accordance with the times, prompting Dongyuan to reflect how "decennial relocation" was an ancient sage's teaching.

When Baiting declared "we'll meet again in eighteen years," Dongyuan's attempts to detain him proved futile. At this moment, fellow Daoist Zhu Lingzha noticed Baiting's radiant countenance as all disciples watched him retreat slowly in short hemp robes and black headscarf—after three steps, he suddenly vanished. The search party only found traces by the courtyard's millet tree before his disappearance. Later, temple members encountered a massive serpent blocking their path in the northeastern woods.

Eleven years afterward, Baiting's elder brother Xianxin arrived from Chenzhou. Upon hearing of his brother's ascension, he too became Dongyuan's disciple. Dongyuan subsequently relocated to practice at Mount Lu (Jiangzhou) and later Mount Mao (Runzhou). This account vividly illustrates the wondrous process of Daoist cultivation leading to immortal ascension, while showcasing the transmission of Daoist methods between master and disciple.

In the spring of the eighth year of the Yuanhe era (813 CE), a postal courier from Runzhou (modern Zhenjiang) encountered a youth at the border of Yanling County (present-day Danyang). Though the youth walked like an ordinary person, the courier found himself unable to catch up no matter how quickly he hastened his steps. When they reached a spot thirty li from Maoshan, the courier watched from afar as the youth leisurely entered the mountain gate. That same day, the Daoist nun Xiao Lengran saw this youth at Crane Platform holding a small lacquered box containing a white silk letter. Before reaching the threshold, the youth lifted one foot to step over it. When Xiao asked, "Who are you?" he replied, "Qu Boting." Upon further inquiry about "Venerable Master Huang" (an honorific for eminent Daoists), Xiao pointed the way, vaguely recalling this name from the temple registry though unable to place it immediately. Only much later did she suddenly remember and rushed to ask Master Dongyuan: "Has Qu Boting arrived?" Dongyuan repeatedly assented without elaboration.

By the eighth month of 813, Master Dongyuan told his disciples: "I must journey to the Eastern Sea—prepare my belongings." Though some urged delay, over a year later at high noon, the master achieved feathered ascent (yuhua, the Daoist term for immortal ascension). At the time, numerous extraordinary tales circulated about Qu Tong (i.e., Qu Boting)'s immortal transformation, though most seemed unreliable. When I (Wen Zao) was demoted to serve as governor of Wuling (modern Changde), I specifically inquired among local elders, only to find the rumors growing ever more fantastical. While boating where the Yuan River meets the Canglang waters, a fisherman mentioned that Qu Boting had a fellow disciple named Chen Jingxin, who had undertaken five hermitic retreats and now served at Taoyuan Temple under the new religious name Tongwei. Another ascetic named Zhengchang was also renowned for rigorous cultivation. Rather than trust a hundred rumors, I sought firsthand account—so enthralled that I forgot to eat, immediately dispatching messengers who initially failed to secure a meeting.

Then one dawn, my gatekeeper escorted Chen Jingxin into the courtyard. Wearing a blue vine crown and emerald Daoist robes, his frost-pale face framed by snow-white hair and slate-gray eyebrows, he moved with solemn dignity. Hearing his narration filled me with joy. After settling him as guest, I gradually posed my accumulated questions, each receiving thorough answers. Thus I opened my writing case to record these clarifications for posterity. Dated the third day of the fifth month (May 23, 822), this account by Wen Zao, Governor of Langzhou, preserves the oral testimony of Chen Tongwei, a Three Caverns (Dongzhen/Dongxuan/Dongshen) Daoist of the Shangqing lineage. (The original stele inscription was erased by overzealous engravers, leaving only fragmentary characters along its edges.)